A New Community Park for Wellness presents a new vision for parks. It proposes a new era of park programming, the ‘Community Wellness and Holistic Health Era’ in order to improve our communities with design that highlights natural phenomena. Today, health is no longer about disease or death; it’s about maintenance - getting outside, having access to fresh food and living a balanced lifestyle. Drawing on historical and contemporary wellness precedents, this practicum aims to create a community destination that promotes health and prevents disease in Winnipeg, Manitoba. It documents investigations into park programming and design, current trends in health and wellness, potential roles of light and water in landscape architecture, and light in modern and post-modern Scandinavian architecture. The final design emphasizes natural phenomena and processes related to light, water and energy in order to promote health and reconnect urban residents with time, place and the changing seasons.

This thesis is concerned with the preparation of organic light-emitting diodes (LEDs) by using different thin film technologies: the Langmuir-Blodgett (LB) technique; spin-coating and thermal evaporation. The π-conjugated polymer, poly(2-methoxy-5-(5'-ethylhexyloxy)-p-phenylenevinylene) (MEH-PPV), was used as the emissive layer and was deposited onto patterned indium-tin oxide (ITO) glass using the LB technique or spin-coating. Y-type LB films of MEH-PPV were deposited at a surface pressure of 17 mN m(^-1) with a transfer ratio of 0.95 ± 0.03. Many efforts were made to improve the LB film device performance parameters, such as external quantum efficiency and operating lifetime, by inserting an electron transporting or insulating layer between the emissive layer and top cathode. Annealing the LB films was found to result in an improved operating lifetime. LEDs based on spun films possessed higher external quantum efficiencies than devices made from LB films. The more ordered LB films had a higher probability of intra- and intermolecular interactions and formed more excimer states within the structure. This led to a lower quantum efficiency compared to devices incorporating spun films. The operating lifetime of the LEDs was highly dependent on the morphology of the film surface. A smoother film surface is required for a longer device operating lifetime. A new electron transporting material, 2,5-bis[2-(4-tert-butylphenyl)-1,3,4-oxadiazol-5-yl]pyridine (PDPyDP), was deposited on top of the MEH-PPV spun film. Despite a high external quantum efficiency of 0.7 %, this device suffered from dark regions in the electroluminescence output resulting in degradation of the device. The dark area formation was attributed to delamination of the aluminium electrode from the PDPyDP layer, which was lessened by: (a) annealing the degraded devices; (b) evaporating a thicker aluminium layer at a high rate and (c) inserting a buffer layer (Alq(_3)) between the PDPyDP and the Al top electrode.

The hyperbranched polyester based on poly dimethyl 5-(4 hydroxybutoxy) isophthalate ate has been successfully fractionated and a complete analysis of the solution properties has been carried out. Fractions with an average polydispersity of 1.8 over a range of molecular weight from 5x10(^3) g mol(^-1) were produced starting from an initial polymer with an approximate polydispersity of 7 and average molecular weight of l.3x10(^5) g mol(^-1). A linear analogue of the hyperbranched polyester has been also synthesised and different molecular weight samples were obtained by the use of a transesterification reaction. The hyperbranched fractions were investigated in the dilute regime by size exclusion chromatography, viscometry and light scattering techniques, while the semi-dilute regime has been studied by small-angle neutron scattering. Dilute solution properties in chloroform and in THF have been investigated, whilst D-THF was the solvent for the semi-dilute regime. In the dilute solution regime a whole range of physical parameters have been determined for the hyperbranched fractions and compared, where possible, with the linear analogues. From these results it is concluded that chloroform is a good solvent and THF a poor solvent for the hyperbranched polyester. The molar mass dependence of the radii of gyration has been interpreted by fractal dimension analysis and for the hyperbranched polyester the exponents obtained gave a fractal dimension d(_f)=2.5 ± 0.3 in both the solvents. The exponents obtained by the molar mass dependence of the radius of gyration in the semi-dilute regime have confirmed these values. These exponents also fit with those obtained from analysis of the intermediate g range of the small-angle neutron scattering cross sections, where an average slope 2.5 ± 0.1 was obtained. The values suggested the hyperbranched polymer is a mass fractal object with a rough surface.

No description available.

The lotus is a divine symbol in Asian traditions representing virtues of purity and non-attachment. "Light and Soul," is a work for orchestra with a duration of thirteen minutes, uses the growth of the lotus as a model for formal construction and musical development. The roots of a lotus are in the mud, the stem grows up through the water, basking in the sunlight. This pattern of growth signifies the progress of the soul from the primeval mud of materialism, through the waters of experience, and into the bright sunshine of enlightenment. In Buddhism, the heart of the human being is like an unopened lotus. When the virtues of the Buddha develop therein, the lotus blossoms, and that is why the Buddha sits on a lotus bloom. Confucian scholar Zhou Dunyi's short essay, "On the Love of the Lotus," points out there are many lovable flowers of grasses and trees both upon the water and on the land. In the Jin Dynasty, Tao Yuanming loved only the chrysanthemum. Since the Tang Dynasty, people of the world have loved the peony very much. However, Zhou Dunyi especially loves the lotus because while growing from the mud, it is unstained. Then he further lists out the reasons that he loves the lotus and comments that the lotus is a gentleman among the chrysanthemum and peony. The musical means of conveying this spiritual metaphor of the lotus in "Light and Soul" are primarily timbral, although there is a rigorous application of intervalic and scalar development in the music which gives it consistency and a sense of unfolding over the length of its duration.

The lotus is a divine symbol in Asian traditions representing virtues of purity and non-attachment. "Light and Soul," is a work for orchestra with a duration of thirteen minutes, uses the growth of the lotus as a model for formal construction and musical development. The roots of a lotus are in the mud, the stem grows up through the water, basking in the sunlight. This pattern of growth signifies the progress of the soul from the primeval mud of materialism, through the waters of experience, and into the bright sunshine of enlightenment. In Buddhism, the heart of the human being is like an unopened lotus. When the virtues of the Buddha develop therein, the lotus blossoms, and that is why the Buddha sits on a lotus bloom. Confucian scholar Zhou Dunyi's short essay, "On the Love of the Lotus," points out there are many lovable flowers of grasses and trees both upon the water and on the land. In the Jin Dynasty, Tao Yuanming loved only the chrysanthemum. Since the Tang Dynasty, people of the world have loved the peony very much. However, Zhou Dunyi especially loves the lotus because while growing from the mud, it is unstained. Then he further lists out the reasons that he loves the lotus and comments that the lotus is a gentleman among the chrysanthemum and peony. The musical means of conveying this spiritual metaphor of the lotus in "Light and Soul" are primarily timbral, although there is a rigorous application of intervalic and scalar development in the music which gives it consistency and a sense of unfolding over the length of its duration.

The lotus is a divine symbol in Asian traditions representing virtues of purity and non-attachment. "Light and Soul," is a work for orchestra with a duration of thirteen minutes, uses the growth of the lotus as a model for formal construction and musical development. The roots of a lotus are in the mud, the stem grows up through the water, basking in the sunlight. This pattern of growth signifies the progress of the soul from the primeval mud of materialism, through the waters of experience, and into the bright sunshine of enlightenment. In Buddhism, the heart of the human being is like an unopened lotus. When the virtues of the Buddha develop therein, the lotus blossoms, and that is why the Buddha sits on a lotus bloom. Confucian scholar Zhou Dunyi's short essay, "On the Love of the Lotus," points out there are many lovable flowers of grasses and trees both upon the water and on the land. In the Jin Dynasty, Tao Yuanming loved only the chrysanthemum. Since the Tang Dynasty, people of the world have loved the peony very much. However, Zhou Dunyi especially loves the lotus because while growing from the mud, it is unstained. Then he further lists out the reasons that he loves the lotus and comments that the lotus is a gentleman among the chrysanthemum and peony. The musical means of conveying this spiritual metaphor of the lotus in "Light and Soul" are primarily timbral, although there is a rigorous application of intervalic and scalar development in the music which gives it consistency and a sense of unfolding over the length of its duration.

The lotus is a divine symbol in Asian traditions representing virtues of purity and non-attachment. "Light and Soul," is a work for orchestra with a duration of thirteen minutes, uses the growth of the lotus as a model for formal construction and musical development. The roots of a lotus are in the mud, the stem grows up through the water, basking in the sunlight. This pattern of growth signifies the progress of the soul from the primeval mud of materialism, through the waters of experience, and into the bright sunshine of enlightenment. In Buddhism, the heart of the human being is like an unopened lotus. When the virtues of the Buddha develop therein, the lotus blossoms, and that is why the Buddha sits on a lotus bloom. Confucian scholar Zhou Dunyi's short essay, "On the Love of the Lotus," points out there are many lovable flowers of grasses and trees both upon the water and on the land. In the Jin Dynasty, Tao Yuanming loved only the chrysanthemum. Since the Tang Dynasty, people of the world have loved the peony very much. However, Zhou Dunyi especially loves the lotus because while growing from the mud, it is unstained. Then he further lists out the reasons that he loves the lotus and comments that the lotus is a gentleman among the chrysanthemum and peony. The musical means of conveying this spiritual metaphor of the lotus in "Light and Soul" are primarily timbral, although there is a rigorous application of intervalic and scalar development in the music which gives it consistency and a sense of unfolding over the length of its duration.

Thesis (MAppSc in Physiotherapy)--University of South Australia, 1996

Thesis (MAppSc)--University of South Australia, 1994