Fundação Carlos Chagas Filho de Amparo a Pesquisa do Estado do Rio de Janeiro / The Amazon river, located in northernBrazil, discharges between 80,000 and 250,000 m3s-1 of water onto the adjacent shelf, creating a plume of brackish water that extends hundreds of kilometers away from the river mouth. This river also carries a large amount of fine sediments to the ocean where fluid mud has been found in the topset and upper foreset layers of the subaqueous delta formed on the mid-shelf. One of the main goals of this dissertation is to describe how turbulence and suspended sediment concentration vary along the Northern Channel of the Amazon river. Water column measurements were carried out in October 2008 at six anchor stations (P1, P3, P5, P6, P8 e P9) located seaward of the river mouth; P1 and P9 were 125 km apart. Each station was occupied during 13 hours during which current speed and direction were continuously sampled with a 600 kHz Teledyne-RDI ADCP; hourly profiles of temperature, salinity, turbidity and depth were also obtained. Water samples were collected for determination of Suspended Particulate Matter (SPM) concentration and calibration of the turbidity sensor. Current speed reached values above 1.5 m s1 in the along-channel direction (NE-SW); a remarkable ebb-flood asymmetry was observed and flows were strongly ebb-dominated. Throughout the water column, SPM concentration at stations P1 and P3 varied between 100 and 300 mg L1 in association with the presence of freshwater. In contrast, a strong salinity gradient was observed between stations P6 and P9, coinciding with the occurrence of concentrations of SPM above 10 g L-1 (fluid mud). At stations P3, P5 and P6, interface between freshwater from the Amazon river and salt water from the continental shelf, shear stresses wereestimated through four diferents methods: Reynolds, Turbulent Kinetic Energy (TKE), modified TKE and Quadratic Law; in the nearbed region (3 mab) the computed values varied between 0 and 3 Pa. At the three stations (P3, P5 and P6) the lowest and the highest shear stress values were obtained through, respectively, the Reynolds and the TKE methods. Over the whole water column turbulence intensity was estimated through the standard deviation of the turbulent component of the along-channel current velocity (root-mean square of u); from these values, it was estimated the turbulent dissipation of energy (G), whose values at 3 mab varied between zero and 20 s1.

Investigar a eficácia da lama negra brasileira como tratamento para inflamação em modelos experimentais de artrite. O efeito antiinflamatório de aplicações de lama foi comparado ao tratamento com água aquecida e ausência de tratamento em modelos experimentais de artrite e osteoartrite induzidas em coelhos e em ratos, visando parâmetros inflamatórios e cartilagem. O tratamento com lama melhorou a infiltração de leucócitos e exerceu um efeito protetor parcial na sinóvia e cartilagem. Nossos resultados sugerem que a lama brasileira apresenta efeito antiinflamatório e pode ser útil como um método complementar ao tratamento de pacientes com doenças articulares crônicas / Investigate the effectiveness of a Brazilian black mud as treatment for inflammation in experimental models of arthritis. Effects of mud applications was compared with warm water and no treatment in experimental models of arthritis and osteoarthritis induced in rabbits and in rats, regarding inflammatory parameters and cartilage. Treatment with mud impaired leukocyte infiltration which was followed by a partial protective effect on synovium and cartilage. Our results show that Brazilian mud presents an anti-inflammatory effect and can be useful as a complementary approach to treat patients with chronicle articular diseases

<p>Är Gud är död? Det påstod i alla fall Nietzsche vid förra sekelskiftet. Nu, när vi stigit in ett nytt sekel, och Nietzsche sedan länge är död, kan vi konstatera att för många på jorden är Gud i högsta grad levande. Här i Europa är det ändå tydligt att Gud, är på väg att tyna bort, särskilt i Sverige betyder Gud, religion och traditionella värderingar väldigt lite. Internationella undersökningar visar att vi svenskar är det mest sekulariserade folket i världen. Jung menade, för mer än femtio år sedan, att vi västerlänningar har tappat vår kapacitet för religiösa erfarenheter genom att vi har förlorat kunskap om vad religion ”egentligen” är, ett mänskligt grundbehov. Han menade att när människor är i livskriser kommer de närmare sin egen erfarenhetsgrund, då får de yttre historiskt och kulturellt burna symbolerna och myterna existentiell mening och bärkraft. De korresponderar med något inom människan, något givet.</p><p>Måste man hamna i en livskris för att ta sina egna livsfrågor och andliga längtan på djupt allvar? Ja kanske, många som söker sin andlighet har drabbats av någon större kris i sitt liv. Syftet med denna uppsats är att försöka finna hur den ”vanliga” människan, som har hamnat i en livskris i Gävle, ser på andlighet och hur de har funnit andlighet. Jag använde en kvalitativ metod och jämförde med tre experter på området. Den slutsats jag har kommit fram till genom detta arbete är att andlighet är en underutnyttjad resurs, som kan mätta vår vardag, att den som vet ”varför man lever”, uthärdar nästan varje ”hur man lever”, alltså funnit livets mening.</p>

Är Gud är död? Det påstod i alla fall Nietzsche vid förra sekelskiftet. Nu, när vi stigit in ett nytt sekel, och Nietzsche sedan länge är död, kan vi konstatera att för många på jorden är Gud i högsta grad levande. Här i Europa är det ändå tydligt att Gud, är på väg att tyna bort, särskilt i Sverige betyder Gud, religion och traditionella värderingar väldigt lite. Internationella undersökningar visar att vi svenskar är det mest sekulariserade folket i världen. Jung menade, för mer än femtio år sedan, att vi västerlänningar har tappat vår kapacitet för religiösa erfarenheter genom att vi har förlorat kunskap om vad religion ”egentligen” är, ett mänskligt grundbehov. Han menade att när människor är i livskriser kommer de närmare sin egen erfarenhetsgrund, då får de yttre historiskt och kulturellt burna symbolerna och myterna existentiell mening och bärkraft. De korresponderar med något inom människan, något givet. Måste man hamna i en livskris för att ta sina egna livsfrågor och andliga längtan på djupt allvar? Ja kanske, många som söker sin andlighet har drabbats av någon större kris i sitt liv. Syftet med denna uppsats är att försöka finna hur den ”vanliga” människan, som har hamnat i en livskris i Gävle, ser på andlighet och hur de har funnit andlighet. Jag använde en kvalitativ metod och jämförde med tre experter på området. Den slutsats jag har kommit fram till genom detta arbete är att andlighet är en underutnyttjad resurs, som kan mätta vår vardag, att den som vet ”varför man lever”, uthärdar nästan varje ”hur man lever”, alltså funnit livets mening.

Fundação Carlos Chagas Filho de Amparo a Pesquisa do Estado do Rio de Janeiro / The Amazon river, located in northernBrazil, discharges between 80,000 and 250,000 m3s-1 of water onto the adjacent shelf, creating a plume of brackish water that extends hundreds of kilometers away from the river mouth. This river also carries a large amount of fine sediments to the ocean where fluid mud has been found in the topset and upper foreset layers of the subaqueous delta formed on the mid-shelf. One of the main goals of this dissertation is to describe how turbulence and suspended sediment concentration vary along the Northern Channel of the Amazon river. Water column measurements were carried out in October 2008 at six anchor stations (P1, P3, P5, P6, P8 e P9) located seaward of the river mouth; P1 and P9 were &#61566;125 km apart. Each station was occupied during &#61566;13 hours during which current speed and direction were continuously sampled with a 600 kHz Teledyne-RDI ADCP; hourly profiles of temperature, salinity, turbidity and depth were also obtained. Water samples were collected for determination of Suspended Particulate Matter (SPM) concentration and calibration of the turbidity sensor. Current speed reached values above 1.5 m s&#61485;1 in the along-channel direction (NE-SW); a remarkable ebb-flood asymmetry was observed and flows were strongly ebb-dominated. Throughout the water column, SPM concentration at stations P1 and P3 varied between 100 and 300 mg L&#61485;1 in association with the presence of freshwater. In contrast, a strong salinity gradient was observed between stations P6 and P9, coinciding with the occurrence of concentrations of SPM above 10 g L-1 (fluid mud). At stations P3, P5 and P6, interface between freshwater from the Amazon river and salt water from the continental shelf, shear stresses wereestimated through four diferents methods: Reynolds, Turbulent Kinetic Energy (TKE), modified TKE and Quadratic Law; in the nearbed region (3 mab) the computed values varied between 0 and 3 Pa. At the three stations (P3, P5 and P6) the lowest and the highest shear stress values were obtained through, respectively, the Reynolds and the TKE methods. Over the whole water column turbulence intensity was estimated through the standard deviation of the turbulent component of the along-channel current velocity (root-mean square of u); from these values, it was estimated the turbulent dissipation of energy (G), whose values at 3 mab varied between zero and 20 s&#61485;1.

MA (Xitsonga) / M.E.R. Mathivha Centre for African Languages, Arts and Culture / Xikongomelonkulu xa ndzavisiso lowu i ku xopaxopa maendli ya mfambo yo pfumala xiendliwa eka Xitsonga. Maendli ya mfambo ma nga aviwa hi mitlawantsongo mimbirhi ku nga maendli ya mfambo yo tsutsuma na maendli ya mfambo yo khunguluka. Ndzavisiso lowu wu kongomisa eka maendli ya mfambo yo tsutsuma. Swi nga tlhela swi koteka ku ava maendli ku ya hi tinhlamuselo leti ma ti paluxaka, tanihi maendli ya xihlovo na maendli ya mpakaniso. Eka ndzavisiso lowu, ku kaneriwa hi maendli ya mfambo ehansi ka mitlawa mimbirhi ya maendli ma mfambo lama paluxaka maendlelo na maendli lama endzeni ka wona ma nga na nhlamuselo leyi kongomisaka eka tlhelo. Eka ntirho lowu ku kaneriwa maendli mo ringana 24. Mitlawa leyi ya tinxaka ta maendli ya mfambo yi tlhela yi aviwa hi mitlawantsongo ya mune ku nga maendli ya mfambo lama nchumu wu fambaka hinkwawo ku suka eka ndhawu yo karhi ku ya eka yin’wana, maendli ya mfambo lawa ku fambaka xirho xa nchumu wo karhi ntsena, maendli ya mfambo lama ku fambaka nchumu hi ndlela yin’we na maendli ya mfambo ya muhulahula. Mahungu ya ndzavisiso lowu ma hlengeletiwa hi ku tirhisa yin’wana ya maendlelo ya phurayimari leyi vuriwaka endlelo ra nhlokohlo (elicitation), laha ku tirhisiwaka swivulwa leswi nga vumbiwa hi swichudeni leswi dyondzaka Xitsonga swa lembe ra vunharhu eYunivhesiti ya Vhenda. Ndzavisiso lowu wu endliwa ehansi ka thiyori ya thitha (theta-theory), ku nga thiyori leyi tirhanaka na vuxaka bya riendli ni swiphemu swa swivulwa leswi ri tirhaka na swona, leswi kumekaka eka tindhawu ta nhlokomhaka na swiendliwa. Hi ku ya hi thiyori leyi, agumente yin’wana ni yin’wana yi fanela ku nyikiwa nhlamuselo (ntirho) yo karhi hi riendli. Tinhlamuselo ta kona ti katsa leti landzelaka: muendli, nkongomelo, ndhawu, muamukeri, muvabyi, tlhelo, nkarhi, mukhuva ni tin’wana na tin’wana. Eka ndzavisiso lowu ku tirhisiwa tindlela timbirhi ku xopaxopa mahungu. Ndlela yo sungula i leyi vuriwaka nxopaxopo wa nkoka hi ku landza mikongomelo (thematic qualitative analysis), kasi ya vumbirhi yi vuriwaka manyikelo ya tinhlamuselo eka tiagumente ta swivulwa hi riendli (theta-role assignment). Tiagumente hinkwato leti nga eka swivulwa swa ndzavisiso lowu, leti katsaka tinhlokomhaka, swihetisi na swilandzelandzhaku, ta kombisiwa kasi na tinhlamuselo leti tiagumente ti nyikiwaka tona hi riendli ti paluxiwa.

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This dissertation offers an in-depth analysis of Tibetan military history, examining the development of military institutions and practices from the Tibetan Imperial period in the 7th century to the Ganden Podrang period in the 17th and 18th centuries. Drawing on a wealth of multilingual sources and employing both quantitative and qualitative research methods, the study investigates the formation of a professional Tibetan army during the period of the Ganden Podrang (1642–1959), the Buddhist government of the Dalai Lamas. This dissertation argues that establishing the Tibetan army necessitated administrative organization and fiscal reform that led to the rise of a modern state. These institutional and military reforms initiated by the Fifth Dalai Lama during the 17th century catalyzed a series of socioeconomic and religious changes that influenced modern state-building and bureaucratization of Tibet and the Chinese Qing Empire (1644–1911). The research highlights the often-overlooked state-building projects of the Fifth Dalai Lama and the Gelukpa, focusing on the military institutions and logistics of the Ganden Podrang. It also investigates the successful integration of Bhutan into Tibet’s tributary system by the civil king Polhané and the reforms in the Tibetan military system following the Gurkha War (1788–1793) and the increasing interactions between the Qing troops and the Tibetan army. Furthermore, the dissertation explores the potential of Big Data to revolutionize historical research in the context of Tibetan military history. This comprehensive examination of Tibetan military history aims to provide a deeper understanding of historical events and processes. The findings of this dissertation offer valuable insights into the development and transformation of Tibetan military institutions, governance, and borderlands interactions, as well as the potential applications of Big Data in Tibetan history.

Ce mémoire a pour objectif d’étudier la démocratisation du gouvernement tibétain en exil de 1991 à 2013. Il vise à éclaircir les défis singuliers d’un gouvernement en exil dans ses efforts de démocratisation. En reliant les travaux sur la démocratisation de Dahl et sur les gouvernement en exil de Shain au contexte très particulier de la communauté tibétaine exilée, nous avons tenté d’éclaircir le paradoxe apparent entre un gouvernement par essence transitoire, le gouvernement en exil, et une transition démocratique, permettant une meilleure stabilité institutionnelle. Une attention particulière a été portée au contexte socioculturel tibétain, car le processus de démocratisation ne saurait être compris sans un souci du milieu qui l’accueille et l’a fait naître. En ce sens, nous avons tenté de mettre comprendre la structure politique avant l’exil, le gouvernement central de Lhassa, ainsi que les obstacles et les moteurs contextuels de la démocratisation du gouvernement tibétain en exil. Le conservatisme du gouvernement tibétain en exil, la participation politique tibétaine confrontée à l’imposante figure du dalaï-lama, le bouddhisme et finalement les institutions politiques de l’exil nous ont semblé autant d’obstacles aux élans démocratiques du gouvernement en exil. Malgré ces freins, d’autres facteurs encouragent au contraire la démocratisation du gouvernement, dont les organisations non gouvernementales indépendantistes tibétaines en exil, qui s’engagent dans le débat politique, la toile virtuelle offrant une plateforme d’échange et de débats accessible à l’ensemble de la diaspora tibétaine, les initiatives du gouvernement tibétains en exil en faveur de sa démocratisation institutionnelle remarquable et finalement la diaspora tibétaine, lentement actrice engagée dans la politique de son gouvernement en exil. En nous appuyant sur les indicateurs de démocratisation de Robert Allan Dhal nous avons pu remarquer que la démocratisation du gouvernement tibétain en exil de 1990 à 2013 s’est développée sensiblement. Ainsi, les deux indicateurs de démocratisation, la libéralisation et l’inclusion politique, ont été plus importants durant cette période, quoique les défis semblent encore bien présents en 2013. Afin d’approfondir les liens qu’entretiennent le gouvernement tibétain en exil et la communauté internationale durant notre période d’analyse, une étude de cas relative à l’appui de la communauté européenne envers le gouvernement tibétain en exil conclu notre recherche.

The notion that religion intensifies nationalism and escalates conflict is widely accepted. In spite of its frequent association with violence, however, religious doctrines and institutions sometimes appear to have the radical power to deescalate conflict and reroute the expression of political grievances away from bloodshed. How, and under what conditions, might religion lend itself to the mitigation of ethnic conflict? Focusing on Buddhist nationalisms in East Asia and Southeast Asia, the three papers in this dissertation study the influence of religious beliefs on political attitudes and conflict behavior at various levels of analysis. Using ethnographic approaches, case study methods, and original field data collected from nearly a hundred interviews among Tibetan subjects in India and Sinhalese monastics in Sri Lanka, these essays seek to deepen the nuances and complexity in our understanding of the relationship between Buddhism, nationalism, and violence.Paper #1 studies the relationship between Buddhism and suicide protest, focusing on the puzzle of self-immolation: Why do high-commitment protesters in some conflicts choose this method over conventional tactics of nonviolent resistance or suicide terrorism? Taking the wave of Tibetan self-immolations between 2009 and 2018 as a case study, this paper probes the causal importance of strategic considerations, structural constraints, and normative restraints that may have influenced the protesters’ choice of method. I develop a theoretical framework proposing that suicide protesters evaluate potential tactics based on three criteria: disruptive capability, operational feasibility, and ethical permissibility. Leveraging in-depth interviews and a close reading of the self-immolators’ last words, I conclude that the Buddhist clergy’s broad conception of violence, interacting with international norms, constrains the protesters’ tactical latitude by narrowing the parameters of what qualifies as nonviolent action, thereby eliminating many of the standard repertoires of contention from the movement’s arsenal while sanctioning self-immolation as a legitimate form of dissent. I argue that a fundamental paradox in the self-immolators’ theory of change, namely the tension between a tactic’s disruptive capability and ethical permissibility, ends up restricting their freedom of action. Paper #2 zooms out to examine the relationship between religion, nationalism, and violence. It starts with a broad question: How, and under what conditions, might religion lend itself to the mitigation –– or the escalation –– of ethnonational conflict? To what extent do religious ideas travel from scripture to political preferences and conflict behavior? I develop two hypotheses predicting the influence of scriptural ideas on nationalist commitment and suggestibility to violence –– devoting special attention to how a group’s conception of its own national interest might be affected when the religious identity of its members supersedes their political identity. The paper finds that the Buddhist belief in rebirth can undermine the strength of one’s nationalist commitment by injecting a dose of ambiguity into one’s conception of identity. This suggests that a religious belief such as rebirth can be mobilized to deescalate ethnonational conflict by highlighting the fluidity of ethnic identity and thus lowering the stakes of conflict. Moreover, it also finds that Mahayana Buddhism’s emphasis on altruism, while rooted in compassion toward others, can end up increasing an individual’s suggestibility to violence and therefore should not be assumed to be a pacifying force in conflict. Mahayana doctrines, though built on more inclusivist founding principles than the Theravada tradition and therefore more resistant to exclusivist ideologies like nationalism, are nevertheless susceptible to utilitarian reasoning and lend themselves readily to the justification of violence. In our interviews, Tibetan monastics, educated under a uniform Mahayana curriculum, turned out to be far more suggestible to violence than their Theravada counterparts in Sri Lanka, an observation that supports our counterintuitive hypothesis linking an altruism-oriented curriculum with suggestibility to violence. Paper #3 takes a historical case study approach to examine how Buddhist religious ideas may have, in interaction with liberal international norms, influenced the Tibetan leadership’s de-escalation politics in the Sino-Tibetan conflict. While paper #2 of this dissertation explored Buddhism’s relationship with nationalism and violence at the level of rank-and-file citizens, this paper shifts the focus from group-level preferences to elite-level decision-making. It relies on document analysis and process tracing methods to answer a particular historical question: How did the independence-seeking Tibetan nationalist leadership of the 1960s evolve into compromise-seeking pacifists in the 1980s and subsequent decades? I seek to illuminate the pathways by which religious beliefs and charismatic leadership structure, in interaction with the normative constraints of liberal internationalism, may have facilitated the Tibetan leadership’s de-escalation politics in the Sino-Tibetan conflict. To do so, I leverage counterfactual history (Belkin & Tetlock, 1996), biographical data of key leaders (Creswell, 1998), and document analysis of their speeches and writings –– including a close examination of the Dalai Lama’s annual March 10 speeches from 1960 to 2011. While the other two papers explore the multifaceted relationship between Buddhism, nationalism, and violence by studying the political attitudes and conflict behavior of ordinary people and rank-and-file monastics, this paper delves into the political and psychological evolution of two Tibetan leaders, the Dalai Lama and former Tibetan prime minister Samdhong Rinpoche, to examine the ways in which private religious beliefs can interact with global norms to guide and constrain the high-level foreign policy decision-making of political elites.