Den här uppsatsens syfte är att visa hur Folkmusikkommissionens arbete och utgivning av Svenska låtar påverkade tonsättare i Sverige. Folkmusikkommissionen samlade in folkmusik i Sverige i början av 1900-talet, de hade som mål att nå ut till tonsättare som skulle använda materialet och därmed skulle det spridas än mer. Hugo Alfvéns Dalarapsodi och Hilding Rosenbergs Svit över svenska låtar tas upp som exempel på verk med melodier som tidigare sagts varit hämtade ur Svenska låtar. Dessa analyseras så vi ser hur de använt låtmaterialet på varsitt sett. Wilhelm Peterson-Berger fungerar som motvikt till dessa tonsättare. Han använde sig inte av Svenska låtar men har skrivit mycket om musik och kan ge oss en bild av hans uppfattning om folkmusik och Folkmusikkommissionen. Peterson-Berger kritiserade urvalet av låtar i Svenska låtar och det kan vara en anledning till att han inte använde sig av dem. Han använde sällan befintliga melodier, detta kan också vara en del av förklaringen till att inte använda Svenska låtar. Det visar sig också att hans definition av begreppet 'folkmusik' är olik andra. Alfvén skriver tydliga harmonier och kadenser i sin musik medan Rosenberg skriver en polyfon sats där ackorden inte följer funktionsanalytiska mönster och inte alltid ens går att urskilja. Trots sina olikheter är de två tonsättarna lika i att de låter melodierna introduceras oförändrade innan de bearbetas. Att de är olika har sannolikt ökat chansen till spridning av materialet från Svenska låtar, vilket var vad Folkmusikkommissionen önskade.

In this thesis I will describe the process of working with a piano trio. The trio consisted of Jonny Ek on piano, Uno Dvärby on bass and, me, Jakob Bylund on drums. This process included choosing musicians, studying influences, rehearsing, and the selecting and arranging songs.  I will also reflect on my role as the drummer and band leader of the trio. The main purpose was to investigate what happens to a trio that does not only rehearse often, but also puts in a lot of work in to studying their role models, such as Oscar Peterson trio and Ahmad Jamal trio, by listening and transcribing arrangements played by them.  By using these methods, the trio hoped to achieve a greater understanding of what these references were actually playing, and using that knowledge to develop its own interplay, dynamics and sound.  The impact of role models is analyzed by comparing the Oscar Peterson trio and Ahmad Jamal trio to each other, and to my own trio, finding the uniqueness of each group as well as the similarities between them.  During this project I have learned a lot as a drummer, arranger and band leader. Because of our many rehearsals and the way we studied our role models, I have gained a deeper understanding of my tendencies when drumming. I’ve also learned that the drummer in a piano trio could determine the direction of the music with very subtle but efficient ways, and therefore has a lot of power and responsibility to take care of the music.  As a result of using these methods the trio managed to get a deeper understanding of why its role models sounded like they did and use that information to develop in their footprints. / <p>Jonny Ek - Piano.</p><p>Uno Dvärby - Kontrabas.</p><p>Jakob Bylund - Trummor.</p><p></p><p>"Where Or When" - Richard Rodgers</p><p>"Long Ago And Far Away" - Jerome Kern</p><p>"Black And Tan Fantasy" - Duke Ellington</p><p>"I Was Doing All Right" - George Gershwin</p><p>"In The Wee Small Hours Of The Morning" - David Mann</p><p>"Avalon" - Al Jolson, Buddy DeSylva, Vincent Rose</p><p>"Con Alma" - Dizzy Gillespie</p><p>"It's Only A Paper Moon" - Harold Arlen</p><p>"Easy Living" - Ralph Rainger</p>

The goal of this research is to compare performance of three analysis methods and three optimization methods for core-megacolumn-outrigger, or CMO skyscrapers. The three analysis methods include a 1D stick analysis, 2D frame analysis, and 3D finite element analysis. The three optimization methods include a trial and error optimization, optimality criteria optimization, and genetic algorithm. Each of these methods was compared by applying an example CMO skyscraper. The 1D stick analysis proved to be the most accurate when compared with the 3D finite element results. The genetic algorithm was recommended as the best optimization method in this research. The 1D stick method in this thesis introduces a new analysis involving an outrigger modification factor. The comparison of these optimization methods for skyscrapers has not been reported in the literature.

The theory of Newton-Okounkov bodies can be viewed as a generalization of the theory of toric varieties; it associates a convex body to an arbitrary variety (equipped with auxiliary data). Although initial steps have been taken for formulating geometric situations under which the Newton-Okounkov body is a rational polytope, there is much that is still unknown. In particular, very few concrete and explicit examples have been computed thus far. In this thesis, we explicitly compute Newton-Okounkov bodies of some cases of Bott-Samelson and Peterson varieties (for certain classes of auxiliary data on these varieties). Both of these varieties arise, for instance, in the geometric study of representation theory. Background on the theory of Newton-Okounkov bodies and the geometry of flag and Grassmannian varieties is provided, and well as background on Bott-Samelson varieties, Hessenberg varieties, and Peterson varieties. In the last chapter we also discuss how certain techniques developed in this thesis can be generalized. In particular, a generalization of the flat family of Hessenberg varieties constructed in Chapter 6, which may allow us to compute Newton-Okounkov bodies of more general Peterson varieties, is an ongoing collaboration with H. Abe and M. Harada. / Thesis / Doctor of Philosophy (PhD)

This research serves two main purposes: to create an analyzed edition of Ray Brown's bass lines from the Oscar Peterson Trio's 1964 recording We Get Requests, and to better understand Brown's lines through the lens of Ray Brown's Bass Method. This comparative analysis identifies significant events in the recorded music that closely relate to or resemble exercises from the book. By analyzing the music from the lens of Ray Brown's Bass Method, performers, students, and educators will gain a stronger understanding of the application of select technical devices provided by Brown in his book. The most prominent techniques discussed include scales and intervals, major triads, minor triads, and chords, exercises in tenths, rhythm patterns with drops, and diminished patterns. These evidence-based conclusions have significant applications in jazz bass pedagogy by revealing potential relationships between technical ideals and practical use. Although these conclusions may seem of concern only to jazz bassists, it should in fact concern anyone who cares about the connection between pedagogy and performance.

L'écho parvenant d'Afrique au monde, ou du monde aux Africains, diffracte en une variation de nuances un thème répétitif : l'Afrique irait mal, surtout l'Afrique politique. Parmi ceux qui accourent à son secours, l’Église catholique tient un rôle vital. Mais que fait l’Église en Afrique, que peut-elle lui faire en tant qu’Église ? Peut-on aider l'Afrique à se moderniser en occultant le fait que pour elle, la modernité a été synonyme d'oppression coloniale ? Il y a là une affirmation, une action et une question. On se proposera, prenant l'exemple du Togo, de questionner la pertinence de l'affirmation, d'élaborer une réponse à la question, pour espérer (ré)orienter sinon l'action, du moins sa lecture. On s'inspirera des études post-coloniales et du mouvement théologique Radical Orthodoxy, notamment des travaux de Milbank et Cavanaugh. / Echoes from Africa to the world and from the world to Africa seem to tell a single story: Africa fails.Especially political Africa. Among those dashing to help, the commitment of the Church catholic is to be praised but also critically engaged. Can anyone help Africa to modernize by ignoring that in Africa, modernity meant colonization? Then, a question: what is the Church doing, and what can it do qua Church, for Africa? This confronts us with a situation, an action and a critical question. This work, focusing on Togo taken as mirror to the continent, aims at challenging the way the situation is described, at elaborating an answer to the question in hoping to shed a light on the way the action is understood and undertaken. For such an end, it draws on post-colonial studies and on the Cambridge theological movement called Radical Orthodoxy, through the works of J. Milbank and W. Cavanaugh.

The work deals with data security using BCH codes. In the work are described BCH codes in binary and non-binary form, and their most important subclass RS codes. Furthermore, this work describes the method of decoding Peterson-Gorenstein-Zierl, Berlekamp- Massey and Euclidean algorithm. For the presentation of encoding and decoding process, the application was created in Matlab, which has two parts – Learning BCH codes and Simulation of BCH codes. Using the generated application performance of BCH codes was compared at the last part of the work.

Denna kandidatuppsats består av en egen översättning från engelska till svenska av första kapitlet från författaren Jesse Lee Petersons verk From Rage to Responsibility: Black Conservative Jesse Lee Peterson and America Today. Uppsatsen består dessutom av en källtextanalys samt översättningskommentarer som exemplifierar och diskuterar översättarens tillvägagångssätt i att åstadkomma en översättning som uppnår dess syfte. Syftet har primärt varit att överföra källtextinnehållet till måltexten och den djupare förståelse som förmedlas relaterat till ilska, självinsikt, förlåtelse och ansvar, på ett sätt som samtidigt bevarar författarstilen i möjligaste mån. Detta inkluderar en överföring av författarens lättsamma stil och användning av verbala och talspråkliga drag, idiom och kulturreferenser, samt en anpassning av syntax. För att åstadkomma detta har framförallt översättningsteorier och begrepp från Benjamin Walter och Theo Hermans tillämpats under översättningsprocessen och i översättningskommentarerna. / This essay is based on my own translation of the first chapter of author Jesse Lee Peterson’s work From Rage to Responsibility: Black Conservative Jesse Lee Peterson and America Today, in the language pair English to Swedish. The essay also includes a source text analysis, as well as a commentary on my own translation, where the translator’s approach in achieving a target text that accomplishes its aim is discussed and exemplified. The aim has primarily been to transfer the source text’s ideational core to the target text and the deeper understanding that is being conveyed, regarding rage, insight, forgiveness and responsibility, in an equivalent manner which stays faithful to the style of the author, to the extent that is considered possible. This includes the transference of the author’s cultural references, easy going and simple stylistic approach, along with the informal and colloquial language use, as well as a syntactic target language adaptation. To achieve this, the ideas and terms from the translation theorists Benjamin Walter and Theo Hermans have been applied during the translation process and in the commentary.

Friction Bit Joining (FBJ) is a new technology that allows lightweight metals to be joined to advanced high-strength steels (AHSS). Joining of dissimilar metals is especially beneficial to the automotive industry because of the desire to use materials such as aluminum and AHSS in order to reduce weight and increase fuel efficiency. In this study, FBJ was used to join 7075 aluminum and DP980 ultra-high-strength steel. FBJ is a two-stage process using a consumable bit. In the first stage, the bit cuts through the top material (aluminum), and in the second stage the bit is friction welded to the base material (steel). The purpose of the research was to examine the impact a solid head bit design would have on joint strength, manufacturability, and ease of automation. The solid head design was driven externally. This design was compared to a previous internally driven head design. Joint strength was assessed according to an automotive standard established by Honda. Joints were mechanically tested in lap-shear tension, cross-tension, and peel configurations. Joints were also fatigue tested, cycling between loads of 100 N and 750 N. The failure modes that joints could experience during testing include: head, nugget, material, or interfacial failure. All tested specimens in this research experienced interfacial failure. Welds were also created and examined under a microscope in order to validate a simulation model of the FBJ process. The simulation model predicted a similar weld shape and bond length with 5 percent accuracy. Joints made with external bits demonstrated comparable joint strength to internal bits in lap-shear tension and cross-tension testing. Only external bits were tested after lap-shear tension, because it was determined that external bits would perform comparably to internal bits. Joints made with external bits also exceeded the standard for failure during fatigue testing. Peel tested specimens did not meet the required strength for the automotive standard. Examining specimens under a microscope revealed micro-cracks in the weld. These defects have been shown to decrease joint strength. Joint strength, especially during peel testing, could be increased by reducing the presence of micro-cracks. The external bit design is an improvement from the internal bits for manufacturability and ability to be automated, because of the less-expensive processes used to form the bit heads and the design that lends to ease of alignment.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: The missio Dei is understood as the initiative, movement and sending love of the triune God to the world for the purpose of establishing his kingdom. When the phrase “missional” is used within the context of the church, it describes a congregation that finds her identity within this theological framework, and understands that her calling lies in collaborating with the missio Dei. The human response to the missio Dei can be described by the concept “spirituality”. Trends within the macro-context of our time show spirituality is subject to subjective interpretation. It is therefore necessary to define and frame Christian spirituality within the context of faith, and more specifically, within the context of missional theology. For this reason this study poses the following research question: What is the essence and nature of missional spirituality? What would a spirituality that uses the missio Dei as its theological epistemological core look like? The study found that the essence of missional spirituality lies therein that the initiative of man’s search for and connection to God, belongs to God himself. The Trinity provides the landscape in which missional spirituality can be described and understood. Missional spirituality insists, though, that a believer’s knowledge of God (theology) is meant to be fully embraced in life as response to God (spirituality). It thus invites a believer towards participation in the missio Dei, within the following three spheres: - A process of spiritual formation: God takes the initiative in the salvation of man and restores Him, through the atonement of Christ, to a relationship with Him. God further invites and enables the believer in becoming a participant in a process of spiritual formation, which is meant to impact his life holistically. A way of life, characterised by faith and love, becomes the measure of an adequate response to the missio Dei. - A community of faith: God also takes the initiative in the formation of a faith community. Communion with Christ assumes communion with the body of Christ. Missional spirituality invites believers towards mutual relationships within the community of faith that strives towards reflecting the unity and love of the Trinity. - Social transformation: It is distinctive of missional spirituality that God takes the initiative in the transformation of society. There is an underlying connection between the agenda of God’s kingdom and the transformation of reality. A call to Christ involves believers in a call towards social transformation, incarnate to the conditions of time and place. The study shows that a reciprocal interiority exists between these spheres of participation, which is characteristic to missional spirituality. The embrace thereof opens the door to the believer towards finding meaning in life. A believer can further his participation in the missio Dei by engaging in spiritual practices, which grows his capacity for a greater awareness of God’s movement and the discernment of his will. / AFRIKAANSE OPSOMMING: Die missio Dei word verstaan as die inisiatief, beweging en gestuurdheid van die Drie-enige God na die wêreld met die oog op die vestiging van sy koninkryk. “Missionaal” is ’n term wat gebruik word om aan te dui dat ’n gemeente haar roeping as medewerker van die missio Dei verstaan en haar identiteit binne hierdie teologiese raamwerk vind. Die menslike respons op die missio Dei kan beskryf word deur die begrip “spiritualiteit”. Tendense binne die makro-konteks van ons tyd dui aan spiritualiteit word onderwerp aan subjektiewe interpretasie. Dit is daarom nodig om Christelike spiritualiteit te definieer en te begrens binne die konteks van geloof, en meer spesifiek, binne die konteks van missionale teologie. Hierdie studie werk dus met die volgende navorsingsvraag: Wat is die aard en karakter van missionale spiritualiteit? Hoe lyk ’n spiritualiteit wat vertrek vanuit die missio Dei as teologiese epistemologiese basis? Die studie het bevind dat die hart van missionale spiritualiteit daarin lê dat die inisiatief van ’n mens se soeke na en verhouding met God, by God self lê. Die Drie-eenheid bied die landskap waarbinne missionale spiritualiteit beskryf en verstaan kan word. Missionale spiritualiteit dring egter daarop aan dat ’n gelowige se kennis van God (teologie) bedoel is om ten volle omhels te word binne die lewe as respons tot God (spiritualiteit). Daarom nooi dit ’n gelowige tot deelname aan die missio Dei op drie terreine: - ’n Proses van geloofsvorming: God neem die inisiatief in die verlossing van die mens en herstel hom, deur die versoeningswerk van Christus, in ’n verhouding met Hom. God nooi en bemagtig dan die gelowige as deelnemer aan ’n proses van geloofsvorming, wat gemik is daarop om die gelowige se lewe op ’n holistiese wyse te deurweek. ’n Lewenswyse van geloof en liefde word die maatstaf vir ’n gepaste respons op die missio Dei. - Geloofsgemeenskap: God neem ook die inisiatief neem in die vorming van geloofsgemeenskap. ’n Verbondenheid met Christus impliseer ’n verbondenheid aan die liggaam van Christus. Missionale spiritualiteit nooi gelowiges tot wederkerige verhoudings binne ’n geloofsgemeenskap, wat daarna streef om die eenheid en liefde van die Triniteit te reflekteer. - Sosiale transformasie: Dit is kenmerkend van missionale spiritualiteit dat God die inisiatief neem in die transformasie van die werklikheid. Daar bestaan ’n onlosmaaklike verband tussen die bedoeling van die koninkryk van God en die transformasie van die wêreld. Die roeping tot die navolging van Christus betrek gelowiges, binne die konteks van hul tyd en plek, as deelnemers van sosiale transformasie. Die studie dui aan dat daar ’n wederkerige, interafhanklike verhouding bestaan tussen hierdie drie areas van deelname binne spiritualiteit, waardeur missionale spiritualiteit gekenmerk word. Die omarming hiervan bied aan ’n gelowige ’n sleutel tot ’n lewe wat iets beteken. Gelowiges kan groei in hul deelname aan die missio Dei deur die beoefening van geloofsgewoontes, wat die kapasiteit bou vir ’n groter bewustheid van God se beweging en die onderskeiding van sy wil.