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Riwaya Teule za Karne ya Ishirini na Moja na Udurusu wa Nadharia za FasihiMwamzandi, Issa 27 March 2014 (has links) (PDF)
Literary theory represents a way of thinking and a body of writing that is dedicated to the analysis of literary texts. It is a means through which literary critics come to appreciate the nature of the literary texts they seek to analyze and the methodology that informs their practice. Analyzing three 21st Century Swahili novels, this paper examines a paradigm shift: literary theory becomes the sub¬ject under examination as opposed to its conventional role where it would ideally offer systematic views of what such texts would mean. Said Ahmed Mohamed’s Dunia Yao (2006) and Nyuso za Mwanamke (2010) on the one hand, and Kyallo Wadi Wamitila’s Musaleo! (2004), on the other, represent a new kind of writing that experiments on literary theory as a subject for criticism. In these texts, we read about the tenets and practice of a variety of literary theories including Russian formalism, Saussurean and Jakobsonian structuralism, Derrida’s deconstruction, Edward Said’s post-colonial theory, and Carl Gustav Jung’s psychoanalytical theory. While this experiment that the two novelists engage in may appear elitist for the average reader at first, the paper contends that this form of writing will in the long term assist in the domestication of literary theory. Further, the three texts could greatly assist in pedagogical issues if read alongside other mandatory course books on literary theory.
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Riwaya Teule za Karne ya Ishirini na Moja na Udurusu wa Nadharia za FasihiMwamzandi, Issa 27 March 2014 (has links)
Literary theory represents a way of thinking and a body of writing that is dedicated to the analysis of literary texts. It is a means through which literary critics come to appreciate the nature of the literary texts they seek to analyze and the methodology that informs their practice. Analyzing three 21st Century Swahili novels, this paper examines a paradigm shift: literary theory becomes the sub¬ject under examination as opposed to its conventional role where it would ideally offer systematic views of what such texts would mean. Said Ahmed Mohamed’s Dunia Yao (2006) and Nyuso za Mwanamke (2010) on the one hand, and Kyallo Wadi Wamitila’s Musaleo! (2004), on the other, represent a new kind of writing that experiments on literary theory as a subject for criticism. In these texts, we read about the tenets and practice of a variety of literary theories including Russian formalism, Saussurean and Jakobsonian structuralism, Derrida’s deconstruction, Edward Said’s post-colonial theory, and Carl Gustav Jung’s psychoanalytical theory. While this experiment that the two novelists engage in may appear elitist for the average reader at first, the paper contends that this form of writing will in the long term assist in the domestication of literary theory. Further, the three texts could greatly assist in pedagogical issues if read alongside other mandatory course books on literary theory.
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Arte e mito nell'opera di giuseppe conte lo scrittore come sciamanoDogliotti, Rosa-Luisa Amalia 31 December 2005 (has links)
This study examines the literary texts of the Ligurian writer Giuseppe Conte published between 1972 and 2005. In Part One, the reasons are considered which justify this research on Giuseppe Conte. This author is discussed in the context of the literary movements of the second half of the 20th century in Italy, with special reference to his approach to literature, which proposes a modern rewriting of myth. Conte is in fact a co-founder of "Mitomodernismo". "Mitomodernismo" is a literary movement, established in 1994 and currently still active, which aims to revive modern society through a spiritual rebirth promoted by a recovery of basic human values, as these appear within the boundaries already suggested by myth since antiquity.
The Mitomodernisti propose an alternative which could assist contemporaries to overcome the obstacles created by modern "maladies", particularly in the West, whether these be socio-cultural, ecological, or religious. Throughout Conte's entire æuvre one clearly perceives this strong desire for rebirth which for the author is concretised in "Fare Anima", that is, a way to reconnecting with the universe, of rising towards the "light".
This tension towards rebirth could be compared metaphorically to the quest for the Graal, which involves suffering as a way to redemption. The artist's visionary work is comparable to the extrasensory journey undertaken by the shaman during his trance. For this reason, in Part One of this study the figure of the shaman will also be examined in a socio-cultural context, in order to transfer it better to the literary context.
The whole of Part Two is dedicated to an analysis of Conte's æuvre - poetry, novels and also, but only indirectly, essays and articles - in the light of his fundamental themes, which metaphorically turn the writer into a "shaman".
The analysis is based on some concepts put forward by the Swiss psycho-analyst Carl Gustav Jung, such as the function and symbolism of myth in literature from a psychoanalytical perspective.
RIASSUNTO
In questo studio vengono prese in esame le opere dello scrittore ligure Giuseppe Conte, pubblicate dal 1972 al 2005. Nella Parte Prima vengono considerate le ragioni che giustificano questa ricerca su Giuseppe Conte. L'autore viene discusso nel contesto dei movimenti letterari del secondo Novecento in Italia, ed in particolare il suo approccio alla letteratura che propone una riscrittura del mito in chiave moderna. Lo scrittore è infatti uno dei cofondatori del "Mitomodernismo". Il "Mitomodernismo" è un movimento letterario che vide la luce nel 1994 e che è ancora attivo alla data attuale. Esso si prefigge di risanare la società moderna mediante una rinascita spirituale promossa dalla ripresa dei valori umani di base, simili a quelli suggeriti dal mito fin dai tempi antichi.
A tutto ciò i Mitomodernisti propongono un'alternativa che aiuti l'uomo contemporaneo a superare gli impedimenti creati da queste "malattie" moderne, particolarmente nell'ambito occidentale, siano queste socioculturali, ecologiche, religiose, o altre. Attraverso tutta l'opera di Conte si percepisce chiaramente questo desiderio di rinascita che per lo scrittore si concretizza nel "Fare Anima", vale a dire in un modo di ricollegarsi al cosmo, di innalzarsi verso la "luce".
Questa tensione verso la rinascita può venire metaforicamente comparata alla ricerca del Graal attraverso la sofferenza che redime. L'opera visionaria dell'artista è paragonabile al viaggio extrasensoriale intrapreso dallo sciamano durante la sua trance. Per questo motivo nella Prima Parte di questo studio si esamina la figura dello sciamano anche in ambito socioculturale per poterla poi meglio trasferire in quello letterario.
La Parte Seconda è completamente dedicata all'analisi dell'opera contiana - poesie, romanzi e, trasversalmente, i saggi e gli articoli alla luce dei suoi temi portanti, che dello scrittore fanno metaforicamente uno "sciamano".
L'analisi viene condotta basandosi su alcuni concetti elaborati dallo psicoanalista svizzero Carl Gustav Jung, quali la funzione ed il simbolismo del mito in letteratura da una prospettiva psicoanalitica. / Classics & Mod Euro Lang / D. Lit. et Phil.
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A dialectical interpretation of the history of Western medicine : perspectives, problems and possibilitiesRossouw, Theresa Marie 03 1900 (has links)
Thesis (MPhil)--University of Stellenbosch, 2003. / ENGLISH ABSTRACT: The health of the medical profession hangs in the balance. Scepticism, mistrust and legal
restraints have entered its hallowed corridors and are threatening its integrity and
independence. There are myriad seemingly intractable moral dilemmas that doctors,
ethicists and judges are trying to resolve with the aid of available principles and rules of
ethical discourse; yet, the answers remain elusive. Hegel, the eighteenth century
philosopher, postulated that perplexity only exists because we do not look at the world
correctly: because we tend to think in an oppositional way, we abstract from the complex
interrelation of things. He therefore suggested that one should step back and think
reflectively about the problem and seek the one-sided assumptions that led to the
impasse. My proposition is that at the heart of many of the current medical dilemmas lies
the opposition between paternalism and autonomy. These two fundamental concepts
arose out of two different traditions, and now, because they have been abstracted from the
contexts and histories that inform them, seem to be diametrically opposed.
Paternalism arose out of the ethics of competence that originated in ancient Greece. The
art of medicine was still in its infancy and physicians had to prove their ability and
benevolence to a mistrustful public. Demonstration of competence became a necessary
component of any successful practice. As the power of medicine grew with the scientific
and technological advances of the Enlightenment, professionals' authority and
competence were reinforced and systematically fostered a paternalistic attitude at the
expense of adequate protection of the individual. In response to the power differential
found in the political and social arena, individual human rights were promulgated in the
eighteenth century. In the medical sphere, the culture of rights was translated into, among
others, the fundamental right to autonomy. Patients now have the right to decide on
interventions and treatment in accordance with their own conception of a good life.
Paternalism thus developed out of a societal system that embraced the virtues and
communal responsibility within the bounds of the polis of antiquity; autonomy arose out
of the designs of the Enlightenment where the individual was hailed supreme. Remnants of both traditions are evident in contemporary medicine, but they have been abstracted
from their original purpose and meaning, leading to perplexity and antagonism.
Following the Hegelian method of dialectic, I postulate a thesis of paternalism, and in
response to this, an antithesis of autonomy. I attempt to show that an intransigent
insistence on one side or the other will only serve to strengthen the paradox and fail to
lead to an acceptable solution. I aim to develop a synthesis where both concepts are
embraced with the help ofa better understanding of human nature and the inevitable
limits of human knowledge. Influenced by the work of the psychoanalyst Carl Jung, I
firstly argue for the existence of a biological human need for compassion and thus the
importance of virtue ethics, which embraces this need. Secondly, focusing on the ethics
of futurity developed by Hans Jonas, I delineate the altered nature of human action and
the derivative need for an ethics of responsibility. I propose possibilities for the future
based on the ideas of compassion, virtue and responsibility and argue that they can only
be reconciled in a pluralistic ethic. / AFRIKAANSE OPSOMMING: Die mediese professie het'n dokter nodig. Een wat kan sin maak van die wantroue en
vyandigheid wat te bespeur is in die pasient-dokter verhouding en wat toepaslike terapie
kan voorskryf Al die pogings tot behandeling deur middel van reëls, regulasies en etiese
kodes het tot dusver misluk en het vele skynbaar-onoplosbare morele dilemmas agtergelaat.
Die Duitse filosoof, Hegel, het in die agtiende eeu aangevoer dat verwarring
onstaan bloot omdat ons die wêreld op die verkeerde wyse beskou: die mens is geneig tot
opposisionele denke en neem daarom nie die komplekse onderlinge verbintenisse van die
onderskeie elemente in ag nie. Hegel het dus voorgestel dat wanneer ons met sulke
hardnekkige situasies gekonfronteer word, ons 'n tree terug neem en die situasie
reflektiewelik ondersoek vir eensydige veronderstellings. My hipotese is dat baie van die
etiese dilemmas wat op die oomblik in medisyne voorkom, voortvloei uit die opposisie
tussen paternalisme en outonomitiet. Hierdie twee fundamentele beginsels het uit twee
verskillende tradisies ontstaan en nou, omdat hulle nie meer in hulle oorspronklike
konteks voorkom nie, vertoon hulle skynbaar teenstellend.
Paternalisme het onstaan vanuit die etiek van bevoegdheid wat teruggevoer kan word na
die tyd van Hippocrates. Medisyne was 'n nuwe professie wat nog sy eerbaarheid en
welwillendheid aan 'n wantrouige publiek moes bewys. Bevoegdheid was dus 'n
essensiële komponent van enige suksesvolle praktyk. Indrukwekkende vooruitgang in die
dissiplines van wetenskap en tegnologie sedert die agtiende eeu het dokters se gesag en
bevoegdheid bevorder en stelselmatig 'n paternalistiese houding gekweek ten koste van
toepaslike beskerming van die individu. In respons tot die magsverskil in die politieke en
sosiale sfeer het 'n beweging in hierdie tyd ontstaan om universêle mensseregte te
bewerkstellig. In medisyne het hierdie regsbeweging gekulmineer in, onder andere, die
fundamentele reg tot self-beskikking - in ander woorde, outonomiteit. Die pasient is dus
nou geregtig daarop om selfte besluit oor ingrepe en behandeling op grond van sylhaar
konsep van 'n goeie en sinvolle lewe. Paternalisme het dus ontstaan uit 'n samelewing
waar die deugte en gemeenskapsverantwoordelikhede integraal was tot die funksionering van die polis; outonomie aan die ander kant, het ontstaan uit die idees van Die Verligting
waar die individu as belangriker as die gemeenskap geag is.
Volgens die Hegeliaanse dialektiese metode, postuleer ek dus 'n tesis van paternalisme
en in respons daartoe, 'n antitese van outonomiteit. Ek voer aan dat 'n eiewillige
aandrang op een of die ander die dilemma net sal verdiep. Ek poog dus om 'n sintese te
ontwikkel wat albei konsepte inkorporeer met behulp van 'n analise van die aard van die
mens en die noodwendige beperkinge van sy kennis. Geskool op die werk van die psigoanalis
Carl Jung, bespreek ek die mens se biologiese behoefte aan medelye en stel dus die
saak vir die belang van 'n etiek van deugte wat hierdie behoefte onderskraag. Tweedens,
beinvloed deur die etiek van die toekoms, soos beskryf deur Hans Jonas, ontwikkel ek die
idee van die gewysigde skaal van menslike dade en gevolglik die noodsaklikheid van 'n
etiek van verantwoordelikheid. Ek postuleer dus 'n benadering wat wentel om die
konsepte van medelye, deug en verantwoordelikheid wat slegs in die vorm van 'n
pluralistiese etiek tot uiting kan kom.
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Leadership and democratisation : the case of Nelson Mandela in South Africa and Kim Dae-Jung in South KoreaJeong, Young-Yun 12 1900 (has links)
Dissertation (PhD)--University of Stellenbosch, 2004. / ENGLISH ABSTRACT: Since the late 1940s, South Africa and South Korea were ruled by authoritarian
governments, which oppressed the people’s freedom and rights. The governments
created the deeply divided societies that resulted in racism in South Africa and
regionalism in South Korea. These similarities may have played a major role in
allowing Nelson Mandela and Kim Dae-jung to develop strong emotional bonds with
their followers and to articulate their visions for the future.
The two leaders, Nelson Mandela and Kim Dae-jung, fought for freedom and human
rights against the apartheid government in South Africa and military dictatorial
government in South Korea. During these processes of democratisation, the two leaders
displayed common transformational and social learning leadership styles and presented
their visions of the end of the authoritarian regimes and the establishment of democracy;
shared these visions with the people and encouraged and mobilised them in struggling
together against authoritarian government.
Subsequently, the two leaders’ transformational and social learning leadership styles
provide a successful role model to countries in which there are conflicts between the
constituents of the society, as in East Asia, Sub-Saharan Africa and Middle East; a
desire for transformation towards democracy by the people, and where countries are
confronted with new challenges. / AFRIKAANSE OPSOMMING: Beide Suid-Afrika en Suid-Korea was sedert die laat 1940’s onder die bewind van
outoritêre regerings met gepaardgaande onderdrukking van die mense se vryhede en
regte. Dié regerings het diep-verdeelde gemeenskappe daar gestel wat in Suid-Afrika op
rassisme en in Suid-Korea op regionalisme uitgeloop het. Hierdie ooreenkomste mag
grootliks daartoe bygedra het dat beide Nelosn Mandela en Kim Dae-jung sterk
emosionele verbintenisse met hul volgelinge kon ontwikkel en hul toekomsvisies kon
artikuleer.
Die twee leiers, Nelson Mandela en Kim Dae-jung, het onderskeidelik teen die
apartheidsregering in Suid-Afrika en die militêre diktatuur in Suid-Korea geveg vir
vryheid en menseregte. Gedurende hierdie demokratiseringsprosesse het die twee leiers
gemeenskaplike transformasie en sosiale leer leierskapstyle openbaar, hulle visies oor
die beëindiging van outoritêre regimes en die vestiging van demokrasie bekend gemaak
en die mense aangemoedig tot en gemobiliseer vir strydvoering teen die outoritêre
regerings.
Gevolglik verskaf hierdie twee leiers se transformasie en sosiale leer leierskapstyle ‘n
geslaagde rolmodel vir alle lande waar daar konflik binne gemeenskappe bestaan, soos
in Oos-Asië, Suid-Sahara Afrika asook die Midde-Ooste; lande waar die mense smag na
transformasie tot demokrasie en lande wat hulleself met nuwe uitdagings gekonfronteer
vind.
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Le diable à Küsnacht : psychanalyse jungienne des possessionsCharrier-Adams, Denis 12 1900 (has links)
Constatant une lente érosion de la place du religieux dans nos sociétés modernes, ainsi qu'une construction - voire un bricolage - d'une foi et d’une pratique religieuses plus individualistes, cette recherche vise à porter un regard psychanalytique jungien sur les manifestations de possessions diaboliques en tant que miroir, s'il en est un, de ces errances religieuses. Quelle place les possessions ont-elles tenue à travers l’histoire des religions chrétiennes? Comment se manifestent et comment sont reçues aujourd'hui les pérégrinations du diable? Est-il possible qu'une lecture jungienne de ces phénomènes nous amène à réaffirmer l'inévitable dissociabilité de la psyché, et comment cette variable pourrait-elle permettre au clinicien de mieux comprendre et appréhender les phénomènes de possession?
Ce travail de recherche se présente tout d’abord par une confrontation d’un clinicien à deux cas de possession diabolique dans son bureau, autour desquels s’articulent ensuite plusieurs volets qui permettent d’appréhender, chacun à leur façon, un des aspects des possessions diaboliques : l’aspect historique, psychiatrique, sociologique et enfin le volet plus spécifiquement jungien. Cette recherche se conclut sur un dernier cas clinique de possession à travers lequel l’ensemble des différents volets abordés permet au clinicien d’élaborer différemment la problématique des possessions, ainsi que leur contenu archétypal. / The slow erosion of the place of religion in our modern society is leading to an increasing amount of individualistic faith and self created religious practices. This research is a Jungian psychoanalytic reading of evil possessions as potential signs of religious erring. What place have evil possessions had across Christian history, and how are they manifested and acknowledged today? The Jungian reading of such phenomena might help us discover the central role of psychological dissociation and the influence this variable plays in our comprehension of possessions.
This research starts with the presentation of two cases of possessions in the office of a clinician. It is followed by an exploration of different aspects of possessions: historical, psychiatric, sociological and finally a more specific Jungian approach of the problematic. Each aspect, in turn, will elaborate a different way to look at the problematic. It is concluded by a final case of possession through which all various aspects of possession explored will enable the clinician to elaborate a different understanding of the initial cases, including an archetypal exploration.
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Zlo jako privatio boni podle Augustina Aurelia a Carla Gustava Junga / Evil as privatio boni in the works of Aurelius Augustinus and Carl Gustav JungMalý, Jakub January 2013 (has links)
This thesis deals with the question of evil as privatio boni according to the teachings of Augustine of Hippo and the conception of evil in the work of Carl Gustav Jung who denied this Augustine's teachings. In the thesis I analyze attitudes that adopt both thinkers to categories of good and evil in relation to impacts of their conceptions on understanding of God, self-understanding of man, of his life, death and salvation, further of the relation of God and man and the human moral responsibility before God and society. Augustine maintains that evil is an absence of good, but Jung thinks that the reality is put together from the balance of good and evil. Their attitudes I scarify with the aid of the secondary literature and the explanation of that biblical places that both thinkers refer to.
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Mer religiöst troende efter en övernaturlig upplevelse? : En kvalitativ studie inom parapsykologiska fenomen: vad som ligger till grundenKarlström, Emma January 2019 (has links)
No description available.
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A teoria junguiana dos tipos psicológicos / The junguian theory of psychological types; on the possibility of its use in child clinicBaptista, Marcia Loureiro 26 May 2006 (has links)
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Previous issue date: 2006-05-26 / This study seeks to explore the use of Carl Gustav Jung s theory of psychological types as an important diagnostical tool, providing guidelines to child treatment as well as to the orientation of the child s family and the professionals envolved.
Researches already conducted into the adult world have come to corroborate the relevance of the use of both the four functions and the two attitudes described by Jung s theory for a better understanding of people s lives and conducts.
This work aims at evaluating the importance of Jung s four functions and two attitudes in the process of forming and structuring the conscience throughout the first childhood, using Junguian typology as a means to understand the psychological dynamics of the child in general.
The results of our research reveal that these psychological attitudes and functions play a fundamental role in the development of the child s ego and that Junguian typology is a system that allows for the understanding of the clinic data related to the early years of human life as well as for an accurate psychodiagnosis of the child patient; moreover, it may work as a tool for the understanding of family dynamics, propitiating communication and respect towards each member s individuality / Este estudo visa explorar o uso da teoria dos tipos psicológicos desenvolvida por Carl Gustav Jung dentro da prática clínica infantil como instrumento diagnóstico, fornecendo dados norteadores para intervenção no trabalho com crianças e também na orientação à família e profissionais envolvidos.
As pesquisas realizadas pelos analistas no universo adulto confirmam a importância da utilização das quatro funções e das duas atitudes no repertório de condutas dos indivíduos.
Este trabalho teve como objetivo avaliar a importância das quatro funções e das duas atitudes no processo de formação e estruturação da consciência durante a primeira infância e utilizar o referencial teórico da teoria tipológica junguiana como instrumento de compreensão da dinâmica psicológica de uma criança.
Os resultados revelaram que as atitudes e funções psicológicas desempenham papel fundamental no desenvolvimento do ego na infância e que a tipologia junguiana é um sistema que permite a compreensão do material clínico de um psicodiagnóstico nos primeiros anos de vida, bem como um instrumento norteador para compreensão da dinâmica familiar podendo facilitar a comunicação e o respeito à individualidade de cada membro da família
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Um estudo junguiano sobre a imagem de Deus na infância dentro da tradição cristã / A jungian study about God s Image in children in christian traditionRios, Ana Maria Galrão 19 December 2008 (has links)
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Previous issue date: 2008-12-19 / The aim of this work is to study the representation of God s image in children, using the
Jungian Psychology as theoretical reference. The image of God is understood as a symbol of
the Self and studied in regard to its cognitive and affective development in children. The
research was conducted with a sample of 150 children enrolled in the public school system in
São Paulo, and each gender was represented in half of the sample. The children were divided
by age in three groups: 1) students in 1st grade aged 6-7 years; 2) students in 5th grade about
10 years of age; 3) students in 9th grade about 14 years of age. Children s graphic
representations and spontaneous comments about God were used as data. The children were
asked to make two drawings: God as such and God doing something . The method was
quantitative and qualitative, and analysis categories were established. The results were
analyzed in the light of the constructive method of C.G.Jung, utilizing symbolic amplification.
The conclusion was that the variable sex did not interfere with how God was represented in
any of the ages measured. The variable age was found to interfere with representations of
God because God s image significantly increases in size, centralizes in the paper and changes
its attributes as the children grow. In regard to God s activities, younger children tend to
portray God playing, however, God s main activity is portrayed as to protect human beings
and the world. Other activities are: to create, organize and suffer. God was not represented, in
any measured age, as inflicting punishment / Este trabalho teve como objetivo estudar a representação da imagem de Deus nas crianças,
utilizando-se como referência a linha teórica junguiana. A imagem de Deus foi compreendida
como um símbolo do Self e estudada quanto ao seu desenvolvimento cognitivo e afetivo.
Utilizou-se a representação gráfica, assim como os relatos espontâneos das crianças a respeito
de seus desenhos. Os sujeitos foram 150 crianças do ensino fundamental da escola pública, na
cidade de São Paulo, metade de cada sexo, de três faixas etárias pré-determinadas: crianças de
6 a 7 anos, cursando o Pré-Primário, crianças da quarta série, por volta dos 10 anos, e de 14
anos, na oitava série. Às crianças foi pedido que fizessem dois desenhos: desenho de Deus e
de Deus fazendo alguma coisa. O método usado foi o quantitativo e qualitativo, a partir do
qual foram estabelecidas categorias de análise. Os dados obtidos foram analisados à luz do
método construtivo de amplificação simbólica de Jung. Conclui-se que a variável sexo não
influi na representação de Deus em nenhuma das idades, ao contrário da faixa etária: a
imagem de Deus significativamente aumenta, centraliza na folha e se transforma quanto aos
atributos que o diferenciam do humano, na medida em que as crianças crescem. Quanto à
atividade de Deus, as crianças menores o representam prioritariamente brincando, mas a sua
atividade principal relaciona-se com a proteção dos seres humanos e do mundo. Outras
atividades de Deus dizem respeito à criação, organização e o sofrimento. Deus não foi
representado como punitivo em nenhuma das idades
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