La question de recherche à la base de cette étude soulève le point de la nature paradoxale du canon de représentation égyptien qui démontre, simultanément, une certaine rigidité dans l’application de règles stylistiques et iconographiques établies, particulièrement dans l’art non commandité par l’État, et des preuves de transformation et d’intégration de motifs nouveaux. Partant de cette problématique, l’étude vise à identifier les mécanismes par lesquels ce canon permet, à la fois, l’innovation et le maintien d’une certaine tradition. L’approche est de nature double et consiste tout d’abord à identifier de grandes tendances et discontinuités stylistiques et iconographiques sur les bols de faïence du Moyen au Nouvel Empire. De plus, elle tente de déterminer si les transformations d’ordre sociopolitique et idéologique, survenant à ces périodes, peuvent être lues dans les variations stylistiques et iconographiques trouvées sur les bols de faïence. Après une description du champ conceptuel de la « représentation » en contexte égyptien, l’auteur effectue l’analyse iconographique exhaustive de ce qui constitue l’apport majeur de son étude, un corpus de 500 bols et fragments de faïence provenant de divers sites égyptiens du Moyen au Nouvel Empire. Les données ont été traitées par le biais de la méthode d’analyse iconologique proposée par Panofsky, qui lui permet de dévoiler un grand nombre de continuités et de transformations d’ordre stylistique et iconographique pour les différentes périodes. Plusieurs facteurs semblent avoir été à l’origine de ces transformations, dont la fluctuation entre un contexte de centralisation et de décentralisation politique de l’État, ainsi que l’intégration de motifs étrangers (proche-orientaux et égéens) résultant d’un contact accru entre l’Égypte et les régions voisines. De plus, les transformations idéologiques apportées par le règne d’Akhénaton et par la « contre-réforme » idéologique à la période ramesside, semblent avoir également contribué à des innovations au sein du canon, même si ce dernier maintient une certaine continuité légitimée par le pouvoir étatique. Le canon de représentation, devient ainsi une forme de langage dont l’État se sert et qui, parfois malgré lui, se transforme et fluctue selon les réalités des différentes périodes. / This study’s research question raises the issue of the paradoxical nature of the Egyptian canon of representation which shows, simultaneously, a certain rigidity in the application of established stylistic and iconographic rules, especially in non-state commissioned art, and evidence for the transformation and integration of new iconographical motifs. The study aims to identify the mechanisms by which the canon permits, at the same time, transformative processes and the maintenance of tradition. The approach is twofold and consists primarily in identifying trends and stylistic/iconographical discontinuities in the iconography found on the faience bowls from the Middle to the New Kingdoms. Furthermore, it aims to determine if the socio-political and ideological transformations taking place in these periods can be discerned in the stylistic and iconographical variations found on the bowls of the Middle to the New Kingdoms. The author discusses the theoretical model of “representation” in Egyptian context, followed by an analysis of what constitutes the major contribution of this study: an exhaustive iconographical analysis of 500 faience bowls and fragments originating from various Egyptian sites dating to the New Kingdom. The data was evaluated by means of the method of iconological analysis proposed by Panofsky, which permits the identification of a number of stylistic and iconographic continuities and changes for all periods. These transformations seem to be the result of a variety of factors, including fluctuations in the centralization and decentralization of the state, as well as the integration of foreign motifs (Near-Eastern and Aegean), which results from increased contacts between Egypt and its neighbouring regions. Furthermore, the ideological transformations taking place under Akhenaton’s reign and the ones resulting from the ideological “counter-reformation” occurring during the Ramessid period, equally seem to contribute to the changes in the representational canon, even though the latter maintained a certain continuity that was legitimized by the state. The canon thus emerges as a form of language used by the state, and sometimes despite it, which can fluctuate and be altered depending on the realities of the different periods.

N/A / Unlike what most people believe, Buddhist monasteries rely not only on laymen’s financial support but also on the supports of families and relatives of monks and nuns. In addition, Buddhist renunciation does not always cut off the relationship of a monk or nun with their families. On the contrary, most of monks and nuns in my research remain close contacts with their families and relatives. It is believed that once a person joins the Order, he or she can rely fully on the monasteries’ financial, emotional and medical supports. However, this is not true in all Buddhist monasteries in Taiwan. Mutual dependency between monks or nuns and their families and relatives is the main focus of this research. With lack of supports of different aspects from the monasteries, monks and nuns will have to turn to their families and relatives for helps when needed. Therefore, keeping close and positive relationship with families and relatives is important to some monks and nuns. This research aims at: 1. finding out the kin relationships of monks and nuns; 2. looking at the mutual dependency between monks and nuns and their families or relatives; 3. comparing the ideology and reality of monastic life and Buddhist institution (monasteries). In order to achieve the above goals, I will look at possible causes that might affect the relationship between monks and nuns with their families and relatives. Moreover, although not intended, the reasons of renunciation will be discussed in this paper. Different from Buddhist monasteries in other countries and traditions, Taiwanese monasteries can be privately owned by monks, nuns, or laymen. Because of this fact, and because it determines whether monks and nuns will get necessary supports from the monasteries or not, so types of Buddhist monasteries in Taiwan will be discussed, too.

<p>We live in a society where we are not bound to one place. We are encouraged to be mobile and constantly moving between different locations. The life in a convent is a contrast to this; nuns live at a specific place they are bounded to by vows and can not leave. The sisters in the convent of St. Birgitta, Pax Mariae have promised to stay at the same place and live by the rules of the convent. They live within the walls of the convent, an area with clear boarders. In this essay I analyse the meaning of a place, how the convent affects the nuns and their identity. The wall and the restricted area, inner- and outer attributes show where the nuns belong and characterize their life in the convent. The surrounding wall is a symbolic boarder to the nuns, but it also protects from impulses from the society and the outer world. The most evident influence the place has on the identities of the nuns is that they through vows become members of a camaraderie where they call each other sisters, changes their names and wear the same clothes. They become nuns, a ubiquitous identity. Regardless of whom they meet or of where they go, they will be seen as nuns.</p> / <p>I ett samhälle av platslöshet, där vi uppmanas att vara mobila och ständigt befinna oss på olika ställen finns en kontrast; kloster. I kloster är nunnor genom löften bundna till den specifika platsen. Nunnorna i S: ta Birgittas kloster Pax Mariae har lovat att för resten av sin levnad stanna på samma plats och leva efter regler om lydnad, fattigdom och avhållsamhet. De lever inom klostrets murar på ett väl avgränsat område. Denna uppsats behandlar platsens betydelse, hur klostret som plats påverkar nunnorna och deras identitet genom muren och det avgränsade området men även genom inre och yttre attribut som visar på nunnornas tillhörighet till klostret. Muren är för systrarna en symbolisk gräns för deras klausul, det område de inte får gå utanför, men den fungerar även skyddande mot omvärldens impulser. Den mest påtagliga inverkan platsen har på nunnornas identitet är att de genom löftena uppgår i en gemenskap där de kallar varandra för systrar, får ett nytt namn och likadana kläder. De blir i första hand nunnor och kan inte plocka av sig denna identitet. Oavsett vem de möter eller var de befinner sig tillskrivs de rollen som nunna.</p>

We live in a society where we are not bound to one place. We are encouraged to be mobile and constantly moving between different locations. The life in a convent is a contrast to this; nuns live at a specific place they are bounded to by vows and can not leave. The sisters in the convent of St. Birgitta, Pax Mariae have promised to stay at the same place and live by the rules of the convent. They live within the walls of the convent, an area with clear boarders. In this essay I analyse the meaning of a place, how the convent affects the nuns and their identity. The wall and the restricted area, inner- and outer attributes show where the nuns belong and characterize their life in the convent. The surrounding wall is a symbolic boarder to the nuns, but it also protects from impulses from the society and the outer world. The most evident influence the place has on the identities of the nuns is that they through vows become members of a camaraderie where they call each other sisters, changes their names and wear the same clothes. They become nuns, a ubiquitous identity. Regardless of whom they meet or of where they go, they will be seen as nuns. / I ett samhälle av platslöshet, där vi uppmanas att vara mobila och ständigt befinna oss på olika ställen finns en kontrast; kloster. I kloster är nunnor genom löften bundna till den specifika platsen. Nunnorna i S: ta Birgittas kloster Pax Mariae har lovat att för resten av sin levnad stanna på samma plats och leva efter regler om lydnad, fattigdom och avhållsamhet. De lever inom klostrets murar på ett väl avgränsat område. Denna uppsats behandlar platsens betydelse, hur klostret som plats påverkar nunnorna och deras identitet genom muren och det avgränsade området men även genom inre och yttre attribut som visar på nunnornas tillhörighet till klostret. Muren är för systrarna en symbolisk gräns för deras klausul, det område de inte får gå utanför, men den fungerar även skyddande mot omvärldens impulser. Den mest påtagliga inverkan platsen har på nunnornas identitet är att de genom löftena uppgår i en gemenskap där de kallar varandra för systrar, får ett nytt namn och likadana kläder. De blir i första hand nunnor och kan inte plocka av sig denna identitet. Oavsett vem de möter eller var de befinner sig tillskrivs de rollen som nunna.

Seit mehreren Jahren steht die Landesstelle für Bestandserhaltung der Bibliothek des Klosters Marienthal in Ostritz beratend zur Seite. Folgerichtig ergaben sich während und nach dem Hochwasser der Neiße im August 2010 besonders intensive fachliche Kontakte (siehe auch Thomas Bürger; Michael Vogel: Kulturgutschutz und Notfallverbünde. – In: BIS. – 3(2010)4, S. 223 – 224). Zwar war die im ersten Stock gelegene barocke Saalbibliothek nicht unmittelbar von den Fluten betroffen, jedoch waren verschiedene im Erdgeschoss aufbewahrte Objekte durchnässt worden und die sehr ungünstigen raumklimatischen Bedingungen nach der Flut führten auch zu Gefährdungen vor allem durch Schimmel in höher gelegenen Räumen.

This project sets forth a Mexican American cultural studies treatment of a US Southwestern legend known as the Lady in Blue (La monja azul). The legend is derived from17th-century religious memoriales (accounts) that narrate the miraculous apparition of a living cloistered Spanish nun, Sor María de Agreda, to the Jumano tribe of western New Mexico between the years 1620-1630. However, the Lady in Blue's conversion of the Jumanos was only the first of many recurring appearances she would make in the Americas and Europe over the next three hundred and seventy years. In the American Southwest, northern Mexico and Spain, stories about the apparating nun resurface and are reshaped in response to the demands of their contexts. Her narrative is transatlantic both in terms of what it recounts, and in terms of where it is recounted. She is not only represented on both sides of the ocean, but her portrayal almost always has to do with her being on both side of the ocean. The Lady in Blue narrative brings together dialogues on conquest, both secular and religious, dialogues on the significance of the female body and the feminine written word, and dialogues on the negotiation of space, proximity and identity. Extant research on Lady in Blue focuses on the components of her story as discrete entities, inadvertently divorcing related histories and legends from one another. 20th-century historians have read the account as a medieval holdover in Franciscan mission writing; folklorists as isolated Indo-Hispano accounts; and literary critics as individual anecdotes in twentieth-century literature. In contrast, this dissertation focuses on is the continuity of the narrative-- the way a series of historical figures and documents capture the Lady in Blue as she moves from New Mexico, to Spain, and back to the Franciscan missions of the Southwest, where she is viewed as a proto- or co-missionary. From the missions, the traditions, legends, and folklore about her grew and were contended, resulting in the contemporary dramatic works, novels, short stories and poems about the Lady in Blue. / text

La question de recherche à la base de cette étude soulève le point de la nature paradoxale du canon de représentation égyptien qui démontre, simultanément, une certaine rigidité dans l’application de règles stylistiques et iconographiques établies, particulièrement dans l’art non commandité par l’État, et des preuves de transformation et d’intégration de motifs nouveaux. Partant de cette problématique, l’étude vise à identifier les mécanismes par lesquels ce canon permet, à la fois, l’innovation et le maintien d’une certaine tradition. L’approche est de nature double et consiste tout d’abord à identifier de grandes tendances et discontinuités stylistiques et iconographiques sur les bols de faïence du Moyen au Nouvel Empire. De plus, elle tente de déterminer si les transformations d’ordre sociopolitique et idéologique, survenant à ces périodes, peuvent être lues dans les variations stylistiques et iconographiques trouvées sur les bols de faïence. Après une description du champ conceptuel de la « représentation » en contexte égyptien, l’auteur effectue l’analyse iconographique exhaustive de ce qui constitue l’apport majeur de son étude, un corpus de 500 bols et fragments de faïence provenant de divers sites égyptiens du Moyen au Nouvel Empire. Les données ont été traitées par le biais de la méthode d’analyse iconologique proposée par Panofsky, qui lui permet de dévoiler un grand nombre de continuités et de transformations d’ordre stylistique et iconographique pour les différentes périodes. Plusieurs facteurs semblent avoir été à l’origine de ces transformations, dont la fluctuation entre un contexte de centralisation et de décentralisation politique de l’État, ainsi que l’intégration de motifs étrangers (proche-orientaux et égéens) résultant d’un contact accru entre l’Égypte et les régions voisines. De plus, les transformations idéologiques apportées par le règne d’Akhénaton et par la « contre-réforme » idéologique à la période ramesside, semblent avoir également contribué à des innovations au sein du canon, même si ce dernier maintient une certaine continuité légitimée par le pouvoir étatique. Le canon de représentation, devient ainsi une forme de langage dont l’État se sert et qui, parfois malgré lui, se transforme et fluctue selon les réalités des différentes périodes. / This study’s research question raises the issue of the paradoxical nature of the Egyptian canon of representation which shows, simultaneously, a certain rigidity in the application of established stylistic and iconographic rules, especially in non-state commissioned art, and evidence for the transformation and integration of new iconographical motifs. The study aims to identify the mechanisms by which the canon permits, at the same time, transformative processes and the maintenance of tradition. The approach is twofold and consists primarily in identifying trends and stylistic/iconographical discontinuities in the iconography found on the faience bowls from the Middle to the New Kingdoms. Furthermore, it aims to determine if the socio-political and ideological transformations taking place in these periods can be discerned in the stylistic and iconographical variations found on the bowls of the Middle to the New Kingdoms. The author discusses the theoretical model of “representation” in Egyptian context, followed by an analysis of what constitutes the major contribution of this study: an exhaustive iconographical analysis of 500 faience bowls and fragments originating from various Egyptian sites dating to the New Kingdom. The data was evaluated by means of the method of iconological analysis proposed by Panofsky, which permits the identification of a number of stylistic and iconographic continuities and changes for all periods. These transformations seem to be the result of a variety of factors, including fluctuations in the centralization and decentralization of the state, as well as the integration of foreign motifs (Near-Eastern and Aegean), which results from increased contacts between Egypt and its neighbouring regions. Furthermore, the ideological transformations taking place under Akhenaton’s reign and the ones resulting from the ideological “counter-reformation” occurring during the Ramessid period, equally seem to contribute to the changes in the representational canon, even though the latter maintained a certain continuity that was legitimized by the state. The canon thus emerges as a form of language used by the state, and sometimes despite it, which can fluctuate and be altered depending on the realities of the different periods.

No description available.

Seit mehreren Jahren steht die Landesstelle für Bestandserhaltung der Bibliothek des Klosters Marienthal in Ostritz beratend zur Seite. Folgerichtig ergaben sich während und nach dem Hochwasser der Neiße im August 2010 besonders intensive fachliche Kontakte (siehe auch Thomas Bürger; Michael Vogel: Kulturgutschutz und Notfallverbünde. – In: BIS. – 3(2010)4, S. 223 – 224). Zwar war die im ersten Stock gelegene barocke Saalbibliothek nicht unmittelbar von den Fluten betroffen, jedoch waren verschiedene im Erdgeschoss aufbewahrte Objekte durchnässt worden und die sehr ungünstigen raumklimatischen Bedingungen nach der Flut führten auch zu Gefährdungen vor allem durch Schimmel in höher gelegenen Räumen.

Foi realizado um survey transversal, descritivo e analítico em amostra não-probabilística, prontamente acessível, de tamanho 561, formada por pacientes que procuraram o Pronto-Socorro de Oftalmologia do Hospital das Clinicas da Faculdade de Medicina da Universidade de São Paulo numa semana considerada típica de atendimento.Os dados foram obtidos através da ficha administrativa e aplicação de questionário semi-estruturado, realizado por meio de entrevistas. O questionário também constava de entrevista com o médico que fez o atendimento. O estudo teve como objetivos, em relação a usuários do pronto-socorro: descrever características sócio-demográficas, razões da procura e da escolha de unidade hospitalar, verificar conhecimentos e condutas referentes a causas e tratamentos do agravo ocular; verificar a adoção de tratamentos oculares prévios ao atendimento, identificar fontes de orientação na adoção de tratamentos, verificar causas de demora na procura de tratamento, identificar percepções sobre diagnóstico e tratamento prescrito. Em relação à instituição: determinar a proporção de atendimentos oculares de urgência e não urgência; disponibilizar informações para subsidiar intervenções educativas e assistenciais de saúde ocular. A análise estatística foi realizada com o uso do programa Stata (versão 9.0). Entre os resultados, destacou-se: o período de maior procura por atendimento oftalmológico no Pronto-Socorro do Hospital das Clínicas foi matutino e nos dias da semana; não houve diferença significante entre os sexos; a média de idade foi 39,8 anos; o atendimento foi realizado pelo Sistema Único de Saúde para 91,1% dos pacientes. A maioria dos atendidos tinha baixa renda e escolaridade. Metade dos pacientes era de fora da área de cobertura do Hospital das Clínicas. Para 49,0% a escolha do Hospital das Clínicas ocorreu por confiança e competência; para 42,2% por não haver oftalmologista nos serviços que costumam freqüentar. O tempo para procurar o serviço foi de mais de 24 horas a uma semana para 40,8% dos pacientes. A demora em procurar atendimento ocorreu por não considerar que era urgente por 47,0% e 34,1% foram a outro serviço antes. Daqueles que foram a outros serviços previamente, 48,8% não tiveram alteração do quadro, 39,6% pioraram sintomas. A automedicação foi usada prévio a vinda ao Pronto-Socorro por 40,5% dos pacientes. Desses, 29,4% usaram produtos caseiros. Os produtos mais freqüentemente utilizados foram água boricada, soro fisiológico, água de torneira ou poço, chás, compressas, lavagem com ervas (alecrim, arruda). Não foram observadas diferenças significativas no uso de automedicação para tratar os sintomas oculares entre homens e mulheres (p = 0,95), nas diferentes faixas etárias (p = 0,14) ou nos diferentes níveis de escolaridade (p = 0,21). Também não foi observada diferença no padrão de uso de automedicação quanto à situação de trabalho dos pacientes (p = 0,15) ou quanto ao seu local de residência (p = 0,52).Pacientes com diagnóstico de inflamação/infecção ou trauma apresentaram as maiores proporções de uso de automedicação (49,5%). Relataram ter procurado auxílio religioso para tratar o problema 16,1% dos pacientes. Referiram ter entendido a informação sobre o que tinham 95,1%dos pacientes. Dos que receberam prescrição de medicamento, 95,0% entenderam como e porque usá-lo. Aproximadamente 50,0% dos pacientes deram nota máxima ao atendimento recebido. Segundo os oftalmologistas, 18,1% eram casos de urgência e 83,2% dos casos poderiam ter sido resolvidos em serviços de menor complexidade. Dos pacientes, 55,2% apresentavam diagnóstico de inflamação/infecção; 19,1% trauma. Conjuntivite viral foi o diagnóstico mais freqüente 24,6%, seguido por corpo estranho de córnea 7,5%, meibomite 6,4%. Entre os pacientes atendidos, os plantonistas classificaram 11,7% como retorno e 2,0% pós-operatório. Não houve diferença significativa no diagnóstico clínico entre os pacientes que vieram espontaneamente e os referenciados (p = 0,09). Em relação ao preenchimento das fichas administrativas, ressalta-se que 3,6% não constavam o nome do médico, 3,4% não constavam o CRM, 33,4% não foram preenchidos histórico ou observações clínicas; 6,3% só constavam o CID como diagnóstico. Concluiu-se que: a automedicação é muito difundida entre os pacientes e o uso de produtos caseiros se faz presente mesmo nos casos de urgência ocular. Os pacientes estão recebendo e entendendo explicações sobre o agravo ocular e sobre o tratamento prescrito. Os plantonistas vêm mantendo um bom relacionamento médico-paciente. O atendimento recebido pelo paciente foi considerado excelente. O Pronto-Socorro de Oftalmologia do Hospital das Clínicas é um hospital terciário que atende em sua maioria, casos primários e secundários; a maioria dos diagnósticos não foi considerada como urgência / We report a transversal, descriptive and analytical survey in a non-probabilistic promptly accessible sample, composed of 561 patients who looked for the Ophthalmology Emergency Room (E.R) of Clinics Hospital of the University of Sao Paulo School of Medicine during a regular week. Data were collected from administrative charts and from semi-structured questionnaire through interviews. The questionnaire also included an interview with the physician who assisted the patient. The study had the following purposes relative to the E.R patients: to describe social-demographic characteristics; reasons for search and choice of the hospital unit; to assess knowledge and conducts related to eye diseases and their causes and treatment; to assess previous ocular treatments; to identify the causes of compliance with treatment; to identify the reason for delayed search to medical treatment; to identify the knowledge about diagnosed diseases and prescribed treatment. Relative to the institution: to assess the rate of urgent and non-urgent ocular visits; to provide helpful data for ocular health assistance and educational interventions. Statistical analysis was performed using Stata software (version 9.0). The most important results were: most searches for the Emergency Room occurred during the day and on week-days; no statistically significant difference related to gender; average age was 39.8; and 91.1% of visits were assisted by the Public Health System. Most patients had low schooling and money income. Half of the patients did not belong to the area covered by Clinics Hospital. Forty-nine percent of the patients chose Clinics Hospital based to trust on the professionals and their competence; for 42.2% of the patients due to unavailability of ophthalmologists in the health units they are used to go to. The time taken to search assistance was between 24 hours and 1 (one) week for 40.8% of the patients. Such delay was due to the fact the 47% of the patients did not believe that their situation was urgent, and 34.1% searched another health unit before. Among those who searched another unit, 48.8% did not report worsening of health symptoms by the time they reached the E.R, while 39.6% did. Auto-medication was used previously to the E.R. visit by 40.5% of the patients, 29.4% of whom used home-made products. Most of these products were: boric water, physiologic saline solution, tap or well water, and herbs. No significant difference in auto-medication between man and women (p = 0.95), in different age levels (p= 0.14) or schooling levels (p= 0.21) was observed, neither in relation to work situation (p= 0.15) or place of residence (p= 0.52). Higher rates of auto-medication were observed among patients with ocular inflammation/ infection or trauma (49.5%), while 16.1% of the patients reported search for religious help to treat their disease. 95.1% of the patients reported having understood the information given about their condition. Among those patients to whom medication was prescribed, 95% understood how and why to use it. Approximately 50% of the patients graded with the maximum score the xxii xxiii assistance received. According to the ophthalmologists opinion, 18.1% of visits were real urgent cases, while 83.2% could have been attended at less complex health units. 52.2% of the patients were diagnosed with inflammation/infectious diseases; and 19.1% with trauma. Viral conjunctivitis was the most frequent diagnosis (24.6%), followed by corneal foreign bodies (7.5%), and meibomitis (6.4%). Considering assisted patients, physicians classified 11.7% as return visits and 2.0% as post-surgical visits. There was no significant difference on clinical diagnosis between patients on spontaneous or referred assistance (p= 0.09). As for the administration charts, it is important to emphasize that 3.6% of them did not contain the physicians name, 3.4% did not contain the professional registration number, 33.4% did not contain historical and clinical observations, and 6.3% only contained the International Classification of Diseases number. In conclusion, auto-medication is largely used among patients and the use of home-made products occurs even in urgent ocular situations. Patients are receiving and understanding the explanations about their ocular diseases and the prescribed treatment. E.R ophthalmologists have had a satisfactory physician-patient relationship. Medical assistance received by patients was considered excellent. Clinics Hospital Ophthalmologic E.R is a reference service which assists mostly primary and secondary cases, most of them being considered non-urgent