Tarkace
Tarkace, datti, kayan sharar gida ne waɗanda mutane ke zubar dasu, yawanci saboda rashin amfani. Gabaɗaya kalmar ba ta ƙunshi samfuran sharar jiki ba, sharar ruwa kawai koguba. gas, ko kuma samfuran sharar guba Sharar yawanci ana jerawa kuma ana rarraba su zuwa nau'ikan kayan da suka dace da takamaiman nau'ikan zubarwa. [1].
 Tarkace | |
|---|---|
| Bayanai | |
| Ƙaramin ɓangare na | shara |
Kalmomi
gyara sasheKalmar sharar asali tana nufin kaji da sauran abubuwan ciki kamar yadda ake iya gani a karni na 15 Boke of Kokery, wanda kuma ke da girke-girke na Shara.
Abin da ya ƙunshi datti abu ne mai mahimmanci, tare da wasu mutane ko al'ummomi suna ƙoƙari su watsar da abubuwan da wasu ke ganin amfani ko maidowa. [2] Kalmomin shara, ƙi, shara, shara, da sharar gabaɗaya ana ɗaukar su azaman masu musanyawa idan aka yi amfani da su wajen siffanta “kaya ko abubuwan da mai riƙewa ya watsar ko ya yi niyya ko kuma ake buƙata ya watsar”. [3] [4] Wasu daga cikin waɗannan sharuɗɗan suna da bambance-bambancen tarihi waɗanda ba su wanzu. za'a iya cewa A cikin shekarata 1880s, kayan da za a zubar sun kasu kashi huɗu na gama-gari: toka (wanda aka samo daga kona gawayi ko itace), datti, datti, da sharar titi. [5] Wannan tsari na rarrabuwa ya rage wasu daga cikin waɗannan sharuɗɗan zuwa ƙayyadaddun ra'ayoyi:
Bambance-bambancen da ke tsakanin sharuɗɗan da aka yi amfani da su don kwatanta jika da busassun kayan da aka jefar "yana da mahimmanci a zamanin da birane ke zubar da datti zuwa aladu, kuma suna buƙatar raba kayan da aka rigaya da busassun", amma tun daga lokacin ya bace. [6]
Magani
gyara sasheA cikin birane, ana tattara datti iri-iri kuma ana ɗaukar shi azaman datti na birni ; dattin da ake zubar da shi ta hanyoyin da ke sa ya ƙare a cikin muhalli, maimakon a cikin kwantena ko wuraren da aka tsara don karɓar datti, ana ɗaukar shi azaman zuriyar dabbobi. Sharar gida wani nau'i ne na datti da aka zubar ba daidai ba, don haka yana shiga cikin muhalli. [7] Musamman ma, ɗan ƙaramin juzu'in da ake samarwa ya zama zuriyar dabbobi, Kuma tare da zubar da mafi yawan ta hanyoyin da aka yi niyya don kare shi daga shiga cikin muhalli. [8]
Tarihi
gyara sashe’Yan Adam sun kasance suna ƙirƙirar datti a cikin tarihi, tun daga guntuwar ƙasusuwan da suka rage daga yin amfani da sassan dabbobi da guntuwar dutse da aka jefar da su daga kera kayan aiki. [9] Ana iya ƙididdige matakin da ƙungiyoyin ƴan adam na farko suka fara aikin noma ta hanyar nazarin nau'i da ingancin ƙasusuwan dabbobi a cikin shararsu. [9] Sharar da datti daga zamanin da ko wayewar mutane galibi ana tattara su cikin tuddai da ake kira middens, wanda zai iya ƙunsar abubuwa kamar "gaɗin abinci da aka jefar, gawayi, kayan aikin harsashi, da fashewar tukwane".
Duba wasu abubuwan
gyara sashe- Garbology (nazarin sharar zamani da shara)
- Filayen ƙasa
Manazarta
gyara sashe- ↑ Susan Strasser, Waste and Want: A Social History of Trash (2014), p. 6-7.
- ↑ Susan Strasser, Waste and Want: A Social History of Trash (2014), p. 3-4.
- ↑ J. M. Baptista, The Regulation of Water and Waste Services (2014), p. 1: "Solid waste, also written as municipal or urban waste, commonly known as trash, garbage, refuse or rubbish, is defined as any substances or objects which the holder discards or intends or is required to discard".
- ↑ William Viney, Waste: A Philosophy of Things (2014), p. 1: "The conventional way of thinking about the creation of waste, rubbish, trash, garbage, or whichever words we like to employ to denote things without use, is that the concept like the thing is created, produced through the order or disorder we construe, manufacture or identify in the world".
- ↑ James Ciment, Social Issues in America: An Encyclopedia (2015), p. 1844-45.
- ↑ William L. Rathje, Cullen Murphy, Rubbish!: The Archaeology of Garbage (2001), p. 9.
- ↑ Carl A. Zimring, William L. Rathje, eds., Encyclopedia of Consumption and Waste: The Social Science of Garbage (2012), p. 657.
- ↑ William L. Rathje, Cullen Murphy, Rubbish!: The Archaeology of Garbage (2001), p. 9.
- ↑ 9.0 9.1 Simon Davis, "By their garbage shall they be known", New Scientist (November 17, 1983), p. 506-515.