In the Central African Presbyterian Church (C.C.A.P.) women are marginalised in its synods. The Nkhoma Synod has taken the strictest measures in marginalising women in the sense that, unlike the other synods, at the time of writing this dissertation, they did not allow women to be deacons, elders or ministers. The dissertation is a quest to find out the root cause of this marginalisation. The main focus has been on finding out to what extent the Pauline writings influenced this marginalisation. Chapter 1 describes the extent of women marginalisation in the C.C.A.P. Synods in Malawi, focusing especially on the Nkhoma Synod. Chapter 2 deals with the unparalleled contribution of women to the success of the Nkhoma Synod’s work. The position of women in Malawi and within the Chewa society is discussed in chapter 3. Chapter 4 deals with various interpretations of 1 Corinthians 11:2–16; 14:34, 35. These are Pauline texts which seem to support the marginalisation of women. Chapter 5 presents the results of the research, while in chapter 6 suggestions are made with regard to the future improvement of the position of women. / New Testament / M.A. (Biblical Studies)

Para atenuar o impacto visual, que acomete o motorista ao ingressar em túneis rodoviários durante o período diurno, utiliza-se a luz artificial, com alto nível inicial e gradual diminuição para o interior do túnel. Tal solução apresenta dois inconvenientes imediatos, relacionados ao consumo de energia e à segurança. Devido à radiação solar direta, as imediações da entrada do túnel tornam-se fontes de ofuscamento de elevada intensidade e a iluminação deve estar dimensionada para permitir, ao motorista que se aproxima da entrada do túnel, a visualização de seu interior, implicando em elevado consumo de energia para uma tarefa com pouco requisito visual. Quanto à segurança, na hipótese de falta de energia aumenta-se a probabilidade de acidentes, pois o reflexo do motorista pode ser frear. As soluções arquitetônicas, objeto da pesquisa, correspondem a um Sistema para Adaptação Visual (SAV), implantado no trecho de rodovia aberta anterior à entrada do túnel, que, por um lado, atua nos elementos causadores do problema e, por outro, fornece a iluminação necessária no interior do túnel através das fontes de luz natural (Sol e céu). Para sua concepção, são propostas cinco estratégias. O desempenho do SAV, assim constituído, foi testado em uma aplicação prática nos túneis do trecho Oeste do Rodoanel Mário Covas, sem apresentar os inconvenientes identificados na solução convencional (iluminação artificial). A segurança no ponto crítico ficou garantida por característica intrínseca do sistema. Além de reduzir o consumo, a energia para o período noturno pôde ser gerada pelo próprio SAV, se incorporados módulos fotovoltaicos, e a sazonalidade característica da luz natural é acompanhada pelo sistema, favorecendo o conforto visual por diminuir a faixa em que ocorre o processo de adaptação visual. / The usual adopted solution to defuse the drivers visual impact at the highway tunnel entrance during the daytime, has been the use of electric lighting, with high initial level and gradual reduction towards the internal side of the tunnel. This brings two immediate problems, concerning energy consumption and security. Direct sunlight causes high intensity glare sources around the tunnel entrance, and the lighting level should be enough to allow the interior visibility, when the driver approaches the tunnel, entailing high energy consumption to a low accurate task. Security-wise, in case of power supply failure, collisions possibility increases, due to the drivers instinctive reaction to brake suddenly. Architectural solutions, this research object, are related to a Visual Adaptation System (VAS) positioned on the open road before the tunnel entrance, which, on the one hand, acts into the problem causes, and, on the other, provides the necessary lighting inside the tunnel by natural light sources (Sun and sky). Five strategies are proposed designing the VAS. A practical application on Metropolitan Area Ring Road Mario Covas West segment tunnels checked the so-built VAS performance, not presenting the identified deficiencies in the conventional solution (artificial lighting). The intrinsic system feature assured the critical point security. Besides the consumption reduction, the energy supply for nighttime could be generated by the VAS, if photovoltaic modules are added, and the natural light seasonal feature is followed by the system, favoring the visual comfort by decreasing the visual adaptation process range.

Para atenuar o impacto visual, que acomete o motorista ao ingressar em túneis rodoviários durante o período diurno, utiliza-se a luz artificial, com alto nível inicial e gradual diminuição para o interior do túnel. Tal solução apresenta dois inconvenientes imediatos, relacionados ao consumo de energia e à segurança. Devido à radiação solar direta, as imediações da entrada do túnel tornam-se fontes de ofuscamento de elevada intensidade e a iluminação deve estar dimensionada para permitir, ao motorista que se aproxima da entrada do túnel, a visualização de seu interior, implicando em elevado consumo de energia para uma tarefa com pouco requisito visual. Quanto à segurança, na hipótese de falta de energia aumenta-se a probabilidade de acidentes, pois o reflexo do motorista pode ser frear. As soluções arquitetônicas, objeto da pesquisa, correspondem a um Sistema para Adaptação Visual (SAV), implantado no trecho de rodovia aberta anterior à entrada do túnel, que, por um lado, atua nos elementos causadores do problema e, por outro, fornece a iluminação necessária no interior do túnel através das fontes de luz natural (Sol e céu). Para sua concepção, são propostas cinco estratégias. O desempenho do SAV, assim constituído, foi testado em uma aplicação prática nos túneis do trecho Oeste do Rodoanel Mário Covas, sem apresentar os inconvenientes identificados na solução convencional (iluminação artificial). A segurança no ponto crítico ficou garantida por característica intrínseca do sistema. Além de reduzir o consumo, a energia para o período noturno pôde ser gerada pelo próprio SAV, se incorporados módulos fotovoltaicos, e a sazonalidade característica da luz natural é acompanhada pelo sistema, favorecendo o conforto visual por diminuir a faixa em que ocorre o processo de adaptação visual. / The usual adopted solution to defuse the drivers visual impact at the highway tunnel entrance during the daytime, has been the use of electric lighting, with high initial level and gradual reduction towards the internal side of the tunnel. This brings two immediate problems, concerning energy consumption and security. Direct sunlight causes high intensity glare sources around the tunnel entrance, and the lighting level should be enough to allow the interior visibility, when the driver approaches the tunnel, entailing high energy consumption to a low accurate task. Security-wise, in case of power supply failure, collisions possibility increases, due to the drivers instinctive reaction to brake suddenly. Architectural solutions, this research object, are related to a Visual Adaptation System (VAS) positioned on the open road before the tunnel entrance, which, on the one hand, acts into the problem causes, and, on the other, provides the necessary lighting inside the tunnel by natural light sources (Sun and sky). Five strategies are proposed designing the VAS. A practical application on Metropolitan Area Ring Road Mario Covas West segment tunnels checked the so-built VAS performance, not presenting the identified deficiencies in the conventional solution (artificial lighting). The intrinsic system feature assured the critical point security. Besides the consumption reduction, the energy supply for nighttime could be generated by the VAS, if photovoltaic modules are added, and the natural light seasonal feature is followed by the system, favoring the visual comfort by decreasing the visual adaptation process range.

In the Central African Presbyterian Church (C.C.A.P.) women are marginalised in its synods. The Nkhoma Synod has taken the strictest measures in marginalising women in the sense that, unlike the other synods, at the time of writing this dissertation, they did not allow women to be deacons, elders or ministers. The dissertation is a quest to find out the root cause of this marginalisation. The main focus has been on finding out to what extent the Pauline writings influenced this marginalisation. Chapter 1 describes the extent of women marginalisation in the C.C.A.P. Synods in Malawi, focusing especially on the Nkhoma Synod. Chapter 2 deals with the unparalleled contribution of women to the success of the Nkhoma Synod’s work. The position of women in Malawi and within the Chewa society is discussed in chapter 3. Chapter 4 deals with various interpretations of 1 Corinthians 11:2–16; 14:34, 35. These are Pauline texts which seem to support the marginalisation of women. Chapter 5 presents the results of the research, while in chapter 6 suggestions are made with regard to the future improvement of the position of women. / New Testament / M.A. (Biblical Studies)

Muslims have the starring role in the mass media’s curriculum on otherness, which circulates in-between local and global contexts to powerfully constitute subjectivities. This study inquires into what it is like to be a female, Muslim student in Ontario, in this post 9/11 discursive context. Seven young Muslim women share stories of their high schooling experiences and their sense of identity in interviews and focus group sessions. They also respond to images of Muslim females in the print media, offering perspectives on the intersections of visual media discourses with their lived experience. This interdisciplinary project draws from cultural studies, postcolonial feminist theory, and post-reconceptualist curriculum theorizing. Working with auto/ethno/graphy, my own subjectivity is also brought into the study to trouble researcher-as-knower and acknowledge that personal histories are implicated in larger social, cultural, and historical processes. Using bricolage, I compose a hybrid text with multiple layers of meaning by juxtapositing theory, image, and narrative, leaving spaces for the reader’s own biography to become entangled with what is emerging in the text. Issues raised include veiling obsession, Islamophobia, absences in the school curriculum, and mass media as curriculum. Muslim females navigate a complex discursive terrain and their identity negotiations are varied. These include creating Muslim spaces in their schools, wearing hijab to assert their Muslim identity, and downplaying their religious identity at school. I argue for the need to engage students and teacher candidates in complicated conversations on difference via auto/ethno/graphy, pedagogies of tension, and epistemologies of doubt. Educators and researchers might also consider the possibilities of linking visual media literacy with social justice issues.

Muslims have the starring role in the mass media’s curriculum on otherness, which circulates in-between local and global contexts to powerfully constitute subjectivities. This study inquires into what it is like to be a female, Muslim student in Ontario, in this post 9/11 discursive context. Seven young Muslim women share stories of their high schooling experiences and their sense of identity in interviews and focus group sessions. They also respond to images of Muslim females in the print media, offering perspectives on the intersections of visual media discourses with their lived experience. This interdisciplinary project draws from cultural studies, postcolonial feminist theory, and post-reconceptualist curriculum theorizing. Working with auto/ethno/graphy, my own subjectivity is also brought into the study to trouble researcher-as-knower and acknowledge that personal histories are implicated in larger social, cultural, and historical processes. Using bricolage, I compose a hybrid text with multiple layers of meaning by juxtapositing theory, image, and narrative, leaving spaces for the reader’s own biography to become entangled with what is emerging in the text. Issues raised include veiling obsession, Islamophobia, absences in the school curriculum, and mass media as curriculum. Muslim females navigate a complex discursive terrain and their identity negotiations are varied. These include creating Muslim spaces in their schools, wearing hijab to assert their Muslim identity, and downplaying their religious identity at school. I argue for the need to engage students and teacher candidates in complicated conversations on difference via auto/ethno/graphy, pedagogies of tension, and epistemologies of doubt. Educators and researchers might also consider the possibilities of linking visual media literacy with social justice issues.

Muslims have the starring role in the mass media’s curriculum on otherness, which circulates in-between local and global contexts to powerfully constitute subjectivities. This study inquires into what it is like to be a female, Muslim student in Ontario, in this post 9/11 discursive context. Seven young Muslim women share stories of their high schooling experiences and their sense of identity in interviews and focus group sessions. They also respond to images of Muslim females in the print media, offering perspectives on the intersections of visual media discourses with their lived experience. This interdisciplinary project draws from cultural studies, postcolonial feminist theory, and post-reconceptualist curriculum theorizing. Working with auto/ethno/graphy, my own subjectivity is also brought into the study to trouble researcher-as-knower and acknowledge that personal histories are implicated in larger social, cultural, and historical processes. Using bricolage, I compose a hybrid text with multiple layers of meaning by juxtapositing theory, image, and narrative, leaving spaces for the reader’s own biography to become entangled with what is emerging in the text. Issues raised include veiling obsession, Islamophobia, absences in the school curriculum, and mass media as curriculum. Muslim females navigate a complex discursive terrain and their identity negotiations are varied. These include creating Muslim spaces in their schools, wearing hijab to assert their Muslim identity, and downplaying their religious identity at school. I argue for the need to engage students and teacher candidates in complicated conversations on difference via auto/ethno/graphy, pedagogies of tension, and epistemologies of doubt. Educators and researchers might also consider the possibilities of linking visual media literacy with social justice issues.

Muslims have the starring role in the mass media’s curriculum on otherness, which circulates in-between local and global contexts to powerfully constitute subjectivities. This study inquires into what it is like to be a female, Muslim student in Ontario, in this post 9/11 discursive context. Seven young Muslim women share stories of their high schooling experiences and their sense of identity in interviews and focus group sessions. They also respond to images of Muslim females in the print media, offering perspectives on the intersections of visual media discourses with their lived experience. This interdisciplinary project draws from cultural studies, postcolonial feminist theory, and post-reconceptualist curriculum theorizing. Working with auto/ethno/graphy, my own subjectivity is also brought into the study to trouble researcher-as-knower and acknowledge that personal histories are implicated in larger social, cultural, and historical processes. Using bricolage, I compose a hybrid text with multiple layers of meaning by juxtapositing theory, image, and narrative, leaving spaces for the reader’s own biography to become entangled with what is emerging in the text. Issues raised include veiling obsession, Islamophobia, absences in the school curriculum, and mass media as curriculum. Muslim females navigate a complex discursive terrain and their identity negotiations are varied. These include creating Muslim spaces in their schools, wearing hijab to assert their Muslim identity, and downplaying their religious identity at school. I argue for the need to engage students and teacher candidates in complicated conversations on difference via auto/ethno/graphy, pedagogies of tension, and epistemologies of doubt. Educators and researchers might also consider the possibilities of linking visual media literacy with social justice issues.