Submitted by Lara Oliveira (lara@ufersa.edu.br) on 2017-03-23T21:33:26Z No. of bitstreams: 1 NayaraGM_DISSERT.pdf: 2481190 bytes, checksum: b1ca8d847270148db31443c379c38868 (MD5) / Approved for entry into archive by Vanessa Christiane (referencia@ufersa.edu.br) on 2017-04-13T14:59:25Z (GMT) No. of bitstreams: 1 NayaraGM_DISSERT.pdf: 2481190 bytes, checksum: b1ca8d847270148db31443c379c38868 (MD5) / Approved for entry into archive by Vanessa Christiane (referencia@ufersa.edu.br) on 2017-04-13T14:59:35Z (GMT) No. of bitstreams: 1 NayaraGM_DISSERT.pdf: 2481190 bytes, checksum: b1ca8d847270148db31443c379c38868 (MD5) / Made available in DSpace on 2017-04-13T14:59:49Z (GMT). No. of bitstreams: 1 NayaraGM_DISSERT.pdf: 2481190 bytes, checksum: b1ca8d847270148db31443c379c38868 (MD5) Previous issue date: 2016-03-11 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The purpose of this study was providing population biology and reproduction data and to determine the shell utilization pattern of Clibanarius antillensis at Baixa Grande Beach, State of Rio Grande do Norte, Brazil (4°57’22”S / 37°08’13”W), using the percentage of the different shell type that were occupied and the morphometric relationship between hermit crabs and occupied shells. Specimens were collected at two-months intervals from October 2012 to August 2013, using sampling effort of two collectors for 1 hour during spring low tides. The hermit crabs collected were identified and had their carapace shield length measured (mm). All occupied gastropod shells were identified and had their shell biometric parameters (aperture width, aperture length and internal volume) measured (mm). A total of 576 individuals ofClibanarius antillensis was obtained of which 191 were males (33.16%), 140 nonovigerous females (24.31%), 125 intersex (21.70%) and 120 ovigerous females (20.83%), using seven species of gastropods. Cerithium atratum and Stramonita haemastoma were the most occupied shells, with 69.97%, and 24.31%, respectively. The average size of male ranged from 1.43 to 9.64 mm of CEC (4.29 ± 1.56 mm); 1.6 to 6.88 mm for non ovigerous females (3.79 ± 1.18 mm); 1.42 to 8.38 mm for intersex (3.69 ± 1.36 mm) and 2.1 to 7.27 mm for ovigerous females (3.76 ± 1.09 mm). Sexual dimorphism was recorded by the larger average size attained by males in relation to females (ovigerous and non-ovigerous) and intersexes. The shells of C. atratum had higher frequency of occupation by smaller organisms, especially in the size class 3.00 -] 4.00mm, while Stramonita haemastoma housed larger organisms, predominantly in the size class 4,00--] 5.00mm. There were differences in the pattern of occupation by males, not ovigerous females, intersex and ovigerous females. Males were significantly higher than the other categories. The size difference strongly influenced the shell utilization pattern, principaly in S. haemastoma, which has the largest Shell volume, being preffered by males. The other categories have occupied most significantly shells of C. atratum due to small size and lower width of the apperture width and length of the shells. Annual size-frequency distirbutions were unimodal, with non-normal distribution. The overall sex ratio was 1: 1.36 (M: F) and did not differ significantly from the expected sex ratio of 1: 1. Ovigerous females were present in all year-round. The fecundity of the studied population was of 178.14, with an average number of eggs of 178.14 ± 85.61 ranging from 51 eggs (CEC = 3.21 xvi mm) to 325 eggs (CEC = 6.77 mm), being much smaller than that of subtropical popultions of this species. The regression analysis shows that the number of eggs increase linearly with the increase of crabs shield lenght and internal volume of shells. Regression analysis showed a positive correlation between the dimensions of hermit crabs and the utilized shells. In this study, occupation by C. antillensis varied as a function of shell morphometric charactistic, with intraspecific differences in occupation partterns also occuring at Baixa Grande Beach / O objetivo desse estudo foi fornecer dados populacionais e reprodutivos da espécie de caranguejo-eremita Clibanarius antillensis Stimpson, 1859, e definir sua preferência na ocupação de conchas de gastrópodos nos recifes de arenito, da praia de Baixa Grande, Areia Branca, Rio Grande do Norte (4°57’22”S / 37°08’13”W). As coletas foram realizadas a cada dois meses, de outubro de 2012 a agosto de 2013, utilizando esforço amostral de dois coletores por hora durante as marés baixas de sizígia. Os caranguejos-eremitas foram coletados manualmente e, em laboratório, as conchas dos moluscos e os exemplares de anomuros foram identificados e medidos. Um total de 576 indivíduos foram coletados, sendo 191 machos (33,16%), 140 fêmeas não ovígeras (24,31%), 125 intersexos (21,70%) e 120 fêmeas ovígeras (20,83%), ocupando 7 espécies de gastrópodos, sendo Cerithium atratum a mais ocupada (69,97%), seguida de Stramonita haemastoma (24,31%), Pisania pusio (1,22 %), Leucozonia nassa (3,47%), Tegula viridula (0,52%), Anachis obesa (0,35%) e Olivella minuta (0,17%). O tamanho médio dos indivíduos machos variou de 1,43 a 9,64 mm de CEC (média de 4,29 1,56 mm); de 1,6 a 6,88 mm de CEC para as fêmeas não ovígeras (3,79 1,18 mm); de 1,42 a 8,38 mm de CEC para os intersexos (3,69 1,36 mm) e de 2,1 a 7,27 mm de CEC para as fêmeas ovígeras (3,76 1,09 mm). A população apresentou dimorfismo sexual quanto ao tamanho, sendo os machos significativamente maiores do que demais categorias. Os machos ocorreram em 10 classes de tamanho, os intersexos em nove enquanto as fêmeas (ovígeras e não-ovígeras) ocorrem em apenas seis classes. Houve diferença também no padrão de ocupação de conchas. As conchas de S. haemastoma foram preferidas por machos, devido às maiores dimensões de comprimento e largura da abertura da concha, e espaço internodessas conchas. As demais categorias ocuparam mais significativamente conchas de C. atratum, devido ao seu tamanho reduzido e medidas da abertura de concha menores, promovendo maior proteção contra estresses ambientais e bióticos. As conchas de C. atratum tiveram maior frequência de ocupação por organismos menores, principalmente na classe de tamanho 3,00--]4,00 mm, enquanto S. haemastoma abrigou organismos maiores, com predominância na classe de tamanho 4,00--]5,00 mm. A distribuição da população nas classes de tamanho foi unimodal, com distribuição não normal (KS = 0,15; p <0,001), o que reflete um recrutamento contínuo ao longo do ano. A razão xiv sexual total foi de 1: 1,36 (M:F) e não diferiu significativamente da razão sexual esperada de 1:1. As fêmeas ovígeras estiveram presentes em todos os meses amostrados. O índice de fecundidade média foi de 178,14, com número médio de ovos de 178,14 85,61 variando de 51 ovos (CEC = 3,21 mm) a 325 ovos (CEC = 6,77 mm). Existe uma correlação positiva entre o tamanho do escudo cefalotorácico e do volume interno da concha com o número de ovos, sendo que a primeira é a que mais explica a variação na quantidade de ovos.Ao analisar as medidas do comprimento da abertura, largura da abertura e volume interno das conchas elas mostraram uma correlação positiva com o tamanho dos caranguejos-eremitas / 2017-03-23

Mémoire en recherche-création / Jours de colère explore le recours aux forêts à travers deux voix narratives dont les récits se font écho durant plusieurs années. Soumises à diverses formes d’oppression, iels trouvent refuge tour à tour dans les mondes virtuels, les lieux abandonnés, les drogues, la fuite géographique, la promesse de la vengeance ou celle du suicide. Iels confient au papier leurs expériences les plus intimes, et dévoilent comme stratégie de rébellion la reconstitution permanente de leur identité. En cheminant avec les images inspirées par leur culture musicale, littéraire, cinématographique, les personnages configurent une citadelle dans laquelle nul ne peut les atteindre : iels regardent, depuis ses tours, la société dont iels souhaitent s’exclure. Entre ellipse, hors champs, et tendance à l’épuisement, leurs prises de parole témoignent d’un questionnement profond, tiraillé entre l’impossibilité de rompre avec les origines et le refus de l’héritage. « Dans les forêts de Sibérie » : (géo)poétique du Rebelle chez Sylvain Tesson interroge la figure de l’ermite mise en récit par Sylvain Tesson dans son roman Dans les forêts de Sibérie. En dialoguant avec les figures d’insurrection théorisée par Ernst Jünger dans Le Traité du Rebelle ou le recours aux forêts et Eumeswil, cet essai souligne les liens qui les unissent à l’ermite de Tesson – et ce qui les en détache. Il émerge de cette analyse un narrateur bien singulier : isolé du monde des humains et sa finitude, l’ermite tessonien s’inscrit dans le rythme des saisons, à travers sa prise de notes quotidiennes dans le carnet qui donne vie au roman. Sa pensée et ses gestes se modèlent sur le lieu qu’il observe avec attention, et habite en conscience d’être un invité. Grâce à sa manière de superposer une forêt imaginaire à la forêt de Sibérie, le récit de Tesson se réapproprie le champ d’action du Rebelle jüngerien, qui entre alors en résonance avec un espace géopoétique. / Jours de colère explores the Rebel figure through two narrative voices whose stories echo over several years. Subjected to various forms of oppression, both find refuge in virtual worlds, abandoned places, drugs, escape, promise of revenge or suicide. They entrust their most intimate experiences to their diaries, revealing the permanent reconstitution of their identity as an act of rebellion. Exchanging with and through the images drawn from their cultural background, music, books, films, the characters erect a citadel in which no one can reach them: from its towers, they look down upon the society from which they banished themselves. Between ellipsis and attempt to exhaust every bit of language, their words attest a deep questioning, torn between the impossibility of breaking with the origins and the refusal of heritage. « Dans les forêts de Sibérie » : (géo)poétique du Rebelle chez Sylvain Tesson examines the figure of the hermit as depicted by Sylvain Tesson in his novel Dans les forêts de Sibérie. In open dialogue with insurgency as theorized by Ernst Jünger in Le Traité du Rebelle ou le recours aux forêts and Eumeswil, this essay underlines the links that unite his thoughts to Tesson's hermit - and what detaches them from it. From this analysis emerges a very singular narrator: isolated from the human world and its finitude, the Tessonian hermit melts himself into the rhythm of seasons, through his daily observations in the notebook that gives life to the novel. His thoughts and gestures mimic the place he observes with attention, and in which he lives with the awareness of being nothing but a guest. Through the superposition of an imaginary forest on the forest of Siberia, Tesson's narrative reappropriates the field of action of the Jüngerian Rebel, thus reverberating a geopoetic space.

Main goal of this master´s thesis is to propose and implement improvements to an original purely raster version of Flame Painter editor. An enhancement of the undo/redo system with emphasise to its functionality and memory requirements has been implemented. Moreover, the editor was extended by adding an ability to edit brush strokes using vector primitives which effectively assist the user in future stroke editing. This project was created in cooperation with employees of the Escape Motions Company.

Architecture Jail Escape It is a specific device for futuroptimist people based on the philosophy of posthumanism and transhumanism, a version of their own faith in endless life on the net. It is a belief in the possibility of technological transformation of humanity that will allow us to overcome our physical and biological limits. Clause 2.0 is architecture for pioneers - the protagonist of this transformation - enabling the longest and most complete stay in virtual reality. This avant-garde is anxious 2.0. Escapist personalities of digital age soldiers are looking for a haven and their own version of the world in the cyberspace. They create a vision of paradise and colonize (cyber) space without the political consequences of the finiteness of the physical world and the exhaustion of natural resources. They live on the frontier of the being, and they want to unburden themselves and merge with the world they understand more. They fight with their own brain and body that cannot break away from the world. The endlessness of the virtual space has the limits of body and senses. Long-term stay in a cyberspace is a loss of sense of time and space. This monastic life in clause 2.0 is able to keep them in shape, by observing the ritual, the physical performance of walking that they must undergo so that they can exist every day in their version of the digital monastery. These versions are infinite, and they can be ritually traced among them. Clause geometry isolates them from one another. The clause is a monastic concept that allows the people to live hermetically, as well as the physical world. The gateway to the virtual space is a "zero architecture" - a room, a cell, a cube on a 4x4 meter plan, rid of any visual architectural site. It provides only a flat floor as the reflection point for an endless virtual world and four walls and a ceiling with a corresponding thickness for a sufficient separation from the outside world. The world of infinite freedom opens behind this "zero architecture". It seems that not through "architectural innovation and political subversion" a modern architect's dream of architecture will be realized as machines for the liberation of man but through the abandonment of physical architecture as such. The prospect of "zero architecture" opens up a space where the new architecture will no longer be "luxuries and good homes, not the architecture of separation and imprisonment, but it will ultimately be the architecture of freedom.

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This master's thesis explores the potential for collaboration among diverse actors on the island of Gotland to achieve environmental sustainability. The study employs the concept of biomimicry, utilising selected natural phenomena as a source of inspiration. A theoretical framework and qualitative research methodology are employed to guide the process, with the aim of developing a strategy to enhance the collaborative state for environmental sustainability on Gotland. Drawing on principles derived from nature, the study investigates how biomimicry can provide solutions and inspire collaborative efforts for environmental sustainability. Central to the research is the exploration of trust-building mechanisms among diverse actors. Recognising that trust is a fundamental ingredient for effective collaboration, the study examines strategies that can foster trust within the context of environmental sustainability. By identifying barriers and enablers of trust, the thesis proposes actionable recommendations to enhance the trust-building process on Gotland, thereby fostering a conducive environment for collaboration. The proposed strategy aims to create a collaborative framework that fosters long-term partnerships, harnessing the diverse expertise and resources of each actor to address the multifaceted challenges of environmental sustainability on Gotland. In conclusion, this master's thesis underscores the value of applying biomimicry principles to foster collaboration for environmental sustainability on Gotland.

Emendatio vitae was the most widely copied of all Richard Rolle’s writings in fourteenth and fifteenth-century England, and yet in modern scholarship this important work and its early audience have received comparatively little scholarly attention. My aim has been to address this lacuna by producing an edition of one of the seven Middle English translations of the text - Amendinge of Lyf - with notes and glossary. In an introductory study I adopt a dual focus: Rolle’s intended audience, and the actual early readers of this particular Middle English translation. Firstly, I conclude that Rolle may have intended Emendatio vitae as a work of ‘pastoralia’, for secular priests, and therefore with a wider audience of the laity also in mind. This being the case, it demonstrates that the adaptation of traditionally eremitic contemplative writings for a general audience, so widespread in the fifteenth-century, was already stirring in Rolle’s day. Secondly, I look in detail at a specific crosssection of Rolle’s early readership: a translator, several scribes and correctors, and other early readers and owners. The striking thing about this segment of the text’s reception is its breadth, including a priest, a number of prominent lay women and men, and by the end of the fifteenth-century also Dominican and Benedictine nuns.

Tantrische Praktiken von Meditation in Zurückgezogenheit sind auf der tibetischen Hochebene seit mindestens einem Jahrtausend verbreitet, doch ihre äußerst elitäre und geheime Natur hat ihre Erforschung bisher verhindert. Diese Dissertation definiert die vormoderne Struktur der eremitischen Tradition in Khams, die von der Ris med-Bewegung festgelegt wurde, und widmet sich der Wiederbelebung dieser Tradition im modernen Khams unter der chinesisch-kommunistischen Herrschaft. Die Fallstudie bildet die ’Ba’ rom bKa’ brgyud- "Meditationsschule von La phyi" (La phyi sgom grwa) mit Fokus auf den gTum mo-Verwirklicher Tshul khrims mthar phyin (geb. 1947), der als zeitgenössische Verkörperung des Mi la ras pa gilt. Gemäß der Dissertation liegt die rituelle und soziale Macht des tibetischen Eremiten in der Ausführung, Verkörperung und Aussöhnung von Paradoxa: das Erreichen von soteriologischen Zielen im weltlichen Leben sowie die Lösung der Dilemmas der Tibeter in Krisenzeiten. So wird Entsagung zu einer affirmativen Strategie, die Netzwerke aktiviert, die wiederum Eremiten, ihre Linien, Praktiken und Trainingsstätten seit Jahrhunderten unterstützten. Der Antrieb für soziale Ermächtigung der Einsiedler liegt in der Radikalität ihrer Entsagung, bei der nicht nur erwartet wird, Befreiung und Erleuchtung unvermeidlich zu generieren, sondern diese wie Mi la ras pa "in diesem Leib und Leben" zu verwirklichen. Eine solche wahrgenommene Transformation des Körpers durch Meditation ist entscheidend für die Befähigung der Eremiten, Widersprüche zu versöhnen und Einsiedeleien zu gründen, die als Orte für eine effektive Identitätskonstruktion und Sphären der Autonomie und Macht, die aus der lokale Geschichte und heilige Stätten gewonnen werden, dienen. Gerade in Krisenzeiten neigen Einsiedeleien dazu, Netzwerke zu bilden und zu einer alternativen Bewegung zu werden, die die etablierten Machtstrukturen umgeht oder gegen sie spricht, zugleich aber ihren religiösen Charakter behält. / Tantric practices of meditation in retreat have been prevalent across the Tibetan Plateau since at least a millennium, yet their highly elitist and clandestine nature has hitherto prevented their exploration and analysis. This thesis defines the pre-modern structure of the hermitic tradition in Khams, codified by the nonsectarian Ris med movement, but devotes most attention to the examination of its revival in contemporary Khams under the Chinese communist rule through the case study of the ’Ba’ rom bKa’ brgyud “meditation school of La phyi” (La phyi sgom grwa), centered around the cotton-clad gtum mo-accomplisher Tshul khrims mthar phyin (b. 1947), eulogized as the contemporary embodiment of Mi la ras pa. The main claim of this dissertation is that the ritual and social power of the Tibetan hermit lies in the performance, embodiment and final reconciliation of paradox – generally attaining soteriological goals in mundane life and specifically, resolving the dilemmas of Tibetans during times of perceived crisis. Acts of renunciation become an affirmative strategy, activating networks that have sustained hermits, their lineages, practices, and training venues for centuries. The reason for social empowerment of hermits lies in the radical nature of their training, which by social agreement is not only bound to generate liberation and enlightenment, but is even able to yield fruit “in this very body and life,” in emulation of Mi la ras pa. Such transformation of the body through meditation is crucial to the hermit’s ability to reconcile contradictions and to establish hermitages as venues for effective identity construction and spheres of autonomy and power, extracted from local history and sacred geography. Especially in times of crisis, hermitages tend to form networks and evolve into a movement for counter-culture, which circumvents or speaks against the established power structures of the day, but at the same time, maintains its essentially religious character.