Weddings and funerals are some of the most universally profound events of our lives. Both acts, however disparate, ultimately celebrate life. This thesis draws on themes of life and regeneration in its reading of a neglected yet historically significant site in the port lands of Toronto. The changes that have occurred at the mouth of the Don mirror the changes that have occurred in Toronto from settlement to post-modernity. It is here that the thesis proposes a place that simultaneously reclaims its roots and creates a new identity for the port lands. As a means of reinhabiting this site, the design uses the power of weddings and funerals to generate a collective point of gathering that reflects the multicultural nature of Toronto today.

Weddings and funerals are some of the most universally profound events of our lives. Both acts, however disparate, ultimately celebrate life. This thesis draws on themes of life and regeneration in its reading of a neglected yet historically significant site in the port lands of Toronto. The changes that have occurred at the mouth of the Don mirror the changes that have occurred in Toronto from settlement to post-modernity. It is here that the thesis proposes a place that simultaneously reclaims its roots and creates a new identity for the port lands. As a means of reinhabiting this site, the design uses the power of weddings and funerals to generate a collective point of gathering that reflects the multicultural nature of Toronto today.

The primary objective of this creative project was to develop an understanding of the relationship between objects of personal adornment and the spirituality of our contemporary culture. The secondary objective was to produce one-of-a-kind jewelry and table objects that invited the viewer to contemplate the unconscious or intuitive meaning of the pieces. These objects were intended to be reflective of the spirituality of our culture. This body of work employed traditional and non-traditional craft techniques. / Department of Art

Rhetorical studies have been lacking in the area of John F. Kennedy's ceremonial speeches. Therefore, it was felt that a contribution could be made by analyzing samples of President Kennedy's speeches delivered on special occasions in order to describe what he used in such situations and where possible to attempt to explain why he used these devices. This study will be done in light of principles given by some classical and modern rhetoricians concerning the ceremonial speech. The specific criteria will be the rhetorical canons of invention, disposition, and style.

Submitted in partial requirements for the degree of Doctor of Philosophy in the Department of IsiZulu namaGugu in the Faculty of Arts at the University of Zululand, 2002. / Ukubaluleka kwenhlanzeko ekuphathweni komsebenzi wabadala wucwaningo olumpande zalo ziphuza emajukujukwini empilo yomuntu ongum-Afrika nesiko lakhe kanjalo futhi zibe zilunguza esikweni lomZulu phaqa. Ukulondolozwa kwamasiko omdabu yiwona mthambo ongumnyoluka wempilo noyinjulalwazi ngemvelaphi yomuntu nomuntu njengoba edaliwe wabekwa echosheni elithile lomhlaba ngoPhezukonke. Ukugudluka kwezinsika zokugcinwa kwamasiko omdabu ikakhulukazi ukubukelwa phansi kwephuzu lenhlanzeko lapho kuphathwa imisebenzi yasebalala yikhona kanye okususe usinga lokuba kwenziwe lolu cwaningo. Sekuhambe ibanga ukugcinwa kwamasiko kodwa le ngxenye yesiko ibinganakiwe ngokungako. Lolu cwaningo luyimizamo yokubuka ngeso elijulile ukubaluleka kwezinsika zokugcinwa ngokuyikho amasiko eSintu ngoba aphethe injulalwazi yempilo yomuntu emenza ehluke kwabanye kanjalo nomlando wakhe. Lolu cwaningo ngumkhombandlela ekugcinweni ngokuyikho komsebenzi wabadala ngenhloso yokuphephisa leyo nzika esasele njengoba izivunguvungu zokushabalalisa amasiko omdabu zilwa impi yansukuzonke. Esokuqala isahluko sethula indikimba ngalokho ucwaningo oluphokophelele ukukuhlaziya. Ngaphezu kwalokhu, isahluko siphinde siveze lokho okube yilahle eliyimbeleselane elisuse ugqozi lokuhlwaya ngalesi sihloko. Kuyavela futhi ukuthi lolu cwaningo lunemincele ngenxa yokuba ngudedangendlale kwesihloko salo yingakho nje lona lucubungule esingakubiza ngokuthi yiwona mongo walesi sihloko, inhlanzeko. Esokugcina sona siqoqa amaphuzu adingidiwe ngenhloso yokuphetha imbenge kanjalo nokuveza iZlncomo okungathi ngokulandelwa kwazo ngokuyalela kocwaningo kube khona izinguquko endleleni isiko elibukwa ngayo kanjalo nasendleleni abantu abagcina ngayo imisebenzi yabakubo asebalala. Indikimba yalolu cwaningo yona yakhiwa yizahluko eziyisithupha ezidingida izigaba zokukhula komuntu kusuka ezalwa, egana I eganwa kuze kube wendela koyisemkhulu. Isahluko sesibili siyinjulalwazi ngenkolo yomdabu ikakhulukazi kugxilwa kwinhlanzeko efundiswa abantwana lapho befika kulo mhlaba bese leyo mfundiso beyigwinya, bayiphile nokuyikona okubalungiselela ikusasa elifika nezingqinamba zalo. Isahluko sesithathu sona sibuka ukugcinwa kwamasiko endabuko ikakhulukazi lawo agcinelwa abantwana besebancane kuze kuyofika lapho bethomba khona. Ukubaluleka kwawo kanjalo nophawu oluhambisana nawo yikona olugcizelelweyo. Inhloso kuseyiyona leyo yokubuka ngeso elinzulu iphuzu lenhlanzeko njengesinongo-esingugo ekuphumeleliseni la masiko kanjalo' nokwedlulisela ngempumelelo umntwana emabangeni ahlukahlukene. Isahluko sesine sona sibheka umemulo nenhlanzeko egcizelelwa yileli siko. Lesi sahluko sibheka ubuntombi nto njengesizathu sokugcinelwa leli siko. Uphawu ngezinto ezisetshenziswayo lukhuluma buthule nezethameli kuleli siko. Lesi sahluko sandulela futhi sishanela amabala aleso sokuganana leso okuxoxwe ngaso kwisahluko sesihlanu. Ubumsulwa bentombi I bensizwa yibona obudlulisela ngesinono umuntu kuleli banga. Umlobokazi ukufakazela ngokufaka imvakazi lobu bumsula ngosuku lodwendwe. Isahluko sesithupha sibheka ibanga esingalibiza ngebanga eliyisiphetho sempilo yomuntu yakwamhlaba izinga lokufa. Lesi sahluko sicubungula injululwazi ngokufa qobo kanjalo namabanga ahanjwa ngumphefumulo womuntu, uhlanzwa ngemisebenzi egcinwayo enhlobonhlobo ukuze ubuye uzongena ebudlozini bekhaya. Isahluko sesikhombisa sibuka izinguquko ezikhona ekugcinweni kwawo wonke la masiko okuxoxwe ngawo ezahlukweni ezidlule. Izizathu ezidala izinguquko ekugcinweni kwala masiko zibekwe obala. Kuphawuliwe futhi kulesi sahluko ngobunjalo bamasiko kanjalo nokuhambelana kwawo nesikhathi okuphilwa kuso. Ubunjalo bezinguquko bushiyelwe umfundi ukuba kube nguyena owehlulelayo ngobuhle nobubi bazo. Umcwaningi ushiyele ofundayo ukwahlulela ngobuhle nobubi bezinguquko zesikhathi emasikweni endabuko. Isahluko sesishiyagalombili sona siqoqa amaphuzu okuxoxwe ngawo ezahlukweni ezingaphambi kwaso.Okubalulekile ngalesi sahluko wukuthi sithi siyiqoqa kanjalo futhi sibe siyinkombandlela yalokho okubukwa ngeso lomcwaningi ukuthi kungaholela ekugcinweni ngendlela eyamukelekileyo kwamasiko omdabu. / National Research Foundation (NRF)

Råby-Rekarne invites the rural communities of Eskilstuna to celebrate the important stages of life with the proposal of a new People's House. Råby-Rekarne is just one example of how the rural communities in the countryside of Eskilstuna seem to have formed around their local church as a gathering point throughout history. The 12th century church which Råby-Rekarne is build around has lost some of its unifying force as members are depleting and perhaps the use of churches are becoming less relevant today. This might call for a new outlook on how churches in small rural communities are going to be used. This proposal is an exploration of the issue and a recognition that People's Houses might be a successor to churches in terms of unifying and gathering people, especially in smaller communities. However, the proposal should not be viewed as a replacement to the church but rather an attempt at preserving social qualities that may be lost if churches are phased out due to depleted membership numbers or low capacity for larger gatherings. The main purpose is to find a way to share responsibilities with existing local establishments such as churches in order to preserve the foundation of local networks and thereby supporting natural growth in small communities. The People's House can be used either for entire ceremonies or for the gatherings that follow ceremonies performed by the church, such as wedding dinners, parties or coffee after funerals. / Folkets hus bjuder in hela Eskilstunas landsbygd till att fira livet från födseln till de sista ögonblicken. Mindre orter som Råby-Rekarne tycks ha uppstått kring sina kyrkor, här har den glesa befolkningen samlats och blivit grannar. Råby-Rekarne kyrka har funnits sedan 1100-talet och bebyggelsen runtomkring har återuppstått kring kyrkan flera gånger under dess livstid. Idag har kyrkan förlorat en del av sin samlande kraft och vi behöver en ny plats för gemenskap på landsbygden, samtidigt har kyrkan för många en betydelsefull roll i livets stora ögonblick. Kanske är det en roll som kyrkan kan dela med Folkets Hus om vi tillsammans kan bygga en plats som är till för livets alla steg, ett centrum för liv med plats för kultur, ceremoni, utbildning och firande. Kanske kan vi återuppliva kyrkans samlingskraft genom att också ta hand om det som sker efter ceremonin. På längre sikt kan projektet bidra till att Råby-Rekarne kan fortsätta vara en historiskt värdefull plats att bo på. Kyrkans roll som platsskapande, samlande och kulturbevarande riskerar att förloras om medlemsantalen fortsätter att sjunka. I stället får Råby-Rekarne en chans att bli centrum för de viktiga händelserna i livet, genom att arbeta tillsammans med och inte ta över kyrkans uppgifter öppnas verksamheten för fler. Folkets hus blir ett tillskott som förhoppningsvis kan leda till att viktiga historiska värden bevaras men även utnyttjas av en större målgrupp.

Architecture and Activity Areas in ConchopataThis paper presents the results from excavations conducted during 1997 and 1998 in Conchopata, Ayacucho, Peru, when we discovered a ceremonial area with espectacular offering deposits consisting of urns and jars intentionally broken, associated with human skulls, camelids burials and a possible solar clock. In addition, we have identified pottery workshops, offering areas, human burials and household units where residents of the Huari epoch lived. Polychrome iconography on the ceramics represents mythological figures related to "the staff god" from Tiwanaku, as well as new images of warriors holding weapons and shields and other important persons dressed in clothing similar to known Huari textiles. / Se presentan los resultados obtenidos en las excavaciones realizadas en Conchopata en 1997 y 1998, durante las cuales se descubrió un área ceremonial con espectaculares depósitos de ofrendas correspondientes a urnas de cerámica rotas intencionalmente. A éstos se asociaban cráneos humanos, entierros de camélidos y un posible reloj solar. Asimismo, se han identificado talleres de producción de cerámica, áreas de ofrendas y entierros humanos, así como las unidades domésticas donde vivieron estos antiguos pobladores de la época Huari. La iconografía de la cerámica no sólo reproduce deidades mitológicas vinculadas al "Dios de los báculos" de Tiwanaku, sino que amplía su repertorio con la presencia de guerreros con armas y escudos, así como personajes importantes con indumentaria que aparece en los textiles.

Ingatambo: A Strategic Site of Interregional Contact in Northern PerúThis paper presents the results of archaeological research in the Huancabamba Valley and excavations at the site of Ingatambo in the same valley, northern Perú. Although archaeological work in this extreme northern region of Perú, near the Ecuadorian border, are very infrequent, the area and its topographic setting, and especially the site of Ingatambo, are important for clarifying the cultural interrelationships between northern Perú and southern Ecuador. For such a reason, synthesizing data, provided by our project and the studies of the surrounding areas, this article presents a description of the cultural contact in this region through analysis of architectural sequences and the established chronology for the purpose of contributing to a better understanding of the dynamics of these interrelationships. / El presente artículo expone los resultados obtenidos durante la prospección arqueológica en el valle de Huancabamba y las excavaciones que se realizaron en el sitio arqueológico de Ingatambo, ubicado en dicho valle del norte del Perú, cercano a la frontera con Ecuador. Si bien los trabajos arqueológicos en esa región son escasos, los antecedentes de estudio de zonas cercanas y las condiciones topográficas permiten que el presente análisis considere a esta zona —y en especial al sitio arqueológico de Ingatambo— como un área muy importante para esclarecer la relación entre las diferentes regiones del norte del Perú y el sur del Ecuador. Por tal motivo, por medio de una síntesis de los datos proporcionados por la presente investigación y los antecedentes en territorios aledaños, se señalarán los puntos de contacto mediante la secuencia arquitectónica y la cronología establecida con el fin de contribuir a entender la dinámica de tal interacción.

Chronology of Wari Contact and Close EncountersDetailed stylistic analysis is very important in determining indicators of social interaction that can occur at various levels of society. In the Andes, the distances between distinct populations do not present a problem for social interaction such as trade. Stylistic analysis provides a more detailed sequence of social events and within shorter time spans than radiocarbon dating. The previous emphasis on comparing Wari and Tiwanaku societies has been within the ceremonial art that was probably controlled by the leadership of the elite. Ceremonial art can provide some indicators of social interaction, but probably not with more common activities such as trade or migrations that accompanied the expansion of the religious cults of Wari and Tiwanaku. By applying Menzel's model of stylistic analysis that includes ceremonial, elite and more common pottery to the Tiwanaku artistic expression and by combining the Tiwanaku IV and V phases, perhaps we can discover more indicators that document an ancient and active social interaction between these two populations. / Un detallado análisis estilístico es muy importante para poder determinar indicadores de la interacción social, los que pueden darse en varios niveles de la sociedad. En los Andes, las distancias geográficas entre diferentes poblaciones no impiden interacciones como el comercio. El análisis estilístico proporciona una secuencia más detallada de eventos sociales y de lapsos temporales más cortos que la que se basa en fechados radiocarbónicos. En comparaciones previas entre las sociedades Wari y Tiwanaku, el énfasis se ha puesto en el arte ceremonial, probablemente controlado por la elite. Este arte ceremonial puede proporcionar algunos indicadores de interacción social, pero probablemente no sirve para definir actividades más comunes tales como el comercio o las migraciones que acompañaron a la expansión de los cultos religiosos de Wari y Tiwanaku. Aplicando el modelo de análisis estilístico de Menzel -que incluye a la alfarería ceremonial, la de elite y la más común- a la expresion artística tiwanaku, y combinando las fases Tiwanaku IV y V, tal vez se pueda descubrir más indicadores que documenten una antigua y activa interacción social entre estas dos poblaciones.

The Akapana Pyramid: Reconsidering Tiwanaku's Monumental CenterThe most visible remains of the Tiwanaku civilization are the monuments found at the site of Tiwanaku. Although the target of extensive excavation and analysis in the last 100 years, there is a serious lack of substantiated information about important aspects such as dating, form, and construction of these monuments. This in turn affects our understanding of the development of this impressive urban ceremonial center. In the following article I examine the principle monument at Tiwanaku, the Akapana pyramid, evaluating the most recently published interpretations of its dating, form and construction in light of information collected during my 1999 and 2000 field seasons. Finding inadequacies with the manner in which monuments have been excavated and interpreted in the past, I propose an alternative method and reinterpret the available evidence. I conclude with an alternative explanation for the Akapana pyramid and explore the ramifications of my new perspective on this monument for broader understandings of the pre-Columbian center's urban form. / Los restos más visibles de la civilización de Tiwanaku se encuentran en el casco urbano de su propia capital. Desde hace más de un siglo han sido la meta lógica de toda clase de excavaciones y análisis de datos; hasta la actualidad, sin embargo, persiste una notable penuria de información comprobable respecto al fechado, a su forma elusiva y construcción compleja, pobreza que, a su vez, afecta la comprensión de la forma y desarrollo de este impresionante centro urbano ceremonial.En el presente artículo se vuelve a analizar la pirámide de Akapana, monumento principal de Tiwanaku, con el propósito de realizar, a la luz de recientes datos suministrados por las investigaciones llevadas a cabo entre 1999 y 2000, una nueva evaluación de los últimos estudios publicados sobre las cuestiones de su fechado, forma y construcción. Al encontrar insuficiencias en la manera en que se excavaron y se analizaron los monumentos en el pasado, se propone un proceder alternativo a fin de brindar una nueva interpretación de los datos. Con ella se llega a un entendimiento más viable de la pirámide de Akapana y se examina su relevancia para la forma de este centro urbano preeuropeo desde una perspectiva nueva.