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Chronic obstructive pulmonary disease (COPD) patients are generally more sedentary and less physically active than healthy adults; putting them at increased risk of hospitalisation and death. For patients with mild-moderate COPD, physical activity appears to be reduced compared with apparently healthy adults but differences in time spent sedentary are less well established. Additionally, there is a need for a greater understanding of the correlates of behaviour in mild-moderate patients with much of the existing literature focusing on more severe or mixed stage patient samples and with many studies lacking objective behavioural monitoring, not adjusting for confounders and a paucity of data on correlates of sedentary time. Despite having mild-moderate airflow obstruction, these patients also report a range of symptom burdens with some individuals reporting severe symptoms. Subsequently, these patients represent a sub-set of individuals who may require lifestyle interventions. Therefore, factors associated with patients reporting more severe symptoms need to be identified to help understand how this phenomenon may manifest and be intervened upon. For patients with more advanced COPD who are admitted to hospital for an acute exacerbation behavioural intervention focussing on less intense movement may be a more suitable approach for reducing the risk of readmissions than more intense physical activity or exercise. To date no studies have specifically targeted reductions in sedentary behaviour in COPD. In addition, wearable self-monitoring technology may facilitate the provision of such interventions, removing important participation barriers such as travel and cost, but this has not been sufficiently examined in COPD. This thesis investigated: (i) objectively measured physical activity and sedentary time and the correlates of these behaviours for mild-moderate COPD patients and apparently healthy adults (Study One); (ii) factors associated with self-reported symptom severity and exacerbation history in mild-moderate COPD patients (Study Two) and (iii) the feasibility and acceptability of a home-based sedentary behaviour intervention using wearable self-monitoring technology for COPD patients following an acute exacerbation (Study Three). Methods: Study One: COPD patients were recruited from general practitioners and apparently healthy adults from community advertisements. Objectively measured moderate-to-vigorous physical activity (MVPA), light activity and sedentary time for 109 mild-moderate COPD patients and 135 apparently healthy adults were obtained by wrist-worn accelerometry. Patients with at least four valid days (≥10 waking hours) out of a possible seven were included in analysis. A range of demographic, social, symptom-based, general health and physical factors were examined in relation to physical activity and sedentary time using correlations and linear regressions controlling for confounders (age, gender, smoking status, employment status and accelerometer waking wear time). Study Two: In 107 patients recruited from general practitioners, symptoms were assessed using the COPD Assessment Test (CAT) and Modified Medical Research Council (mMRC) questionnaires. Twelve-month exacerbation history was self-reported. Exercise capacity was assessed via incremental shuttle walk test (ISWT) and self-reported usual walking speed. Physical activity and sedentary time were obtained from a wrist-worn accelerometer. Study Three: Patients were randomised in-hospital into a usual care (Control), Education or Education + Feedback group with the intervention lasting 14 days following discharge. The intervention groups received information about reducing prolonged sitting. The Education + Feedback group also received real-time feedback on their sitting time, number of stand-ups and step count at home through an inclinometer linked to a smart device app. The inclinometer also provided vibration prompts to encourage movement when the wearer had been sedentary for too long. Feasibility of recruitment (e.g. uptake and retention) and intervention delivery (e.g. fidelity) were assessed. Acceptability of the intervention technology (e.g. wear compliance, app usage and response to vibration prompts) was also examined. Results: Study One: COPD patients were more sedentary (592±90 versus 514±93 minutes per day, p < 0.05) and accrued less MVPA (12±18 versus 33±32 minutes per day, p < 0.05) than apparently healthy adults. For COPD patients, self-reported dyspnea and percentage body fat were independent correlates of sedentary time and light activity with exercise capacity (incremental shuttle walk test) an independent correlate of MVPA. For apparently healthy adults, percentage body fat and exercise capacity were independent correlates of sedentary time and light activity. Percentage body fat was an independent correlate of MVPA. Study Two: ISWT (B=-0.016±0.005, partial R2=0.117, p=0.004) and years living with COPD (B=0.319±0.122, R2=0.071, p=0.011) were independently associated with CAT score. ISWT (B=-0.002±0.001, R2=0.123, p < 0.001) and vector magnitude counts per minute (VMCPM) (B=0.0001±0.0000, R2=0.050, p=0.011) were independently associated with mMRC grade. MVPA was independently associated with previous exacerbations (B=-0.034±0.012, R2=0.081, p=0.005). Patients reporting a CAT score of > 20 or an mMRC score of ≥2 had lower VMCPM, were more sedentary and took part in less light activity than patients reporting a CAT score of 0-10 or mMRC of 0, respectively. Patients reporting ≥2 exacerbations took part in less MVPA than patients reporting zero exacerbations. Study Three: Study uptake was 31.5% providing a final sample of 33 COPD patients. Retention of patients at two-week follow-up was 51.5% (n=17). Reasons for drop-out were mostly related to being unable to cope with their COPD. Patients wore the inclinometer for 11.8±2.3 days (and charged it 8.4±3.9 times) with at least one vibration prompt occurring on 9.0±3.4 days over the 14 day study period. Overall, 325 vibration prompts occurred with patients responding 106 times (32.6%). 40.6% of responses occurred within 5 minutes of the prompt with patients spending 1.4±0.8 minutes standing and 0.4±0.3 minutes walking, taking 21.2±11.0 steps. Discussion: Study One: COPD patients were less active and more sedentary than apparently healthy adults; however, factors predicting behaviour were similar between groups. Correlates differed between sedentary time, light activity and MVPA for both groups. Interventions to boost physical activity levels and reduce sedentary time should be offered to patients with mild-moderate COPD, particularly those reporting more severe breathlessness. Study Two: Worse exercise capacity, low levels of physical activity and more time spent sedentary are some of the factors associated with patients of the same severity of airflow limitation reporting differing symptom severities. These patients may benefit from both lifestyle and exercise interventions. Study Three: Recruitment and retention rates suggest a trial targeting sedentary behaviour in hospitalised COPD patients is feasible. A revised intervention, building on the successful components of the present feasibility study is justified. Conclusion: The findings from this thesis have contributed a greater understanding of physical activity and sedentary behaviour in COPD and can inform the development of tailored physical activity and sedentary behaviour interventions for patients across the grades of COPD severity.

From the perspective of the Hebrew Bible the Egyptians represented the quintessential 'other' to the Israelites - lascivious, idolatrous, tyrannical, hostile and murderous. The biblical characterization of the Egyptians may be explained by the historical context in which early Israel emerged, a context in which Egypt represented a political, military and cultural threat to Israel's survival and distinctiveness, and in which the Israelites came to regard themselves as a covenanted people, in a unique and exclusive relationship with their God. This biblical perspective was inherited to some extent by the early Christian community, which according to the apostle Paul has been grafted into Israel's salvation history, and thus continued to associate the Egyptians with idolatry and base morality. The Islamic assessment of the ancient Egyptians, as presented particularly by the Qur'an, extra-canonical works and commentaries, and how it compares to biblical and extra-biblical views, is the subject of this study. Drawing on distinctions of covenanted and missionary identities as described in Anthony Smith's Chosen Peoples (2003), this thesis hypothesizes that the Qur'an and Islamic tradition with their pronounced missionary thrust present a rather different image of the 'other', particularly the Egyptians, given the historical context in which Islam emerged. This study presents a unique examination of the Egyptians in the Qur'an and extra-canonical texts as related through their encounters with the prophets Ibrahim, Yusuf, Musa and 'Isa. It combines a detailed exegetical and intertextual study of revelant Qur'anic verses with an analysis of extra-canonical texts such as the qisas al-anbiya' and traditions such as are found in al-Tabari's al-Ta'rikh al-rusul wa'l-muluk. Moreover, this thesis addresses historical, Egyptological and archaeological issues, and how the Qur'anic portrayals of the Egyptians in particular reflect the concerns and values of the early ummah, a community of believers which not only struggled to survive the hostilities of the Quraysh, but which sought to bring them and others to faith in the God of Ibrahim.

Sabe-se que a profunda ligação existente entre deuses e o soberano do antigo Egito é tida como um dos elementos mais significativos na legitimação do poder faraônico, notadamente divinizado naquela civilização. Valendo-se desse contexto e se aproveitando do período Amarniano como um estudo de caso privilegiado (Antigo Egito, 1353 a.C. - 1335 a.C.), o trabalho visa examinar a rearticulação que Amarna propôs a essa relação. Uma rearticulação que implicou em um reposicionamento do rei e em uma readequação do panteão politeísta, privilegiando o deus Aton. Esse processo não se esgota em uma simples abstração mental, ao contrário, ele se textualiza sobretudo nos dois hinos ao deus Aton, e se materializa em imagens do período. A respeito destas, além de tomá-las como fonte primordial de análise, buscaremos permitir que a sua metodologia tradicional de trato dê lugar a uma reflexão mais abrangente, baseada em sugestões da teoria da agência que visam entendê-las como imagens construtoras e modificadoras das realidades nas quais se inserem. / It is known that the deep connection between gods and Ancient Egypts sovereign is considered as one of the most significant elements in pharaonic discourse legitimacys construction, notably divinized in that civilization. Based on the Amarna period (Ancient Egypt, 1353 BC - 1335 BC) this research aims to study the reticulation to this relationship proposed on that period. A reticulation that implied on kings repositioning and on a polytheistic pantheons readjustment, privileging the god Aten. This process is not exhausted in a simple mental abstraction, on the contrary, it is textualized, especially in the two hymns to the god Aten, and materialized in images of that period. Regarding these images, besides taking them as analysis primary source, we will also seek to allow its traditional treatment methodology to lead into a more comprehensive reflection, based on suggestions from the Agency Theory that aim to understand images as a constructive power, being able to modify the realities in which they are inserted on.

Made available in DSpace on 2016-04-29T14:27:27Z (GMT). No. of bitstreams: 1 Marcos Eduardo Melo dos Santos.pdf: 1589703 bytes, checksum: 6501d8f8d81411b1d530e9a1c6991840 (MD5) Previous issue date: 2015-08-19 / ADVENIAT / The pericope Ex 5,1-6,1 contemplates the first meeting of Moses and Aaron with the Egyptian pharaoh. The brothers are configured as representants of God and the Jewish people to negotiate the freedom with the tyrant. The narrative is part of the book of Exodus which reports that the oppressive situation in which passed the people of Israel in Egypt. This work aims to establish an exegetical analysis of the text with basis of bibliographic elements that promote the understanding of linguistics, stylistic and historical particulars present in the narrative in order to obtain conclusions of the theological and ethical point of view. The research presents itself as one of the academic productions of the research group Tradução e Interpretação do Antigo Testamento (TIAT) / A perícope Ex 5,1,-6,1 contempla o primeiro encontro de Moisés e Aarão com o faraó egípcio. Os irmãos profetas são configurados como representantes de Deus e do povo hebreu e negociam com o tirano a liberdade. A narrativa insere-se na parte do livro do Êxodo que relata a situação opressiva pela qual passava o povo de Israel no Egito. A presente dissertação visa estabelecer uma análise exegética do texto com base nos elementos bibliográficos que favoreçam a compreensão das particularidades linguísticas, estilísticas e históricas presentes na narrativa com o objetivo de obter conclusões do ponto de vista teológico e ético. A pesquisa apresenta-se como uma das produções acadêmicas do grupo de pesquisa Tradução e Interpretação do Antigo Testamento (TIAT)

Les statuettes funéraires égyptiennes dites chaouabtis ou, à partir de la XXIe dynastie, ouchabtis, comptent parmi les artefacts les plus couramment laissés par les Égyptiens anciens. On considère généralement qu’elles servent à conserver magiquement l’intégrité corporelle du défunt, ou à se substituer à lui lors des travaux agricoles obligatoires dans l’au-delà, ce qui explique la figuration d’outils. Aussi un certain nombre de questions sont posées par l’étude des exemplaires royaux. Pourquoi un pharaon, exempté de tout travail agricole de son vivant, aurait-il besoin de se faire représenter avec des outils, ou avoir des serviteurs travaillant pour accomplir ses corvées dans l’au-delà ? Si, comme l’affirme la théorie de la « démocratisation », la religion égyptienne se diffuse de la royauté à l'élite, puis au peuple de manière générale, comment expliquer que l’usage des chaouabtis semble se développer en sens inverse ? Cette recherche regroupe pour la première fois les chaouabtis royaux du Nouvel Empire dans un catalogue raisonné, sans se limiter au simple recensement, en insérant ces artefacts dans leur contexte religieux, social et politique, avec pour objectif de mieux appréhender les mouvements internes à la société égyptienne. / The Egyptian funerary statuettes, known as shabtis, or as from the XXIst dynasty, ushabtis, are among the most commonly artefacts left by ancient Egyptians. It is generally considered that they served to magically conserve the bodies of the deceased, or to replace them on mandatory agricultural chores in the afterlife, which would explain the presence of tools. A certain amount of questions are also raised while studying the royal figurines. Why does a pharaoh, exempt from all agricultural tasks while living, would need the representation of tools, or of servants working to accomplish their chores, in the afterlife? If, as stated by the theory of « democratization », the Egyptian religion diffuses itself from the royalty to the elite, and then to the people as a whole, how does one explain that the use of shabtis seems to develop itself the other way around? This research gathers for the first time the royal shabtis from the New Kingdom in a catalogue, without limiting itself to simply listing the articles, but putting the artefacts in their religious, social and political contexts, aiming to better apprehend the movements inside the Egyptian society.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-01-19T10:47:57Z No. of bitstreams: 1 Fernando Gross.pdf: 2092294 bytes, checksum: 54bc2c82d21d2de44ce2e97da0dbd268 (MD5) / Made available in DSpace on 2018-01-19T10:47:57Z (GMT). No. of bitstreams: 1 Fernando Gross.pdf: 2092294 bytes, checksum: 54bc2c82d21d2de44ce2e97da0dbd268 (MD5) Previous issue date: 2017-12-20 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The study presented here welcomes literary and historical-theological motif belonged to the biblical narrative on the exodus. Repeatedly, that is, in fourteen scenes, the texts of the book of Exodus refer to the "heart of the pharaoh", which is mentioned twenty times. In ten moments, it is described how the Lord, the God of Israel, acts with the heart of the pharaoh (Ex 4,21; 7,3; 9,12,14; 10,1,20,27; 11,10; 14,4,8). In four moments, it is contemplated how the pharaoh leads with his heart (Ex 7,23, 8,11,28; 9,34). And in six other moments, it is narrated how the heart of the pharaoh reacts to the events (Ex 7,13,14,22; 8,15; 9,7,35). Moreover, different verbs indicate different movements of the pharaoh's heart. Thus, the study presented in this Dissertation seeks to understand, in its first part, what the biblical narrative reflects on the heart of who ruled Egypt. In the second part, the present study analyzes how the Jewish tradition, throughout the history, continued the reflection on the heart of the pharaoh / O estudo aqui apresentado acolhe um motivo literário e histórico-teológico pertencente à narrativa bíblica sobre o êxodo. Repetidamente, ou seja, em quatorze cenas, os textos do livro do Êxodo se referem, pois, ao “coração do faraó”, sendo que este é mencionado por vinte vezes. Em dez momentos, se descreve como o Senhor, Deus de Israel, age com o coração do faraó (Ex 4,21; 7,3; 9,12.14; 10,1.20.27; 11,10; 14,4.8). Em quatro momentos, se contempla como o faraó mexe com seu coração (Ex 7,23; 8,11.28; 9,34). E, em outros seis momentos, narra-se como o coração do faraó reage aos acontecimentos (Ex 7,13.14.22; 8,15; 9,7.35). Mais ainda, diferentes verbos indicam movimentos diversos do coração do faraó. Assim sendo, o estudo apresentado nesta Dissertação procura compreender, em sua primeira parte, o que a narrativa bíblica reflete sobre o coração de quem governava o Egito. Na segunda parte, por sua vez, o presente estudo analisa como a tradição judaica, no decorrer da história, continuou a reflexão sobre o coração do faraó

This thesis discusses the interaction between the concepts of ”justice” (ma&#8219;at) and ”law” (hpw) in ancient Egypt. Ma&#8219;at, one of the earliest abstract terms in human speech, was a central principle and, although no codex of Egyptian law has been found, there is abundant evidence of written law, designed to realise ma&#8219;at on earth. The king, as the highest legal authority, was the nexus between ma&#8219;at and the law. Egyptologists have few sources of knowledge about law and justice in ancient Egypt because the ancient Egyptians used commonplace language in legal documents and they only had a few imprecise technical terms relating to law. For Egyptology to advance, therefore, we need to reappraise its sources. The Tale of the Eloquent Peasant has a strong legal background and should be treated as an additional source of information about how law and justice were perceived and carried out in ancient Egypt. / Classics and Modern European Languages / M.A. (Ancient Languages and Cultures)

This thesis discusses the interaction between the concepts of ”justice” (ma&#8219;at) and ”law” (hpw) in ancient Egypt. Ma&#8219;at, one of the earliest abstract terms in human speech, was a central principle and, although no codex of Egyptian law has been found, there is abundant evidence of written law, designed to realise ma&#8219;at on earth. The king, as the highest legal authority, was the nexus between ma&#8219;at and the law. Egyptologists have few sources of knowledge about law and justice in ancient Egypt because the ancient Egyptians used commonplace language in legal documents and they only had a few imprecise technical terms relating to law. For Egyptology to advance, therefore, we need to reappraise its sources. The Tale of the Eloquent Peasant has a strong legal background and should be treated as an additional source of information about how law and justice were perceived and carried out in ancient Egypt. / Classics and Modern European Languages / M.A. (Ancient Languages and Cultures)

With each generation arrives at a new understanding and specifically creates a new representation of the ancient pharaoh Tutankhamun. My study analyzes the role of Tutankhamun in American media and popular culture, especially the changing depictions of the Pharaoh over time. My thesis discusses the historical Tutankhamμn and the how this differs from the "Golden Boy" Tut popularized in modem times since the discovering of the tomb by Howard Carter. His discovery launched an Egyptomania craze periodically resurged over the course of the century~ particularly in the years immediately following the find, 1978t and in 2005-2007. My analysis further explores why American society fashioned particular representations of Tutankbamun, and Egypt as a whole from his tomb that contained insufficient connections with the historical King Tutanlqiamun. The study concentrates on three time periods distinct by heightened fascination - the opening of the tomb and the first and second museum touring of the Tut exhibits in the United States. The created images are exploited for monetary gain by the media while driven by Western society as a measure of our own cultural self--definition. Each modification of the Pharaoh reflects the changing culture of American society.