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Over the last 40 years, the Caribbean has lost half of its live coral cover, mostly in the form of Acropora cervicornis and A. palmata, due to disease, bleaching from rising water temperatures, and other stressors. To help restore these corals to reefs in Florida, the Coral Restoration Foundation (CRF) created nearshore nurseries and transplanted over 30,000 acroporid colonies across the Florida Keys. The objective of this thesis was to evaluate the growth, survivorship, and condition of nursery-raised A. cervicornis colonies that were part of two transplant projects: 1) photographic analyses of 17 past CRF transplant projects over the last seven years; and 2) a transplant experiment at Little Conch Reef to additionally assess the effects of depth, colony density, and the genetic composition of transplants. The photographic analyses included 2,428 individual colonies, 38 genotypes, and six reefs from 2007 to 2013. Results from the photographs were combined with one in situ monitoring effort that used SCUBA in 2014. In the Little Conch Reef experiment, 1,288 colonies from 14 genotypes were transplanted in October and November, 2013 at two depths (5m and 12m) in either cluster or thicket configurations. At each depth, clusters comprised 14 colonies, each placed within in 1m diameter radius, with ten monogenetic and six multigenetic structures. Thickets were 3.5m by 1.5m in size, with 10 colonies from each genotype forming its own subunit within the larger configuration. In June 2014, 963 additional colonies were added to the shallow site by stacking them on top of six existing clusters and one thicket to evaluate whether larger three-dimensional structures affected growth or survival. The Little Conch Reef experiment was monitored through January 2015. Results from the photographic analyses were: 1) maximum size of A. cervicornis transplants was approximately 40cm in diameter; 2) mortality increased after approximately two years; 3) despite high mortality, some colonies survived the duration of each project; and 4) frequent and long-term monitoring is required to assess factors that affect survival and condition. Results from the Little Conch Reef experiment suggest: 1) maximum skeletal diameter was unaffected by any of the treatments; 2) percent survival and percent live tissue were higher at the shallow site compared to the deep site, and similarly, the clusters outperformed the thickets, and multigenetic clusters outperformed their monogenetic counterparts; 3) location within the shallow site had an impact on survival and condition, with clusters doing better on the south side than on the north; and 4) stacking did not positively impact growth, survival, or condition. In general, the sizes and condition of natural populations of A. cervicornis throughout the Florida Keys are similar to results from both experiments and with other transplant projects conducted in the Caribbean. Remarkably, despite high mortality in nearly all of the projects, small numbers of colonies transplanted for most projects, a few colonies survived to 2014/2015. These colonies have the potential to act as a “seed population” that might produce sexually dispersed larvae better adapted at surviving mortality events and asexual fragments that may be better acclimated to the stressors related to their location. Evidence of persistence in this species and expansion northward in Florida suggest that it is too early to consider coral reefs a lost cause, and that coral restoration holds promise for enhancing recovery of A. cervicornis.

Made available in DSpace on 2016-04-25T19:21:00Z (GMT). No. of bitstreams: 1 Carlos Roberto Sendas Ribeiro.pdf: 46404851 bytes, checksum: 0d4c3f859f55486d22396ca2e1e3f31f (MD5) Previous issue date: 2009-10-08 / The present thesis focus the Guarapiranga Sacred Grounds, built in the city of São Paulo by the Church of World Messianity of Brazil. It intends to find the convergences and divergences with the originals Sacred Grounds built by the mother-church Church of World Messianity, in Japan, which inspired the Brazilian one. The Sacred Grounds, as paradise models, play a fundamental role in the Church of World Messianity religious work. They are the physical expression of the ideal of its founder, Mokichi Okada (1882-1955), who stated that, through revelation, he had received the mission of starting the establishment of paradise on Earth, the Ideal World, consolidated in the Truth, Virtue and Beauty trilogy, into which the current civilization will be transformed in this 21st century. For this purpose, Okada built three paradise prototypes at Hakone, Atami and Kyoto cities, in Japan, to inspire the establishment of similar prototypes in others countries, until the whole world becomes a paradise. Therefore, aware of the several different aspects, not only of the geographic and cultural issues between Japan and Brazil but also of the specific characteristics of the Church of World Messianity from each country, we seek to answer the question: What and which adaptations were necessary to the transplantation process of a Sacred Ground from Japan to Brazil? What kind of adaptations in the project as well as in the functioning of the Brazilian paradise prototype were necessary due to the different geographic conditions, such as climate, vegetation and landscape, beyond different cultural, religious and social origins, with their respective habits? The theoretical fundamental chosen to do the analysis was Martin Bauman s model of Religious Transplanting Theory. The research allowed us to conclude that the convergences and the divergences that took place in the transplantation process of the Sacred Grounds built in Japan to Brazil, besides making easier the reading, by the Brazilian community, of the main topics of the doctrine that encouraged its construction, added innovative shapes to the architectural and landscaping models of the original paradise prototypes, which in their turn, can inspire the Messianity members from other countries to build their own prototypes / Esta dissertação de mestrado aborda o Solo Sagrado de Guarapiranga, construído na cidade de São Paulo pela Igreja Messiânica Mundial do Brasil, buscando encontrar convergências e divergências com os Solos Sagrados originais que o inspiraram, construídos pela igreja-mãe, a Igreja Messiânica Mundial, no Japão. Os Solos Sagrados, como modelos do paraíso, exercem um papel fundamental no trabalho religioso da Igreja Messiânica Mundial. Eles são a expressão física do ideal proposto por seu fundador, Mokiti Okada (1882 1955), que afirmou ter recebido, por revelação, a missão de dar início à construção do Paraíso Terrestre, o Mundo Ideal consubstanciado na trilogia Verdade, Bem e Belo em que a civilização atual se transformaria ainda neste século 21. Para tanto, Okada construiu três protótipos do paraíso no Japão, nas cidades de Hakone, Atami e Kyoto, que deveriam ser a inspiração para a construção de protótipos semelhantes nos outros países, até que todo o mundo se tornasse paradisíaco. Assim, consciente dos vários aspectos diferenciados não só na questão geográfica e cultural entre o Japão e o Brasil, mas também nas características específicas da Igreja Messiânica de cada país, busca-se responder à pergunta: Houve - e quais foram - adaptações necessárias ao processo de transplantação de um Solo Sagrado do Japão para o Brasil? As diferentes condições geográficas, como o clima, a vegetação e a paisagem, além dos diferentes berços culturais, religiosos e sociais, com seus respectivos usos e costumes, demandaram quais adaptações no projeto e no funcionamento do protótipo do paraíso brasileiro? A base teórica escolhida para a análise foi o modelo da Teoria da Transplantação Religiosa proposto por Martin Baumann. A pesquisa nos permitiu concluir que as convergências e as divergências que ocorreram no processo de transplantação dos Solos Sagrados construídos no Japão, para o Brasil, além de facilitarem a leitura, pela comunidade brasileira, dos pontos principais da doutrina que motivou a sua construção, acrescentaram formas inovadoras aos modelos arquitetônico e paisagístico dos protótipos do paraíso originais e que podem, por sua vez, inspirar os messiânicos de outros países na construção de seus próprios protótipos