Water pollution by organic contaminants and other anthropogenic substances is one of the major global problems nowadays. The aquatic contaminants include pesticides, pharmaceuticals and personal care products (PPCPs), steroid hormones and synthetic dyes. Traditional processes such as UV irradiation at disinfection doses, coagulation, flocculation, precipitation, microfiltration and ultrafiltration are ineffective for the complete removal of organic contaminants in water, whereas the so called advanced oxidation processes (AOPs) are very effective in the oxidation of numerous organic compounds. The most widely used AOPs include heterogeneous photocatalysis based on near UV or solar visible irradiation, electrolysis, the Fenton's reaction, ozonation, ultrasound and wet air oxidation. AOPs are based on the generation of highly reactive hydroxyl radicals (oOH), which will attack the organic pollutants. However, the lifetimes of these radicals are so short to utilize them effectively. Therefore, the direct radical generations by non-thermal plasmas are widely researched. Three different types of plasma discharges (Dielectric Barrier Discharge, DBD, Gliding Arc Discharge, GAD, and Electrohydraulic Spark Discharge, ESD) were applied to investigate the degradation kinetics of the target pollutants in water. Firstly, the degradation of atrazine, verapamil and hydrocortisone was conducted successfully in the DBD reactor. After 90 min DBD treatment all the target pollutants were almost completely removed. Presence of the intermediates was confirmed by HPLC/UV analysis. The efficiency of dielectric barrier discharge on the degradation of atrazine and hydrocortisone was investigated. Atrazine was almost completely degraded after 90 min DBD treatment. The rate constant of this process was 0.029 min-1 and the corresponding half-life time was 24 min. After 90 min treatment time 54% of the atrazine was converted to CO2. Hydrocortisone was also completely degraded after 90 min DBD treatment. The rate constant of this process was 0.050 min-1 and the corresponding half-life time was 14 min. After five hours of treatment 21% of the hydrocortisone was converted to CO2. Structure of the intermediates was identified by HPLC/MS analysis. Plausible mechanisms for the degradation of target pollutants were also proposed. Degradation kinetics and degradation mechanism of verapamil in water under GAD was investigated. In the final part, the degradation kinetics of verapamil and atrazine by using electrohydraulic spark discharge and ozonation was investigated. During spark discharge, 87% of verapamil and 83% of atrazine were degraded within 40 min. The rate constants of the degradation processes were 0.065 min-1 and 0.094 min-1 for verapamil and atrazine respectively. The power introduced in the discharge was 60 W and is very low compared to the power of GAD. As a result, relatively high energy yields 5.1 × 10-2 g/kWh and 2.3 × 10-2 g/kWh were achieved for verapamil and atrazine respectively. Verapamil was completely removed by ozonation within 1.5 min., while atrazine was almost completely removed within 4 min. The rate constants of the degradation processes were 2.56 min-1 and 0.769 min-1 for verapamil and atrazine respectively. The power applied during ozonation was very low (20 W), compared to plasma discharges, leading to high energy yields 9.4 g/kWh and 1.6 g/kWh for verapamil and atrazine respectively. The degradation kinetics of verapamil and atrazine in water under DBD, GAD, ESD and ozonation were compared. The shortest half-lives of verapamil and atrazine were observed during ozonation. So, we can say that among our AOP systems, ozonation is the most efficient in degrading verapamil and atrazine in water.

Made available in DSpace on 2016-04-29T14:27:26Z (GMT). No. of bitstreams: 1 Jean Anel Joseph.pdf: 1830488 bytes, checksum: 69dd94dfa8ad792d6729a90c8f0ee413 (MD5) Previous issue date: 2015-02-25 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The mission received from Jesus Christ (cf. Mt 29, 19-20) has been accepted by the universal church, and is effective in the activity and outreach of each particular church. Therefore, we understand that a church becomes particular when it can take local cultural elements and incorporate them in the enculturation of the Gospel in this local reality. Indeed, the mission of making Jesus Christ known to the ends of the earth experiences many challenges regarding the languages, mentalities, political environments and cultures. It is in the process the enculturation, that Jesus Christ may be incarnated in a mission to liberate and to save the humanity. However, the process of evangelization is not always free of evangelizers cultures conceptions and, almost always the native people s cultures were fought, ignored, or repressed. This research studies the Haitian reality in the cultural shock between the process of Christian evangelization and voodoo. We try to contextualize both voices of the local church as their own writings on the international scene and also the vast theological thought of that time. We show also the work of the black leaders to insure recognition of the black culture, defending it against all prejudices, charges of fetishism, witchcraft and other issues combated the black culture where the voodoo is a form of expression. After analyzing the way the local church related to voodoo and the inspiration of the second Vatican Council, we search for pointing out possible alternatives that can lead a harmony between the two religions that are currently under the law, with the same degree of importance. We do not ignore the presence of other religions, but we place our focus on studying the pastoral elements that may make for a possible way to overcome the current challenges. This is demanded in the new plural context Haitian reality, especially since the legal recognition of Voodoo as a Religion and the arrival of new religions with the UN mission in Haiti since 2004. The conclusion underlines the hypothesis that A return to preconciliar practices can only hinder the activity of the local church if it wants to be in tune with the universal mission of the church and especially if it intends to respond to the appeal of the Continental Magisterial, and more specifically to the Aparecida Conference that calls for a pastoral conversion as required in response to the signs of the times / A missão recebida de Jesus Cristo (cf. Mt 29, 19-20) é assumida pela Igreja Universal e é efetiva na atividade de cada Igreja local. No entanto, entendemos que uma Igreja se torna particular quando chega à maturidade de assumir elementos culturais locais e se empenha na inculturação do Evangelho nesta determinada realidade. Com efeito, a missão de fazer conhecer Jesus Cristo até os confins da terra enfrentou desafios de línguas, mentalidades e culturas. É a partir do processo da inculturação que podemos verdadeiramente propor um Jesus Cristo encarnado com a missão de libertar e salvar o gênero humano. Mas, nem sempre, o processo da Evangelização está livre de concepções culturais dos seus evangelizadores e, na maioria das vezes, as culturas dos povos nativos foram combatidas ou ignoradas. Esta pesquisa estuda a realidade haitiana no choque cultural entre o processo da evangelização cristã e o Vodu. Tentamos contextualizar tanto o discurso da Igreja local como os seus próprios escritos no cenário internacional e também o vasto pensamento teológico daquela época. Expomos também o trabalho dos negros pelo reconhecimento da cultura negra, defendendo-a contra todo o preconceito de cultura atrasada, de juiz de valor de fetichismo, bruxaria e tantos outros títulos que foram empenhados para combater a cultura negra onde, o Vodu, é uma forma de expressão. Depois de analisar o modo com que a Igreja local desempenhava a sua atividade missionária em relação ao Vodu e à luz do Vaticano II, procuramos apontar possíveis saídas de posicionamentos que podem levar a uma convivência entre as duas religiões que atualmente se encontram, perante a lei, sob o mesmo grau de importância, mas teologica e soteriologicamente, procuramos afirmar a superioridade de Jesus Cristo. Nós não ignoramos a presença das outras religiões, mas nós colocamos nosso foco em estudar e apresentar elementos pastorais para uma possível superação dos desafios atuais, neste novo contexto plural que pinta a realidade haitiana, com o reconhecimento jurídico do Vodu como Religião e a chegada de novas confissões religiosas com a missão da ONU presente no Haiti desde 2004. Enfim, salientamos a hipótese de que a volta às práticas pré-conciliares só podem prejudicar a atividade da Igreja local se ela quiser estar em sintonia com a missão universal da Igreja e, principalmente, se ela pretende responder ao apelo do Magistério Continental e mais especificamente a Aparecida que clama por uma conversão pastoral como resposta adaptada aos sinais dos tempos atuais

Made available in DSpace on 2016-04-25T19:20:58Z (GMT). No. of bitstreams: 1 Jean Gardy Jean Pier.pdf: 3968514 bytes, checksum: c6e3116b8c4a9f77ce305ea777ee5dd0 (MD5) Previous issue date: 2009-06-17 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The Constitution of 1987 proclaims religious liberty in Haiti and acknowledges Voodoo as a religion. However, Voodoo s legal status was changed only with a decree by President Jean-Bertrand Aristide in April 4th, 2003, which recognized Voodoo as cultural heritage of the Haitian nation This work presents a vision of Haitian Voodoo in the light of these two recent accomplishments of the Haitian people. What has changed since then and which perspectives are now available to the pioneer state in the American fights for independence and for the abolishment of slavery? In order to answer to those questions and the others, we have proposed this reserearch, having organized our work in three chapters. The first one describes the history of Haiti, from the time the country was inhabited by the Taïno Amerindians to the Spanish and French colonization periods and other more relevant events. Then we proceed to describing Voodoo, bearing in mind its origin and historical and sociological evolution. In the second chapter, we reflect on the relation between State, the Catholic Church and Voodoo after Independence. The relation with Voodoo was always tense and controversial, varying from unconditional acceptance to orderly repulse and from tolerance to intransigence. In 1860, the Catholic Church signed a concordat with the Haitian State and, thereafter, organised several campaigns against Voodoo. In the third chapter, we reflect on the rehabilitation of Voodoo by a sector of the country s intellectual elite, with a highlighted contribution of the Indigenist School during American occupation. The main representatives of that movement were Jean Price-Mars, physician and anthropologist, and Jacques Roumain, a novel writer and François Duvalier. They contributed to the renaissance of Voodoo as a religion, with numerous publications and pieces of research. With II Vatican Council, however, The Catholic Church has become more understanding and tolerant regarding Voodoo, to a point in which it has come to try to understand the latter from within. The revaluation of Voodoo helped it to leave clandestineness and helped Haitians to reencounter the values which united them in the past and which can unite them again around a project of national reconstruction / A Constituição de 1987 proclama a liberdade religiosa no Haiti e reconhece o Vodu como religião. No entanto, o estatuto jurídico do Vodu só muda com a publicação do decreto de 4 de abril de 2003 pelo presidente Jean-Bertrand Aristide, que o reconhece juridicamente e como patrimônio cultural da nação haitiana. Este trabalho apresenta uma visão sobre o Vodu haitiano à luz dessas duas recentes conquistas do povo haitiano. O que mudou desde então e quais perspectivas se abrem a esse Estado pioneiro nas lutas americanas pela Independência e pela abolição do sistema escravista? Para responder a essas indagações e outras, propusemos esta pesquisa organizando o trabalho em três capítulos: O primeiro traça a história do Haiti, desde o período em que era habitado pelos povos Tainos, passando pela colonização espanhola e francesa, pela independência e por outros acontecimentos mais importantes, para depois definir o Vodu levando em conta sua origem e sua evolução histórica e sociológica. No segundo capítulo, refletimos sobre a relação entre a Igreja Católica, o Estado e o Vodu após a Independência. A relação com o Vodu foi sempre tensa e polêmica, variando da acolhida incondicional ao repulso sistemático, ou ainda da tolerância à intransigência. Em 1860, a Igreja Católica assinou uma Concordata com o Estado e após a Concordata, organizou várias campanhas contra o Vodu. No terceiro capítulo, refletiremos sobre a reabilitação do Vodu por um setor da elite intelectual do país, especialmente por meio da Escola Indigenista, durante a ocupação americana. Os principais representantes deste movimento foram Jean Price-Mars, médico e antropólogo, o romancista Jacques Roumain,e François Duvalier que através de numerosas pesquisas e publicações ajudaram no renascimento do Vodu como religião. Com o Concílio Vaticano II, a Igreja Católica mostrou-se mais compreensiva e tolerante frente ao Vodu, a ponto de procurar compreendê-lo a partir de dentro. A revalorização do Vodu o ajudou a sair da clandestinidade e ajudou também os haitianos a reencontrarem os valores que os uniram no passado e que os podem unir outra vez em torno de um projeto de reconstrução nacional

Made available in DSpace on 2014-08-20T13:46:45Z (GMT). No. of bitstreams: 1 Joseph_Handerson_Dissertacao.pdf: 1320494 bytes, checksum: b6faa6138a9edd5957767f033361255e (MD5) Previous issue date: 2010-03-02 / Cette étude a pour thème central l`identité culturelle africaine et de la religion en Haïti et au Brésil. On a intéressé a rapprocher ces deux champs d`analyse, les similitudes et les différences possibles sur l`identité culturelle africaine en Haïti et au Brésil, en particulier dans les aspects religieux, afin d`explorer les questions sur le Vaudou et le Candomblé. Pour y parvenir, l`une des premières taches de la recherche était de mettre en contexte l`histoire des deux pays à comprendre que le Brésil et Haiti sont deux nations formées et guidées par une fondation solide d`origine africaine, venant de son passé colonial, encore aujourd`hui, affectant profondément les bases culturelles de ces deux nations. Le second était, d`examiner l`identité culturelle africaine a partir des catégories suivante: tels que l`identité, la culture, la race, la nation et la religion. A partir de l`analyse sur les travaux actuels de recherche sur les phénomènes religieux Vaudou et Candomblé, en Haïti et au Brésil, on a remarqué qu`ils étaient divers les processus historiques par lesquelles les deux États nacionaux on passés. On a remarqué, que au Brésil, les auteurs qui écrivent sur la culture nationale, l`histoire du pays, le cadre politique, pas forcément les mêmes auteurs qui écrivent sur le Candomblé. Les historiens, les sociologues et les anthropologues de la religion au Brésil, peuvent faire référence au pays sans mencioner le Candomblé. Au contraire, en Haïti, ces deux corpus sont fusiones: Il semble impossible de faire reference au Haïti sans mencioner le Vaudou, La litérature sur la societé haitienne a établit la connexion entre l`histoire et la culture nationale. Les résultats de la recherche montrent, le Vaudou represente la religion d`Haïti, en servant d`instrument de sa politique, et au Brésil, nation grande du point de vue géografique, avec uma variété de cultures, le Candomblé fait partie de l`identité culturelle brésilienne, mais à une échelle moins que le Vaudou en Haïti. On arrive, ainsi à la conclusion que le Candomblé est une religion d`État et le Vaudou de la nation. Cela se justifie pour le rôle du Vaudou durant la libération des anciens esclaves et l`indépendance d`Haïti, actuellement dans la politique interne du pays, être supérieure à l`espace du candomblé au Brésil. Comme on a indiqué, le Vaudou est un élément irréductible dans la construction du pays d`Haïti. / Este estudo tem, como temática central, a identidade cultural afro e a religião no Haiti e no Brasil. Interessa aproximar esses dois campos analíticos para delinear possíveis semelhanças e diferenças da identidade cultural afro no Haiti e no Brasil, particularmente nos aspectos religiosos, com o objetivo de explorar questões sobre Vodu e Candomblé. Para alcançar tal meta, uma das primeiras tarefas da investigação foi contextualizar a história dos dois países para compreender que o Brasil e o Haiti são nações formadas e orientadas por um forte fundamento de matriz africana, oriundo de seu passado colonial, até hoje afetando profundamente as bases culturais dessas nações. A segunda foi examinar a identidade cultural afro a partir de categorias explicativas como identidade, cultura, raça, nação e religião. Desde a análise do estado atual dos estudos sobre os fenômenos religiosos Vodu e Candomblé no Haiti e no Brasil, percebeu-se terem sido diversos os processos históricos pelos quais passaram os dois Estados nacionais. Observou-se, no Brasil, tanto os autores que escreveram sobre a cultura nacional, a história do país, o quadro político, quanto os referentes a essa temática não necessariamente serem os mesmos que tratam do Candomblé. Historiadores, sociólogos e antropólogos da religião, no Brasil, podem falar do país sem mencionar o Candomblé. Ao contrário, no Haiti esses dois corpora se fundem: parece ser impossível falar do Haiti sem fazer referência ao Vodu: a literatura sobre a sociedade haitiana faz essa ligação entre a história e a cultura nacional. Os resultados da pesquisa evidenciam, o Vodu a representar a religião do país, servindo de instrumento da sua política, e, no Brasil, nação grande em termos geográficos, com variedade de culturas, o Candomblé ser parte da identidade cultural brasileira, mas em menor escala do que o Vodu no Haiti. Chega-se, assim, à conclusão de o Candomblé ser religião de estado e o Vodu, da nação. Isso se justifica, porque o papel desempenhado pelo Vodu durante a libertação dos ex-escravos e a independência do Haiti, e atualmente na política interna do país, ser maior do que o espaço do Candomblé no Brasil. Conforme apontado, o Vodu é um elemento irredutível na construção do país haitiano.

This thesis describes analysis and optimization of existing heating system aboveground fire sprinkler water tanks. The purpose is to design a heating system so as to achieve optimal operating and economic conditions for the operation of heating in winter. I will use available computer software and adhere to the applicable regulations and standards. Using experi-mental methods and computer simulations I will assess the current state of the heating system which in turn will provide an optimizing its use and operation.

Status and Role of New Human Rights in International Law This diploma thesis compares three methods which have been used so far in the creation of new human rights in international law. The first chapter establishes the theory of the creation of new human rights in international law. It is claimed that all new human rights have been created by one of the following three methods: the adoption of an international treaty; the interpretation of an internetional treaty; or the adoption of a declaration. The second chapter provides definitions of a notion of human rights and determines a notion of new human rights as those rights which are not expressed in the International Bill of Human Rights. The distinction of human rights by generations is rejected. The third chapter summarizes the sources of international human rights law, which are international treaties, international custom and general principles of international law. Further, the third chapter shows the significance of peremptory norms and soft law instruments for international human rights. The fourth chapter deals with the first method of creating new human rights, i.e. adoption of international treaty. This method is presented through the Convention on the Rights of Persons with Disabilities and the right to live in community. The formulation...

The aim of the dissertation is an overview of the historical development and work carried out on the never realized regulation and the construction of the city of Prague. This development is described thematically on the basis of the different areas of the proposed regulatory plan. At the same time, several long-term construction projects are selected, in which the process of designing the project, its assessment and subsequent implementation into the regulatory plan is shown in detail in the form of a historical probe. The work is planted between the two world wars, ie. between 1919 and 1939, with a thematic overlap over both set dates. Keywords: Regulation, Urbanisation, Prague, State commission for regulation of Prague and suburbs, New Town, Main railway station, Masaryk Railway station, Nusle bridge, Petřín communication, Letná plains, Invalidovna, Water treatment plant, Water plant for undrinkable water.

The subject of this master thesis is a design of wine house which comes together with restaurant and accommodation in Strazovice near Kyjov. It includes design study and all the detailed drawings of the building. The building is designed with three services - winery, restaurant and accommodation. Winery is divided into separate rooms for wine processing, finishing and wine aging, also storage, distribution and sale of wine. Canteen service includes kitchen with accessories, restaurant with dining, separated lounge, vaulted cellar and room for degustation. Lounge, cellar and degustation room is primary determined for different corporate events, conferences, weddings, family events and others. For building were chosen descending lands at the edge of Strazovice.. The main reason for this decision is the view that this place provides because of its higher position. Also this village is a part of region, for which wine production is typical. The shape of the object is rectangular and consists of three floors. Two upper floors are receding with comparison to the first floor. This formed a part of terrace which is connected with the oval part on pillars. Basement is situated completely below ground, only the south side is partly uncovered. Construction is made of reinforced concrete. Ground floors are with ventilated frontage. Frontage of the first floor is covered with wooden cladding, and frontage of the second floor is covered with plaster. Vertical constructions are made of lime-sand blocks and horizontal constructions are reinforced concrete. The roof is built of wooden trusses with arched upper part. On the roof there are installed photovoltaic panels for electricity which is used in the building. Rainwater is held in tank, servers as a water supply for the building. Wastewater is depurated in small sewage plant which is further conducted into the building. Other wastewater is captured in the sump. Projection of the winery emphasis, inter alia, on static and