Given today’s social milieu, there is no denying that the nature of the life experiences youth are facing has drastically changed in recent decades. In this study, outdoor adventure education (OAE) was explored as a possible intervention strategy for the development of emotional intelligence during adolescence. This research project consisted of a case study of an event, namely “The Journey”, which is a 23-day outdoor adventure education programme for Grade 10 learners at a private high school for boys in a major South African city. Through this research, which involved collecting, analysing and interpreting data on the topic, an endeavour was made to explore the possible impact of OAE on the development of emotional intelligence, as well as the sustainability of skills acquired, and also on possible design elements that may impact on the facilitation of the development of emotional intelligence. This study was based on a socio-constructivist paradigm, which had developed from an interpretivist world view. This research project represents a multi-method mode of inquiry: both quantitative and qualitative data-gathering techniques were implemented as a process of triangulation to provide a comprehensive analysis of the research problem. The research proper (76 participants) was preceded by a pilot study (28 participants). For the research proper, participants completed the Bar-On EQ-i: YV (Bar-On, 2007) questionnaire before embarking on “The Journey” (pre) and again at its completion (post1). This was followed by another post-test three months later (post2). Furthermore, 10 participants had also been randomly selected to form part of a pre- and post- “Journey” focus-group interview and to provide reflective essays post- “Journey”. Another focus-group interview with selected staff members was conducted post-“Journey”. The identified themes generated from the quantitative and qualitative data collected were as follows: emotional intelligence; outdoor adventure education; rites of passage; “Journey” design elements; boarding; the emotional climate of the school; division based on stereotypes; and sustainability of skills acquired. In terms of emotional intelligence as a theme, the results indicated that participation in “The Journey” not only results in an increase in the overall EQ skills of participants, but that the impact also appears to be sustainable.1 As far as the impact of “The Journey” on the various subskills of emotional intelligence is concerned, the findings revealed that there was an increase in all EQ subskills directly after participation (quantitative and qualitative data). However, the results of the research proper, where pre- and post2-“Journey” scores were compared (quantitative data), suggest that increases were maintained in only three of the five subskills mentioned, namely intrapersonal skills, adaptability and general mood. Thus it appears that the initial increase in interpersonal and stress management skills did not have a sustainable effect. / Thesis (PhD)--University of Pretoria, 2013. / gm2014 / Educational Psychology / unrestricted

Goddess-based civilisations worshipped the divine as a parthenogentic primordial creative force. Parthenogensis a Greek word that derives from parthenos “virgin” and genesis “from the beginning” was the path of liberation or rebirth into one’s divine nature. Thus, the supreme deity was worshipped as the Virgin Goddess who alone, without male intervention created the Universe by entering liminal states or otherwise altered states of consciousness. Ontologically these states in goddess worshipping cultures were entered during rites of passage through dance, repetitive action, song and descending into underground grottoes. It is the intention of this thesis to explore two rites of passage, pre-menarche and menarche to establish if spiritualising these two events in our lives can lead to women having a vision of the divine, which is the intention of parthenogenesis – our own self-realisation.            Using the kaleidoscope theory as the primary methodology - a method which incorporates a consideration of linguistics, mythology, history, and folklore as well as archaeology - this thesis follows several lines of approach. First, by reviewing the belief systems around parthenogenesis through a matriarchal cosmogony myth and other ancient religious interpretations, it shows that in the pre-patriarchal western world a Virgin Mother Goddess was worshipped due to her parthenogenesis.        Second, it argues that the prepubescent initiation for Artemis of Brauron known as the arkteia, where young girls up to the age of 10 would play the She bear for Artemis was pre-menarchial rite of passage that set the stage for the divine experience during menarche, by retaining our instincts and intuition through our wild nature. To illustrate this, archaeological data as well as historical and mythological clues provide substantive evidence for this. Thirdly, it argues that the Annunciation of the Virgin Mary could have actually been her own menarche or first blood, whereby her spiritual conception of Christ-consciousness is announced by Gabriel and begins her journey to liberation through parthenogenesis. This will be illustrated through early century iconography and theological interpretations of Mary as she weaves the red thread to create the veil of the temple of Jerusalem. Additionally, through the Gospel of Mary Magdalene who was the first Apostle to see a vision of the resurrected Christ and is today considered the keeper of women’s blood mysteries, I argue that the spiritualising of menarche can also lead women to eventually have a vision of the divine, which culminates the path and intention of parthenogenesis – our own self-realisation.            Lastly it explores through existential health how these two rites of passage are reclaimed in the modern world and how they provide an embodied relationship for women with the divine.      This study pulls together fragmented elements of pre-history to make a compelling case for menarche as being the foundation for self-realisation and contemporary understanding of mythological and biblical narratives, rites of passage and their liminal spaces. The lost matriarchal path of parthenogenesis is determined to be applicable ontologically in the modern world.

African American rites of passage (ROP) have historically contributed to adolescent gender socialization enabling Black youth to overcome the effects of racism and oppression. ROP in the schools provide lessons in Black history, traditions, and culture as they guide youth through the turbulent terrain of adolescence via the communal "coming of age" process. This study examined adolescent girls' experiences in weekly ROP classes at Ella Baker Freedom Academy (EBFA) Charter School over the course of one academic year and five months. EBFA is an African-centered Freedom School in a northeastern city in the United States. This study employed ethnographic methods within a Black Feminist/Womanist framework to investigate how rites of passage support adolescent girls' gendered ethnic identity, self-concept, and peer relations. This study fills in gaps in the literature on ROP, focusing on the participants' ROP experiences within the intersections of adolescent identity formation, womanhood and sisterhood empowerment, and culturally relevant gender socialization practices in school. Three major questions guided the study: 1) How ROP classes supported adolescent girls' intersecting and developing gender and ethnic identities; 2) How ROP classes supported students' female peer relations; and 3) How African values were utilized in ROP classes. The study revealed the interconnected ways in which ROP supported participants' developing gender/ethnic identities, and improved peer relationships, conflict resolution strategies, and personal definitions of womanhood. The ROP classes supported students by: a) developing a critical awareness of sexism, internalized oppression; i.e., colorism, negative racial/gendered stereotypes about Black women and girls in U.S. society, particularly those propagated through the media; b) building appreciation, esteem, and respect in themselves and each other; c) cultivating positive academic identities through healthy female peer relationships via critical dialogue, trust building, conflict resolution, and empowering communications; d) developing personal standards for womanhood using African-centered values; and e) revealing gendered passageways to womanhood and sisterhood in intergenerational and emotionally safe spaces, and across school contexts. / Urban Education

Avhandlingens syfte är att undersöka övergången från förskoleklass till årskurs ett och hur barn lär känna och skapar mening om vad skola och förskoleklass är. Detta görs genom att studera hur övergången från förskoleklass till årskurs ett markeras genom olika aktiviteter och de processer i vilka barn tillsammans med andra barn, lärare och kontext skapar mening kring övergången. Det empiriska materialet består i huvudsak av deltagande observationer och fältanteckningar från fältarbete men också av intervjuer med barnen. Övergången analyseras med hjälp av teoretiska perspektiv på tid, passageriter och socialisation. Analysen visar att förskoleklass och årskurs ett genom att markeras som åtskilda också konstrueras som olika. Analysen visar också att tid och temporal orientering är viktigt för hur övergången från förskoleklass till årskurs ett förstås. Olika tidsaspekter (dåtid, nutid och framtid) används av barn och lärare för att ge mening till övergången. Den tidsaspekt som är mest framträdande är framtiden. Den används för att förstå övergången men övergången förstärker också fokus på framtiden.  Övergången från förskoleklass till årskurs ett kan förstås utifrån ett övergångsschema med en separationsfas, en liminal fas och en fas av införlivande. Även förskoleklassen som sådan kan förstås som en liminal övergångsfas i övergången från förskola till skola. Övergången är en kollektiv process där barn tillsammans gör övergång. Samtidigt innehåller övergången individuella aspekter och avvikelser från vad som framstår som  normalövergången. Sådana avvikande erfarenheter bidrar till hur den kollektiva övergången konstrueras. I dessa socialisationsprocesser konstrueras mening i samspel mellan barn, lärare och skola. Att barn orienterar sig mot skolans temporala ordning och deltar i socialiserande aktiviteter innebär att de på olika sätt konstrueras som elever men också att de konstruerar skola och övergången från förskoleklass till årskurs ett. / The aim of the thesis is to explore one of the first transitions that Swedish school children encounter and how children get to know and make sense of the school system. The point of departure is to study what activities are undertaken to mark the transition from preschool class to first grade and the meaning-making processes in which children are involved. Ethnographic data from two Swedish school settings are used in the study. The material contains participant observations and field notes from different school settings, as well as ethnographic interviews with the children. The transition is analysed using theoretical perspectives on time together with concepts such as rites of passage and socialization. The analyses show that the preschool class and first grade are marked as different in several ways during the transition process. The analysis also show that time is important for the meaning ascribed to the transition. Different aspects of time (past, present and future) are used to do and make sense of the transition. Talk about the future and activities pointing at the future are used to understand transition, but transition also strengthens the focus on the future. The transition from preschool class to first grade can be understood as a phase of separation, a liminal phase and a period of incorporation. But the preschool class itself can also be understood as a liminal phase, a time in between preschool and school. It was found that transitions constitute a collective process through which children do transition together. At the same time, transitions can be understood as multiple, as children deviate from a normal transition. Such deviant experiences further add to how a “normal” transition is understood. In socialization processes, meanings are constructed in interactions between children, teachers and school. Children’s orientation to the temporal order of school and their participation in socializing activities contribute to the construction of children as students, but also to the construction of school and transition.

The main theme of this paper is the initiation of the heroes from two important fornaldarsõgur: The Saga of the Võlsungs and The Saga of the King Hrólf Kraki. These heroes are called Sigurð, Sigmund, Sinfjõtli and Hõtt. The tales of these four characters acting in the stories that are preserved in the sagas we divide into three phases, which can be designated like separation phase, liminal phase and a return. In this case we are inspired by the conception of Arnold van Gennep, who dividided the rites of passage in this manner. The liminal phase of the heroic story is most important for us. It is the core of the initiation process, which is experiencing the hero, and the core of the rite of passage as well. In our stories is significant for the liminal phase for example a monster killed by the hero, hero's encounter with a numinous beings, or hero's abidance in certain liminal state. The main objective of this thesis is using primary sources and secondary literature by scholars such as Otto Höfler, Victor Turner or Jens Peter Schjødt, to create consise analysis of the liminal phase of three stories about germanic heroes, which is possible to designate as the initiation texts. This analysis should clarify, how these initiation texts relate with the initiation rituals and - in certain cases - with the...

Made available in DSpace on 2016-04-25T20:22:14Z (GMT). No. of bitstreams: 1 Monica Birchler Vanzella Meira.pdf: 1310174 bytes, checksum: aea5a2b1024a5b975ea943a5536719e5 (MD5) Previous issue date: 2008-05-13 / Adolescent behavior is the connecting thread of discussion on the meaning and locus of adult in contemporary society. What are the criteria that define an adult individual? Why his/her behavior? Age groups, rites of passage and relationship between generations are the guides for understanding the condition and definition of social position of an adult person; the myth of hero and the Greek arete affirm their prerogatives; the movie Spring, Summer, Autumn, Winter and... Spring illustrates these concepts. The analysis of other films Mondays in the Sun reveals an important aspect in that apparently extravagant behavior: the demonstration of suffering. Lino's acts confirm this hypothesis. His daily life exposes the rhythm and the demands of our liquid modernity; his attitude is a defensive strategy. The new evidence demands extension of analysis. The legitimation of this model denounces the rite as reinforcement of institutions; qualification as instrument of power and competition, and use of the myth as a way of control. The passage of collective for individual instance, of predicate of subject for verb and the neurotic fixation in youth appear as important elements for the understanding of current times and bring to the light the concept of unigeneration and the reaffirmation of the annihilation rite. The story of Lester Burnham in American Beauty presents a character sensitive to pressure. Lester acts in a similar way to that of Lino, but with an important difference: turning into scapegoat his sad and emancipatory condition allows reconsidering values, references and the position of an adult person / O comportamento adolescente é o fio condutor da discussão sobre o significado e o locus do adulto na sociedade contemporânea. Quais são os critérios que definem um indivíduo adulto? Por que esse comportamento? Grupos etários, ritos de passagem e a relação entre as gerações são os guias para a compreensão da condição e definição da posição social do adulto; o mito do herói e a areté grega afirmam suas prerrogativas; o filme Primavera, Verão, Outono, Inverno e... Primavera ilustra os conceitos. A análise de outro filme Segunda-feira ao Sol revela um aspecto importante naquele comportamento aparentemente extravagante: a manifestação do sofrimento. São os atos de Lino que confirmam essa hipótese. Seu cotidiano expõe o ritmo e as exigências da modernidade líquida; sua atitude é uma estratégia defensiva. A nova evidência exige extensão da análise. A legitimação do modelo denuncia o rito como reforço das instituições, a qualificação como instrumento de poder e competição e o uso do mito como meio de controle. A passagem do coletivo para o individual, do predicativo do sujeito para o verbo e a fixação neurótica na juventude aparecem como elementos importantes para o entendimento dos tempos atuais e trazem à luz o conceito de unigeneration e a reafirmação do rito de aniquilamento. A estória de Lester Burnham em Beleza Americana apresenta uma personagem sensível à pressão. Lester age de maneira semelhante à de Lino, mas com uma diferença importante: transformado em bode expiatório, sua condição triste e emancipatória permite reconsiderar valores, referências e o lugar que cabe ao adulto

Made available in DSpace on 2016-04-26T14:57:03Z (GMT). No. of bitstreams: 1 Monica Birchler Vanzella Meira.pdf: 1310174 bytes, checksum: aea5a2b1024a5b975ea943a5536719e5 (MD5) Previous issue date: 2008-05-13 / Adolescent behavior is the connecting thread of discussion on the meaning and locus of adult in contemporary society. What are the criteria that define an adult individual? Why his/her behavior? Age groups, rites of passage and relationship between generations are the guides for understanding the condition and definition of social position of an adult person; the myth of hero and the Greek arete affirm their prerogatives; the movie Spring, Summer, Autumn, Winter and... Spring illustrates these concepts. The analysis of other films Mondays in the Sun reveals an important aspect in that apparently extravagant behavior: the demonstration of suffering. Lino's acts confirm this hypothesis. His daily life exposes the rhythm and the demands of our liquid modernity; his attitude is a defensive strategy. The new evidence demands extension of analysis. The legitimation of this model denounces the rite as reinforcement of institutions; qualification as instrument of power and competition, and use of the myth as a way of control. The passage of collective for individual instance, of predicate of subject for verb and the neurotic fixation in youth appear as important elements for the understanding of current times and bring to the light the concept of unigeneration and the reaffirmation of the annihilation rite. The story of Lester Burnham in American Beauty presents a character sensitive to pressure. Lester acts in a similar way to that of Lino, but with an important difference: turning into scapegoat his sad and emancipatory condition allows reconsidering values, references and the position of an adult person / O comportamento adolescente é o fio condutor da discussão sobre o significado e o locus do adulto na sociedade contemporânea. Quais são os critérios que definem um indivíduo adulto? Por que esse comportamento? Grupos etários, ritos de passagem e a relação entre as gerações são os guias para a compreensão da condição e definição da posição social do adulto; o mito do herói e a areté grega afirmam suas prerrogativas; o filme Primavera, Verão, Outono, Inverno e... Primavera ilustra os conceitos. A análise de outro filme Segunda-feira ao Sol revela um aspecto importante naquele comportamento aparentemente extravagante: a manifestação do sofrimento. São os atos de Lino que confirmam essa hipótese. Seu cotidiano expõe o ritmo e as exigências da modernidade líquida; sua atitude é uma estratégia defensiva. A nova evidência exige extensão da análise. A legitimação do modelo denuncia o rito como reforço das instituições, a qualificação como instrumento de poder e competição e o uso do mito como meio de controle. A passagem do coletivo para o individual, do predicativo do sujeito para o verbo e a fixação neurótica na juventude aparecem como elementos importantes para o entendimento dos tempos atuais e trazem à luz o conceito de unigeneration e a reafirmação do rito de aniquilamento. A estória de Lester Burnham em Beleza Americana apresenta uma personagem sensível à pressão. Lester age de maneira semelhante à de Lino, mas com uma diferença importante: transformado em bode expiatório, sua condição triste e emancipatória permite reconsiderar valores, referências e o lugar que cabe ao adulto

Nos contextos de pesquisa sobre patrimônio imaterial da humanidade e sobre instituições educacionais e formação do indivíduo, e desejoso de contribuir com subsídios para a implementação da Lei 10.639/03, defino como objetivo da presente investigação verificar e descrever peculiaridades educacionais do iromb, rito de iniciação e passagem da adolescência para a vida adulta, praticado pelo grupo étnico wongo, da República Democrática do Congo (RDC). Enfatizo seu significado sóciocultural e o quadro de valores e virtudes por ele privilegiado. Os dados de pesquisa advêm de fontes bibliográficas e de fontes orais de informação. Os informantes foram entrevistados em Bandundu e Kinshasa, estados da RDC, por três pesquisadores a quem supervisionei via telefone, Internet e correio. Do vasto universo teórico utilizado para a análise e interpretação dos dados destaco a contribuição de Ki-zerbo (2006), Kisimba (1997), Kumarer (1979), Mudiji (1989), Mungala (1999), Martinez (1989), Hampaté Bâ (1982) e Vansina (1982). Tendo privilegiado o tema relativo ao significado sóciocultural do iromb e o quadro de valores e virtudes por ele privilegiado, concluo que esse rito de iniciação e passagem cumpre relevante papel na formação de indivíduos solidários e conscientes de seus deveres e direitos na coletividade por eles integrada. Ao nível individual o iromb pode ser visto como um conjunto de recursos que têm por finalidade orientar para o reconhecimento dos direitos e deveres de cada indivíduo em seu grupo; explicitar o status e os papéis que competem a cada um e, ainda, promover possibilidade de acesso a formas elevadas de espiritualidade e de criatividade. Ao nível grupal esse rito, realizado no interior de sociedades iniciáticas, promove um diálogo entre as forças do destino de cada um e as exigências da vida social, como se a sociedade tomasse em suas mãos os destinos individuais para melhor realização dos propósitos pessoais e coletivos. Caracterizado por um conjunto de procedimentos nos quais interagem o sagrado e o profano, o iromb visa assegurar unidade e continuidade ao grupo. / In the context of the researches about the immaterial heritage of the humanity and about educational institutions and individual formation, we would like to bring subsidies for the introduction of the brazilian law 10.639/03. The objective of this research is to verify and describe educational particularities of iromb, an initiation rite which is the passageway from teen to adult life practiced by the wongo ethnic group of the Democratic Republic of Congo (DRC). I emphasize its socio-cultural meaning, the values and vertues priveleged by the wongo people. The data are from bibliographic and oral sources. Our informers were interviewed by three researchers by phone, internet and by mail in Bandundu and Kinshasa, states of DRC. From the big theoretical universe used for our analysis and interpretation of our data, I would like to point out the contributions of the following authors: Ki-zerbo (2006), Kisimba (1997), Kumarer (1979), Mudiji (1989), Mungala (1999), Martinez (1989), Hampaté Bâ (1982) and Vansina (1982). As I have privileged the topic about the socio-cultural rite of iromb and its board of values and virtues, I conclude that this initiation rite and passage hás a very important function in the formation of supportive individuals, conscious of their rights and duties in their community. At the individual level, iromb can be seen as a collection of resources which intend to advise people about the recognition of their rights and duties in their community; it intends also to make clearer the status and the role of each other and even, to promote possibilities to get access to high forms of spiritualism and creativity. At the group level, as this rite is realized into initiatory societies, it promotes a dialogue between individual destiny forces of each group member and the requirements of social life, as if the society had taken into its hands the individuals destiny to make better the individual and common intentions. Characterized by a collection of procedures in which the holy and the non-believer interact, the iromb rite intend to ensure unity and continuation to the wongo group.

Nos contextos de pesquisa sobre patrimônio imaterial da humanidade e sobre instituições educacionais e formação do indivíduo, e desejoso de contribuir com subsídios para a implementação da Lei 10.639/03, defino como objetivo da presente investigação verificar e descrever peculiaridades educacionais do iromb, rito de iniciação e passagem da adolescência para a vida adulta, praticado pelo grupo étnico wongo, da República Democrática do Congo (RDC). Enfatizo seu significado sóciocultural e o quadro de valores e virtudes por ele privilegiado. Os dados de pesquisa advêm de fontes bibliográficas e de fontes orais de informação. Os informantes foram entrevistados em Bandundu e Kinshasa, estados da RDC, por três pesquisadores a quem supervisionei via telefone, Internet e correio. Do vasto universo teórico utilizado para a análise e interpretação dos dados destaco a contribuição de Ki-zerbo (2006), Kisimba (1997), Kumarer (1979), Mudiji (1989), Mungala (1999), Martinez (1989), Hampaté Bâ (1982) e Vansina (1982). Tendo privilegiado o tema relativo ao significado sóciocultural do iromb e o quadro de valores e virtudes por ele privilegiado, concluo que esse rito de iniciação e passagem cumpre relevante papel na formação de indivíduos solidários e conscientes de seus deveres e direitos na coletividade por eles integrada. Ao nível individual o iromb pode ser visto como um conjunto de recursos que têm por finalidade orientar para o reconhecimento dos direitos e deveres de cada indivíduo em seu grupo; explicitar o status e os papéis que competem a cada um e, ainda, promover possibilidade de acesso a formas elevadas de espiritualidade e de criatividade. Ao nível grupal esse rito, realizado no interior de sociedades iniciáticas, promove um diálogo entre as forças do destino de cada um e as exigências da vida social, como se a sociedade tomasse em suas mãos os destinos individuais para melhor realização dos propósitos pessoais e coletivos. Caracterizado por um conjunto de procedimentos nos quais interagem o sagrado e o profano, o iromb visa assegurar unidade e continuidade ao grupo. / In the context of the researches about the immaterial heritage of the humanity and about educational institutions and individual formation, we would like to bring subsidies for the introduction of the brazilian law 10.639/03. The objective of this research is to verify and describe educational particularities of iromb, an initiation rite which is the passageway from teen to adult life practiced by the wongo ethnic group of the Democratic Republic of Congo (DRC). I emphasize its socio-cultural meaning, the values and vertues priveleged by the wongo people. The data are from bibliographic and oral sources. Our informers were interviewed by three researchers by phone, internet and by mail in Bandundu and Kinshasa, states of DRC. From the big theoretical universe used for our analysis and interpretation of our data, I would like to point out the contributions of the following authors: Ki-zerbo (2006), Kisimba (1997), Kumarer (1979), Mudiji (1989), Mungala (1999), Martinez (1989), Hampaté Bâ (1982) and Vansina (1982). As I have privileged the topic about the socio-cultural rite of iromb and its board of values and virtues, I conclude that this initiation rite and passage hás a very important function in the formation of supportive individuals, conscious of their rights and duties in their community. At the individual level, iromb can be seen as a collection of resources which intend to advise people about the recognition of their rights and duties in their community; it intends also to make clearer the status and the role of each other and even, to promote possibilities to get access to high forms of spiritualism and creativity. At the group level, as this rite is realized into initiatory societies, it promotes a dialogue between individual destiny forces of each group member and the requirements of social life, as if the society had taken into its hands the individuals destiny to make better the individual and common intentions. Characterized by a collection of procedures in which the holy and the non-believer interact, the iromb rite intend to ensure unity and continuation to the wongo group.

<p>I den här uppsatsen analyseras Ibn Fadlans beskrivning av rûs hövdingabegravning. Till skillnad från tidigare dekontextuell forskning sätts fokus på det kontextuella. Begravningen beskrivs som en livskris där olika maktförhållanden uppstår. Olika sociala relationer inom gruppen lyfts fram.</p><p>Ibn Fadlan beskriver hur gods och föremål strukturerades och förbrukades i och runt gravhögen. De kan liknas vid rituella objekt och kan knytas till rûs vardagliga sedvänjor och deras ekonomiska förhållanden. Både den döde hövdingen och den utvalda slavinnan får ta del av dessa objekt. De blev delaktiga i ett symboliskt kapital.</p><p>Rûs utförde rituellt dödande under begravningen. Under den typen av handlingar verkar traditionen motiverande och legitimerande.</p><p>Rûs hade en föreställning om paradiset som kan stämma överens med fornskandinaviska förhållanden. Man genomförde likvård och kremering av kroppar som visar på själsliga föreställningar intimt förknippade med de eskatologiska föreställningarna.</p><p>För gruppen blir begravningen en kris då samhället måste genomgå förändring. Det gällde att kapa banden till den döde och samtidigt tillfredställa honom. Man knöt nya band med omgivningen. Man försökte därför skapa rituella uttryck för gemenskap både med den döde och med varandra. Slavinnan och hövdingen genomgick olika rites de passage och förändrade respektive förstärkte sina positioner.</p>