Der erste Teil der Arbeit beschreibt die Etablierung einer modifizierten Form des klassichen SILAC-Verfahrens, das in der quantitativen Massenspektrometrie zur Bestimmung von relativen Änderungen in Proteinmengen benutzt wird. Im sog. „pulsed SILAC (pSILAC)“ Verfahren werden Zellen im Zuge einer differentiellen Behandlung in Kulturmedien transferiert, die unterschiedlich Isotop-markierte Aminosäuren enthalten. Da hier die Quantifizierung auf dem Verhältnis der neusynthetisierten Proteinmengen beruht, können gezielt Unterschiede in der Proteinproduktion bestimmt werden. Mit Hilfe von pSILAC konnte im zweiten Teil der Arbeit erstmals quantitativ erfasst werden, welchen Einfluss microRNAs auf die Proteinsynthese ausüben. So konnte gezeigt werden, dass sowohl die Überexpression als auch die Repression einzelner microRNAs die Produktion hunderter Proteine beeinflussen kann. Außerdem konnten Genprodukte identifiziert werden, die ausschließlich translational reguliert werden. Die Messung von Proteinneusynthese ermöglichte auch die Bestimmung von Proteinumsatzraten, dargestellt im dritten Teil der Arbeit. Zusammen mit mRNA-Umsatzraten sowie Protein- und mRNA-Mengen bilden sie die Grundlage für eine dynamische Beschreibung zelluärer Genexpression. Durch den gleichzeitigen Einsatz des Nukleosidanalogons 4-Thiouridin (4sU) und von schweren Aminosäuren (SILAC) konnte eine metabolische Markierung neusynthetiserter mRNAs und Proteine in murinen Fibroblasten erreicht und damit eine Berechnung von Protein- und mRNA-Halbwertszeiten und absoluten Mengen für ca. 5,000 Gene ermöglicht werden. Während mRNA- und Proteinenmengen deutlich korrelierten, war zwischen mRNA- und Proteinhalbwertszeiten nur eine äußerste schwache Korrelation zu erkennen. Dennoch stehen mRNA- und Proteinumsatzraten nicht einem willkürlichen Zusammhang zu einander, da bestimmte Kombinationen von mRNA- und Proteinhalbwertszeiten eine Optimierung von Genen hinsichtlich ihrer biologischen Funktionen erkennen ließen. / The first part of the thesis describes the establishment of a modified version of the classic SILAC approach routinely used in quantitative mass spectrometry (MS) to assay relative changes in protein levels. In the newly-devised approach termed pulsed SILAC (pSILAC) differentially treated cells are transferred to culture medium supplemented with different versions of stable-isotope labeled heavy amino acids. As MS-based relative quantification is exclusively based on the newly-synthesized heavy protein amounts the method enables the detection of differences in protein production resulting from the treatment. The second part of the thesis shows the use of pSILAC to globally quantify the impact of microRNAs onto the proteome. Ectopic over-expression or knock-down of a single microRNA both affected protein production of hundreds of proteins. pSILAC identified several target genes as exclusively translationally regulated as changes in corresponding transcript levels were virtually absent. Measuring newly-synthesized protein amounts with heavy amino acids in a pulsed-labeling fashion has also been used to determine turnover rates of individual proteins, described in the third part of the present work. Along with transcript turnover as well as mRNA and protein levels they are essential for a dynamic description of gene expression. Simultaneous application of the nucleoside analogue 4-thiouridine (4sU) and heavy amino acids (SILAC) to metabolically label newly-produced mRNAs and proteins in mouse fibroblasts resulted in the calculation of mRNA and protein lifetimes and absolute levels for approximately 5,000 genes. While mRNA and protein levels were overall well correlated, a correlation between mRNA and protein half-lives was virtually absent. Yet this seemingly chaotic distribution of mRNA and protein half-lives was highly instructive since specific gene subsets have obviously evolved distinct combinations of half-lives that relate to their biological functions.

Denna uppsats undersöker diskursen kring Linnémonumentet i Humlegården, Stockholm och Louis De Geer-statyn på Gamla Torget, Norrköping, samt diskuterar vilken betydelse skulpturerna fick under Black Lives Matter-demonstrationerna år 2020 i relation till antirasism och historiska företeelser av 'damnatio memoriae'. Med ett postkolonialt och kritiskt rasteoretiskt perspektiv syftar denna uppsats till att framhäva och analysera de resonemang som tog mest plats under debatten, centrerat kring antirasistiska och icke-vitas röster. Genomgående används därav den kritiska diskursanalysen och semiotiken som metoder för att skapa en förståelse kring auktoritet, samt att belysa det svenska samhällets syn på sin koloniala historia och lyfta diskussionen kring bland annat ras, klass, kön och makt i förhållande till den offentliga konsten. Uppsatsen resonerar sålunda hur offentliga och publika platser i samhället kan avkolonialiseras med avsikt att skapa ett hem för oss alla. / This thesis examines the discourse regarding the Linnaeus Monument in Humlegården, Stockholm, and the Louis De Geer statue at The Old Square, Norrköping. It further analyzes the significance that sculptures gained during the Black Lives Matter demonstrations in 2020, in relation to anti-racism and historical phenomena of 'damnatio memoriae'. With a theoretical framework of postcolonialism and critical race theory, this thesis aims to highlight and analyze the reasonings that were central during the debate, focusing on anti-racist and people of color's voices. Thus, critical discourse analysis and semiotics are used as methods to create an understanding of authority and to shed light on Sweden's own view of its colonial history and elevate the discussion concerning race, class, gender, and power, etcetera, in relation to public art. The thesis, hence, argues how public places in society can be decolonized with the intention of creating a home for all of us.

The main objective of this research is to study the affinities between Brazilian writer Graciliano Ramos (1892-1953) and French philosopher and writer Albert Camus (1913-1961). More precisely, we tend to explores the reflections of camusian revolt in three Ramos' prose works: Barren Lives (1938), Anguish (1936) and São Bernardo (1933). The literary and philosophical direction of existentialism is outlined at the beginning of the thesis. Therefore, the first chapter is devoted to an explanation of Camusian existentialism and his philosophical concept of revolt, not only in his philosophical works, but also in his novels. The subsequent chapter focuses on the life and work of Graciliano Ramos. Thereafter the three aforementioned Ramos' novels are analyzed in order to uncover in them motives of existentialism solitude, anguish, revolt against society ─ all of the more or less interlinked by the problem of incommunicability. Powered by TCPDF (www.tcpdf.org)

During the seventeenth century, the Catholic Reformation sparked unprecedented growth in girls' educational opportunities with the opening of over five hundred new teaching convents. Yet, the active role girls played in these institutional and social changes is often overlooked. Even though girls' autobiographical writing from the seventeenth century is rare, prescriptive, educational, and biographical sources from convent schools are rich in details about girls' lives and vocational discernment. Upon leaving school, girls were encouraged to take either marriage or religious vows. Since orthodox Catholicism taught that salvation could only be received if one's life reflected God's will this decision was weighty. In fact, reformed convents tested their entrants to ensure that their vocations were freely chosen and not forced. Seventeenth-century girls' educational theorists shared this concern, and while they debated the details of curriculum, they agreed that only girls had the authority to articulate their own God-given vocations. At convent schools, girls encountered both models of female domesticity and women who were dedicated to religious life. The repeated affirmation of both of these paths created an atmosphere in which girls could legitimately choose either. Furthermore, the memories of vocational discernment recorded in nuns' lives offer evidence of plausible ways in which girls proved their callings to their communities. Focusing on religious vocation reveals how girls in the seventeenth century actively articulated their ideas, impacted their societies, and challenged adult authority. / Graduate / 2017-08-25 / 0330 / 0335 / 0520 / mjkort@uvic.ca

A dissertação Vidas secas, do livro ao filme se propõe a fazer um estudo da estrutura e da questão narrativa das obras Vidas secas, livro de Graciliano Ramos e do filme homônimo de Nelson Pereira dos Santos, levando-se em consideração as diferenças entre os dois meios, os fenômenos decorrentes da adaptação, as circunstâncias de produção e a distância temporal entre as duas obras. A adaptação é mais uma questão de diálogo e admiração do que de diferenças fundamentais entre os autores. Mais do que ser apenas a adaptação de uma obra-prima da literatura nacional, a leitura cinematográfica que Nelson Pereira dos Santos fez de Vidas secas de Graciliano Ramos quis também ser uma intervenção na conjuntura política contemporânea, nesse caso como parte do debate então vigente sobre a reforma agrária e a estrutura social brasileira na década de 1960. O que pretendemos com esta dissertação é, valendo-se de diversos embasamentos teóricos ligados aos Estudos Comparados e à Literatura Comparada, chegar a uma leitura analítica focada na compreensão da construção das duas formas narrativas de Vidas secas: romance (livro / narrativa original / linguagem literária) e filme (produto final de uma releitura audiovisual / linguagem cinematográfica / The dissertation Barren Lives, from book to film aims to comparatively study the structure and the issue of narration in Graciliano Ramoss book Vidas secas and in Nelson Pereira dos Santos film Vidas secas, taking into consideration the differences between literature and film, the patterns created by the process of adaptation, the circumstances within which the two works were produced and the temporal lap between the two pieces. Adapting a book into film is, in our opinion, much more a matter of admiration and dialogue than of establishing differences between one piece of work and the other. More than an adaptation of one of the Brazilian contemporary literatures masterpieces into film, the cinematic reading of Vidas secas made by Nelson Pereira dos Santos also aimed to intervene in its contemporary Brazilian political life, especially in the debate concerning the land ownership and the Brazilian social structure in the 1960s. In this dissertation, our aim is to build up an analytical reading of these two works, based on some concepts from Comparative Studies and Comparative Literature, trying to better understand the two pieces different structures, the books original literary narrative and the films cinematic narrative, considering the latter a result of an audiovisual comprehension and re-creation of the first.

La Maríu saga est une saga hagiographique anonyme d’origine monastique faisant le récit de la vie de Marie, de sa conception à son Assomption, rédigée en langue vernaculaire et composée entre le dernier tiers du XIIIe siècle et la seconde moitié du XIVe siècle en Islande. Assortie d’une traduction inédite du texte, la présente étude se propose comme une nouvelle approche de la Maríu saga que nous inscrivons dans la longue tradition littéraire et théologique des Vies de la Vierge, des biographies homilétiques mariales tributaires des évangiles apocryphes composées par des moines et théologiens du VIIe au Xe siècle dans l’Empire Byzantin, et que nous situons dans le contexte littéraire et culturel européen médiéval afin de mettre en lumière les enjeux poétiques et doctrinaux que soulève l’acte d’écrire et de réécrire la vie de la Vierge en Islande au Moyen Âge. Pour ce faire, nous envisageons l’œuvre de différents points de vue, d’abord de l’histoire de la réception des textes bibliques et parabibliques, ensuite contextuel et philologique, puis littéraire et enfin théologique. Nous nous employons à montrer à travers son étude poétique et doctrinale que, à l’exemple des vies de Marie médiévales ecclésiastiques, la Maríu saga manifeste des spécificités propres au foyer culturel de son époque : medium entre la littérature et la théologie, l’œuvre est un texte hagiographique narratif qui présente le double intérêt d’être à la fois un témoin de la pratique de la réécriture hagiographique en langue vernaculaire et le reflet du développement dogmatique et de l’évolution de la réflexion théologique sur Marie, et de fait sur le Christ, en Islande médiévale. / Maríu saga is an anonymous hagiographic saga relating the story of Mary’s life, from her Conception to her Assumption, written in the vernacular and composed in the monastic milieu between the last third of the thirteenth century and the second half of the fourteenth century in Iceland. Coupled with an unprecedented translation of the text, this dissertation offers a new approach to Maríu saga that I situate within the long literary and theological tradition of the Lives of the Virgin – these Marian biographic homilies which draw on apocryphal gospels were composed by monks and theologians from the seventh to the tenth century in the Byzantine Empire –, and that I put into the European medieval literary and cultural context in order to examine the literary and doctrinal issues raised by the act of writing and rewriting the life of the Virgin in Iceland in the Middle Ages. I successively consider Maríu saga from different perspectives: in a first part, from the history of the reception of biblical and parabiblical texts; in a second part, from an historical and a philological aspect; in a third part, from a literary point of view; and in a fourth part, from a theological angle. My aim is to demonstrate through the study of its poetics and its doctrine that, like the medieval ecclesiastical lives of Mary, Maríu saga bears specific features of its cultural area of its time: medium between literature and theology, this work is a narrative hagiographic text that presents the double interest of being the witness both to the practice of hagiographic rewriting in the vernacular and to the doctrinal development and the evolution of the theological reflection on Mary, and in fact on Christ, in medieval Iceland.

This dissertation offers the first systematic historical contextualization and literary analysis of the five saints' lives composed by Philotheos Kokkinos (ca. 1300-1378) for his contemporaries Nikodemos the Younger, Sabas the Younger, Isidore Boucheir, Germanos Maroules, and Gregory Palamas. Notwithstanding Kokkinos' prominent role in the political and ecclesiastical scene of fourteenth-century Byzantium, as well as the size and significance of his hagiographic oeuvre, both the hagiographer and his saints' lives have received surprisingly little scholarly attention. My dissertation fills this gap and shows Kokkinos as a gifted hagiographer who played a leading role, both through his ecclesiastical authority and hagiographic discourse, in orchestrating the societal breakthrough of hesychast theology that has remained at the core of Christian Orthodoxy up to this day. The dissertation is structured in three parts. The first, Philotheos Kokkinos and His OEuvre, offers an extensive biographical portrait of Kokkinos, introduces his literary oeuvre, and discusses its manuscript tradition. A thorough palaeographical investigation of fourteenth-century codices carrying his writings reveals Kokkinos' active involvement in the process of copying, reviewing, and publishing his own works. This section includes an analysis of the 'author's edition' manuscript Marcianus graecus 582, and presents its unusual fate. Moreover, Part I establishes the chronology of Kokkinos' vitae of contemporary saints and offers biographical sketches of his heroes, highlighting their relationship to their hagiographer. The second part, Narratological Analysis of Kokkinos' Vitae of Contemporary Saints, constitutes the first comprehensive analysis of Kokkinos' narrative technique. It first discusses the types of hagiographic composition ('hagiographic genre') Kokkinos employed for his saints' lives (hypomnema, bios kai politeia, and logos), and then it offers a detailed investigation that sheds light on the organization of the narrative in Kokkinos' vitae and his use of specific narrative devices. This includes a discussion of hesychastic elements couched in the narrative. Part II concludes with considerations on Kokkinos' style and intended audience. The third part, Saints and Society, begins with a detailed quantitative and qualitative analysis of the miracle accounts Kokkinos wove in his saints' lives. This considers the miracle typology, types of afflictions, methods of healing, and the demographic characteristics of the beneficiaries (such as age, gender, and social status), revealing that Kokkinos shows a predilection for including miracles for members of the aristocracy. Second, it presents Kokkinos' view on the relationship between the imperial office and ecclesiastical authority by analysing how he portrays the emperor(s) in his vitae. Moreover, this part addresses the saints' encounters with the 'other' (Muslims and Latins), revealing Kokkinos' nuanced understanding of the threats and opportunities raised by these interactions. Finally, it makes the claim that through his saints' lives Kokkinos offers models of identification and refuge in the troubled social and political context of fourteenth-century Byzantium, promoting a spiritual revival of society. As my dissertation shows, Kokkinos' vitae of contemporary saints sought to shape and were shaped by the political and theological disputes of fourteenth-century Byzantium, especially those surrounding hesychasm. Their analysis offers insights into the thought-world of their author and sheds more light on the late-Byzantine religious and cultural context of their production. The dissertation is equipped with six technical appendices presenting the chronology of Kokkinos' life and works, the narrative structure of his vitae of contemporary saints, a critical edition of the preface of his hitherto unedited Logos on All Saints (BHG 1617g), a transcription of two hitherto unedited prayers Kokkinos addressed to the emperors, the content of Marc. gr. 582 and Kokkinos' autograph interventions, and manuscript plates.

Due to high profile police shootings, collective action movements addressing racial bias in policing, such as the Black Lives Matter (BLM) movement, have come to the forefront of societal concern. Though these movements and actions directly address police use of force against Black people, a number of non-Black racial minority individuals and organizations have declared solidarity and joined in protests with BLM. This study takes an intersectional approach to examine racial intraminority attitudes (i.e., racial minorities' attitudes toward other racial minority outgroups) toward support for and participation in protests against police excessive use of force and the BLM movement, through its relationship with modern racist beliefs and racial centrality. Participants completed a survey assessing perspectives on policing, racial protests, and BLM, along with racial identity measures. Results show significant differences in both support for and participation in protests and BLM, with women and Black people reporting higher in both outcomes than men and other racial groups, respectively. Within some racial groups, women show higher overall support for (Latinx, White) and participation in (Black, White) protests and BLM than men in the same racial group, though these differences were not found for other groups. Within each intersecting race and gender group, these effects were mediated by levels of modern racism, highlighting a common factor between all groups and an important point of possible malleability and intervention. Further, the relationship between race and gender identities and modern racism was moderated by racial centrality for some groups (Black and Latina women), though this relationship was again not universally found. By examining within group differences, this study highlights the importance of taking an intersectional approach to understand intraminority attitudes and relations as they pertain to participation in collective action movements towards social change. This study has implications for the generalizability of a number of social psychological theories on minority-minority intergroup race relations (i.e., Black-Latinx), as much of the past literature focuses on majority-minority intergroup relations (i.e., Black-White). Additionally, results from this study may provide useful information for community organizers and social justice activists in promoting intergroup collaboration and coalition building towards more equitable social change that is both more tailored for specific groups and more generalizable across groups.

“Holy Body, Wholly Other: Sanctity and Society in the Lives of Irish Saints” focuses on the ways in which Ireland’s hagiographers portrayed holy otherness in the Lives of their subjects, using the Latin vitae, the vernacular bethada and the Lives containing both languages that survive from the 600s through the end of the fourteenth century. This study considers three broad themes, namely the transition of a sanctified essence into a holy body and the resulting alteration of an otherwise mortal form into a wholly other, the saintly prosecution of vengeance against those who wrong the body Christian and the enactment of hagiographical healing to bring the community of the faithful back to full integrity. These themes are analyzed within the social and cultural context of medieval Ireland, and are particularly compared with the biblical, apocryphal, heroic and legal writings of the Irish Middle Ages. Depictions of male and female saints are also compared and contrasted, as are the shifts in such depictions that occur between Latin and Irish narratives. Throughout the Lives the language of the laws of church and society inform the saint’s portrait, firmly situating these holy men and women within the sphere of medieval Ireland. Elements of Irish sanctity are drawn from vernacular heroic saga, but the predominant influence upon the Lives of Ireland’s sanctified is a powerful combination of apocryphal and canonical scriptures, demonstrating that Irish holiness can only have emanated from heaven. This combination, moreover, differs between male and female saints and between Latin and Irish Lives; holy men are modeled very strongly upon both Old and New Testament figures, while lady saints are painted more in the hues of imitatio Christi. Further, Latin vitae follow patterns capable of speaking to both Irish and non-Irish audiences alike, while vernacular Lives observe models that needed to appeal only to the Irish themselves.

“Holy Body, Wholly Other: Sanctity and Society in the Lives of Irish Saints” focuses on the ways in which Ireland’s hagiographers portrayed holy otherness in the Lives of their subjects, using the Latin vitae, the vernacular bethada and the Lives containing both languages that survive from the 600s through the end of the fourteenth century. This study considers three broad themes, namely the transition of a sanctified essence into a holy body and the resulting alteration of an otherwise mortal form into a wholly other, the saintly prosecution of vengeance against those who wrong the body Christian and the enactment of hagiographical healing to bring the community of the faithful back to full integrity. These themes are analyzed within the social and cultural context of medieval Ireland, and are particularly compared with the biblical, apocryphal, heroic and legal writings of the Irish Middle Ages. Depictions of male and female saints are also compared and contrasted, as are the shifts in such depictions that occur between Latin and Irish narratives. Throughout the Lives the language of the laws of church and society inform the saint’s portrait, firmly situating these holy men and women within the sphere of medieval Ireland. Elements of Irish sanctity are drawn from vernacular heroic saga, but the predominant influence upon the Lives of Ireland’s sanctified is a powerful combination of apocryphal and canonical scriptures, demonstrating that Irish holiness can only have emanated from heaven. This combination, moreover, differs between male and female saints and between Latin and Irish Lives; holy men are modeled very strongly upon both Old and New Testament figures, while lady saints are painted more in the hues of imitatio Christi. Further, Latin vitae follow patterns capable of speaking to both Irish and non-Irish audiences alike, while vernacular Lives observe models that needed to appeal only to the Irish themselves.