<p>This thesis is based on the recognition that there are similarities and differences between two notions of Christian ministry, that is, a &ldquo / discipleship of equals&rdquo / as defined by Elizabeth Sch&uuml / ssler Fiorenza (1989) and a &ldquo / partnership of both men and women&rdquo / as defined by Mercy Amba Oduyoye (1990).</p> <p><br /> In this thesis, Christian ministry is assessed through the perspectives of both feminist theology and African women&rsquo / s theology. The question which is addressed here is how the similarities and differences between Elizabeth Sch&uuml / ssler Fiorenza&rsquo / s notion of Christian ministry as a &ldquo / discipleship of equals&rdquo / and Mercy Amba Oduyoye&rsquo / s notion of Christian ministry as a &ldquo / partnership of both men and women&rdquo / should be understood and assessed. The main purpose of this thesis is to offer a critical comparison of these two female theologians so as to encourage new visions of Christian ministry in the contemporary church and society.</p> <p><br /> To accomplish this task, a literature survey of books, essays, and articles published on the subject of Christian ministry in feminist and African women&rsquo / s theology by African and Western theologians, between 1960 and 2003, was conducted.<br /> Two notions of how Christian ministry should be understood are offered. Fiorenza emphasizes that both women and men need to be recognized as disciples of Christ who can equally, yet within diversity, minister to God&rsquo / s people by virtue of their baptisms. Oduyoye notes that reciprocity and mutuality is crucial for both men and women who minister to God&rsquo / s people by forming strong partnerships through their respective vocations and ministries, by virtue of their baptisms.</p> <p><br /> This thesis argues that a comparison of the views of Elizabeth Sch&uuml / ssler Fiorenza and Mercy Amba Oduyoye on Christian ministry reveals similarities based on a shared experience of being women within a male-dominated Christian church and differences emanating from the different contexts within which they practice theology, namely, that of Euro-American feminist theology and that of African women&rsquo / s theology. It is argued that there are significant differences between feminist theology and African women&rsquo / s theology, with reference to their context, rhetoric, experiences and modes of expression. A critical assessment of Oduyoye&rsquo / s notion of Christian ministry as a &ldquo / partnership of both men and women&rdquo / reveals that there is an internal problem within African theology. The predicament within which African women theologians find themselves is that they have to struggle not only against patriarchy in church and society but also against the remaining distortions within what is deemed to be a more progressive theology. African women theologians acknowledge their solidarity with African theologians but also identify fundamental flaws within African theology. African women theologians are therefore engaged in a battle on more than one side. They need to unmask and support at the same time. On the other hand, it is clear that Fiorenza is far less critical of the feminist movement, from which she derives the term &ldquo / feminist hermeneutics&rdquo / . She is, of course, quite aware of the various and successive strands of the feminist movement, but she remains at least sympathetic to this movement and seeks to explore its significance for biblical scholarship and especially the Roman Catholic Church, of which she is a member. She recognises the need to complement the (sometimes reductionist) secular manifestations of feminism by highlighting the oppressive but also the potentially liberative role which religious traditions may still have in a secularised civil society.</p> <p><br /> One may therefore conclude that African women&rsquo / s theology remains distinct from other feminist theologies. In a similar way, African-American womanist theologians have insisted that their situation is distinct from that of Euro-American women in what is described as the &ldquo / triple&rdquo / oppression of black women: being women, relatively poor, black and formerly enslaved. This calls for further reflection on the similarities and differences between African-American womanist theology and African women&rsquo / s theology. Important differences which come to mind here are the legacy of slavery, differences in economic status, and military power. African women are often engaged in a struggle to secure a sustainable livelihood in ways that African-American women are not. More importantly, the relationship between American black theology and womanist theology deserves further attention in this regard.</p>

<p>This thesis is based on the recognition that there are similarities and differences between two notions of Christian ministry, that is, a &ldquo / discipleship of equals&rdquo / as defined by Elizabeth Sch&uuml / ssler Fiorenza (1989) and a &ldquo / partnership of both men and women&rdquo / as defined by Mercy Amba Oduyoye (1990).</p> <p><br /> In this thesis, Christian ministry is assessed through the perspectives of both feminist theology and African women&rsquo / s theology. The question which is addressed here is how the similarities and differences between Elizabeth Sch&uuml / ssler Fiorenza&rsquo / s notion of Christian ministry as a &ldquo / discipleship of equals&rdquo / and Mercy Amba Oduyoye&rsquo / s notion of Christian ministry as a &ldquo / partnership of both men and women&rdquo / should be understood and assessed. The main purpose of this thesis is to offer a critical comparison of these two female theologians so as to encourage new visions of Christian ministry in the contemporary church and society.</p> <p><br /> To accomplish this task, a literature survey of books, essays, and articles published on the subject of Christian ministry in feminist and African women&rsquo / s theology by African and Western theologians, between 1960 and 2003, was conducted.<br /> Two notions of how Christian ministry should be understood are offered. Fiorenza emphasizes that both women and men need to be recognized as disciples of Christ who can equally, yet within diversity, minister to God&rsquo / s people by virtue of their baptisms. Oduyoye notes that reciprocity and mutuality is crucial for both men and women who minister to God&rsquo / s people by forming strong partnerships through their respective vocations and ministries, by virtue of their baptisms.</p> <p><br /> This thesis argues that a comparison of the views of Elizabeth Sch&uuml / ssler Fiorenza and Mercy Amba Oduyoye on Christian ministry reveals similarities based on a shared experience of being women within a male-dominated Christian church and differences emanating from the different contexts within which they practice theology, namely, that of Euro-American feminist theology and that of African women&rsquo / s theology. It is argued that there are significant differences between feminist theology and African women&rsquo / s theology, with reference to their context, rhetoric, experiences and modes of expression. A critical assessment of Oduyoye&rsquo / s notion of Christian ministry as a &ldquo / partnership of both men and women&rdquo / reveals that there is an internal problem within African theology. The predicament within which African women theologians find themselves is that they have to struggle not only against patriarchy in church and society but also against the remaining distortions within what is deemed to be a more progressive theology. African women theologians acknowledge their solidarity with African theologians but also identify fundamental flaws within African theology. African women theologians are therefore engaged in a battle on more than one side. They need to unmask and support at the same time. On the other hand, it is clear that Fiorenza is far less critical of the feminist movement, from which she derives the term &ldquo / feminist hermeneutics&rdquo / . She is, of course, quite aware of the various and successive strands of the feminist movement, but she remains at least sympathetic to this movement and seeks to explore its significance for biblical scholarship and especially the Roman Catholic Church, of which she is a member. She recognises the need to complement the (sometimes reductionist) secular manifestations of feminism by highlighting the oppressive but also the potentially liberative role which religious traditions may still have in a secularised civil society.</p> <p><br /> One may therefore conclude that African women&rsquo / s theology remains distinct from other feminist theologies. In a similar way, African-American womanist theologians have insisted that their situation is distinct from that of Euro-American women in what is described as the &ldquo / triple&rdquo / oppression of black women: being women, relatively poor, black and formerly enslaved. This calls for further reflection on the similarities and differences between African-American womanist theology and African women&rsquo / s theology. Important differences which come to mind here are the legacy of slavery, differences in economic status, and military power. African women are often engaged in a struggle to secure a sustainable livelihood in ways that African-American women are not. More importantly, the relationship between American black theology and womanist theology deserves further attention in this regard.</p>

Los avances en las tecnologías y en las herramientas de fabricación de circuitos integrados han permitido aumentar la cantidad de componentes que se integran en un mismo chip, dando lugar a sistemas más complejos denominados sistemas en un chip (SoCs). Para reducir costos y tiempos del mercado, una característica fundamental que buscan los fabricantes de SoCs es que sus dise~nos sean reutilizables. Por este motivo, para realizar la comunicación entre componentes se utilizan interfaces estandarizadas. En esta tesis se presenta el desarrollo de dos periféricos con un bus de comunicación denominado AMBA, creado por ARM. En primer lugar se muestra el desarrollo de un generador de números aleatorios. Este periférico obtiene su característica a partir de un fenómeno físico aleatorio como es el ruido térmico proveniente de resistencias. El ruido generado se amplifica y se utiliza para controlar la frecuencia de salida de un oscilador. Con esta se~nal se realiza el muestreo de una de mayor frecuencia provista por un oscilador de anillos. La aleatoriedad de los bits resultantes del muestreo se comprueba con las pruebas estadísticas normalizadas por el National Institute of Standards and Technology (NIST). Luego, para el aprendizaje del bus AMBA, se muestra el desarrollo de un Receptor Transmisor Asíncrono Universal (UART). Ambos periféricos se dise~nan con una interfaz AMBA APB y tienen la posibilidad de interactuar con un bus AMBA AHB por medio de un dispositivo denominado puente APB. Los perifricos y su respectiva interfaz AMBA se implementan en un proceso de Tower Jazz de 180 nm. / The advances in tool and technologies for manufacture of integrated circuits have allowed an increase in the number of components in the same chip, resulting in more complex systems called systems on a chip (SoCs). In order to reduce development costs and time to market, SoCs manufacturers require that their designs be reusable. For this reason, standardized interfaces are used for communication between components. This thesis presents the development of two peripherals that use the standardized AMBA bus, created by ARM. As a first approach to understand the bus interface, a Universal Asynchronous Receiver-Transmitter (UART) is implemented. Next, a true random number generator is designed. Its implementation relies on the physical phenomena of thermal noise intrinsic from resistance. Then this noise is amplified and used to control an oscillator's output frequency. This signal is used to sample a larger frequency signal provided by a ring oscillator. This generates an output bit stream whose randomness is verified with statistical tests standardized by National institute of standards and technology (NIST). Both peripherals are designed for work with an AMBA APB bus and have the possibility to interact with an AMBA bus through a bridge. The peripherals and their respective AMBA interfaces are implemented in a 180 nm Tower Jazz process.

This thesis investigates Israeli gastrodiplomacy and everyday nationalism as expressed through the increasing presence and consumption of a pickled mango condiment known as ‘amba, in Stockholm, Sweden. Brought from India to Iraq in the 19th century, the Iraqi Jewish community ritualised the consumption of ‘amba into their after-school snacks and Shabbat morning breakfasts, effectively coming to stand as a culinary symbol of the Iraqi Jewish community. The introduction of ‘amba to Israeli foodways after the mass migration of Iraqi Jews to Israel was eventually celebrated as a symbol of the Jewish state, and as a food of the new national Jewish body. Through fieldwork in Stockholm, this thesis investigates Jewish ideas of ethnic identity and national belonging as affected by Israeli soft nationalism keyed into middle class aesthetics and lifestyle tastes towards food.

Summaries in English, Tsonga and Venda / Dyondzo yi lavisisa vutlhari lebyi nga kona eka marungula ya tiprosi ta Xitsonga byo kambisisa swikili swa vulawuri na switirateji swa mbulavurisano leswi tirhisiwaka hi varhangeri va sweswi eka tisosayiti. Mahungu hinkwawo ya mbulavurisano wa swiharhi na vanhu ya nyikiwile lama kongomisaka eka tinxaka ta vurhangeri na swikili. Marungula ya tiprosi ta Xitsonga lama hlawuriweke na ku dokhumentiwa na marungula hi varhangeri va sweswi ya hlengeletiwile naswona ya xopaxopiwile. Dyondzo yi leteriwile hi Nxopanxopo wa Mbulavulo wa Nkoka, Mbulavurisano wa Vanhu, na maendlelo ya vutitivisi bya Vanhu. Datara yi lulamisiwile hi mitlawa ku ya hi mikhetekanyo leyi hlawuriweke ya switirateji swa mbulavurisano wa nomu na wo ka wu nga ri wa nomu. Mavulavulelo ya vanhu lava nga eka swiyimo swa vurhangeri eka marungula ya tiprosi na ya vanhu va sweswi ya hlamuseriwile na ku va ya xopaxopiwile hi ku ya hi maendlelo lama hlawuriweke. Leswi nga kumiwa swi humeserile erivaleni leswaku hakunene, varhangeri va sweswi va kayivela swikili swa vulawuri na switirateji swa mbulavurisano. Milawu ya vurhangeri leyi kambisisiweke leyi languteriweke ku suka eka varhangeri votala va vanhu yi kumiwile yi nga ri kona. Swiyimo swa malawulelo na mafumelo yo biha hi ndlela ya ntirhiso wo ka wu nga ri kahle kumbe nkucetelo swi kombisiwile ku suka eka ku tirhisa switirateji swa mbulavurisano wa nomu na wo ka wu nga ri wa nomu hi ndlela yo ka yi nga ri kahle. Makolo, vukari na ku tshembhela eka swa vukhongeri kumbe swikwembu swa le hansi a ku ri swona a swi vanga malawulelo na mafumelo yo biha. Vatirhivotala va xiyimo xa le hansi va hlanganile na ku xanisiwa emimoyeni, ku xanisiwa hi ku vulavula na ku xanisiwa emirini, ku xanisiwa hi swa masangu na ku susiwa eka swiyimo swa vona ehansi ka vulawuri bya varhangeri va vona eka sosayiti. Varhangeri va sweswi va nga dyondza swotala hi swikili swa vulawuri na switirateji swa mbulavurisano ku suka eka marungula ya tiprosi ta tindzimi ta Afrika, ngopfu-ngopfu marungula ya tiprosi ta Xitsonga. Dyondzo yi humesela erivaleni leswaku ntsheketo wu fuwile hi vutlhari bya swikwembu swa le hansi, lebyi nga pfunaka eka swiphiqo swa vurhangeri bya sweswi. Dyondzo yi nga va na nkoka eka varhangeri na vatirhikulorhi va vona va xiyimo xa le hansi. Swiringanyeto na swibumabumelo swi nyikiwile eka varhangeri va sweswi ku va pfuna ku teka xiboho xo hundzuluxa switirateji swa vona swa mbulavurisano na ku cinca mavulavulelo ya vona. Varhangeri va sweswi va fanele va kopela ku suka eka vutlhari lebyi nga kona eka marungula ya tiprosi ku kambisisa ku kayivela ka swikili swa vona swa vulawuri na switirateji swa mbulavurisano ku antswisa mbulavurisano exikarhi ka vona na vatirhikulorhi va vona lava nga eka xiyimo xa le hansi. / Ngudo i todisisa vhutali vhu re hone kha nganetshelo dza phurosa ya sialala ya Xitsonga malugana na khaedu ya zwikili zwa ndangulo na ndila dza vhudavhidzani zwi shumiswaho nga vharangaphanda vha musalauno zwitshavhani. Mafhungo a u rangela malugana na vhudavhidzani ha phukha na ha vhathu o netshedzwa ho sedzwa maitele na zwikili zwa vhurangaphanda. Nganetshelo dzo vhulungwaho na u nanguludzwa dza phurosa ya sialala ya Xitsonga na nganetshelo malugana na vharangaphanda vha musalauno dzo kuvhanganywa dza senguluswa. Ngudo iyi yo disendeka kha ndila dza Tsenguluso ya Vhudavhidzani ha Tsasaladzo, Ngudo ya luambo ho sedzwa zwa u Tshilisana kha Vhudavhidzani na Nzudzanyele ya Vhushaka ha vhathu. Data yo vhekanywa u ya nga zwigwada zwa ndila dza vhudavhidzani dza u amba na dzi si dza u amba. Maitele a u davhidzana a vhaanewa kha vhuimo ha vhurangaphanda kha nganetshelo dza phurosa dza sialala na kha zwitshavha zwa musalauno o talutshedzwa a senguluswa ho d isendekwa nga ndila dzo nangwaho. Mawanwa o dzumbulula uri nangoho, vharangaphanda vha musalauno vha shaya zwikili zwa ndangulo na ndila dza vhudavhidzani. Mirando ya vhurangaphanda yo tolwaho ine ya lavhelelwa kha vharangaphanda vhanzhi vha zwitshavha a vha nayo. Zwiwo zwa ndangulo na u laula zwa u shumisa maanda kha tshivhumbeo tsha u shumisa kana u tutuwedza hu sa vhuedzi zwo vhonala kha tshumiso i si yone ya ndila dza vhudavhidzani dza u amba na dzi si dza u amba. Tseda, tsinyuwo na lutendo lwa vhurereli vhu si hone kana vha kale zwo vha zwiko zwa ndangulommbi na u toda u laula. Vhunzhi ha vhalanda vho vhaisala muyani, kha u amba na u tambudzwa muvhilini, vho tambudzwa kha zwa vhudzekani na u sudzuluswa nga vharangaphanda vhavho tshitshavhani. Vharangaphanda vha musalauno vha nga guda zwinzhi nga ha zwikili zwa ndangulo na ndila dza vhudavhidzani kha nganetshelo dza phurosa ya sialala ya nyambo dza vharema, zwihulu kha nganetshelo dza phurosa ya sialala ya Xitsonga. Ngudo yo bvukulula uri zwa sialala zwo pfuma nga vhutali ha vha kale, vhune vhu nga thusa malugana na thaidzo dza vhurangaphanda ha musalauno. Ngudo iyi i nga vha ya ndeme kha vharangaphanda na vhalanda vhavho. Madzinginywa na themendelo zwo netshedzwa kha vharangaphanda vha musalauno u vha thusa uri vha kone u tshea malugana na u dzudzanya nga huswa ndila dzavho dza vhudavhidzani, nahone vha kone u shandukisa kuitele kwavho kwa u davhidzana. Vharangaphanda vha muisalauno vha fanela u guda kha vhutali vhu re kha nganetshelo dza phurosa ya sialala vha lulamise tshiimo tsha u shaya havho zwikili zwa ndangulo na nd ila dza vhudavhidzani malugana na u khwinisa vhudavhidzani vhukati havho na vhalanda vhavho. / The study investigates the wisdom embedded in Xitsonga oral prose narratives to address management skills and communication strategies used by current leaders in societies. Background information on animal and human communication is provided with a focus on leadership styles and skills. Selected documented Xitsonga oral prose narratives and narratives about current leaders were collected and analysed. The study is guided by the Critical Discourse Analysis, Interactional Sociolinguistics and Social Constructionist approaches. Data was classified per the selected categories of the verbal and nonverbal communication strategies. Communicative behaviours of characters in leadership positions in the oral prose narratives and those of the current societies were interpreted and analysed based on the selected approaches. Findings revealed that indeed, current leaders lack management skills and communication strategies. Examined leadership principles expected from many societal leaders were found to be non-existent. Cases of power mismanagement and dominance in the form of negative manipulation or influence were identified from their misuse of verbal and nonverbal communication strategies. Greed, anger and defective religious or ancestral beliefs were sources of such power mismanagement and dominance. Most subordinates suffered emotional, verbal and physical abuse, sexual harassment and displacement at the hands of their leaders in the society. Current leaders can learn much about management skills and communication strategies from the African languages oral prose narratives, particularly Xitsonga oral prose narratives. The study reveals that folklore is rich with ancestral wisdom, which can assist in current leadership problems. The study can be valuable to both leaders and their subordinates. Suggestions and recommendations are offered to the current leaders to help them decide on adjusting their communication strategies and ultimately changing their communicative behaviour. Current leaders should take a leaf from the wisdom embedded in oral prose narratives to address their lack of management skills and communication strategies to improve communication between them and their subordinates. / African Languages / D. Litt. et Phil. (African Languages)

With industry expectations of billions of Internet-connected things, commonly referred to as the IoT, we see a growing demand for high-performance on-chip bus architectures with the following attributes: small scale, low energy, high security, and highly configurable structures for integration, verification, and performance estimation. Our research thus mainly focuses on addressing these key problems and finding the balance among all these requirements that often work against each other. First of all, we proposed a low-cost and low-power System-on-Chips (SoCs) architecture (IBUS) that can frame data transfers differently. The IBUS protocol provides two novel transfer modes – the block and state modes, and is also backward compatible with the conventional linear mode. In order to evaluate the bus performance automatically and accurately, we also proposed an evaluation methodology based on the standard circuit design flow. Experimental results show that the IBUS based design uses the least hardware resource and reduces energy consumption to a half of an AMBA Advanced High-Performance Bus (AHB) and Advanced eXensible Interface (AXI). Additionally, the valid bandwidth of the IBUS based design is 2.3 and 1.6 times, respectively, compared with the AHB and AXI based implementations. As IoT advances, privacy and security issues become top tier concerns in addition to the high performance requirement of embedded chips. To leverage limited resources for tiny size chips and overhead cost for complex security mechanisms, we further proposed an advanced IBUS architecture to provide a structural support for the block-based AES algorithm. Our results show that the IBUS based AES-encrypted design costs less in terms of hardware resource and dynamic energy (60.2%), and achieves higher throughput (x1.6) compared with AXI. Effectively dealing with the automation in design and verification for mixed-signal integrated circuits is a critical problem, particularly when the bus architecture is new. Therefore, we further proposed a configurable and synthesizable IBUS design methodology. The flexible structure, together with bus wrappers, direct memory access (DMA), AES engine, memory controller, several mixed-signal verification intellectual properties (VIPs), and bus performance models (BPMs), forms the basic for integrated circuit design, allowing engineers to integrate application-specific modules and other peripherals to create complex SoCs.

In Venda with English abstract / Hei thyisisi i vhambedza thandululo ya thaidzo dza mafhungo a ṱhalano khoroni dza musanda na khothe dza muvhuso. Saizwi Ndayotewa ya Riphabuḽiki ya Afrika Tshipembe, mulayo 108 wa 1996, i tshi ṋea muṅwe na muṅwe pfanelo dza u shumisa luambo lune a lu takalela, nyambo dzoṱhe dza tshiofisi dzi tea u shumiswa u lingana kha thandululo ya thaidzo dza ṱhalano khoroni na khothe. Hei thyisisi i sumbedza nyambo dza English na Afrikaans dzi dzone dzi re na mutsindo musi hu tshi itwa thandulululo ya thaidzo dza ṱhalano ngeno luambo lwa Tshivenḓa na lwa vhaholefhali vha u pfa lu sa pfali. Nga nnḓa ha u ḓiphina nga mbofholowo ya u shumisa Tshivenḓa sa luambo lwa tshiofisi kha u amba, lu shumiswa zwenezwo fhedzi huna muṱalutshedzi wa khothe. Ngauralo, hei thyisisi i khou ita khuwelelo ya uri tshifhinga tsho swika tsha uri muvhuso u ṋee luambo lwa Tshivenḓa vhuiimo vhu eḓanaho na nyambo dza English na Afrikaans na uri ulu luambo lu shumiswevho kha thandululo ya thaidzo dza mafhungo a ṱhalano khothe dza muvhuso. / This thesis compares the conflict resolution in divorce discourse between traditional and government courts. It argues that since the Constitution of the Republic of South Africa Act no 108 of 1996 has given everyone the right to use the language of his or her choice, all official languages must be used equitably in conflict resolutions in divorce discourse in both traditional and government courts. Most of the Vhavenḓa, especially the elderly, cannot speak more than one official language and this is relevant in conflict resolution. This thesis contends that conflict resolution in divorce discourse is mainly dominated by English and Afrikaans while Tshivenḓa as well as sign language is not used. Instead of enjoying the freedom of utilizing Tshivenḓa as a spoken official language as used by the court interpreter. Therefore, this thesis argues that time has come that government courts accord equal status to all official languages and that Tshivenḓa language should be utilized as English and Afrikaans in conflict resolution in divorce discourse. / African languages / D. Litt. et Phil. (African Languages)

Testing, verification and validation of sensors, components and systems is vital in the early-stage development of new cars with computer-in-the-car architecture. This can be done with the help of the existing technique, hardware-in-the-loop (HIL) testing which, in the close loop testing case, consists of four main parts: Real-Time Simulation Platform, Sensor Simulation PC, Interface Unit (IU), and unit under test which is, for instance, a Vehicle Computing Unit (VCU). The purpose of this degree project is to research and develop a proof of concept for in-house development of an image injection solution (IIS) on the IU in the HIL testing environment. A proof of concept could confirm that editing, customizing, and having full control of the IU is a possibility. This project was initiated by Volvo Cars to optimize the use of the HIL testing environment currently available, making the environment more changeable and controllable while the IIS remains a static system. The IU is an MPSoC/FPGA based design that uses primarily Xilinx hardware and software (Vivado/Vitis) to achieve the necessary requirements for image injection in the HIL testing environment. It consists of three stages in series: input, image processing, and output. The whole project was divided in three parts based on the three stages and carried out at Volvo Cars in cooperation by three students, respectively. The author of this thesis was responsible for the output stage, where the main goal was to find a solution for converting, preferably, AXI4 RAW12 image data into data on CSI2 format. This CSI2 data can then be used as input to serializers, which in turn transmit the data via fiber-optic cable on GMSL2 format to the VCU. Associated with the output stage, extensive simulations and hardware tests have been done on a preliminary solution that partially worked on the hardware, producing signals in parts of the design that could be read and analyzed. However, a final definite solution that fully functions on the hardware has not been found, because the work is at the initial phase of an advanced and very complex project. Presented in this thesis is: important theory regarding, for example, protocols CSI2, AXI4, GMSL2, etc., appropriate hardware selection for an IIS in HIL (FPGA, MPSoC, FMC, etc.), simulations of AXI4 and CSI2 signals, comparisons of those simulations with the hardware signals of an implemented design, and more. The outcome was heavily dependent on getting a certain hardware (TEF0010) to transmit the GMSL2 data. Since the wrong card was provided, this was the main problem that hindered the thesis from reaching a fully functioning implementation. However, these results provide a solid foundation for future work related to image injection in a HIL environment.