M.A. (Greek) / Please refer to full text to view abstract

The purpose of this investigation then was the preparation of a series of 5-substituted-5-(1-pyrrolidyl)barbituric acids in which R would consist of alkyl groups ranging in size from methyl to amyl, and other groups such as phenyl and benzyl. These compounds are to be tested elsewhere for hypnotic and anticonvulsant activity.

Thesis (MTh)--Stellenbosch University, 2015. / ENGLISH ABSTRACT: In this study we examine the role of spiritual identity awareness in communal reading from 1Timothy 5:1-16 with the marginalized women in the Zama-Zama informal settlement. A case study of the text was done amongst women from diverse contexts where they gather as a unique study group. The study focused on the meeting of different women to read, interpret and discuss the Biblical texts with one another. Communal reading creates a safe space for these women to take part in an intercultural conversation. Individuals from diverse contexts are given an opportunity to express themselves communally. This intercultural conversation space is theoretically based on the joint presuppositions of Feminism and African hermeneutics. The physical and sexual violence these women have experienced has a direct effect on their spiritual identity awareness and ordinary life. In chapter two the fundamental presuppositions of both Feminism and African hermeneutics are explored. These will serve as the hermeneutical framework of the study. The voices of the marginalized women will be heard. In Feminism we place the emphasis on the voice of the individual and a group within a certain context. African hermeneutics, on the other hand, highlights through the communal reading a save space in which these voices are heard. Within this safe space it was possible for the marginalized women of Zama-Zama to let their voices be heard both communally, but also as unique individuals. Chapter three discusses a multidimensional exegetical framework for the study. The focus is on communal reading and interpretation of the text. The intercultural conversation in this study is conducted in terms of communal reading and interpretation of 1 Timothy 5:1-16 with the marginalized women in Zama-Zama. The interpretation history of the text is also part of this chapter. The joint presuppositions of Feminism and African hermeneutics and their contexts are discussed here, with the position of women in the Mediterranean world and church. The dominant discourse in the texts is the role of the widows in the church and community with specific reference to the role of hospitality/caring, the interpretation of stories of hope and above all the incarnation in the body of Christ as identified by the women of Zama-Zama. With 1 Timothy 5:1-16 as conversation document and the dual hermeneutic framework as starting point, we discuss the empirical component and exegetical framework of the study in the next chapters. Chapter four focuses on the theoretical framework of the study. The hermeneutical model of intercultural Bible interpretation of Kessler (2004), Hofstede’s (2001) culture theory as well as MacDonald’s (2005) structural models on spiritual identity awareness and development, are investigated here. Some key terms are spotlighted and discussed in more detail, such as culture, identity, spirituality and spiritual identity awareness. In chapter five we focus on the methodology, in particular the research design and research approach. The participant selection for the diverse study group is also important. The research process and the data collection techniques are also discussed here. The data that are collected in the intercultural conversation are then analysed qualitatively. The analyses and research result are discussed in chapter six. The different appendices reflect the detailed information and data that were collected in the study. The summary and implications of the study are the focus of chapter seven. All the diverse voices, the literature study, the unique context of the marginalized women in the text as well as the women of Zama-Zama, are summarized here. The intercultural conversation space was theoretically based on the joint presuppositions of Feminism and an African hermeneutics. The physical and sexual violence against these women has a direct effect on their spiritual identity awareness and ordinary life, as shown by the study. In the conclusion to this study all the diverse discussions converge and an attempt is made to present a reflective interpretation of how spiritual identity awareness functions in the intercultural Bible reading process. We discover in the study that the women, usually the victims of physical and sexual abuse, engage in a positive way towards a new and creative lifestyle. They make a difference in their own lives as well as in the community as well-respected and passionate women. The intercultural conversation space is a valuable instrument for establishing social transformation. / AFRIKAANSE OPSOMMING: In hierdie studie word die rol van spirituele identiteitsbewuswording deur kommunale lees ondersoek. ’n Gevallestudie van 1 Timoteus 5:1-16 onder vroue in Zama-Zama informele nedersetting word gedoen, waar gemarginaliseerde vroue uit diverse kontekste byeenkom. Die studie fokus op die bymekaarkom van die vroue en hul saam-lees en interpretasie van die Bybelteks. Daar word gefokus op die konsep van interkulturele Bybel-lees (kommunale lees) wat geproblematiseer word soos dit uit die saamgestelde raamwerk van Afrika en Feministiese-hermeneutiek ontwikkel word. Die fisiese en seksuele geweld teen dié vroue het moontlik ’n direkte invloed op hulle spirituele identiteitsbewuswording en alledaagse lewe. In hoofstuk twee word die Feminisme en Afrika-hermeneutiek bespreek. Dit dien as die hermeneutiese raamwerk van die studie. Die stemme van die vroue word hoorbaar. In die Feminisme word die belang van die stem van die individu binne ’n bepaalde konteks beklemtoon. “Afrika-hermeneutiek” stel die kommunale ruimte voor, waarin dié stemme tot hulle reg kan kom. Binne die veilige ruimte wat geskep word, kan die gemarginaliseerde stemme van die vroue en unieke stem van die indiwidu tot haar reg kom. Hoofstuk drie handel oor die kommunale (leesproses) van 1 Timoteus 5:1-16 onder vroue in Zama-Zama. Die interkulturele gesprek fokus op die saam-lees en interpretasie van die Bybelteks as gespreksdokument. Daar word na die teks en inhoud gekyk. Die fokus in die teks val op die weduwees en hoe hulle hanteer is. Die rol wat gasvryheid/versorging, die interpretasie van stories van hoop en “die inkarnasie” in die geloofsgemeenskap speel, is ook deur die vroue verreken in die leesproses. Deur die kommunale lees van die teks het die vroue hul eie, asook gesamentlike inhoud en betekenis daarvan, weergee. “Feminisme” en Afrika-hermeneutiese konteks word ook hier verreken asook die posisie van vroue in die Mediterreense wêreld en vroeë kerk. Met 1 Timoteus 5:1-16 as gepreksdokument en die tweeledige hermeneutiese raamwerk as uitgangspunt, word die empiriese komponent en die teoretiese raamwerk van die studie in die volgende hoofstukke beskryf. In hoofstuk vier word daar aan die teoretiese raamwerk van die studie aandag gegee. Die hermeneutiese model van interkulturele Bybelinterpretasie van Kessler (2004), Hofstede (2001) se kultuurteorie, asook MacDonald (2000) se strukturele modelle oor spiritualiteitsbewuswording en ontwikkeling word hier verreken. Daar word ook aandag gegee aan die omskrywing van sleutelterme soos kultuur-, identiteit-, spiritualiteit- en identiteitsbewuswording. Hoofstuk vyf handel oor die metodologie. Hier word daar aandag gegee aan die navorsingsbenadering en ontwerp. Daar word ook gefokus op die seleksie van die deelnemers. Die navorsingsproses en data-insamelingstegnieke word ook hier verreken. Die analise en bespreking van die navorsingsresultate word in hoofstuk ses aangespreek. Die kwalitatiewe data wat ingewin is tydens die konkrete interkulturele gesprekke, word hier geanaliseer en bespreek. Verskillende Bylae bevat die detail inligting wat ingesamel en verwerk is tydens die studie. Die gevolgtrekking en implikasies van die studie word in hoofstuk sewe hanteer. Al die stemme wat gehoor is, die literatuurstudie, die unieke konteks van die gemarginaliseerde vroue, asook hulle saam-lees en interpretasie van die Bybelteks word hier gereflekteer en saamgevat. “Feminisme” en Afrika-hermeneutiese konteks is verreken, asook die posisie van die vroue van Zama-Zama wat deur die kommunale saam-lees en interpretasie van die Bybelteks, nuwe perspektiewe ontwikkel het. Daar is bevind in die studie dat die vroue wat gewoonlik slagoffers van fisiese en seksuele geweld was, ’n positiewe belewenis en groei ervaring beleef het ten opsigte van hul spirituele identiteitebewuswording en lewensuitkyk. Die veilige interkulturele gespreksruimte wat ontstaan het in die navorsinsproses was ‘n besondere instrument wat ingespan was ten einde sosiale transformasie te bewerkstellig.

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This thesis covers with the topic of process management and organization modeling. The goal is to design a future state of process architecture in selected department of a multi-national company, which is based on ISO / IEC TR 29110-5-1-2:2011 for very small entities, complemented by techniques of agile methodologies. The final form of the future proposal includes the conceptual and detail design according to the aforementioned standard, supported by the selected agile techniques, adjusted for the results of the differential analysis of conceptual and detail design and current status. The theoretical part presents the issue of process management and modeling standards and a methodology for modeling and control of IT processes. The practical part is devoted to the application of the selected standard for IT management processes and agile techniques that support this standard. The proposed process architecture is modeled using the selected methodology MMABP and prescribed standards. The work can serve as an inspiration for the company that would be suited a combination of traditional and agile approaches to IT.

The diploma thesis deals with monitoring imidazoles in selected types of beverages. The aim is to detect imidazoles in drinks by High Performance Liquid Chromatography with the use of Mass Spectrometry (HPLC-MS/MS). The coumpounds that were detected are 2-Methylimidazole, 4-Methylimidazole and 2-Acetyl-4(5)-(1,2,3,4-tetrahydroxybutyl)-imidazole. The theoretical part concerns the origin of imidazoles, its occurrence and influence on human health. There is also a brief introduction to technology of production of beverages containing imidazoles. The practical part statistically compares imidazoles concentration amongst separated types of dark beers, cola beverages, coffee beans and instant coffees. The end of the thesis focuses on determining a dependency of imidazoles on roast time in Ethiopia coffee beans.

Étude du comportement d'un acier inoxydable 316L et d'un Inconel 718 dans le cadre d'un schéma thermomécanique à mémoire discrète constitué d'une équation multivoque, d'un critère d'inversion et d'un algorithme. Analyse détaillée des propriétés du comportement d'hystérésis pure. Etude des modules tangents aux courbes de charge. Mise en évidence de la restauration des propriétés du matériau après inversion et de la non-existence d'une discontinuité elastique-plastique dans le diagramme contrainte-déformation. Description de l'écrouissage en déformation à partir d'une analyse de la microstructure

Den skadeståndsrättsliga principen om den skadelidandes skyldighet att begränsa sin skada ärväl känd och vedertagen i svensk rätt. Principen åberopas ofta som invändning iskadeståndstvister av alla slag, och har därmed stor praktisk betydelse. Principens köprättsligaoch försäkringsrättsliga motsvarigheter är generöst behandlade i doktrinen. På denskadeståndsrättsliga sidan förhåller det sig annorlunda – det här är första gången som ämnetblir tillägnat ett eget arbete i Sverige. Det finns många rättsfall där skadebegränsningsskyldigheten aktualiseras, men på grund avdomskälens utformning är rättsfallens värde som vägledning begränsat. Jag anser emellertid attuppmärksamheten inte bör överfokuseras på dessa. Intar man ett framåtblickande perspektiv,finns det gott om material och idéer att hämta från den övriga civilrätten, från rättsekonominoch – inte minst – från utlandet. Arbetets strukturella och metodologiska ramverk är utformatså, att största möjliga nytta kan dras av främmande källor utan att en djupgående (och oftastointressant) komparativ utredning av dessa källor behöver göras. Det huvudsakliga syftet med undersökningen var att definiera skadebegränsningsprincipensansvarsgräns. Med hänsyn till framställningen omfattning, hade det inte varit möjligt att göragrundliga utredningar av enskilda delproblem. Istället är arbetet fokuserat på att utrönaallmängiltiga riktlinjer, tankemönster och ledtrådar, dels för skadebegränsningsbedömningen isig, och dels för den tänkbara rättsutvecklingen. Ett flertal sådana riktlinjer har kunnatdefinieras, något utspridda över principens tillämpningsområde, och ibland även i sammanhangdär det inte är uppenbart att det är skadebegränsningshänsyn som styr. Samtidigt har åtskilligasystemiska problem uppdagats såväl i principens tillämpning som i den underliggandenormbildningen. Jag har ödmjukt lagt fram några lösningsförslag, med ändamålet att främja enmer rättssäker tillämpning av principen, dels på grundval av gällande rätt, och dels på grundvalav den tänkbara rättsutvecklingen på området. / The doctrine of avoidable loss is a generally recognized principle in Swedish law. The doctrine is often invoked in damage claim disputes of all kinds, and is therefore important in practice. There is plenty of legal literature where the doctrine is treated in the context of sales law and insurance law. On the tort law side, however, there is nothing – this is the first dedicated work on the subject in Sweden. There are many tort cases where the question of avoidable loss is actualized, but due to the way the courts articulate the grounds for their rulings, the cases provide little guidance for the future, and therefore have little value as precedent. This is not necessarily an obstacle to the study. On the contrary, when looking outwards, I have found a wealth of ideas and study material in other areas of civil law, in law and economics, and in foreign law. The structural and methodological framework of the thesis was designed to allow for extraction of material from foreign sources without needing to conduct a thorough (and often uninteresting) comparative study. The main purpose of the investigation was to define the boundaries of the claimant’s liability as imposed by the doctrine. Considering the limited scope of the thesis, it would not have been possible to deconstruct the subject into details and conduct thorough investigations of those. Instead, the work was focused on determining general guidelines, thought patterns and clues; both de lege lata and de lege ferenda. Multiple such guidelines could be defined in various contexts where the doctrine is applied, but also, interestingly, in certain contexts where it is not obvious that considerations of avoidable loss are decisive. Multiple systemic issues have also been found, both in the application of the doctrine and in the underlying norms. I have humbly put forward several suggestions on how these issues could be alleviated to promote legal certainty in the doctrine’s application, both today and in the future.

The thesis, entitled “From Self-Praise to Self-Boasting: Paul’s Unmasking of the Conflicting Rhetorico-Linguistic Phenomena in 1 Corinthians,” examines the rhetorical conventions of “boasting” and self-praise among those vying for social status and honor within the Greco-Roman world. While the terminological options for “boasting” and self-praise frequently overlap, a survey of these conventions demonstrates that the ancients possessed a categorical distinction between “boasting” and self-praise, which oftentimes conflicted with Paul’s distinction. Clear examples of this conflict appear in 1 Cor 1:10-4:21; 5:1-13; 9:1-27; 13:1-13; and 15:30-32, where Paul addresses the Corinthians’ overestimation of wisdom and eloquence, redirects the Corinthians’ attention away from loyalties to specific leaders to loyalty to Christ, redefines the standards by which the Corinthians should view themselves and their leaders, counters the Corinthians’ tendency to engage in anthropocentric “boasting,” and affirms his own apostolic ministry. It is the Corinthian community’s inability to grasp the application of theocentric “boasting” which leads Paul to address certain aspects and values of secular Corinth that have penetrated the Corinthian community. Thus, operating from an eschatological perspective, Paul critiques both the Corinthians’ attitudes and the Greco-Roman cultural values upon which their attitudes are based. Through irony, self-presentation, imitation, differentiating between theocentric and anthropocentric “boasting,” and distinguishing between personality and gospel rhetoric, Paul challenges the secular notions of social status, power, wisdom, leadership, and patronage and exhorts the Corinthians to focus their attention on their relationship with the Lord rather than on improving their social status or on increasing their honor.

This study explores the relationship between Christianity and autochthonous (indigenous, pre-Christian) worldviews and practices amongst the Aandonga of Owamboland, Northern Namibia. Using participant contributions from a series of Contextual Bible Study (CBS) sessions (with groups of men, women, and children), and supplemented by ethnographic contextualisation, it challenges the oft-contended notion that Christian worldviews and practices have erased the significance of African Traditional Religion for Ndonga (or wider Owambo) communities. The enduring significance of autochthonous worldviews and practices is explored using responses to six biblical texts, each of which relates to at least one of three themes: bodies, spirits, and landscapes. The study examines feasting bodies (The Parable of the Wedding Banquet), bleeding bodies (The Haemorrhaging Woman), and possessed bodies (Legion). It considers possession spirits (Legion), natural spirits (the so-called ‘Nature Miracles’), and ancestor spirits (Resurrection appearances). Perspectives on landscapes are highlighted particularly in relation to aspects of the natural environment (the ‘Nature Miracles’) and the locations explored by an itinerant demoniac (Legion). Responses to the texts engender, inter alia, discussions of contemporary perspectives on diviner-healers (oonganga), witchcraft (uulodhi), the homestead (egumbo), burial grounds (omayendo, oompampa), spirits (iiluli, oompwidhuli), ancestors (aathithi), material agency (for example, apotropaic amulets), and the ‘traditional’ wedding (ohango). Having analysed the ways in which autochthonous worldviews informed participants’ interpretations of the particular texts considered (Matthew 22:1-14 & Luke 14:7-11; Mark 5:21-43; Luke 8:26-39; Mark 4:35-41 & 6:45-52; Luke 24), each set of interpretations is brought into conversation with professional biblical scholarship. The study therefore highlights the ways in which these grassroots, ‘contextual’ interpretations might nuance New Testament interpretations returned by the Academy, particularly by highlighting the highly contextual nature of the latter.