Purpose/Aims: To explore the relationship between perceived risk of cardiovascular disease (CVD) and diabetes and the health-world view of Samoans with two or more components of metabolic syndrome.1. Describe participant's perceptions of risk for CVD and diabetes.2. Compare participants' actual risk of CVD and diabetes based on presence of components of metabolic syndrome to their perceived risk of CVD and diabetes.3. Describe the relationships among participants' health-world views and perceived risk for CVD and diabetes.Rationale/Background: Diabetes and CVD are leading causes of health disparities in the United States, particularly among Pacific Islanders, whose rates for CVD and diabetes are among the highest in the Nation. Metabolic syndrome significantly increases risks for CVD and diabetes and can be prevented using behavioral approaches. An important concept in behavioral models, perceived risk is influenced by both sociocultural and health-world views; yet is understudied in Pacific Islanders with regard to CVD and diabetes.Methods and Sample: Questionnaires and focus groups were used in this mixed methods study involving 43 adult Samoans at moderately high risk of CVD or diabetes. Culture brokers were used to access potential participants using a non-probabilistic sampling scheme. Qualitative and quantitative data were analyzed using descriptive statistics and content analysis respectively, and points of convergence, complementarity, and/or divergence were identified.Results/Significance: Over 80% of participants perceived themselves as high risk for CVD and diabetes. Converging and complementary data revealed predominately accurate perceptions of risk for CVD and diabetes. Underestimations of risk were influenced by current behavior. Overestimations of risk were influenced by behavior, physical health, and family and personal history. Nine codes supported the category health-world view. Five ways of knowing: personal, aesthetic, sociopolitical, empiric, and unknowing, and several values and beliefs i.e. respect, family, religion, harmony/balance, and personal responsibility, together with two cultural codes influenced perceived risk for CVD and diabetes. These important influences on perceived risk for CVD and diabetes in Samoan participants can be used to develop interventions targeting CVD and diabetes, thereby meeting Healthy People 2010, the National Institute of Nursing Research (2006) guidelines, and the National Patient Safety goals (2008) goals.

Šis magistro darbas yra mėginimas pateikti Jungo teorijos susiformavimo prielaidas ir jos pagrindinio atramos taško – archetipų – sampratą. Pagrindinis Jungo dėmesys sutelktas į asmenybės vidinius išgyvenimus. Patirtis yra svarbiausia pažinimo procese. Jungo išeities taškas – žmogaus egzistencija. Jungas mano, kad tik subjektyvus pažinimas reikšmingas, tačiau toks pažinimas visuomet daugiau ar mažiau atspindi tai, kas bendra visai žmonijai. Subjektyvaus pažinimo pločiui ir gyliui svarbiausia pasaulėžiūra, kuri yra ne kas kita, kaip nuolat tampanti sąmonė. Tiek pasaulis, tiek žmogus keičiasi, todėl nuolatinis naujų turinių perkėlimas į sąmonę - būtina pasaulėžiūros praplėtimo ir atsinaujinimo sąlyga. Platesnė pasaulėžiūra lemia aiškesnį įsižiūrėjimą į pasaulio reiškinius ir asmenines tipines nuostatas. Jungo manymu, kiekvienas žmogus yra unikalus, jo pasaulio ir savęs matymo būdas yra savitas, priklausantis nuo psichologinio tipo. Tokios nuomonių įvairovės, požiūrių reliatyvumo kompensavimo funkciją atlieka žmogaus įgimtas polinkis formuoti ar atkurti bendrąsias idėjas. Sąmonę Jungas laiko nedidele visos psichikos dalimi. Egzistuoja individuali pasąmonė su labiau asmeniniais, unikaliais turiniais, ir kolektyvinė pasąmonė su universaliais visai žmonijai turiniais. Būtent kolektyvinėje pasąmonėje, kurią žmogus atsineša su savimi ateidamas į šį pasaulį, slypi archetipai. Jie yra paveldimas sugebėjimas formuoti idėjas, kurios užpildomos patirties turiniu. Įgimtos ne pačios idėjos... [toliau žr. visą tekstą] / This master work is attempt to reveal Jung‘s theory background and to give it‘s main base – archetypes – conception. Jung‘s focus of attention pointed on individual‘s inner life. Own experience is the most important thing in a process of knowledge. Jung‘s beginning is human existence. He thinks that only subjective knowledge is significant. However this kind of knowledge also represents generality more or less. World-view is fundamental to subjective knowledge depth and width. World-view is nothing more nor less than constantly becoming consciousness. Extensive world-view is critical to more clear double-take on universe phenomenones and individual typical attitudes. Jung thinks that every person is unique, everyone sees himself and the universe differently and it depends on psychological type. This opinion variance and attitude relativism needs compensation. This function belongs to inborn human tendency to model general ideas. In Jung‘s theory consciousness is a small part of psyche. There is individual subconsciousness with unique, individual content and collective subconsciousness with universal content. Collective subconsciousness is heritable and it contains archetypes. This is heritable capability to form the ideas, which are completed with own experience content. Not the ideas are heritable, but tendency to create recurrent images and motives at all times and places. However Jung thinks that archetypical forms phenomenon could stand on conditionally mental or even... [to full text]

Magistro darbe „Darbo konceptas lietuvių ir rusų patarlėse ir priežodžiuose“ bandoma plačiau panagrinėti koncepto darbas specifiką ir raišką lietuvių ir rusų kalbų pasaulėvaizdžiuose, atrasti panašumų ir skirtumų, rekonstruoti kalbai būdingą pasaulėvaizdį, tautų mąstymo strategijas. Atlikus lyginamąją ir konceptualiąją analizę, išanalizavus surinktą medžiagą, nustatyta, kad darbo konceptas lyginamose kalbose yra suvokiamas panašiai (darbas (darbštumas) – kaip gerovės šaltinis, darbas – kaip tinginystės priešprieša, tinginystė –kaip darbo parodija, darbas – jungtis tarp žmogaus ir gamtos, darbas – kaip vargas, darbas –kaip žmogaus savybių matmuo, darbas – kaip mokymo įrankis, darbas – šeimyninės sanklodos rodiklis, darbas – gyvenimiškos tiesos saugykla). Dažniausi darbo denotatai lietuvių ir analogiškai rusų kalboje yra darbas (darbštumas) – kaip gerovės šaltinis, darbas – kaip tinginystės priešprieša, tinginystė – kaip darbo parodija, darbas – kaip vargas, darbas – kaip žmogaus savybių matmuo. Darbas (darbštumas) – kaip gerovės šaltinis dažniausiai realizuojamas lietuvių kalboje. Rusų kalboje dažniausiai realizuojamas darbas – kaip tinginystės priešprieša, tinginystė – kaip darbo parodija. Lietuvių ir rusų kalbų patarlės ir priežodžiai pasižymi raiškos įvairove: aktyviai vartojami posakiai su neigiamu modalumu, elipsė, dauguma atvejų yra metaforiški, vaizdingi, lakoniški, neretai hiperbolizuoti, vyrauja ironija, komiškumas, garsinis aspektas, kategoriškumas, pamokymai ir... [toliau žr. visą tekstą] / The aim of this master work, „The concept of work in Lithuanian and Russian proverbs and bywords“, is to take a wider glance at the concept of work in Lithuanians and Russians world-view, to find similarities and differences, to recreate the type of world-view which would be common to the language and also to recreate the strategies of thinking. After a comparative and conceptual analysis and after the analysis of collected examples, we made a conclusion that the concept of work is perceived similarly: work (diligence) as the source of wellness, work as the confrontation with laziness, laziness as the parody of diligence, work as the connection between human and nature, work as misery, work as the measurement of humanity, work as the proper way to educate, work as the measurement of family values and work as the storage of all the values. The most frequent and common for both Lithuanian and Russian languages meanings of the concept work are these: work as the source of wellness, work as the confrontation with laziness, laziness as the parody of diligence, work as misery and work as the measurement of humanity. The most common meaning to Lithuania language is work as the source of wellness and the most common meaning of work to Russian language is work as the confrontation with laziness and laziness as the parody of diligence. Lithuanian and Russian proverbs and bywords can be expressed in various ways: there are a lot of examples which have negative meaning. People use many... [to full text]

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abstract: For the last 10 years, the American Southwest has been experiencing the most persistent drought conditions on record. Based on future climactic predictions, there is a dire need to reduce water usage within Phoenix. An environmentally responsible behavior such as low water use landscaping (xeriscaping), has been shown to reduce household water consumption by 40%-70%. While much is known regarding the relationship between socio-demographics and xeriscaping choices, the influence of other variables remains to be explored. Using data from the 2017 Phoenix Area Social Survey, this study investigates the influence of two additional variables - ecological worldview and place identity on xeriscaping choice. Data was analyzed using two models - Ordinary Least Squares (OLS) and Linear Probability Model (LPM). Ecological worldview and place identity, along with income, ethnicity, and gender, were all found to be positively related to xeriscape preference. Additionally, when compared to the LPM, the traditional OLS was found to still be the most robust and appropriate model when measuring landscape preference. Finally, results suggested that programs to foster identity with the local desert mountain parks may help to increase xeriscaping in the Valley and thus lower residential water use. / Dissertation/Thesis / Masters Thesis Community Resources and Development 2018

Dissertação(mestrado) - Universidade Federal do Rio Grande, Programa de Pós-Graduação em Letras, Instituto de Letras e Artes, 2008. / Submitted by Cristiane Silva (cristiane_gomides@hotmail.com) on 2012-09-21T21:43:40Z No. of bitstreams: 1 ceciliarosa.pdf: 713906 bytes, checksum: 583066210b46f128ebedfabf0a853467 (MD5) / Approved for entry into archive by Bruna Vieira(bruninha_vieira@ibest.com.br) on 2012-09-22T16:40:43Z (GMT) No. of bitstreams: 1 ceciliarosa.pdf: 713906 bytes, checksum: 583066210b46f128ebedfabf0a853467 (MD5) / Made available in DSpace on 2012-09-22T16:40:43Z (GMT). No. of bitstreams: 1 ceciliarosa.pdf: 713906 bytes, checksum: 583066210b46f128ebedfabf0a853467 (MD5) Previous issue date: 2008 / Patrícia Melo faz parte da lista de escritores contemporâneos que utiliza como matéria-prima o cotidiano caótico dos grandes centros urbanos. A presente dissertação busca localizar os romances Acqua toffana (1994) e O matador (1995) na história literária, a partir do diálogo que estabelecem com o romance policial, o romance-reportagem e os escritos de Rubem Fonseca. Também é uma análise comparativa da formação da visão de mundo das personagens principais dos dois livros, ressaltando, além da fragmentação, a influência do sistema televisivo. Ainda comparativamente, o trabalho evidencia como a violência física é utilizada pelas personagens como produto de consumo, meio de aceitação ou forma de quebrar padrões sociais de conduta. / Patrícia Melo is part of the group of contemporary writers who use the chaotic everyday life in large urban centers as source. This assignment aims to locate the novels Acqua toffana (1994) and O matador (1995) in the literary history, by relating them with the detective novel, the romance-reportagem and Rubem Fonseca’s books. It is also a comparative analysis of the world view formation o the main characters of both books which emphasize the fragmentation and the television system influence upon them. This essay still highlights how the characters use the physical violence as purchasable product, way to be accepted or set free from the society rules.

As colonized peoples Native Americans have had a complicated relationship to the United States. They have faced the question of whether they should demand tribal independence or embrace American citizenship. During the early 1970s, when radical ethnic and political movements occupied center stage in the United States, and in 1992, when the 500 year anniversary of Columbus discovery of America was celebrated, the issue of Indian American identification was actualized. The various possible ways in which Native Americans could identify in relation to the United States made their identification often seem contradictory. The same group and even the same individual could  identify as both part of and apart from the United States. Likewise, the same event could trigger different identifications in relation to the United States. How can this be explained? In this thesis I offer an explanation of Indian American identification that combines the perspectives of world view and historical context. Native Americans have related to two different world views, a Western world view which imagines a world made up of states, and a "traditional" Indian world view which imagines a world made up of peoples placed on their lands by the Creator. Different ways of understanding the world impacted how Native Americans understood "America," as USA or Indian ancestral homelands. Different world views provided different images of Native American relationship to the United States. These images could be put forward or be actualized in different contexts. The historical context influenced which images were most commonly chosen. During the 1970s, given the period's generally revolutionary discourse, more separatist images were prominent. In 1992, when a government-to-government relationship between tribal and federal governments was firmly established, Indians chose a more inclusive relationship to the Untied States.

This thesis attempts to reconcile a feminist with a contextualist approach. It enquires into the historical origins of the emergence of women as writers in the seventeenth century. At the same time, it places this women's movement in the context of a profoundly complex revolution in thought, thereby discovering that women's intellectual contributions to the destruction of the hierarchical world view and to the search for new, just alternatives were as diverse and as problematic as men's were. The women who wrote in the seventeenth century were all preoccupied, implicitly or explicitly, with the question: By what authority do I cast off the traditional silence of women and dare to speak out? They gave different answers. Part One uses the lives of Gertrude More and Mary Ward to illustrate the subtle ways in which the Catholic Church's concept of grace required the submission of women despite their conflicting inner voices. In contrast, Part Two explores the challenge of the seventeenth-century chariasmatic movement to the traditional notion of grace. The radical female Protestants made a significant step towards modern feminism both because they appealed to their own experience as a source for truth and because they initiated an autobiographical form which dramatizes the convinced woman in revolt against patriarchal structures. Part Three demonstrates that, despite the decline in the authority of the prophet's experience which came with the trliumph of the perspective and methods of science, Jane Lead's writings continued a mystical counter-tradition which would nourish the Romantic alternative to scientific reductionism. Part IV analyzes the views of Margaret Cavendish and Aphra Behn who argued the natural right of a woman to write. Both challenged neoclassical aesthetic ideals--Cavendish by writing to delight herself, Behn by writing to delight her audience. Part V concludes by contrasting the approaches of two women who appealed to the authority of rational argument to justify their views. Mary Astell emerges as an early theorist for enlightenment feminism, Anne Conway as a theorist for holistic feminism. / Thesis / Doctor of Philosophy (PhD)

A literatura machadiana apresenta uma dualidade entre a tragicidade e a comicidade que esta dissertação pretende explorar e entender. A apuração de tais aspectos foi dividida em duas partes: a primeira trata da obra machadiana como um todo, sem atentar para qualquer texto em especial; e a segunda aponta, através da análise de três contos, a convivência dessas duas características contrastantes. Como Machado adota uma miscelânea nos gêneros literários, será preciso analisar o teatro e a sátira menipéia dos quais se serviu para a confecção de tais contos, disso decorreu nossa preocupação em avaliá-los / Machado de Assis literature presents a duality between tragic and comic, which this dissertation aims to explore and understand. The investigation of such aspects has been divided in two parts: the first one approaches Machados work as a whole, with no focus on any text in particular; the second part, through the analysis of three short stories, points out the coexistence of those two contrasting characteristics. Since Machado adopts a variety of literary genres, we deem it necessary to analyse both the theater and the menippean satire he has put into use to create such short stories, thus our concern in evaluating them.

The object of this dissertation is to describe the opinions about the limits of natural science in their social and cultural context There exist two antagonistic positions to this matter restrictionism and expansionism. Restrictionism assumes that the natural sciences have no influence on metaphysics. Expansionism, on die other hand, argues that the natural sciences can legitimise the positions of beliefs and values. During the 1870b a restrictionist attitude on scientific knowledge established itself among influential German and British scientists. Emil Du Bois-Reymond, Rudolf Virchow, Hermann von Helmholtz and Thomas Henry Huxley were some of the famous scientists who rejected attempts to adduce science in religious and metaphysical matter. This restrictionism was rejected by other scientists and philosophers who believed that the modern natural sciences constituted a complete Weltanschauung, hostile to obsolete Christianity and philosophy. The thesis primarily deals with the debate on the limits of scientific knowledge in Sweden. We follow the development of the discussion from the 1870's to the years after the First World War. At the end of the 19th century Swedish scientists freed themselves from dominant natural philosophy and natural theology. Restrictionism was later on supported, in different ways, by recognized scientists, theologians, conservative critics, and philosophers. At the turn of the centuiy the restrictionist view of science was turned against metaphysical materialism, monism, naturalism, and an emergent, radical counter-culture. The controversies continued as long as the mechanical world picture dominated the natural sciences. With social and cultural changes, and the new physics of Rutherford, Einstein, Bohr, and Heisenberg, the debate slowly faded. / digitalisering@umu