Submitted by JÚLIO HEBER SILVA (julioheber@yahoo.com.br) on 2017-04-19T17:58:11Z No. of bitstreams: 2 Dissertação - Débora Regina Marques Pereira - 2017.pdf: 1833772 bytes, checksum: 3edea402abfa0ffe13fdf0d504dee5fe (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2017-04-20T13:05:21Z (GMT) No. of bitstreams: 2 Dissertação - Débora Regina Marques Pereira - 2017.pdf: 1833772 bytes, checksum: 3edea402abfa0ffe13fdf0d504dee5fe (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2017-04-20T13:05:22Z (GMT). No. of bitstreams: 2 Dissertação - Débora Regina Marques Pereira - 2017.pdf: 1833772 bytes, checksum: 3edea402abfa0ffe13fdf0d504dee5fe (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2017-03-22 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The watermelon [Citrullus lanatus (Thunb.) Matsum. & Nakai] is traditionally grown by direct sowing, however, due to the high value of the seeds of improved materials, the production of seedlings appears as an interesting alternative. In order to evaluate the agronomic performance of the watermelon by direct sowing and transplanting of seedlings, two experiments were conducted under field conditions in the Horticulture Sector of the Agronomy School of the Federal University of Goiás, Goiânia, Goiás. (DBC) with four replications in a 2 x 4 factorial scheme (two hybrids: Manchester and Talisman and four types of crops: no-tillage, seedlings with (15, 20 and 25 days).) In the second experiment The treatments were composed of three stages of no-tillage and three ages of seedlings (15, 20 and 25 days). When the F test (5%) was significant for Age variation, regression analysis was performed, and when Tukey test (5%) was applied. The comparison of the planting method (direct sowing versus seedling age) was performed through orthogonal contrasts. The number of leaves (NF), height and dry mass (DM) per seedlings were evaluated. The length of the branches was evaluated at 34, 55 and 75 days after transplanting (DAT), and the incidence of diseases was monitored. In the second experiment, the beginning of flowering was also evaluated, and in both experiments the average cycle of each treatment was determined. In the harvesting phase, fruit length and width, mass, white part thickness and soluble solids content were evaluated. Seedlings with greater age (25 days) presented superiority in relation to number of leaves and dry mass on the day of transplanting. Variables indicating productivity (mass) and fruit quality (soluble solids content, white thickness, fruit length and width) were not influenced by the treatments. There was no significant difference for viral and fusariosis infections. The treatment of direct seeding presented plants with an earlier cycle in both the 2015 and 2016 crops, followed by seedlings with 15 days. The cultivation of watermelon by direct seeding shows less cycle, but did not influence the characteristics as in the indicative of production and quality of the fruits. / A melancia [Citrullus lanatus (Thunb.) Matsum. & Nakai] é tradicionalmente cultivada por semeadura direta, porém, em função do alto valor das sementes de materiais melhorados, a produção de mudas surge como uma alternativa interessante. Com objetivo de avaliar o desempenho agronômico da melancia por semeadura direta e transplantio de mudas, foram conduzidos dois experimentos em condições de campo, no Setor de Horticultura da Escola de Agronomia da Universidade Federal de Goiás, Goiânia, Goiás. No experimento realizado em 2015 foi utilizado o delineamento experimental em blocos ao acaso (DBC) com quatro repetições em esquema fatorial 2 x 4 (dois híbridos: Manchester e Talisman e quatro tipos de cultivos: semeadura direta, mudas com (15, 20 e 25 dias). No segundo experimento realizado em 2016 utilizou-se também o DBC com seis repetições. Os tratamentos foram constituídos por três etapas de semeadura direta e três idades de mudas (15, 20 e 25 dias). Quando o teste F (5%) foi significativo para fonte de variação idade, realizou-se a análise de regressão, e quando houve efeito da variedade foi aplicado teste de Tukey (5%). A comparação do método de plantio (semeadura direta versus idade de muda) foi realizada através de contrastes ortogonais. Foram avaliados o número de folhas (NF), altura e massa seca (MS) por plântula. Avaliou-se o comprimento das ramas aos 34, 55 e 75 dias após o transplantio (DAT), e foi monitorada a incidência de doenças. No segundo experimento avaliou-se também o início do florescimento, e em ambos os experimentos determinou-se o ciclo médio de cada tratamento. Na fase de colheita avaliou-se: comprimento e largura do fruto, massa, espessura da parte branca e teor de sólidos solúveis. Mudas com maior idade, (25 dias), apresentaram superioridade em relação a número de folhas e massa seca no dia do transplantio. Variáveis que indicam produtividade (massa) e qualidade dos frutos (teor de sólidos solúveis, espessura da parte branca, comprimento e largura do fruto) não foram influenciadas pelos tratamentos. Não houve diferença significativa para as infecções de viroses e fusariose. O tratamento de semeadura direta apresentou plantas com ciclo mais precoce tanto na safra de 2015 quanto em 2016, seguido de mudas com 15 dias. O cultivo de melancia por semeadura direta apresenta menor ciclo, mas não influencia nas características quanto em indicativas de produção e qualidade dos frutos.

La recherche présentée dans cette thèse a pour objet les producteurs d'images dans l'Éthiopie chrétienne orthodoxe contemporaine et la manière dont ils sont perçus. Ce travail s'inscrit à la croisée de l'anthropologie de la religion, de l'image et de la morale. J'argumenterai que les images servent d'articulation à un réseau de rapports sociaux complexes et qu'elles deviennent en retour les objets d'un discours moral ambivalent. Leur dimension spirituelle place leurs producteurs au cœur d'un tissu d'interactions avec le visible, l'invisible, le matériel et l'immatériel. L'étude des images et de leur production nécessite ainsi un examen du contexte social qui- nous le verrons- à la fois les condamne, les dissimule et leur donne leur sens. Le terrain de cette recherche est réduit à deux types de producteurs d'image : le peintre de l'EOTC (l'Église chrétienne orthodoxe éthiopienne) et le créateur d'images talismaniques appelé debtera. Je soutiendrai que si ce dernier est particulièrement l'objet d'un discours moral ambivalent, c'est avant tout que les images qu'il produit entrent en relation avec le domaine du spirituel dans le but de traiter les souffrances physiques et les problèmes liés à des affects comme la jalousie, la haine et certains désirs. Les affects dont il est question ici ont en commun d'être moralement condamnés et exclus du domaine de l'Église. Je soutiendrai que ces affects particuliers nécessitent un objet- ici, le talisman- pour pouvoir être exprimés. Enfin, dans cette recherche, l'étude des rapports complexes entretenus avec l'objet-médiateur, d'une part, et son producteur, d'autre part, se fera à travers l'examen d'une donnée particulière : le « gossip », c'est-à-dire l'ensemble des discussions informelles, ragots, opinions partagés et exprimés spontanément. / This dissertation is a study of Orthodox image-producers and how they are perceived in Ethiopia today. Its central thesis is that the image-producer creates objects that not only mediate relationships and exercise social power or agency, but also have the capacity to incite a moral discourse. Images in this context can have a spiritual impact that entangles their producers in a web of relationships with the visible, invisible; the material and immaterial: they necessitate an examination of the social agency that defines and obscures them. The focus of this study is restricted to two types of image-producer: the Ethiopian Orthodox Tewahedo Church painter and the creator of talismanic images (known as a debtera). I argue that the debtera is perceived to be more morally problematic than the church painter because his images are intended to interact in the spiritual realm to treat certain forms of physical and emotional suffering. The kinds of emotions that a talismanic image treats however are "socially reprehensible" (eschewed by official Church doctrine, and as such condemned morally) as are those who interact with these emotions through image production- the debtera. I situate this thesis at the crossroads of the anthropology of religion, imagery and morality. Here, personhood, relationships and the dialogue between materiality and immateriality must be taken into account. This dissertation's intent is to articulate some of the nuances in object-mediated social relations that are made apparent through gossip. I stipulate that, in this culture, certain officially proscribed emotions require objects (such as the talismanic images) to be expressed. As a consequence of this proscription, the image-producer responsible for the creation of that object is subject to moral opprobrium. In a sense, given the full range of human conduct and emotions, the strict limits that the Ethiopian Orthodox Tewahedo Church places on what is acceptable in these realms creates a vacuum in which the proscribed conduct and emotions must be expressed in the shadows of the Church. And because of the particular importance this culture places on the image as the instrument that acts in these domains, the debtera and the talisman achieve a centrality that rivals that of the Church-sanctioned image producers.

En considérant le rôle important de la magie dans l’islam ainsi que dans les pays musulmans et en considérant éventuellement son rôle important dans la formation de l'univers symbolique de l'art islamique, l’étude des objets magiques peut être une nouvelle voie pour les historiens de l’art islamiques. Les travaux et les réflexions développés dans le cadre de cette thèse avaient un double objectif : d’une part, découvrir les sources thématiques et visuelles de l’univers symbolique des amulettes et talismans iraniens chiites. Ou en d’autres termes, trouver une réponse précise et claire à cette question à savoir si les éléments constituant l’iconographie des amulettes et talismans iraniens chiites sont proprement fondés sur les sources islamiques et les traditions des arabo-musulmans primitifs ? Sinon, pouvons-nous considérer d’autres sources pour ces éléments comme les mythes et les traditions artistiques plus anciennes de la Mésopotamie-Perse ? Et d’autre part, d’attirer l’attention des historiens de l’art islamique sur les thèmes des symboles – et leurs passés régionaux – figurant sur les objets magiques iraniens chiites spécifiquement et plus généralement sur l’art islamique.Ce travail, basé sur une étude stylistique et artistique ainsi qu’une étude thématique et comparative entre les éléments textuels et visuels figurant sur les 166 amulettes et talismans iraniens chiites – collectés de trois collections : des cachets, bulles et talismans islamiques du département des Monnaies, médailles et antiques de la Bibliothèque Nationale de Paris, de la collection des objets du Musée du Quai Branly à Paris et de la collection des objets talismaniques iraniens (ou des objets magiques iraniens) du Musée civilisations Europe Méditerranée de Marseille (noté MuCEM) – à ceux dans l’art préislamique de la Mésopotamie-Perse. Ce travaille montre que les deux éléments textuels et picturaux sur ces objets possèdent une relation thématique fondée sur un point de vue cosmique et mythique préislamique. De plus, notre analyse démontre que la naissance de l’écriture décorative et figurative pouvait être le résultat d’un conflit idéologique-culturel entre les Arabo-musulmans conquérants et les intellectuels des pays vaincus. Notre étude démontre également que l’univers symbolique des amulettes et talismans iraniens chiites s’est formé sous l’influence des nombreux désaccords entre l’islam primitif importé par les Arabo-musulmans et les nouveaux musulmans des pays vaincus.Notre analyse s’est uniquement basée sur les trois collections de musées français et il serait indispensable de l’enrichir à partir d’autres pièces provenant d’autres musées de par le monde. / If we consider the important role of magic in Islam as well as in Muslim countries and possibly considering its important role in the making of the symbolic universe of Islamic art, the artistic study of magical items can be a new way for historians of Islamic art.The studies and comments developed in the framework of this thesis are two-fold: first, to discover the thematic and visual sources of the symbolic universe of Iranian Shiite amulets and talismans. Or in other words, to find a clear and precise answer to the question whether the composing elements of the iconography of Iranian Shiite amulets and talismans are strictly based on Islamic sources and primitive traditions of Arabic Muslim. Otherwise, can we consider other sources for these elements like the myths and the artistic traditions of oldest Mesopotamia and Persia?On the second hand, our goal is to attract the attention of historians of Islamic art on the themes of symbols - and their regional past - shown on Iranian Shiite magic items specifically and more generally on Islamic art.This work is based on a stylistic and artistic study as well as a thematic and comparative study between the textual and visual elements on the 166 Iranian Shiites amulets and talismans - collected from three collections: « Les cachets, bulles et talismans islamiques » from « Département des Monnaies, médailles et antiques de la Bibliothèque Nationale de Paris », from « Collection des objets » from « Musée du Quai Branly » in Paris et from « Collection des objets talismaniques iraniens (ou des objets magiques iraniens) » from « Musée civilisations Europe Méditerranée de Marseille (MuCEM) » – with those in the pre-Islamic art of Mesopotamia and Persia.This work shows that both textual and pictorial components of these objects have a thematic relationship based on a cosmic and mythical pre-Islamic perspective. In addition, our analysis shows that the birth of the decorative and figurative writing could be the result of an ideological and cultural conflict between the Arabic Muslim conquerors and the intellectuals of conquered countries. Our study also shows that the symbolic universe of Iranian Shiites amulets and talismans was formed under the influence of many disagreements between primitive Islam imported by Arabic Muslims and new Muslims of conquered countries. Our analysis is only based on the three collections of French museums and it is essential to enrich it with other items from other museums around the world.

Zugl.: Zürich, Univ., Diss., 2005/2006

Where does the soul go after death? This question is based on my ‘fear of ghosts’ and became the starting point of my degree project, which most obviously stems from our fear of the unknown.   In the age of technology, many people claim that they are atheists and think that everything has or will have a physical explanation. But the fact is that definitions of reality are always provisional. We can only have an imaginary concept of this mysterious land and open up to all possibilities of the afterlife. This project include ideas from mesmerism and use substitutes to represent paranormal ectoplasm in order to materialise immaterial ghosts. The installation represents scientific experiments by including laboratory features. I intend to discuss contemporary attitudes to the afterlife.

Revision of the author's thesis (Ph. D.)--Stanford University, 1988. / Includes bibliographical references (p. 141-169) and indexes.

All human beings are endowed with unique talents and potentialities, and are able to bring to life the hidden gifts or the talisman within them. Being in the prime of their lives, youth should be engaged in developing themselves, acquiring virtues, and striving for excellence. Reports from schools and other sources, however, indicate that many South African youth have become prey to various social ills, such as teenage pregnancy, violence, crime, and drugs and alcohol abuse, which inhibit them from achieving their talisman. In response to this situation, a life skills programme was designed to awaken the sense of talisman in youth. Believing that all human beings are gifted with special talents and potentialities, the Youth Enrichment Programme (YEP) aims to improve and transform the cognitive, social, and moral behaviour of youth, thus bringing them closer to the state of talisman. The programme intends to equip youth with values and skills that improve their social, moral and cognitive behaviour, so that they can become responsible citizens in a united and peaceful society. It pays special attention to the moral and spiritual aspects of the learners, aspects severely neglected by most education systems. The principles of YEP are founded on the spiritual nature of man, the oneness of mankind, unity in diversity, and equality. The programme adopts transformational and multi-domain teaching strategies to transform learners through interactive critical assessment of values in the context of real-life moral and social issues. The main purpose of this study was to analyse and evaluate YEP in terms of its influence on the cognitive, social, and moral behaviour of adolescent learners and to determine its strengths and weaknesses. Various aspects of the programme were investigated, including its underlying theoretical principles, methodological approaches and design characteristics. The researcher evaluated the influence of the programme on the behaviour of adolescent learners in five institutions in two provinces. The qualitative and quantitative data from the learners, teachers and facilitators in the five case studies showed that the programme had a positive influence on the learners in the cognitive, social and moral domains. It broadened their view of life and developed problem solving skills in the cognitive domain, enhanced their communication skills and co-operation in social domain, and improved their general moral behaviour especially in the areas of trust and respect in the moral domain. Overall, the effect of the programme was most prominent in transforming the moral behaviour of the learners, bringing some of them closer to their state of talisman. The study also discovered three unexpected phenomena - the beneficial role of peer learning facilitation, the positive effect of facilitation on the young facilitators, and the salutary effect of the programme on the general learning atmosphere in the schools. All human beings are endowed with unique talents and potentialities, and are able to bring to life the hidden gifts or the talisman within them. Being in the prime of their lives, youth should be engaged in developing themselves, acquiring virtues, and striving for excellence. Reports from schools and other sources, however, indicate that many South African youth have become prey to various social ills, such as teenage pregnancy, violence, crime, and drugs and alcohol abuse, which inhibit them from achieving their talisman. In response to this situation, a life skills programme was designed to awaken the sense of talisman in youth. Believing that all human beings are gifted with special talents and potentialities, the Youth Enrichment Programme (YEP) aims to improve and transform the cognitive, social, and moral behaviour of youth, thus bringing them closer to the state of talisman. The programme intends to equip youth with values and skills that improve their social, moral and cognitive behaviour, so that they can become responsible citizens in a united and peaceful society. It pays special attention to the moral and spiritual aspects of the learners, aspects severely neglected by most education systems. The principles of YEP are founded on the spiritual nature of man, the oneness of mankind, unity in diversity, and equality. The programme adopts transformational and multi-domain teaching strategies to transform learners through interactive critical assessment of values in the context of real-life moral and social issues. The main purpose of this study was to analyse and evaluate YEP in terms of its influence on the cognitive, social, and moral behaviour of adolescent learners and to determine its strengths and weaknesses. Various aspects of the programme were investigated, including its underlying theoretical principles, methodological approaches and design characteristics. The researcher evaluated the influence of the programme on the behaviour of adolescent learners in five institutions in two provinces. The qualitative and quantitative data from the learners, teachers and facilitators in the five case studies showed that the programme had a positive influence on the learners in the cognitive, social and moral domains. It broadened their view of life and developed problem solving skills in the cognitive domain, enhanced their communication skills and co-operation in social domain, and improved their general moral behaviour especially in the areas of trust and respect in the moral domain. Overall, the effect of the programme was most prominent in transforming the moral behaviour of the learners, bringing some of them closer to their state of talisman. The study also discovered three unexpected phenomena - the beneficial role of peer learning facilitation, the positive effect of facilitation on the young facilitators, and the salutary effect of the programme on the general learning atmosphere in the schools. / Dissertation (PhD (Curriculum Studies))--University of Pretoria, 2004. / Curriculum Studies / unrestricted