The aim of the thesis was to assess a construct validity of "Muscle Excitability Scale" in assessment of spasticity in patients with spinal cord injury. The correlation between this scale and other clinical tests evaluating various aspects of spasticity was investigated. 48 participants with symptoms of a spasticity were included in the study. The Spearman rank correlation coefficient was used for quantification of correlation between each two tests. The most significant correlation was found between the Muscle Excitability Scale and the Modified Ashworth Scale (rs=0,26 - 0,35, p<0,05). Less significant correlation was found in comparison with the Clonus Scale (rs=0,27, p<0,05) and with the SCI-SET (rs=0,25 - 0,26, p<0,05). There was no correlation between the Muscle Excitability Scale and the Penn Spasm Frequency Scale. Additionally every test was compared to each other and then the outcomes was discussed and compared to results of other similar studies. Keywords Muscle Excitability Scale, validity, spasticity, spinal cord injury, Modified Ashworth Scale, Penn Spasm Frequency Scale, Clonus Scale, SCI-SET

The aim of this paper was to define interrater reliability of "Muscle excitability scale" in assessment of lower extremities muscle spasticity in patiens with spinal cord injury. Raters were two students of 2nd grade of master study of physiotherapy. Testing was performed at Centrum Paraple o.p.s. and 48 patients took part in the research. Except the Muscle excitability scale, Modified Ashworth scale, Penn spasm frequency scale and Clonus scale were also assessed. Percentage rate of agreement and also value of kappa coefficient that state value of agreement between raters were assigned for each scale. Percent agreement for Muscle excitability scale was 54,2 % for right and 64,6 % for left lower extremity. Kappa coefficient and therefore interrater reliability of this test was assessed on 0,38 on the right side and 0,51 on the left. The results and thein comparison with other used scales are discussed in this thesis.

This dissertation examines Robert Penn Warren‘s use of Arthurian legend, Judeo-Christian folklore, Norse mythology, and ancient vegetation rituals in his first four novels. It also illustrates how the use of these myths helps define Warren‘s Agrarian ideals while underscoring his subtle references to these ideals in his early fiction.

No description available.

No description available.

Protestants often think that 1he ROC has no mission just because Orthodoxy pays to more attention to Service life. We tried to understand motives, goals and objectives of the ROC missionary activity. We found out that the ecclesiologic way of thinking was the basis missionary idea of the eastern missionary practice and it showed itself differently in special historical moments. This work divides the whole history of the Orthodox Church in Russia (XI - XX centuries) into 3 periods of mission and makes its brief survey and analysis. In the first period (XI-XVI) only single monks-colonialists realized the Great Commission among Finnish tribes and russifed it Only certain people used the methods of well planned contextualizating mission, like Stephen of Penn. During the second period (1552-middl.XIX) the ROC worked in close combination with the State to the detriment of the deep evangelization of natives. In the third period (the middle of XIX- the beginning of XX) the missionaries of Orthodox Missionary Society used all the achievements of the native and foreign missionary: contextualization, Liturgies in the national languages. enlightenment by schools of all levels, the training of national leaders, social work ets. At the present time, the ROC is renewing its own mission tradition after the sleep of the Soviet period. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)

Many of us believe that poetry, specifically activist and experimental poetry, is capable of intervening in our society, as though the right words will call people to action, give the voiceless a voice, and reorder the systems that perpetuate oppression, even if there are few examples of such instances. Nevertheless, my project looks at these very moments, when poetry alters the fabric of our real, to explore the ways these poetical interventions are, in effect, instances of what I have come to call “dissensual” poetry. Using Jacques Rancière’s concept of dissensus and the distribution of the sensible, my project investigates the ways in which dissensual poetry ruptures the distribution of the sensible—“our definite configurations of what is given as our real, as the object of our perceptions and the field of our interventions”—to look at the ways poetry actually does politics (Dissensus 156). I look at three different types of dissensual poetry: concrete poetry, sound poetry, and instapoetry. I argue that these poetic practices prompt a reordering of our society, of what is countable and unaccountable, and of how bodies, capacities, and systems operate. They allow for those whom Rancière calls the anonymous, and whom we might call the oppressed or marginalized, to become known. I argue that bpNichol’s, Judith Copithorne’s, and Steve McCaffery’s concrete poems; the Four Horsemen’s, Penn Kemp’s, and Christian Bök’s sound poems; and rupi kaur’s instapoems are examples of dissensual poetry.

ABSTRACT This study focuses on twenty-one particular texts published in 1925 as contemporaries of The Great Gatsby. The manuscript is divided into four categories—The Impressionists, The Experimentalists, The Realists, and The Independents. Among The Impressionists are F. Scott Fitzgerald himself, Willa Cather (The Professor’s House), Sherwood Anderson (Dark Laughter), William Carlos Williams (In the American Grain), Elinor Wylie (The Venetian Glass Nephew), John Dos Passos (Manhattan Transfer), and William Faulkner (New Orleans Sketches). The Experimentalists are Gertrude Stein (The Making of Americans), E. E. Cummings (& aka “Poems 48-96”), Ezra Pound (A Draft of XVI Cantos), T. S. Eliot (“The Hollow Men”), Laura Riding (“Summary for Alastor”), and John Erskine (The Private Life of Helen of Troy). The Realists are Theodore Dreiser (An American Tragedy), Edith Wharton (The Mother’s Recompense), Upton Sinclair (Mammonart), Ellen Glasgow (Barren Ground), Sinclair Lewis (Arrowsmith), James Boyd (Drums), and Ernest Hemingway (In Our Time). The Independents are Archibald MacLeish (The Pot of Earth) and Robert Penn Warren (“To a Face in a Crowd”). Although these twenty-two texts may in some cases represent literary fragmentations, each in its own way also represents a coherent response to the spirit of the times that is in one way or another cognate to The Great Gatsby. The fact that all these works appeared the same year is special because the authors, if not already famous, would become famous, and their works were or would come to represent classic American literature around the world. The twenty-two authors either knew each other personally or knew each other’s works. Naturally, they were also influenced by writings of international authors and philosophers. The greatest common elements among the poets and fiction writers are their uninhibited interest in sex, an absorbing cynicism about life, and the frequent portrayal of disintegration of the family, a trope for what had happened to the countries and to the “family of nations” that experienced the Great War. In 1925, it would seem, Fitzgerald and many of his writing peers—some even considered his betters—channeled a major spirit of the times, and Fitzgerald did it more successfully than almost anyone.

Protestants often think that 1he ROC has no mission just because Orthodoxy pays to more attention to Service life. We tried to understand motives, goals and objectives of the ROC missionary activity. We found out that the ecclesiologic way of thinking was the basis missionary idea of the eastern missionary practice and it showed itself differently in special historical moments. This work divides the whole history of the Orthodox Church in Russia (XI - XX centuries) into 3 periods of mission and makes its brief survey and analysis. In the first period (XI-XVI) only single monks-colonialists realized the Great Commission among Finnish tribes and russifed it Only certain people used the methods of well planned contextualizating mission, like Stephen of Penn. During the second period (1552-middl.XIX) the ROC worked in close combination with the State to the detriment of the deep evangelization of natives. In the third period (the middle of XIX- the beginning of XX) the missionaries of Orthodox Missionary Society used all the achievements of the native and foreign missionary: contextualization, Liturgies in the national languages. enlightenment by schools of all levels, the training of national leaders, social work ets. At the present time, the ROC is renewing its own mission tradition after the sleep of the Soviet period. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)