A 3-yeаr-оld child аwаkens at 2300 with a sudden оnset оf a barking cough, hoarse voice, and inspiratory stridor. The child is restless but responsive, and mild intercostal retractions are noted. It is a warm summer evening. The parents call the nurse advice line for guidance. Which initial intervention should the nurse recommend?
Which оf the fоllоwing аre NOT а set of bаsic x-ray interactions with matter?
Whаt is the tоtаl EqD in Sv fоr а persоn who has received the following exposure? 0.5 Gy of x-ray (WR = 1), 0.2 Gy fast neutrons (WR =20), and 1.7 Gy alpha particles (WR =20)? Give answer in Sieverts
DIRECTIONS: Chооse the best аnswer fоr eаch question. Spirits in the Sаnd Recent findings shed light on the lives - and mysterious disappearance - of the ancient Nasca. [A] Since their mysterious desert drawings became widely known in the late 1920s, the people known as the Nasca have puzzled archeologists, anthropologists, 1 and anyone else who is fascinated by ancient cultures. Their elaborate lines and figures, called geoglyphs, are found distributed, seemingly at random, across the desert outside Nasca and the nearby town of Palpa. Waves of scientists - and amateurs - have come up with various interpretations for the designs. At one time or another, they have been explained as Inca roads, irrigation plans, even, controversially, landing strips for alien spacecraft. [B] Since 1997, an ongoing Peruvian-German research collaboration called the Nasca-Palpa Project has been putting these theories to the test. The leaders of the project are Johny Isla and Markus Reindel of the German Archaeological Institute. As well as studying where and how the Nasca lived, the researchers have investigated why they disappeared and the meaning of the strange, abstract designs they left behind. If Isla and his colleagues are right, the story of Nasca begins, and ends, with water. Living on the Edge[C] The coastal region of southern Peru and northern Chile is one of the driest places on Earth. In the small, protected basin where the Nasca culture arose, ten rivers descend from the Andes. Most of these rivers are dry at least part of the year. Surrounded by a thousand shades of brown, these ten ribbons of green offered a fertile spot for the emergence of an early civilization. "It was the perfect place for human settlement, because it had water," says geographer Bernhard Eitel, a member of the Nasca-Palpa Project. "But it was a very high-risk environment." [D] According to Eitel and his colleague Bertil Machtle, the micro-climate in the Nasca region has undergone considerable variation over the past 5,000 years. When a high-pressure system over central South America called the Bolivian High moves to the north, more rain falls on the western slopes of the Andes. When the high shifts southward, precipitation decreases. This causes the rivers in the Nasca valleys to run dry. [E] Despite the risky conditions, the Nasca lived in the area for eight centuries following their appearance in about 300 B.C. As the rainfall cycle continued, people moved east or west along the river valleys. In the arid southern valleys, early Nasca engineers devised practical ways of coping with the scarcity of water. An ingenious system of horizontal wells tapped into the inclined water table as it descended from the Andean foothills. These irrigation systems, or puquios, allowed the Nasca to bring subterranean 2 water to the surface. [F] The Nasca people were in fact remarkably "green," perhaps because of the environmental challenges they faced. The creation of the puquios displayed a sophisticated sense of water conservation, since the underground aqueducts 3 minimized evaporation. The farmers planted seeds by making a single hole in the ground rather than plowing, thereby preserving the substructure of the soil. The Nasca also recycled their garbage as building material. "It's a society that managed its resources very well," says Isla. "This is what Nasca is all about." Praying for Water[G] For centuries, Andean people have worshipped the gods of mountains that feed the Nasca drainage system. According to National Geographic explorer Johan Reinhard, the Nasca have traditionally associated these mountains - mythologically, if not geologically - with water. Evidence for Reinhard's thesis came in 1986, when he found the ruins of a ceremonial stone circle at the summit of Illakata, one of the region's tallest mountains. Reinhard believes the Nasca lines were most likely related to worship of mountain gods, because of their connection to water. [H] Further evidence connecting Nasca rituals to water worship was revealed by the Nasca-Palpa Project researchers in 2000. On a plateau 4 near the village of Yunama, Markus Reindel made an important discovery. As he was excavating a mound, he uncovered several broken pots and other relics that clearly represented ritual offerings. Then he came upon pieces of a large seashell. It was of a genus 5 called Spondylus. [I] "The Spondylus shell is one of the few items of Andean archeology that has been well studied," Reindel says. "It's a very important religious symbol for water and fertility ... It was brought from far away and is found in specific contexts, such as funerary objects and on these platforms. It was connected in certain activities to praying for water. And it's clear in this area, water was the key issue." [J] In 2004, archeologist Christina Conlee made a much grimmer discovery. Conlee was working at a site near a dry river valley in the southern Nasca region. While excavating a Nasca tomb, she unearthed a skeleton. However, the first part to emerge from the dirt was not the skull, but the neck bones. "We could see the vertebrae 6 sitting on top," Conlee says. "The person was seated, with arms crossed and legs crossed, and no head." Cut marks on the neck bones indicate the head had probably been severed by a sharp knife. A ceramic pot known as a head jar rested against the elbow of the skeleton. An illustration on the jar showed a decapitated 7 "trophy head." Out of the head grew a strange tree trunk with eyes. [K] Everything about the burial - the head jar, the placement and position of the body - suggests the body was disposed of in a careful manner. Conlee suspects the skeleton represents a ritual sacrifice. "Although we find trophy heads spread throughout the Nasca period," she said, "there are some indications that they became more common in the middle and late period, and also at times of great environmental stress, perhaps drought. If this was a sacrifice, it was made to appease 8 the gods, perhaps because of a drought or crop failure." Beginning of the End [L] Despite their offerings, the Nasca's prayers would ultimately go unanswered. Water - or more precisely, its absence - was increasingly critical in the Nasca's final years, between about A.D. 500 and A.D. 600. [M] In the Palpa area, scientists have traced the movement of the eastern margin of the desert about 19 kilometers (12 miles) up the valleys between 200 B.C. and A.D. 600. At one point, the desert reached an altitude of over 1,900 meters (6,500 feet). Similarly, the population centers around Palpa moved farther up the valleys, as if they were trying to outrun the arid conditions. "At the end of the sixth century A.D.," Eitel and Machtle conclude in a recent paper, "the aridity culminated 9 and the Nasca society collapsed." [N] Nevertheless, environmental stresses were not the only vital factor. "It wasn't just climate conditions that caused the collapse of Nasca culture," emphasizes Johny Isla. "A state of crisis was provoked 10 because water was more prevalent in some valleys than in others, and the leaders of different valleys may have been in conflict." By about A.D. 650, the more militaristic Wari (Huari) Empire had emerged from the central highlands and displaced the Nasca as the predominant culture in the southern desert region. [O] Almost 1,500 years later, the legacy of the Nasca lives on. You can see it in the artifacts 11 of their ancient rituals, in the remains of their irrigation systems, and - most famously - in the lines of their mysterious desert designs. The lines surely provided a ritualistic reminder to the Nasca people that their fate was intrinsically tied to their environment. In particular, the lines represent a bond with the Nasca's most precious resource, water. You can still read their reverence for nature, in times of plenty and in times of desperate want, in every line and curve they scratched onto the desert floor. And when your feet inhabit their sacred space, even for a brief and humbling moment, you can feel it. 1 An anthropologist is someone who studies people, society, and culture. 2 If something is said to be subterranean, it is under the ground. 3 An aqueduct is a structure, often a bridge, that carries water. 4 A plateau is a large area of high and fairly flat land. 5 A genus is a class of similar things, especially a group of animals or plants that includes several closely related species. 6 Vertebrae are the small circular bones that form the spine of a human being or animal. 7 If someone is decapitated, their head is cut off. 8 If you try to appease someone, you try to stop them from being angry at you by giving them what they want. 9 If you say that an activity or process culminates in or with a particular event, you mean that the event happens at the end of it. 10 If you provoke someone, you deliberately annoy them and try to make them behave aggressively. If something provokes a reaction, it causes the reaction. 11 An artifact is an ornament, tool, or other object that is made by a human being, especially one that is historically or culturally interesting. The idea that the Nasca lines were related to the worship of gods living in the mountains was first supported by the discovery of ____.
DIRECTIONS: Chооse the best аnswer fоr eаch question. Spirits in the Sаnd Recent findings shed light on the lives - and mysterious disappearance - of the ancient Nasca. [A] Since their mysterious desert drawings became widely known in the late 1920s, the people known as the Nasca have puzzled archeologists, anthropologists, 1 and anyone else who is fascinated by ancient cultures. Their elaborate lines and figures, called geoglyphs, are found distributed, seemingly at random, across the desert outside Nasca and the nearby town of Palpa. Waves of scientists - and amateurs - have come up with various interpretations for the designs. At one time or another, they have been explained as Inca roads, irrigation plans, even, controversially, landing strips for alien spacecraft. [B] Since 1997, an ongoing Peruvian-German research collaboration called the Nasca-Palpa Project has been putting these theories to the test. The leaders of the project are Johny Isla and Markus Reindel of the German Archaeological Institute. As well as studying where and how the Nasca lived, the researchers have investigated why they disappeared and the meaning of the strange, abstract designs they left behind. If Isla and his colleagues are right, the story of Nasca begins, and ends, with water. Living on the Edge[C] The coastal region of southern Peru and northern Chile is one of the driest places on Earth. In the small, protected basin where the Nasca culture arose, ten rivers descend from the Andes. Most of these rivers are dry at least part of the year. Surrounded by a thousand shades of brown, these ten ribbons of green offered a fertile spot for the emergence of an early civilization. "It was the perfect place for human settlement, because it had water," says geographer Bernhard Eitel, a member of the Nasca-Palpa Project. "But it was a very high-risk environment." [D] According to Eitel and his colleague Bertil Machtle, the micro-climate in the Nasca region has undergone considerable variation over the past 5,000 years. When a high-pressure system over central South America called the Bolivian High moves to the north, more rain falls on the western slopes of the Andes. When the high shifts southward, precipitation decreases. This causes the rivers in the Nasca valleys to run dry. [E] Despite the risky conditions, the Nasca lived in the area for eight centuries following their appearance in about 300 B.C. As the rainfall cycle continued, people moved east or west along the river valleys. In the arid southern valleys, early Nasca engineers devised practical ways of coping with the scarcity of water. An ingenious system of horizontal wells tapped into the inclined water table as it descended from the Andean foothills. These irrigation systems, or puquios, allowed the Nasca to bring subterranean 2 water to the surface. [F] The Nasca people were in fact remarkably "green," perhaps because of the environmental challenges they faced. The creation of the puquios displayed a sophisticated sense of water conservation, since the underground aqueducts 3 minimized evaporation. The farmers planted seeds by making a single hole in the ground rather than plowing, thereby preserving the substructure of the soil. The Nasca also recycled their garbage as building material. "It's a society that managed its resources very well," says Isla. "This is what Nasca is all about." Praying for Water[G] For centuries, Andean people have worshipped the gods of mountains that feed the Nasca drainage system. According to National Geographic explorer Johan Reinhard, the Nasca have traditionally associated these mountains - mythologically, if not geologically - with water. Evidence for Reinhard's thesis came in 1986, when he found the ruins of a ceremonial stone circle at the summit of Illakata, one of the region's tallest mountains. Reinhard believes the Nasca lines were most likely related to worship of mountain gods, because of their connection to water. [H] Further evidence connecting Nasca rituals to water worship was revealed by the Nasca-Palpa Project researchers in 2000. On a plateau 4 near the village of Yunama, Markus Reindel made an important discovery. As he was excavating a mound, he uncovered several broken pots and other relics that clearly represented ritual offerings. Then he came upon pieces of a large seashell. It was of a genus 5 called Spondylus. [I] "The Spondylus shell is one of the few items of Andean archeology that has been well studied," Reindel says. "It's a very important religious symbol for water and fertility ... It was brought from far away and is found in specific contexts, such as funerary objects and on these platforms. It was connected in certain activities to praying for water. And it's clear in this area, water was the key issue." [J] In 2004, archeologist Christina Conlee made a much grimmer discovery. Conlee was working at a site near a dry river valley in the southern Nasca region. While excavating a Nasca tomb, she unearthed a skeleton. However, the first part to emerge from the dirt was not the skull, but the neck bones. "We could see the vertebrae 6 sitting on top," Conlee says. "The person was seated, with arms crossed and legs crossed, and no head." Cut marks on the neck bones indicate the head had probably been severed by a sharp knife. A ceramic pot known as a head jar rested against the elbow of the skeleton. An illustration on the jar showed a decapitated 7 "trophy head." Out of the head grew a strange tree trunk with eyes. [K] Everything about the burial - the head jar, the placement and position of the body - suggests the body was disposed of in a careful manner. Conlee suspects the skeleton represents a ritual sacrifice. "Although we find trophy heads spread throughout the Nasca period," she said, "there are some indications that they became more common in the middle and late period, and also at times of great environmental stress, perhaps drought. If this was a sacrifice, it was made to appease 8 the gods, perhaps because of a drought or crop failure." Beginning of the End [L] Despite their offerings, the Nasca's prayers would ultimately go unanswered. Water - or more precisely, its absence - was increasingly critical in the Nasca's final years, between about A.D. 500 and A.D. 600. [M] In the Palpa area, scientists have traced the movement of the eastern margin of the desert about 19 kilometers (12 miles) up the valleys between 200 B.C. and A.D. 600. At one point, the desert reached an altitude of over 1,900 meters (6,500 feet). Similarly, the population centers around Palpa moved farther up the valleys, as if they were trying to outrun the arid conditions. "At the end of the sixth century A.D.," Eitel and Machtle conclude in a recent paper, "the aridity culminated 9 and the Nasca society collapsed." [N] Nevertheless, environmental stresses were not the only vital factor. "It wasn't just climate conditions that caused the collapse of Nasca culture," emphasizes Johny Isla. "A state of crisis was provoked 10 because water was more prevalent in some valleys than in others, and the leaders of different valleys may have been in conflict." By about A.D. 650, the more militaristic Wari (Huari) Empire had emerged from the central highlands and displaced the Nasca as the predominant culture in the southern desert region. [O] Almost 1,500 years later, the legacy of the Nasca lives on. You can see it in the artifacts 11 of their ancient rituals, in the remains of their irrigation systems, and - most famously - in the lines of their mysterious desert designs. The lines surely provided a ritualistic reminder to the Nasca people that their fate was intrinsically tied to their environment. In particular, the lines represent a bond with the Nasca's most precious resource, water. You can still read their reverence for nature, in times of plenty and in times of desperate want, in every line and curve they scratched onto the desert floor. And when your feet inhabit their sacred space, even for a brief and humbling moment, you can feel it. 1 An anthropologist is someone who studies people, society, and culture. 2 If something is said to be subterranean, it is under the ground. 3 An aqueduct is a structure, often a bridge, that carries water. 4 A plateau is a large area of high and fairly flat land. 5 A genus is a class of similar things, especially a group of animals or plants that includes several closely related species. 6 Vertebrae are the small circular bones that form the spine of a human being or animal. 7 If someone is decapitated, their head is cut off. 8 If you try to appease someone, you try to stop them from being angry at you by giving them what they want. 9 If you say that an activity or process culminates in or with a particular event, you mean that the event happens at the end of it. 10 If you provoke someone, you deliberately annoy them and try to make them behave aggressively. If something provokes a reaction, it causes the reaction. 11 An artifact is an ornament, tool, or other object that is made by a human being, especially one that is historically or culturally interesting. Which of these statements would the author probably agree with?