A cutting experiment was conducted to analyze the changes in the crude protein (CP) fraction content and in the estimated ruminal protein degradability of forage, obtained in conditions of simulated rotational spring grazing on permanent grassland. The field trial was conducted on permanent pasture during 2015 and included three cuttings as a simulated rotational spring grazing. For determination of protein degradability of pasture forage, the fractionation of the CP according to Cornell Net Carbohydrate and Protein System (CNCPS v6.5) and the Streptomyces griseus protease assay were used. Relative to CP, no significant differences were found among cuts for ammonia N content (A1 fraction) and for protein fraction C which is completely unavailable to the animals. Values for soluble true protein (A2 fraction) and cell wall-associated protein, which is acid detergent soluble (B2), were significantly increased (p<0.05) while a significant reduction (p<0.05) of the moderately degradable protein (B1) content was determined during the growing season. The lower rumen degradable protein (RDP) content of grassland herbage was obtained in the second cut which was significant (p<0.05) according to the CNCPS procedure. Obtained high solubility and degradability of CP in pasture require adequate content of readily available carbohydrates in rations for grazing ruminants to provide efficient utilization of consumed protein.

When the internet appeared, both scientists and non-scientists discussed whether it was liberating the media and whether it was going to be transformed into a safe zone for the expression of free opinion. The answer to this question might be found within the cognitive anthropology concept of taxonomies. The etic taxonomy classification of religions (both in the online and/or offline worlds) has existed for a very long time. Still, the question of emic taxonomy remains. In other words, do cyber believers themselves perceive the internet as a place where they can express religious ideas that they could not do in their offline religious communities and connect with people who share the same/similar worldview? The goal of this paper is to answer the question of whether the scientific taxonomy and folk taxonomy (one of the religious cyber influencers chosen as a sample) converge or whether they differ and, in case they differ, whether the internet gives them the opportunity for free expression and making communities. Roy Wallis has been chosen as an example of scientific taxonomy, since his main criterion for classification is precisely the relationship of religious groups towards society (in this case, the mainstream discourse of both Serbian society and the Serbian Orthodox Church).