This thesis is concerned with the question of how the Ethiopian monarchy reconstructed and reinvented itself after more than a century of decline. It examines the internal dynamics of this process, by utilising primary source materials in indigenous Ethiopian languages. The main sources used are chronicles commemorating the reign of Y ohannis IV, the second of the monarchs who presided over the period widely regarded as marking the beginning of modem Ethiopian history. Chapter 1 outlines the main social and political themes essential for an understanding of Ethiopia in the late-nineteenth century. It deals with the origins of the national ideology, church-state relations, patronclient relations, the economic basis of society and land tenure. I then sketch the historical debate surrounding the period that provides the immediate context for the monarchy of Y ohannis IV. Chapter 2 examines the rise to power of Y ohannis and analyses this process by addressing understandings of authority, leadership and the role of charisma in the Ethiopian context. Chapter 3 examines how Solomonic genealogy and the religious symbols embedded in the glorious past of the monarchy were mobilised by Y ohannis to further his project of imperial reconstruction. Particular attention is paid to his coronation ceremony in 1872, as an example of the mobilization of imperial ideology, here expressed through the pageantry of political ritual. Chapters 4 and 5 look at the functioning of the Ethiopian political scene. Here oral sources supplement documentary material in order to identify new mechanisms and institutions that characterised the political culture of late nineteenth-century Ethiopia. Using historical narrative, reconstructed by tracing the lives and careers of prominent individuals on the political scene, I explain the dynamics of the centrifugal and centripetal forces that characterised centre-periphery relations. Chapter 6 examines the revived structure of the empire based on the concept of the king of kings and his relationship with his subordinate regional ruler.

Caulobacter crescentus está entre as bactérias cujos genomas codificam um grande número de fatores sigma ECF, os quais estão envolvidos na regulação transcricional de conjuntos limitados de genes em resposta a uma variedade de estímulos ambientais. No presente trabalho, dois fatores sigma ECF de C. crescentus, σR e σT , foram caracterizados funcionalmente. Os dados mostraram que σR e σT e são mantidos em níveis reduzidos de expressão sob condições fisiológicas de crescimento da bactéria, devido à ação das proteínas ChrR e CC3476, respectivamente. Contudo, durante a exposição de C. crescentus ao cádmio, hidroperóxido orgânico, oxigênio singlete ou à radiação UVA, a expressão de σR é induzida de maneira dependente do próprio fator sigma. Análises de transcriptoma mostraram que σR regula a expressão de genes envolvidos na proteção celular contra danos oxidativos. Central para essa resposta transcricional mediada por σR é a inativação de ChrR, sendo os resíduos C186 e C188 desta proteína necessários para a percepção de cádmio, mas não de hidroperóxido orgânico ou oxigênio singlete. Em adição, os dados mostraram que sigR e dois outros genes dependentes de σR (cfaS e CC2258) são essenciais para a sobrevivência de C. crescentus quando os danos oxidativos são gerados nas células por longos períodos. Similarmente, a expressão de σT aumenta em nível transcricional nesta bactéria sob condições de hiperosmolaridade induzidas por NaCl ou sacarose. Além de se auto-regular positivamente, σT controla a expressão de σU e σE , constituindo uma cascata de expressão de fatores sigma ECF em C. crescentus. σT, mas não σU e σE , desempenha um papel essencial na sobrevivência dessa bactéria durante a exposição ao NaCl e sacarose. Adicionalmente, a ausência de σT resulta numa sensibilidade aumentada dessa bactéria ao H2O2, apesar de não ser observada indução da expressão dos genes sigT, sigU e sigE durante essa condição de estresse. Diante do exposto, o presente trabalho contribuiu para a compreensão de dois mecanismos de adaptação da bactéria C. crescentus aos estresses oxidativo ou osmótico / Caulobacter crescentus is among the bacteria whose genomes encode a high number of ECF sigma factors, which are involved in the transcriptional regulation of a limited set of genes in response to several environmental signals. In the present work, two ECF sigma factors from C. crescentus, σR e σT, were functionally characterized. Data showed that σR e σT are maintained in reduced expression levels under physiological growth conditions, due to the action of ChrR and CC3476, respectively. However, during C. crescentus exposure to cadmium, organic hydroperoxide, singlet oxygen and UVA irradiation, σR expression is positively auto-regulated. Transcriptome analyses showed that σR regulates the expression of genes involved in protecting cells against oxidative damages. Central to this transcriptional response is the inactivation of ChrR, with residues C186 and C188 of this protein being necessary for sensing cadmium but not organic hydroperoxide or singlet oxygen. In addition, data revealed that sigR and two other σR-dependent genes (cfaS and CC2258) are essential for C. crescentus survival when oxidative damages are generated in the cells for long periods of time. Similarly, σT expression increases at a transcriptional level in this bacterium under hyperosmotic conditions induced by NaCl or sucrose. Besides being positively auto-regulated, σT independently controls the expression of σU and σE, forming an expression cascade of ECF sigma factors in C. crescentus. σT, but not σU or σE, displays an essential role in C. crescentus survival during NaCl or sucrose exposure. Additionally, the absence of σT leads to an increased sensitivity of this bacterium to H2O2, despite the absence of induction in sigT, sigU or sigE expression under the same stress condition. Therefore, the present work has contributed to the understanding of two mechanisms of C. crescentus adaptation to oxidative and osmotic stresses

Caulobacter crescentus está entre as bactérias cujos genomas codificam um grande número de fatores sigma ECF, os quais estão envolvidos na regulação transcricional de conjuntos limitados de genes em resposta a uma variedade de estímulos ambientais. No presente trabalho, dois fatores sigma ECF de C. crescentus, σR e σT , foram caracterizados funcionalmente. Os dados mostraram que σR e σT e são mantidos em níveis reduzidos de expressão sob condições fisiológicas de crescimento da bactéria, devido à ação das proteínas ChrR e CC3476, respectivamente. Contudo, durante a exposição de C. crescentus ao cádmio, hidroperóxido orgânico, oxigênio singlete ou à radiação UVA, a expressão de σR é induzida de maneira dependente do próprio fator sigma. Análises de transcriptoma mostraram que σR regula a expressão de genes envolvidos na proteção celular contra danos oxidativos. Central para essa resposta transcricional mediada por σR é a inativação de ChrR, sendo os resíduos C186 e C188 desta proteína necessários para a percepção de cádmio, mas não de hidroperóxido orgânico ou oxigênio singlete. Em adição, os dados mostraram que sigR e dois outros genes dependentes de σR (cfaS e CC2258) são essenciais para a sobrevivência de C. crescentus quando os danos oxidativos são gerados nas células por longos períodos. Similarmente, a expressão de σT aumenta em nível transcricional nesta bactéria sob condições de hiperosmolaridade induzidas por NaCl ou sacarose. Além de se auto-regular positivamente, σT controla a expressão de σU e σE , constituindo uma cascata de expressão de fatores sigma ECF em C. crescentus. σT, mas não σU e σE , desempenha um papel essencial na sobrevivência dessa bactéria durante a exposição ao NaCl e sacarose. Adicionalmente, a ausência de σT resulta numa sensibilidade aumentada dessa bactéria ao H2O2, apesar de não ser observada indução da expressão dos genes sigT, sigU e sigE durante essa condição de estresse. Diante do exposto, o presente trabalho contribuiu para a compreensão de dois mecanismos de adaptação da bactéria C. crescentus aos estresses oxidativo ou osmótico / Caulobacter crescentus is among the bacteria whose genomes encode a high number of ECF sigma factors, which are involved in the transcriptional regulation of a limited set of genes in response to several environmental signals. In the present work, two ECF sigma factors from C. crescentus, σR e σT, were functionally characterized. Data showed that σR e σT are maintained in reduced expression levels under physiological growth conditions, due to the action of ChrR and CC3476, respectively. However, during C. crescentus exposure to cadmium, organic hydroperoxide, singlet oxygen and UVA irradiation, σR expression is positively auto-regulated. Transcriptome analyses showed that σR regulates the expression of genes involved in protecting cells against oxidative damages. Central to this transcriptional response is the inactivation of ChrR, with residues C186 and C188 of this protein being necessary for sensing cadmium but not organic hydroperoxide or singlet oxygen. In addition, data revealed that sigR and two other σR-dependent genes (cfaS and CC2258) are essential for C. crescentus survival when oxidative damages are generated in the cells for long periods of time. Similarly, σT expression increases at a transcriptional level in this bacterium under hyperosmotic conditions induced by NaCl or sucrose. Besides being positively auto-regulated, σT independently controls the expression of σU and σE, forming an expression cascade of ECF sigma factors in C. crescentus. σT, but not σU or σE, displays an essential role in C. crescentus survival during NaCl or sucrose exposure. Additionally, the absence of σT leads to an increased sensitivity of this bacterium to H2O2, despite the absence of induction in sigT, sigU or sigE expression under the same stress condition. Therefore, the present work has contributed to the understanding of two mechanisms of C. crescentus adaptation to oxidative and osmotic stresses

O que é e como é a σωφροσύνη (ό τι ἐστι καὶ ὁποȋόν τι ἡ σωφροσύνη)? Esta é a questão que Sócrates propõe a seus interlocutores, Carmides e Critias, examinarem juntos no diálogo de juventude de Platão, o Carmides, diálogo tentativo ou de exame (πϵιραστικός). Σωφροσύνη é fazer todas as coisas ordenada e calmamente (τò κοσμίως πάυτα πράττϵιν καὶ ἡσυxῇ)? É um sentimento como pudor ou reserva (άἰδως)? É cuidar de suas próprias coisas (τὸ τὰ αὑτοῡ πράττϵιν)? Σωφροσύνη seria fazer coisas boas (τῶν ἀγαθῶν πρᾱξιν)? Ou, ainda, conhecer-se a si mesmo (τὸ γιγνώσκϵιν ἑαυτόν)? Seria ciência das outras ciências e ciência de si mesma (ἐπιστημῶυ ἐπιστήμη ἐστὶ καὶ αὐτὴ ἑαυτῆς)? Ou seria, finalmente, o conhecimento do bem e do mal (τὸ ἀγαθόν καὶ τὸ κακόν)? Como em outros propriamente chamados diálogos socráticos de Platão (no Laques é a coragem, no Eutífron é a piedade) nos quais se examina se uma virtude particular é conhecimento, no Carmides trata-se de examinar se a σωφροσύνη é conhecimento. Se é, é conhecimento de quê? E qual é, para nós, o benefício desta virtude, concebida como conhecimento? Estas são algumas das questões examinadas por Sócrates neste diálogo. Este trabalho pretende acompanhar passo a passo esta que é a primeira investigação (ἐξέτασις) socrática acerca da σωφροσύνη nos diálogos de Platão. Ou, dito de outro modo, este trabalho pretende acompanhar o passo a passo do filosofar socrático no diálogo Carmides. / What is it and how is σωφροσύνη (ό τι ἐστι καὶ ὁποȋόν τι ἡ σωφροσύνη)? This is the question that Socrates proposes to his interlocutors, Critias and Charmides, examine together in the dialogue of youth of Plato, the Charmides, tentative dialogue or examination (πϵιραστικός). Σωφροσύνη is make all things orderly and quietly (τò κοσμίως πάυτα πράττϵιν καὶ ἡσυxῇ)? Its a feeling like modesty or reserve (άἰδως)? You take care of your own things (τὸ τὰ αὑτοῡ πράττϵιν)? Σωφροσύνη would do good things (τῶν ἀγαθῶν πρᾱξιν)? Or even know himself (τὸ γιγνώσκϵιν ἑαυτόν)? Would be science of other sciences and science of herself (ἐπιστημῶυ ἐπιστήμη ἐστὶ καὶ αὐτὴ ἑαυτῆς)? Or would it be finally the knowledge of good and evil (τὸ ἀγαθόν καὶ τὸ κακόν)? Like in others properly called Socratic dialogues of Plato (in the Laches is the courage, in the Euthyphro is the piety) in which examines whether a particular virtue is knowledge, in the Charmides it is examining whether σωφροσύνη is knowledge. If it is, is knowledge of what? And what is, for us, the benefit of this virtue, conceived as knowledge? These are some of the issues examined by Socrates in this dialogue. This work intends to follow step by step this is that the first Socratic investigation (ἐξέτασις) about σωφροσύνη in the dialogues of Plato. Or, put another way, this work intends to follow step by step the Socratic philosophy in dialogue Charmides.

O que é e como é a σωφροσύνη (ό τι ἐστι καὶ ὁποȋόν τι ἡ σωφροσύνη)? Esta é a questão que Sócrates propõe a seus interlocutores, Carmides e Critias, examinarem juntos no diálogo de juventude de Platão, o Carmides, diálogo tentativo ou de exame (πϵιραστικός). Σωφροσύνη é fazer todas as coisas ordenada e calmamente (τò κοσμίως πάυτα πράττϵιν καὶ ἡσυxῇ)? É um sentimento como pudor ou reserva (άἰδως)? É cuidar de suas próprias coisas (τὸ τὰ αὑτοῡ πράττϵιν)? Σωφροσύνη seria fazer coisas boas (τῶν ἀγαθῶν πρᾱξιν)? Ou, ainda, conhecer-se a si mesmo (τὸ γιγνώσκϵιν ἑαυτόν)? Seria ciência das outras ciências e ciência de si mesma (ἐπιστημῶυ ἐπιστήμη ἐστὶ καὶ αὐτὴ ἑαυτῆς)? Ou seria, finalmente, o conhecimento do bem e do mal (τὸ ἀγαθόν καὶ τὸ κακόν)? Como em outros propriamente chamados diálogos socráticos de Platão (no Laques é a coragem, no Eutífron é a piedade) nos quais se examina se uma virtude particular é conhecimento, no Carmides trata-se de examinar se a σωφροσύνη é conhecimento. Se é, é conhecimento de quê? E qual é, para nós, o benefício desta virtude, concebida como conhecimento? Estas são algumas das questões examinadas por Sócrates neste diálogo. Este trabalho pretende acompanhar passo a passo esta que é a primeira investigação (ἐξέτασις) socrática acerca da σωφροσύνη nos diálogos de Platão. Ou, dito de outro modo, este trabalho pretende acompanhar o passo a passo do filosofar socrático no diálogo Carmides. / What is it and how is σωφροσύνη (ό τι ἐστι καὶ ὁποȋόν τι ἡ σωφροσύνη)? This is the question that Socrates proposes to his interlocutors, Critias and Charmides, examine together in the dialogue of youth of Plato, the Charmides, tentative dialogue or examination (πϵιραστικός). Σωφροσύνη is make all things orderly and quietly (τò κοσμίως πάυτα πράττϵιν καὶ ἡσυxῇ)? Its a feeling like modesty or reserve (άἰδως)? You take care of your own things (τὸ τὰ αὑτοῡ πράττϵιν)? Σωφροσύνη would do good things (τῶν ἀγαθῶν πρᾱξιν)? Or even know himself (τὸ γιγνώσκϵιν ἑαυτόν)? Would be science of other sciences and science of herself (ἐπιστημῶυ ἐπιστήμη ἐστὶ καὶ αὐτὴ ἑαυτῆς)? Or would it be finally the knowledge of good and evil (τὸ ἀγαθόν καὶ τὸ κακόν)? Like in others properly called Socratic dialogues of Plato (in the Laches is the courage, in the Euthyphro is the piety) in which examines whether a particular virtue is knowledge, in the Charmides it is examining whether σωφροσύνη is knowledge. If it is, is knowledge of what? And what is, for us, the benefit of this virtue, conceived as knowledge? These are some of the issues examined by Socrates in this dialogue. This work intends to follow step by step this is that the first Socratic investigation (ἐξέτασις) about σωφροσύνη in the dialogues of Plato. Or, put another way, this work intends to follow step by step the Socratic philosophy in dialogue Charmides.

As the first analytic history of Ethiopian medicine, this thesis explores the interchange between the institutional development of a national medical network and the lived experiences of women as patients and practitioners of medicine from the years 1940-1975. Using birth and gender as mechanisms to explore the nation's public health history allows me to pursue alternative threads of enquiry: I ask questions not only about state activities and policy pursuits, but also about the relevance and acceptance of those actions in the lives of the citizenry. This thesis is also the first medical history of a non-colonial African country, opening up new questions about the role of non-Western actors in the expansion of Western medicine in the twentieth century. I explore the ways in which the exceptional history of Ethiopia can be couched in existing narratives of African modernity, medicine, and birth history. Issues of local agency and the creation of new social elites in the pursuit of modernity are all pertinent to the case of Ethiopia. Through both extensive archival research and oral interviews of nearly 200 participants in Haile Selassie's medical campaigns, I argue that the extent to which the imperial medical project in Ethiopia 'succeeded' was highly predicated on pre-existing conditions of gender, class, and geography.

À la fin du XIXe siècle, le royaume éthiopien a étendu ses frontières vers l'est, l'ouest et le sud. Ce processus a renforcé l'hétérogénéité du royaume. Le Wolaita a été conquis en 1894. À partir de 1941, l'accélération de la centralisation par l'empereur Haylä Sellasé s'est accompagnée d'une volonté d'homogénéisation culturelle. Le système scolaire national était l'instrument emblématique de cette politique ; il devait diffuser la langue amharique et les valeurs du nord chrétien orthodoxe. Les premières personnes du Wolaita entrées à l'école, dans les années 1940, ont été les enfants des colons venus du nord et des Wolaita assimilés au nouveau pouvoir. Dans les années 1960, les jeunes des campagnes marginalisées récemment converties au protestantisme ont investi l'école, bien décidés à se faire une place dans la nation grâce à l'éducation. Mais leur volonté d'être à la fois éthiopiens et protestants se heurtait à l'idéologie officielle. Le régime du Därg (1974-1991) a élargi les critères d'appartenance à la nation en cherchant à fonder un nationalisme séculier exempt de discriminations culturelles et religieuses, tout en œuvrant à étendre l'éducation à l'ensemble de la population. Ceci a entraîné l'adhésion active des Wolaita éduqués. En dépit de la désaffection massive à l'égard du régime, à la fin des années 1980, due aux désastres économiques et à la violence politique, le Wolaita était résolument devenu éthiopien. Cinquante ans d'histoire des dynamiques scolaires montrent comment les acteurs locaux ont créé, dans la convergence et la négociation des identités wolaita et éthiopienne, de nouvelles formes d'appartenance à la communauté politique nationale. / At the end of the nineteenth century, Ethiopia expanded its borders to the east, west and south. This process increased the heterogeneity of the kingdom. Wolaita was conquered in 1894. From 1941, Emperor Hayla Sellasé's commitment to centralization came with the objective of cultural homogenization. The national school system was the focus of this policy; it had to spread Amharic language and the values of the Orthodox Christian north. In the 1940s, the first to enter school in Wolaita were the children of northern settlers and Wolaita incorporated to the new polity. In the 1960s, young people from rural areas, recently converted to Protestantism, entered school, determined to take their place in the nation through education. But their willingness to be both Ethiopian and Protestants clashed with official ideology. The Darg's regime (1974-1991) broadened the criteria for national belonging seeking to establish a secular nationalism divorced from cultural and religious discriminations, while working to extend education to the entire population. This has entailed the active support of educated Wolaita. Despite the massive disaffection with the regime in the late 1980s, due to economic disasters and political violence, Wolaita definitely became Ethiopian. Fifty years of dynamics of schooling reveals how local actors, negotiating with Ethiopian and Wolaita identities, created new forms of belonging to the national political community.

Le moine hétérodoxe Ewostâtëwos (Eustathe sous forme francisée) est à l'origine de la fondation de plusieurs monastères dans le premier tiers du XIVe siècle dans le nord du royaume chrétien d'Éthiopie. Outre le plaidoyer pour l'indépendance des moines à l'égard des laïcs, Ëwostâtëwos prône la stricte observance des deux sabbats, une doctrine jugée hérétique par le métropolite égyptien et le souverain éthiopien. En raison de leurs positions non-conformistes, les disciples d'Ëwostâtëwos, les eustathéens, sont mis au ban de la société, dès la seconde moitié du XIVe siècle. Malgré les persécutions, les fondations monastiques se multiplient. Cette thèse cherche alors à rendre compte de la genèse de ce puissant mouvement monastique au nord de l'Éthiopie chrétienne du début du XIVe siècle, jusqu'au milieu du XVe siècle, date à laquelle les eustathéens parviennent à faire triompher leurs positions auprès du roi Zar'a Yâ'eqob. En s'interrogeant sur l'identité hétérodoxe de la prédication eustathéenne, ce travail analyse le processus d'émergence et de construction de ce mouvement monastique à différentes échelles. Cette enquête met en évidence la diversité des stratégies mises en œuvre par les eustathéens pour construire un mouvement polynucléaire puissant et inventer l'histoire de leurs origines. / At the beginning of the 14th century the monk Ewostâtëwos initiated a powerful monastic movement in the northern part of the Christian kingdom of Ethiopia. Ëwostâtëwos was bath a staunch advocate of his fellow monks' freedom and a strong defender of the two-sabbaths, the observance of which was deemed heretical. Thus, his disciples, the Ewostateans, were banished. Despite the persecutions, the monastic foundations were still growing. This PhD thesis sheds light on the genesis of this powerful monastic movement from the 14th century to the middle of the 15th century, when the Ewostateans made their ideas prevail at the court of king Zar'a Yâ'eqob. Focusing on the heterodox identity of Ewostateans, this study analyzes the building of the monastic communities at different scales. This investigation reveals the large spectrum of strategies that the Ewostateans applied to build a multi-centered movement and to invent their origins.

No description available.

Plato thought that dialectic is the method of philosophical inquiry. Yet there is no agreement between scholars regarding Plato\'s view of dialectic. The dominant interpretation, dating back to Robinson\'s Plato\'s Earlier Dialectic, which I call the \"discontinuous\" interpretation (DI), assumes a significant gap between Plato\'s account of dialectic as it is presented in the course of the dialogues. As such, although Plato considered dialectic as the method of philosophical inquiry, the term \'Dialectic\' is just a façon de parler conveying the method he deemed most suitable at different moments. One should note that (DI) entails the following trilemma: Plato\'s dialectic, as the method of philosophical inquiry, must be identified with either Elenchus (E), Hypothesis (H) or Collection & Division (C&D). For example, Irwin (1988:7) argues that one should identify dialectic with (E) while Benson (2015:238) argues that one should identify dialectic with (H). In contrast with (DI), the goal of this dissertation is to defend a \"continuous\" interpretation (CI): Plato introduced a unified view of dialectic as the method of philosophical inquiry in the Phaedrus. My argument supporting (CI) relies on three main premises: (1) The so-called three methods, (E), (H) and (C&D), are three different procedures of one διαλεκτικὴ τέχνη; (2) Plato\'s διαλεκτικὴ τέχνη is both a method of communication and a method of discovering truth; and (3) The Phaedrus (261a-266b) contains Plato\'s unified view of διαλεκτικὴ τέχνη, conceived as an amalgam of (E), (H) and (C&D), and a method of communication and a method of discovering truth. / Platão pensou que a dialética é o método de investigação filosófica. No entanto, não há consenso entre os estudiosos a respeito da sua visão da dialética. A interpretação dominante, que se remonta ao trabalho de Robinson Plato\'s Earlier Dialectic, que eu chamo de interpretação \"descontínua\" (ID), pressupõe que há uma ruptura na visão de Platão sobre a dialética no decorrer dos seus diálogos. Isto significa que ele considerou a dialética como o método de investigação filosófica, mas o termo \'dialética\' é apenas uma façon de parler para se referir ao método que considerou mais adequado em diferentes momentos. Portanto, (ID) implica o seguinte trilema: Devese identificar a visão de Platão sobre a dialética, enquanto o método de investigação filosófica, com o Elenchus (E), com a Hypotesis (H), ou com a Coleção & Divisão (C&D)? Por exemplo, Irwin (1988: 7) afirma que a dialética deve ser identificada com (E), enquanto Benson (2015: 238) afirma que a dialética deve ser identificada com (H). Em contraste com (ID), o objetivo do presente trabalho é defender uma interpretação \"contínua\" (IC): No Fedro Platão introduz uma visão unificada da dialética como método de investigação filosófica. Meu argumento para defender (IC) está baseado em três premissas: (1) os chamados três métodos, (E), (H) e (C&D) são realmente três procedimentos diferentes de uma διαλεκτικὴ τέχνη; (2) a τέχνη διαλεκτικὴ de Platão é o método de comunicação e descoberta da verdade; e (3) o Fedro (261a-266b) contém a visão unificada de Platão sobre a διαλεκτικὴ τέχνη, concebida como uma amálgama de (E), (H) e (C e D), e o método de comunicação e descoberta da verdade.