Made available in DSpace on 2014-12-17T13:54:48Z (GMT). No. of bitstreams: 1 Pages from CarlosEBP_DISSERT_pag01_ate_pag68.pdf: 3647459 bytes, checksum: de37b6af45e1da045c43f7e795a2f3f0 (MD5) Previous issue date: 2011-03-18 / Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior / The present work has as an objective to seize up some particular meanings of the Feast of Sant Ana (The saint which represents the city of Caic?/RN), a central event of the calendar festive-religious of that city, looking for to perceive on how it combines with the symbolic poles sacred: profane through the social bonds that are present there performed and expressed through the social networking and of local belongings. Such bond ties reveal themselves through a very especial manner, through the migration of returning to the feast, when collectively are produced and updated knowledge and codes that reinforce the representation of the local belonging, nominated as being caicoense . We seek on perceiving how the many events of this feast (from a perspective of a religious order as well as laic) acting on a conclusive way to an identity of the re-meaning of that city, especially in its relation with the migrant natives: the sons and daughters that return to the arms of Sant Ana / presente disserta??o tem como objetivo apreender alguns significados particulares da Festa de Sant Ana (a santa padroeira de Caic?/RN), evento central do calend?rio festivoreligioso daquela cidade, buscando perceber como ela concilia os p?los simb?licos sagradoprofano atrav?s dos v?nculos sociais ali atuantes e expressos em redes de sociabilidade e de pertencimento locais. Tais v?nculos se revelam de modo especial atrav?s da migra??o de retorno para a festa, quando coletivamente s?o produzidos e atualizados conhecimentos e c?digos que refor?am a representa??o do pertencimento local, nomeada ser caicoense . Buscamos perceber como os diversos eventos dessa festa (de ordem tanto religiosa quanto laica) atuam de forma decisiva para a re-significa??o identit?ria daquela cidade, especialmente na sua rela??o com os nativos migrantes: os filhos que retornam para os bra?os de Santa Ana

Cette étude a des assises autant dans l’histoire de l’art que dans l’esthétique du cinéma. Son point de départ est une aporie : « Qu’est-ce que le mouvement en image dès lors il s’agit de le chercher en dehors des représentations et de leurs techniques ? ». La substance mobile des images dont nous souhaitons faire ici le cas se situe à l’intérieur même du point de vue et non pas à l’enchaînement entre points de vue. Il s’agit de penser sa construction en termes d’un clivage interne, d’une bifurcation. Il s’agit surtout de placer la construction du point de vue au croisement de deux apprentissages [mathésis] : d’un côté celle de la contemplation du monde à partir d’un point fixe, unique ou changeant, de l’autre celle de la mobilité inhérente qui régit tout aspect de la vie. Dans ce contexte, le mouvement des images ne serait pas seulement le résultat d’une révolution du regard ou l’aboutissement d’une aventure technique, mais également et au même titre qu’eux, le résultat d’un événement conflictuel entre deux configurations du [sa]voir différentes bien que totalement pondérées. « Qu’est-ce qui ne marche pas ? » est la question qui nous guide à travers l’écriture. Les images témoignent d’une forme de [dé]marche transversale, d’un accident de la « marche » tant au niveau structurel du film qu’au niveau diégétique. Elles renvoient à quelque chose comme un trouble, un dissentiment. Chaque partie de ce travail constitue, enfin, une étude de cas. Chaque cas dénonce une aporie de point de vue : pittoresque, elliptique, théorique. Les films analysés, très différents les uns des autres, proviennent du cinéma et de ses pratiques élargies. Mais chacune des trois parties est également conçue autour d’un « metteur-en-scène » au sens large : Robert Smithson, Gus van Sant, Victor Burgin. Issus de la grande famille des artistes et non seulement de celle des cinéastes confirmés, ils nous guident à travers la construction de récits ancrés autant dans l’histoire des arts [peinture, sculpture, architecture] que dans les péripéties du cinéma contemporain. / Both art history and cinema aesthetics lie at the foundations of this study. Our starting point is a perplexing difficulty [an aporia]: “What is an image motion when we think about movement beyond its representations and the techniques that accompany them?”. In this dissertation, we examine the mobile substance of images from within the standpoint itself and what resembles to an internal cleavage. We argue that a particular kind of viewpoint can emerge at the crossroads of two different understandings [mathesis]: on the one hand, the contemplation of the world from a single or interchangeable fixed point; on the other hand, the corporeal mobility inherent to every aspect of life. Within this context, image motion is more than just the consequence of a major change in our “ways of looking”, or the outcome of a technical adventure. We argue that image motion is equally the result of a conflict between two different configurations of knowledge - seeing. The images attest to a way of thinking and unthinking motion, illustrated by a disruption in “the walk of the images” which takes place both in the film’s narrative and in the film’s structure revealing something like a trouble, or a dissent. Each section in this work constitutes an autonomous case study. Each case relates to a particular bifurcation of the standpoint: picturesque; elliptical; theoretical. The films in question, very different from one another, stem from cinema and its expanded practices. These three sections are also articulated around three “metteurs-en-scène”: Robert Smithson, Gus Van Sant, Victor Burgin. Belonging to the larger family of artists [and not only to that of confirmed filmmakers], they guide us through the unfolding of a narrative, whose roots are to be found as much in the history of the arts [painting, sculpture, architecture], as in the vicissitudes of contemporary cinema.

Submitted by Ricardo Cedraz Duque Moliterno (ricardo.moliterno@uefs.br) on 2015-09-30T21:27:36Z No. of bitstreams: 1 Disserta??oRennan.pdf: 4490372 bytes, checksum: 039d0f02973936571e87f3337f4d71b9 (MD5) / Made available in DSpace on 2015-09-30T21:27:36Z (GMT). No. of bitstreams: 1 Disserta??oRennan.pdf: 4490372 bytes, checksum: 039d0f02973936571e87f3337f4d71b9 (MD5) Previous issue date: 2014-08-04 / This thesis had as research object the various cultural manifestations in the Festa de Sant?Ana in the twentieth century, between the years 1920-1987. Noteworthy among these cultural manifestations the Festa de Largo, which occurred in the area outside the religious temple, composing some of the steps of the celebration of Senhora Sant?Ana, who is the patroness of the city of Feira Santana. These manifestations of popular and profane character, as the Bando Anunciador, the Lavagem da Igreja, and the Levagem, which were aggregators spaces of a myriad of religious and political expressions, producing diverse cultural practices. Another objective of the analysis was to understand the representations, appropriations and cultural practices undertaken by the participants in the festivities, as well as understand the shock of representations present in the celebrations, resulting from the opposition of the ways the party was experienced by participants ahead to how the festival were idealized by the Catholic Church. / Esta disserta??o teve como objeto de pesquisa as diversas manifesta??es culturais presente na Festa de Sant?Ana no s?culo XX, entre os anos de 1920 a 1987. Destacam-se entre estas manifesta??es culturais as chamadas Festas de Largo, que ocorriam na ?rea externa do templo religioso, compondo algumas das etapas da celebra??o a Senhora Sant?Ana, padroeira da cidade de Feira Santana. Estas manifesta??es de car?ter popular e profano, como o Bando anunciador, a Lavagem da Igreja e a Levagem, eram espa?os agregadores de uma mir?ade de express?es pol?ticas e religiosas, produtoras de diversas pr?ticas culturais. Tamb?m foi objetivo da an?lise compreender as representa??es, apropria??es e pr?ticas culturais realizadas pelos participantes dentro dos festejos, al?m de entender os choques de representa??es presentes nas celebra??es, advindos da oposi??o das formas como a festa era vivenciada pelos seus participantes frente ao modo como os festejos eram idealizados pela Igreja Cat?lica.

ABSTRACT The local bhakti tradition prevalent and popular in the state of Mahārāṣṭra in India worships Rukmiṇī-Kṛṣṇa (Ru-K) as the divine couple. The divine couple Rādhā-Kṛṣṇa as the object of devotion of the greater Vaiṣṇava bhakti tradition has been the focus of several academic studies. Almost all scholarly publications and literature relating to the religious tradition of Kṛṣṇa tend to focus on Rādhā-Kṛṣṇa as the divine couple. In contrast, very little is published on Rukmiṇī-Kṛṣṇa as a divine couple. My doctoral research examines the almost 700-year old Rukmiṇī-Kṛṣṇa bhakti tradition that is still very much alive today and that continues to thrive in the state of Mahārāṣṭra in India. The research has focused on centrality of Goddess Rukmiṇī in the tradition and its doctrine as revealed from the Marāṭhī devotional literature written by its poet-sants. I also study the devotional practices and profile of contemporary Ru-K tradition followers to establish how their understanding of the doctrine influences and shapes their personal practices. In particular, I explore the hypothesis that the Rukmiṇī-Kṛṣṇa bhakti tradition is a distinctive, syncretistic, and living devotional tradition that integrates Vaiṣṇava and Śaiva elements in its Marathi poet-sant literature as well as in its religious practice amongst its followers. Thus, in both theory and practice, the tradition caters to the needs and dispositions of followers from various social classes. My research methodology mainly comprised textual analysis Marāṭhī devotional literature written by the four major poet-sants of the Ru-K bhakti tradition. The research also involved a small component of field trip to study the contemporary followers and practices of the tradition. Research revealed that the followers of Rukmiṇi-Kṛṣṇa bhakti tradition look upon Rukmiṇī as pure devotee of Kṛṣṇa. The analysis of the hagiographies and local legends reveal Rukmiṇī’s role as a mediator and facilitator of meetings of Kṛṣṇa with those who love him and are devoted to him. Acting as a mediator between Kṛṣṇa and his common devotees, she brought him out of his royal pastimes of Dvārakā to Paṇḍharapura, albeit on the pretext of getting upset with him. Following Kṛṣṇa’s appearance in Paṇḍharapura, it has become the centre and springboard of Rukmiṇī-Kṛṣṇa bhakti tradition. The Paṇḍharapura pastimes of Kṛṣṇa primarily involve personal loving exchanges between Kṛṣṇa (as Viṭṭhala) and his devotees from all walks of life. In these pastimes, Rukmiṇī plays the compassionate mediator between Kṛṣṇa and his devotees, facilitating their meetings and exchanges. Therefore, Rukmiṇī is also looked upon by devotees as a kind and considerate mother. Analysis of the sant literature of the tradition revealed the dichotomous doctrinal stance of Advaitic (non dualistic) nirguṇa bhakti towards an impersonal Supreme taken by Jñāneśvara and Ekanātha, and that of Vaiṣṇava (dualistic) saguṇa bhakti towards a personalised form of Supreme, taken by Nāmadeva and Tukārāma, co-existing under the umbrella of Rukmiṇī-Kṛṣṇa bhakti tradition. The reason for such a harmonious co-existence of mutually incompatible doctrines and flourishing of the tradition despite the incongruity is owing to the two common practices, singing the glories of Kṛṣṇa and worshipping of personal form of Kṛṣṇa, both of which are considered to be of significance by both doctrines, albeit for different reasons and to achieve dissimilar objectives. Both practices have been instrumental in bringing together the followers and devotees with contrasting and incompatible doctrinal leanings. The case study of the contemporary devotees revealed a dichotomy, in the form of two different classes of devotees found within the tradition, one consisting of the non-elite rank and file devotees from rural and semi-urban regions displaying saguṇa bhakti practices and understanding, and the other consisting of devotees from the elite class taking an Advaitic nirguṇa stance. These classes continue to be maintained because the preachers, although Advaitic in their personal stance, tend to preach saguṇa bhakti to the masses, considering them to be insufficiently qualified for the advanced stage of Advaita. Consequently, the dichotomy perpetuates itself and is apparently harmonized through this bivalence on the part of preachers and common devotees. The unique aspect involving the fusion of Śaivism and Vaiṣṇavism that one finds in the form of Hari-hara-aikya-bhava, sets the Rukmiṇī-Kṛṣṇa bhakti tradition distinctly apart from the greater Vaiṣṇava tradition, where such a fusion is not just absent, but rather clearly and consciously avoided.

"Realism" is one of the enduring theoretical problems of the cinema. This study aims to broaden the parameters of the term by focusing on an often overlooked strain of thought that flows throughout the work of a number of prominent and seemingly incongruous thinkers such as Bazin, Kracauer, Benjamin, Barthes, Buñuel, and others. Realism, I contend, is undergirded by something far more elusive and irrational than verisimilitude or social commentary. To demonstrate, I will examine a body of contemporary American films that I will cast—perhaps provocatively—as realist. I rely heavily upon Deleuze to discuss how free indirect discourse and the disjunction of sound and image open realism to an oneiric and/or intersubjective realm.

"Les fonts primàries a l'ensenyament. Les relacions entre el món escolar i l'arxiu. Visió general de Catalunya. El cas de Sant Feliu de Guíxols" és una recerca que vol conèixer la realitat de la relació entre el món dels arxius i el món escolar, bàsicament a l'Ensenyament Secundari.La investigació pretén esbrinar quina ha estat aquesta relació i com ha afectat al món de la didàctica i a la construcció de la identitat de l'alumnat.El marc teòric presenta els referents d'aquest estudi: els arxius, l'ensenyament i la didàctica de la història, des dels aspectes descriptius, legals i teòrics.Pel que fa a la recerca de respostes a l'entorn de les relacions arxiu-escola, s'ha concretat una visió molt general a través de l'experiència de la Xarxa d'Arxius Comarcals de Catalunya, que s'ha complementat amb l'estudi etnogràfic de cas dels Tallers d'Història de Sant Feliu de Guíxols de l' Arxiu Municipal de Sant Feliu de Guíxols.El camp d'estudi d'aquesta recerca és molt ampli. S'ha dut a terme des del 1999 fins al 2002 en tota la Xarxa d'Arxius Comarcals de la Generalitat de Catalunya, als quals s'ha afegit l'experiència de l'Arxiu Departamental de Perpinyà i el de l'Arxiu Històric Nacional d' Andorra. Amb aquestes fonts, es cobria una visió de l'objecte d'estudi de la recerca de quasi tot l'àmbit català.Alhora, amb l'estudi de l'experiència de tres arxius de la regió Emilia-Romagna d' Itàlia - Ímola, Mòdena i Bologna-, a més d'experiències dutes a terme en diversos arxius de l'Estat Espanyol, també s'estableix una comparació de tipologies, serveis i produccions entre diverses administracions: Catalunya, l'Estat Francès, l'Estat Espanyol i l' Estat Italià.La metodologia emprada ha estat diversa, a vegades quantitativa i, segons l'objectiu estudiat, qualitativa.La recollida, l'anàlisi i l'estudi de dades als Arxius, ha permès, primer, crear una base de dades de temes i tipus de material didàctic produït des de la institució Arxiu i els seus fons: el Catàleg de materials "Didàctiques amb Fonts d'Arxiu" consultable als annexos d'aquesta publicació.Amb les enquestes als tècnics s'ha pogut establir una fotografia de l'estat de la qüestió, aspectes materials, personals i dinàmica de la visita a l' Arxiu per part dels grups escolars. A més de l'enquesta, i ja des de la metodologia qualitativa, l'entrevista als professionals d'arxiu ha servit per matisar i explicitar quines són les actuacions de l'Arxiu envers el professorat i l'alumnat. Amb l'anàlisi i la sistematització de les enquestes i entrevistes s'han creat fonts orals i estadístiques per elaborar gràfiques ipercentatges, fonamentals per la reflexió teòrica i la creació de Tipologies dels Serveis Educatius a la Xarxa dels Arxius Comarcals.Els capítols dedicats a l'experiència dels Tallers d'història de Sant Feliu de Guíxols han estat el resultat de l'estudi etnogràfic. S'ha fet un seguiment exhaustiu i directe de totes les activitats dutes a terme durant el curs escolar 2003-2004 del Taller dedicat al Centenari del Port de Sant Feliu de Guíxols. El resultat, la descripció, l'anàlisi i la valoració han servit per establir una definició teòrica del model didàctic dels Tallers d'Història de Sant Feliu de Guíxols. ( pàgina 49 )A partir d'aquest model, també s'estableix una comparativa de tipologies d'activitats de l'Arxiu de Sant Feliu amb d'altres arxius que han incorporat Serveis Didàctics.Al darrer apartat, s'estableixen unes conclusions finals, per tal de verificar fins a quin punt la investigació dóna resposta a la hipòtesi inicial que l'ha motivat, que s'acompanyen de reflexions sobre el resultat aconseguit. Per últim, en una perspectiva de futur, s'ofereixen possibles vies de treball que aquesta recerca ha obert. / "The primary source in teaching. The relations between the school world and the archives. General view of Catalonia. The Sant Feliu de Guíxols case. Thesis of Maria Calzada i Olivella"TEXT:This is a research that wants to find out the reality of the relationship between the archive's world and the high school world. The investigation pretends to show if there has been a relation between the didactic world and the building of the students' identity and if that has changed something in the teaching methods.The theoretical frame presents the three main pillars: the archives, the teachings and the didactic of History from the descriptive, legal and theoretical aspects.Concerning the research of answers in the relations between archive and school, I have managed a very general view through the experience of the "Xarxa d'Arxius Comarcals de Catalunya", and this has also been complemented with the ethnographic study of the "Tallers d'Història of l'Arxiu Municipal de Sant Feliu de Guixols". The experience of the "Arxiu Departamental of Perpinyà" and the "Arxiu Historic Nacional of Andorra" has been added to this project.At the same time, I have included the experience of three archives from Italy (Ímola, Mòdena and Bologna), and also some experiences done in some archives from Spain. It is also included in it, a comparison of typologies, methods and productions between various administrations: Catalonia, France, Spain and Italy.The collection, the analysis and the study of data in the Archives have allowed me two things. First, to create a data base of subjects and types of didactic material from the Archive world and its sources. I have called it "Didàctiques amb Fonts d'Arxiu", and it is a catalogue of materials that can be consulted at the end of this publication. Secondly, I have elaborated graphics and percentages which are fundamental for the theoretical reflection and the making of what I have called "Tipologies del Serveis Educatius a la Xarxa dels Arxius Comarcals".Following the experiences in the "Tallers d'Història de Sant Feliu de Guixols", I have established the theoretical definition of this didactic model.To finish with, some final conclusions are included, so that I can verify the final answer to the initial hypothesis which has been the reason of this thesis. Some final reflections are also pointed out, as well as future possible investigation paths.

El movimiento del mar (corrientes, olas...) es un factor determinante de las condiciones ambientales del medio marino. Estas condiciones son alteradas por las actuaciones humanas mediante la construcción de diques o espigones, el tendido de tuberías submarinas, la ejecución de planes de ordenación de playas, etc...Para evaluar y predecir los efectos de las actuaciones humanas en la zona litoral (e.g. alteraciones de la línea de orilla, contaminación debida a la emisión de efluentes químicos o térmicos, etc...) es necesario simular el flujo marino mediante un modelo matemático que nos permita abordar este cometido con total generalidad, aunque introduciendo por economía computacional, todas las simplificaciones que la naturaleza física del problema permita. En el estudio de la circulación marina en áreas de plataforma continental, bahías y estuarios poco estratificados, etc, es frecuente el uso de una versión simplificada de las ecuaciones de Navier-Stokes para aguas someras, comúnmente denominadas ecuaciones de Shallow-Water (SWE) (ver e.g. Abbot, 1979).Entre 1987 y 1990, se desarrolló en el Laboratorio de Ingeniería Marítima de la Universitat Politècnica de Catalunya un modelo quasi-3D en elementos finitos (ANASTASE) para resolver las SWE en régimen estacionario, encaminado al estudio oceanógrafico de la circulación en las zonas de rompientes y de plataforma continental a bajo coste computacional. El esquema numérico del modelo se basaba en una versión modificada del método de la función de penalización (García, 1990). Su uso práctico puso de manifiesto un conjunto de problemas característicos de códigos similares a éste (García et al., 1990; Espino et al.; 1992), cuyo denominador común es el no cumplimiento de la condición de incompresibilidad (Pelletier et al., 1989). Por otro lado, la elección de elementos Ql/PO para "abaratar" el coste de las soluciones numéricas planteaba, además de inconvenientes de tipo teórico, restricciones en cuanto a la bondad de los campos de presión (o altura de la superficie libre) calculadas por el modelo. En esta memoria se pretende desarrollar um modelo quasi-3D en elementos finitos que elimine los problemas que limitan la aplicabilidad/de ANASTASE. En segundo lugar, se investigan, haciendo uso del nuevo código, rasgos de la circulación general inducida por el viento en dos regiones con interés oceanógrafico: El Golfo de St. Jordi (Mediterráneo Occidental) y el Estrecho de Bransfield (Antártida).

La finalitat d'aquest treball ha estat l'estudi i caracterització dels components inorgànics de l'aerosol en una àrea urbana que ha estat la de Sant Adrià de Besòs.Hom ha procedit a posar a punt un mètode analític per cromatografia liquida de bescanvi iònic per tal de poder determinar els anions inorgànics presents a l'atmosfera.Aquest mètode utilitza només una columna separadora de bescanvi iònic i detector ultraviolat, i permet determinar simultàniament els anions clorur, bromur nitrito i nitrat per fotometria directa, i clorur, nitrat i sulfat per fotometria indirecta, i arribar a límits de detecció entre 1 i 5 ppb, excepte per al sulfat, que té un límit de detecció de 100 ppb. El desenvolupament del mètode analític conté la comparació entre diverses columnes, diversos eluents i diferents tipus de detecció ultraviolada i l'estudi de la linealitat, la desviació estàndard i la sensibilitat del mètode. Aquest mètode permet determinar els anions majoritaris i minoritaris de l'aerosol utilitzant els dos tipus de fotometria directa i indirecta, ja que ambdós mètodes són perfectament compatibles.Un cop optimitzat el mètode analític per a la determinación dels anions inorgànics, s'ha palesat la possibilitat de determinar els metalls per espectroscòpia d'emissió per plasma. Com que aquest mètode és prou conegut per a la determinació de metalls, només s'ha comprovat la no existència d'interferències i la linealitat de les rectes dins del rang de concentració en què es troben els metalls a l'atmosfera. Els metalls analitzats han estat: Zn, Pb, Ni, Mn, Fe, V, Ca i Al. Aquests metalls són elements traçadors de fonts emissores contaminants. El mètode permet arribar a límits de detecció entre 1 i 10 ppb, la qual cosa fa que sigui una tècnica adequada per a aquest tipus d'estudi.Seguidament hom ha procedit a la comparació de diferents tipus de filtres i captadors per optimitzar la presa de mostres tenint en compte les espècies que cal estudiar. El mètode de captació utilitzat ha estat amb captadors d'alt volum Sierra Misco i filtres de membrana Millipore de 20 x 25 cm.L'etapa següent ha estat l'extracció de les partícules del filtre comparant-la amb mètodes estàndard. El procediment més adequat per a l'extracció de metalls de les partícules dels filtres resulta ser la digestió àcida amb àcid clorhídric i nítric durant dues hores. Per a l'extracció dels anions hom ha utilitzat aigua en ebullició durant mitja hora. La recuperació de les espècies presents en forma de partícules ve reforçada per l'homogeneïtat trobada al filtre.Hom ha realitzat l'anàlisi de partícules atmosfèriques a Sant Adrià de Besòs durant vuit setmanes, repartides en les quatre estacions de l'any.Un cop obtingudes les matrius de dades per a les vuit setmanes, s'ha aplicat l'anàlisi factorial com a model de receptor per a l'anàlisi quimiomètrica dels resultats de les mostres de Sant Adrià de Besòs durant el període de juny de 1986 a abril de 1987. Això s'ha fet per tal de conèixer les fonts contaminants i els percentatges de col·laboració de cada una de les fonts. Hem trobat sis fonts contaminants emissores: el sòl, el tràfic, el nitrat i el sulfat, el gas-oil, l'aerosol marí i les emissions d'aceries o d'incineradors.Com que un dels problemes més importants en la captació d'anions inorgànics és la formació d'artefactes, s'han comparat dos tipus de presa de mostres, amb i sense separació prèvia dels gasos presents a l'atmosfera.Aquest estudi ha estat realitzat al Departament de Química Inorgànica de la Universitat de Dortmund, ja que aquí no era possible d'aconseguir l'equip adient. Hem constatat diferències en els valors obtinguts durant la captació de clorurs i nitrats causats per la formació d'artefactes, pèrdues per volatilitat o col·lapsament del filtre. S'ha comprovat que la tècnica dels separadors de gasos o "denuders" permet assegurar valors fiables per al contingut d'aquests dos anions a les partícules. El contingut de sulfats no presentava diferències amb el mètode de captación sense "denuders" amb filtres Nucleopore. S'ha verificat també la formació d'artefactes de sulfit.Finalment s'ha aplicat el mètode optimitzat de l'anàlisi dels anions inorgànics a la deteminació d'anions separats en un impactador en cascada de baix volum, el qual necessita d'una anàlisi molt sensible per als components minoritaris de l'aerosol. Aquesta presa de mostres amb impactador en cascada també ha estat realitzada a Dortmund. Hom ha verificat que els anions bromur, nitrat I sulfat es troben principalment a la fracció més fina de l'aerosol mentre que el clorur presenta diferències. / The purpose of this work is to study and characterize the inorganic components of the aerosols in a built-up urban area that of Sant Adrià de Besòs.Determination of the inorganic anions chloride, bromide, nitrate and sulphate was undertaken by using the ion exchange liquid chromatography technique, which was optimized .in our laboratory. The detection method used was that of the ultraviolet, using bath direct and indirect photometry.Determination of the metals Zn, Pb, Ni, Mn, Fe, V, Ca and Al was carried out with inductively coupled plasma.We optimized the sampling technique by varying different kinds of filters and samplers. We also optimized the extraction of anions and metals from the particles in the filters.The next step was to analyse the atmospheric particles in Sant Adrià de Besòs over a period of eight weeks. The data obtained was treated by using factor analysis in order to ascertain pollutant sources, which were: soil (Mn, Ca, Al and Fe), traffic (Pb and Br), gases (nitrate and sulphate), fuel oil (Ni and V), marine aerosol (CI) and emissions from incinerator plants or steelworks (Zn).We have compared sampling methods with and without prior separation of gases present in the atmosphere in order to ascertain the variations that the particles undergo during their sampling.The optimization of the analytical method for determining inorganic anions has been applied to the determination of these anions in particles sampled in a cascade impactor.

Aquest treball gira entorn a la controvèrsia que, des de finals del segle XIX, va generar el passatge de les Confessions (VIII, 6-12) on Agustí relata la seva crisi decisiva, viscuda a Milà l'estiu de l'any 386, que l'acabaria portant a l'aparent definitiva conversió al cristianisme. Els motius de fons de la controvèrsia són dos de clars. En primer lloc, i a la llum del que nosaltres entenem per gènere autobiogràfic, s'imposa aclarir si un relat com el de les Confessions s'hi pot adscriure, i per tant si ens relata una sèrie d'esdeveniments viscuts per Agustí històricament, o bé si cal interpretar els elements que l'autor desplega al llarg de la narració com a símbols d'un missatge que supera la narració que es troba a la superfície. La segona qüestió, directament vinculada a la primera, és el sentit que cal donar a aquesta conversió en relació a la noció de forma de vida filosòfica, i la influència que tindrà aquesta noció en la biografia i el pensament d'Agustí. / This work analyses the controversy that arises at the end of the XIX century around the passage of Confessions VIII, 6-12 where Augustine reveals his decisive crisis, which took place in Milan during the summer of 386, and that apparently lead him to the definitive conversion to Christianity. The main reasons of the controversy are two. First of all, and in relation of what we understand by autobiographical genre, we need to understand if a narrative like Confessions can be related to autobiography, and so, if this work tells us a chain of events historically lived by Augustine, or if we must interpret the events that the author develops along the narrative as a symbolic whole that stands beyond the surface of the narrative. The second question, directly related to the first one, is the sense we have to give to this conversion in relation to the concept of philosophical form of life, and the influence that this notion will have in Augustine's biography and thought.

ABSTRACT The local bhakti tradition prevalent and popular in the state of Mahārāṣṭra in India worships Rukmiṇī-Kṛṣṇa (Ru-K) as the divine couple. The divine couple Rādhā-Kṛṣṇa as the object of devotion of the greater Vaiṣṇava bhakti tradition has been the focus of several academic studies. Almost all scholarly publications and literature relating to the religious tradition of Kṛṣṇa tend to focus on Rādhā-Kṛṣṇa as the divine couple. In contrast, very little is published on Rukmiṇī-Kṛṣṇa as a divine couple. My doctoral research examines the almost 700-year old Rukmiṇī-Kṛṣṇa bhakti tradition that is still very much alive today and that continues to thrive in the state of Mahārāṣṭra in India. The research has focused on centrality of Goddess Rukmiṇī in the tradition and its doctrine as revealed from the Marāṭhī devotional literature written by its poet-sants. I also study the devotional practices and profile of contemporary Ru-K tradition followers to establish how their understanding of the doctrine influences and shapes their personal practices. In particular, I explore the hypothesis that the Rukmiṇī-Kṛṣṇa bhakti tradition is a distinctive, syncretistic, and living devotional tradition that integrates Vaiṣṇava and Śaiva elements in its Marathi poet-sant literature as well as in its religious practice amongst its followers. Thus, in both theory and practice, the tradition caters to the needs and dispositions of followers from various social classes. My research methodology mainly comprised textual analysis Marāṭhī devotional literature written by the four major poet-sants of the Ru-K bhakti tradition. The research also involved a small component of field trip to study the contemporary followers and practices of the tradition. Research revealed that the followers of Rukmiṇi-Kṛṣṇa bhakti tradition look upon Rukmiṇī as pure devotee of Kṛṣṇa. The analysis of the hagiographies and local legends reveal Rukmiṇī’s role as a mediator and facilitator of meetings of Kṛṣṇa with those who love him and are devoted to him. Acting as a mediator between Kṛṣṇa and his common devotees, she brought him out of his royal pastimes of Dvārakā to Paṇḍharapura, albeit on the pretext of getting upset with him. Following Kṛṣṇa’s appearance in Paṇḍharapura, it has become the centre and springboard of Rukmiṇī-Kṛṣṇa bhakti tradition. The Paṇḍharapura pastimes of Kṛṣṇa primarily involve personal loving exchanges between Kṛṣṇa (as Viṭṭhala) and his devotees from all walks of life. In these pastimes, Rukmiṇī plays the compassionate mediator between Kṛṣṇa and his devotees, facilitating their meetings and exchanges. Therefore, Rukmiṇī is also looked upon by devotees as a kind and considerate mother. Analysis of the sant literature of the tradition revealed the dichotomous doctrinal stance of Advaitic (non dualistic) nirguṇa bhakti towards an impersonal Supreme taken by Jñāneśvara and Ekanātha, and that of Vaiṣṇava (dualistic) saguṇa bhakti towards a personalised form of Supreme, taken by Nāmadeva and Tukārāma, co-existing under the umbrella of Rukmiṇī-Kṛṣṇa bhakti tradition. The reason for such a harmonious co-existence of mutually incompatible doctrines and flourishing of the tradition despite the incongruity is owing to the two common practices, singing the glories of Kṛṣṇa and worshipping of personal form of Kṛṣṇa, both of which are considered to be of significance by both doctrines, albeit for different reasons and to achieve dissimilar objectives. Both practices have been instrumental in bringing together the followers and devotees with contrasting and incompatible doctrinal leanings. The case study of the contemporary devotees revealed a dichotomy, in the form of two different classes of devotees found within the tradition, one consisting of the non-elite rank and file devotees from rural and semi-urban regions displaying saguṇa bhakti practices and understanding, and the other consisting of devotees from the elite class taking an Advaitic nirguṇa stance. These classes continue to be maintained because the preachers, although Advaitic in their personal stance, tend to preach saguṇa bhakti to the masses, considering them to be insufficiently qualified for the advanced stage of Advaita. Consequently, the dichotomy perpetuates itself and is apparently harmonized through this bivalence on the part of preachers and common devotees. The unique aspect involving the fusion of Śaivism and Vaiṣṇavism that one finds in the form of Hari-hara-aikya-bhava, sets the Rukmiṇī-Kṛṣṇa bhakti tradition distinctly apart from the greater Vaiṣṇava tradition, where such a fusion is not just absent, but rather clearly and consciously avoided.