Thesis (Ph. D.)--University of Hong Kong, 1993.

Orientador: Carlos José Martins / Banca: Leila Marrach Basto de Albuquerque / Banca: Raquel Valente de Gouvêa / Resumo: Este estudo tem por objetivo, analisar a prática do Wushu, ocidentalmente conhecido por Kung-Fu, situando-o como arte marcial componente da cultura chinesa imperial tardia e moderna. Pré e pós a emergência do Comunismo em 1949; circunscrevendo o surgimento do "Wushu moderno" e suas implicações. Atentando para as transformações na civilização chinesa pós-revolução Maoísta, as rupturas entre tradicional e moderno, contexto no qual a prática do Wushu foi reconfigurado na condição de esporte, não mais restrito aos templos ou ao exército, mas estendido às escolas chinesas em um formato laico e pedagógico. Fato que associou outros sentidos à palavra "arte", dentro da expressão "arte marcial" e à prática, antes próxima da ascese (do termo Grego: "askésis", que quer dizer "exercício") corporal e espiritual. Relação que não se consuma na sociedade contemporânea, uma vez que as técnicas corporais, em tempos modernos e no contexto das artes marciais, distanciaram-se das "artes" e se aproximaram do ambiente esportivo; do esporte, propriamente dito / Abstract: This study aims to analyze the practice of Wushu, western known as Kung-Fu, making them the martial art component of late imperial Chinese culture and modern. Before and after the emergence of Communism in 1949, circumscribing the emergence of "modern Wushu" and its implications. Paying attention to the changes in Chinese civilization post-Maoist revolution, the breaks between traditional and modern, the context in which the practice of Wushu was reconfigured on condition of sport, no longer restricted to the temples or the imperial army, but extended to Chinese schools in a format of secular teaching. Fact that other meanings associated with the word "art" within the term "martial art" and practice before the next to asceticism (from the Greek word: "Askesis", which means "exercise") of body and spirit. Relationship wich is not consummated in contemporary society, since the body techniques in modern times and in the context of martial arts, distanced themselves from the "arts" and approached the sporting environment, of sport, itself / Mestre

Made available in DSpace on 2014-06-11T19:29:48Z (GMT). No. of bitstreams: 0 Previous issue date: 2013-04-30Bitstream added on 2014-06-13T19:39:17Z : No. of bitstreams: 1 carneirojunior_s_me_rcla.pdf: 4712170 bytes, checksum: d2cac528032ca6f9ae1d98f80d940bd3 (MD5) / Este estudo tem por objetivo, analisar a prática do Wushu, ocidentalmente conhecido por Kung-Fu, situando-o como arte marcial componente da cultura chinesa imperial tardia e moderna. Pré e pós a emergência do Comunismo em 1949; circunscrevendo o surgimento do “Wushu moderno” e suas implicações. Atentando para as transformações na civilização chinesa pós-revolução Maoísta, as rupturas entre tradicional e moderno, contexto no qual a prática do Wushu foi reconfigurado na condição de esporte, não mais restrito aos templos ou ao exército, mas estendido às escolas chinesas em um formato laico e pedagógico. Fato que associou outros sentidos à palavra “arte”, dentro da expressão “arte marcial” e à prática, antes próxima da ascese (do termo Grego: “askésis”, que quer dizer “exercício”) corporal e espiritual. Relação que não se consuma na sociedade contemporânea, uma vez que as técnicas corporais, em tempos modernos e no contexto das artes marciais, distanciaram-se das “artes” e se aproximaram do ambiente esportivo; do esporte, propriamente dito / This study aims to analyze the practice of Wushu, western known as Kung-Fu, making them the martial art component of late imperial Chinese culture and modern. Before and after the emergence of Communism in 1949, circumscribing the emergence of modern Wushu and its implications. Paying attention to the changes in Chinese civilization post-Maoist revolution, the breaks between traditional and modern, the context in which the practice of Wushu was reconfigured on condition of sport, no longer restricted to the temples or the imperial army, but extended to Chinese schools in a format of secular teaching. Fact that other meanings associated with the word art within the term martial art and practice before the next to asceticism (from the Greek word: Askesis, which means exercise) of body and spirit. Relationship wich is not consummated in contemporary society, since the body techniques in modern times and in the context of martial arts, distanced themselves from the arts and approached the sporting environment, of sport, itself

The goal of this thesis is to analyse kung fu from the pespective of teaching Combatives in Physicial Education courses, suggest model exercises with the help of the consultants named in the theoretical part and create model lessons that teachers may use in their Physical Education courses. The teoretical part focuses on history, taxonomy and teaching of Combatives in Physical Education courses. In addition, in describes history, characteristics and taxonomy of kung fu. The experimental part suggest model exercises with pictures and characteristics of model lessons. It also analyses questionnaires collected from students and teachers and summarises the results in tables. Questiaonnaires investigation attended 257 stunednts from second grade of elementary shool in centralbohemie region and 6 their teachers of Physical Education courses. Model classes and questionnaires for students ann teachers are included in attchments. From research part ensues these facts: In Physical Education courses meets with downfall technique 28% of requested students,with martial arts teaching 42,4% and with self-defence teaching 55.6% respondents. 72% requested students has interest to add kung fu to Physical Education courses. More than half of requested students (57,6%) founds teaching of Combatives usefull in common...

O objetivo deste estudo foi avaliar a aptidão física relacionada à saúde e a qualidade de vida de praticantes de lutas, artes marciais e modalidades de combate da cidade de São Paulo. Foram avaliados 965 indivíduos adultos do sexo masculino, praticantes das cinco modalidades mais populares no Brasil, por meio de bateria de avaliação da aptidão física (índice de massa corporal (IMC), relação cintura quadril (RCQ), percentual de gordura (%G), consumo máximo de oxigênio (VO2máx), força muscular, resistência muscular e flexibilidade) e pelo questionário abreviado de qualidade de vida da Organização Mundial de Saúde (WHOQOL- bref). Os dados foram analisados por meio de estatística descritiva, da Análise de Correspondência, Análise de Variância e Correlação de Pearson, sendo que, para todas as análises foi utilizado o nível de significância de 5%. Segundo os critérios de aptidão física relacionada à saúde, propostos pelo Colégio Americano de Medicina do Esporte (2006), os praticantes avaliados apresentaram IMC classificado como sobrepeso (caratê, jiu-jitsu e judô) e normal (kung-fu e taekwondo); RCQ de risco moderado para todos os grupos; %G médio para todos os grupos; VO2máx acima da média (caratê e kung-fu) e bem acima da média (jiu-jitsu, judô e taekwondo); força muscular abaixo da média em todas as modalidades, exceto no caso do kung-fu, com classificação precária; resistência muscular acima da média em todos os grupos; flexibilidade média em todos os grupos. Foram encontradas diferenças estatisticamente significantes quanto ao IMC, com o grupo kung-fu apresentando valores inferiores ao caratê e ao judô e o grupo jiu-jitsu apresentando valores maiores que o caratê, kung-fu e taekwondo. Em relação ao VO2máx estimado, o grupo kungfu apresentou valor menor que os grupos jiu-jitsu e judô. Quanto à resistência muscular, o grupo jiu-jitsu apresentou valor superior aos grupos taekwondo e judô, sendo que este último apresentou valor inferior ao grupo kung-fu. Para a flexibilidade, o grupo jiu-jitsu apresentou valor inferior aos grupos caratê, taekwondo e kung-fu, sendo que este último apresentou superioridade em relação ao grupo judô. A qualidade de vida foi igual entre os grupos e todos apresentaram resultados superiores aos valores normativos nos quatro domínios para homens adultos brasileiros. As correlações entre aptidão física e os domínios de qualidade de vida foram significantes, porém muito baixas. Com base nos achados do presente estudo é possível concluir que a prática das diferentes atividades investigadas provavelmente está associada com boa qualidade de vida e aptidão física relacionada à saúde acima da média, exceto no que se refere à força muscular / This study was designed to evaluate health-related physical fitness and quality of life in practitioners of martial arts and combat sports in the city of São Paulo, Brazil. A total of 965 adult male practitioners of the five most popular modalities in Brazil were evaluated using the following variables and fitness assessment tests: body mass index (BMI), waist-hip ratio (WHR), fat percentage (%G), estimated maximal oxygen uptake (VO2max), muscle strength, muscle endurance and flexibility. The subjects also answered an abbreviated version of the The World Health Organization quality of life assessment instrument (WHOQOL-bref). Data was analyzed using descriptive statistics, correspondence analysis, analysis of variance and Pearson\'s correlation with 5% of significance level in all analysis. According to health-related physical fitness criteria proposed by the American College of Sports Medicine (2006), the subjects evaluated presented BMI ranges between overweight (in karate, jiu-jitsu and judo groups) and normal (in kung-fu and taekwondo groups), WHR indicating moderate risks and percentage of fat (%G) in average range in all groups; above average VO2max range (in karate and kung-fu groups) and well above average VO2max range (in jiu-jitsu, judo and taekwondo groups), below average muscle strength in all modalities, except in the kung fu group, which was rated well below average; and above average strenght endurance and average flexibility in all groups. Statistically significant differences were found in BMI, with the kung-fu group presenting lower results compared to the karate and judo groups, and with the jiu-jitsu group presenting better results than karate, kung fu and taekwondo. Regarding VO2max, the kung fu group presented lower scores than the jiu-jitsu and judo groups. As for strenght endurance, jiu-jitsu group showed higher scores when compared to taekwondo and judo group, with this last one presenting lower scores than the kung fu group. Regarding flexibility, jiu-jitsu group showed lower scores when compared to karate, taekwondo and kung fu groups, with this last one showing superior results when compared to the judo group. The quality of life was similar between the groups, and all presented higher values in the four domains than the normative data for Brazilians male adults. Correlations between physical fitness and the quality of life domains were very low, yet significant. Based on the findings of this study we conclude that the practice of the various investigated activities is probably associated with good quality of life and health-related fitness above average, except with regard to muscle strength

published_or_final_version / Literary and Cultural Studies / Master / Master of Arts

Poems inscribed on paintings combine poems and paintings closely together. They are artistic fusion of poetry and painting. A poem inscribed on a painting usually serves as a window to the painting to point out, bring about and deepen the meaning of the painting. Hence, poems inscribed on paintings characterize themselves as overlapping the boundaries between literature, painting, landscape poetry and landscape painting. A poem inscribed on a painting not only displays the form of landscape through the painting but also expresses the meaning of the painting and reflects the poet's mind as well. The combination of landscape poetry and landscape painting reached the summit in the Yuan Dynasty when lots of poems inscribed on paintings emerged to express the art of painting through the art of poetry. Further combination of poetry and painting first appeared in the works of HUANG, Kung-wang, who was a famous poet and painter in the Yuan Dynasty. Among the "Four Masters of the Yuan Dynasty", HUANG enjoyed the highest achievements in art and remarkable accomplishment in the creation of poems inscribed on landscape paintings, which exerted an enlightening, deep and long-term influence on the art and literature of the successive Ming and Ching Dynasties. HUANG, Kung-wang's poems inscribed on paintings can be divided into two categories - "poems inscribed on others' paintings" and "poems inscribed on his own paintings". The former represents the poet's (HUANG, Kung-wang's) perception and appreciation of a painting through his own cultural discipline and aesthetic taste and the subsequent creation of a poem to bring about the meaning of the painting. The latter provides the background of his (HUANG, Kung-wang's) creation of poems and gives hints to the inner implications of his paintings and his ideas and appreciation of painting, aiming to achieve the state of "perfect fusion of poetry and painting" through poetry-painting interaction. So, whether "poems inscribed on others' paintings" or "poems inscribed on his own paintings", the poet (HUANG, Kung-wang) have successfully introduced readers to painting and showed them how to enjoy the fun and meaning behind painting. Poems inscribed on landscape paintings use paintings as materials, so the existence of landscape images embodies a visual space. However, the creation of both poetry and painting most addresses the link between, or rather, the fusion of scenery and emotion. As a result, while appreciating a painting with a poem inscribed on it, we had better not limit our view to forms and structures. In stead, HUANG, Kung-wang's approach of appreciating a painting is much recommended. With excellent mental training and great imagination, the scenery of mountains, rivers, clouds, villages, pavilions, or even a blank space on the painting could turn out to be an entire season, life, nature or universe for the mind to enjoy eternally. Besides, HUANG, Kung-wang's poems inscribed on landscape paintings particularly emphasize mental growth and pursuits. It is believed that reading, religious discipline, reclusion, travel and personal integrity can help improve the level of art and literature creation. HUANG, Kung-wang had never learned painting until he was 50. His case is a good example of the Chinese saying, "A great vessel will be long in completion; a great man will take time to shape and mature." In terms of Chinese painting, it means that only through multiple training and discipline can an artist demonstrate a unique style.

Thesis--M. Phil., University of Hong Kong.

This thesis primarily analyses critically Kung's early ecclesiology with the intention of identifying important paradigmatic examples to be related to a contemporary South African Church Community. It argues that Kung's ecclesiology takes the hermeneutics of faith as its overriding theological rationale and as a result of this comes out with a particular understanding of the community of redemption. Subsequent to this primary focus in the nature of this thesis, the work further spells out clearly certain paradigmatic themes in Kung's theology and seeks to show how they can inform the ecclesiology of the CPSA. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2003.

Thesis (M. Phil.)--University of Hong Kong, 1996. / Includes bibliographical references.