Purity culture was a movement created by evangelical Christian organizations in the United States and backed by marketing campaigns, media, churches, and sex education beginning in the 1990s. This movement was founded on the idea that young men and women should remain abstinent before marriage, thereby remaining in a state of "purity" for their future spouse. In purity culture messaging, women were positioned as sexual gatekeepers while men were framed as having little or no control over their sexual impulses, causing most of the purity expectation to fall on women. While the concept of remaining "pure" is not new, purity culture taught a new generation of women to feel ashamed and fearful of their sexuality and existed alongside an increasingly sexualized media landscape. This study analyzes purity culture and anti-purity culture themes that exist within television shows as well as how women perceive purity culture messaging and the effects this messaging had on their lives.

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Scholars such as Jonathan Klawans have distinguished between two types of impurity described in priestly texts: ritual and moral. The former, which denotes bodily pollution, occurs as a result of natural human processes (i.e., birth, death, genital discharge) and can render one temporarily unfit for temple worship, though it bears no clear ethical implications. Conversely, moral impurity refers to the more permanent defilement brought about by ethical transgressions (i.e., murder, apostasy, adultery), and has the capacity to stain the land of Israel itself, in addition to threatening the sanctity of the temple. However, this separation between ritual and moral dimensions of pollution are not absolute, as even Klawans allows that these categories are rather “pliable” (and to a certain extent, intertwined.) This thesis explores the concept of purity (both ritual and moral) in early Jewish literature, through a detailed analysis of water and cleansing language. In particular, I emphasise conceptual links between water for a) ritual washing and b) moral cleansing or sanctification. In this way, I highlight the flexibility of scholarly purity categories, demonstrating how purification can often be understood “holistically,” as encompassing both ritual and moral dimensions. I also illustrate how water seems to embody liminal tensions, oscillating between thresholds of purity and pollution, as well as primordial chaos and cosmic order. The thesis is divided into two major sections: Part One focuses on representations of water in the Hebrew Bible, whereas Part Two examines non-canonical texts from the Second Temple period. / Thesis / Master of Arts (MA)

No / The use of the hybrid method of moments/finite difference time domain technique can be effective for solution of electromagnetic problems which are intractable for a single numerical method. Using this method, a study of the effects of human proximity on the polarisation purity of different types of circularly-polarised handset antennas for personal satellite communications was undertaken. Associated with this, assessments of the specific absorption rate in the head were made. The method gave stable results, in accordance with physical expectations; good agreement with the pure method of moments was shown in simplified cases omitting the head

Thesis (MPhil)--Stellenbosch University, 2002 / ENGLISH ABSTRACT: During the history of Israel the concept of "purity" had developed as a way in which God's people could honour his holiness and draw nearer to him, as a sanctified nation. By the time of Jesus, in Second Temple Judaism, the purity system had become restrictive. This had been influenced by political and social developments, including an increased desire to withdraw from Hellenistic and other factors which were seen as contaminating the integrity of Judaism. There were diverse perceptions regarding the achievement of the purity of Israel, including militaristic confrontation and expulsion of alien occupation forces, stricter adherence to the Law and, in some cases, total withdrawal from general society (such as at Qumran). It was, however, particularly the Pharisaic imposition of the supplementary oral tradition, supposed to clarify the written Law, which imposed hardship on those who, through illiteracy or inferior social status, were unable to meet all the minute provisions which would ensure ritual purity. The expansion of the Law of Moses by the commentary of the rabbis, which over time became the entrenched oral "tradition of the fathers", was originally intended to promote access to God by clarifying obscure points of the Law, in the pursuit of purity. However, this oral tradition had, in fact, become an instrument of alienation and separation of the ordinary people not only from the Pharisees, who considered themselves as the religious elite, but also from God. The common people, that is, a large section of the population, felt rejected and on the outside of both religious and social acceptance. On the material level they also suffered under a heavy tax burden, from both Temple and State, which aggravated their poverty. It was this situation which Jesus confronted in his mission to change the ideological climate and to reveal the Kingdom of God as being accessible to all who accepted the true Fatherhood of God, in penitence and humility. He denounced the hypocrisy which professed piety but which ignored the plight of those who were suffering. Hark 7 : 1-23 symbolizes the difference between the teaching and practice of Jesus and that of the Pharisees, and provides metaphorically a pattern of Christian engagement which is relevant in the South African situation today. The Christian challenge is to remove those barriers, both ideological and economic, which impede spiritual and material well-being within society. By active engagement, rather than by retreating to the purely ritualistic and individualistic practice of religion, the realization of the Kingdom of Heaven, as inaugurated by Jesus, will be advanced. / AFRIKAANSE OPSOMMING: Gedurende die geskiedenis van Israel het die konsep van reinheid ontwikkel as 'n wyse waarin die die volk van God Sy heiligheid kan eer en tot Hom kan nader, as 'n geheiligde volk. Teen die tyd van Jesus, tydens Tweede Tempel Judaïsme, het die reinheid sisteem beperkend geword. Dit is beïnvloed deur politieke en sosiale ontwikkelinge, insluitende 'n toenemende drang om te onttrek van Hellenistiese en ander faktore, wat beskou is as 'n besoedeling van die integriteit van Judaïsme. Daar was diverse persepsies aangaande die uitvoering van die reinheid van Israel, insluitende militaristiese konfrontasie en die uitwerping van vreemde besettingsmagte, strenger onderhouding van die Wet en in sekere gevalle, totale onttreking van die algemene samelewing (soos by Qumran). Tog was dit in besonder die Fariseërs se oplegging van bykomende mondelinge tradisie, veronderstelom die geskrewe Wet te verhelder, wat ontbering veroorsaak het vir die wat as gevolg van ongeletterdheid of minderwaardige sosiale status nie in staat was om aan elke haarfyn bepaling, wat rituele reinheid sou verseker, te voldoen nie. Die uitbreiding van die wet van Moses deur die kommentaar van die rabbies, wat met verloop van tyd die ingegrawe mondelinge "tradisie van die vaders" geword het, was oorsproklik bedoel om toegang tot God te verseker, deur die verheldering van onduidelike aspekte van die wet, in die nastreef van reinheid. Hierdie mondelinge tradisie het egter 'n instrument van vervreemding geword en skeiding gebring tussen gewone mense en die Fariseers, sowel as die wat hulleself beskou het as die religieuse elite. Dit het egter ook skeiding gebring tussen mense en God. Die gewone mense, dit is die meerderheid van die bevolking, het verwerp gevoel en aan die buitekring van beide religieuse en sosiale aanvaarding. Op materiële vlak het hulle ook gelyonder die juk van swaar belasting, van beide die Tempel en die Staat, wat hulle toestand van armoede vererger het. Dit was hierdie situasie wat Jesus gekonfronteer het in sy strewe om die ideologiese klimaat te verander en om die Koninkryk van God te openbaar as toeganklik vir almal wat die ware Vaderskap van God aanvaar, in berou en in nederigheid. Hy het die skynheiligheid verwerp wat aanspraak maak op vroomheid, maar die toestand van die lydendes ignoreer. Markus 7:1-23 simboliseer die verskil tussen die onderrig en die praktyk van Jesus en dié van die Fariseërs en voorsien metafories 'n patroon van Christelike verbintenis, wat relevant is binne die eietydse Suid-Afrikaanse konteks. Die uitdaging aan die Christendom is om die skeidslyne te verwyder, beide ideologies en ekonomies, wat geestelike en materieële welsyn binne die gemeenskap belemmer. Deur aktiewe betrokkenheid, eerder as om bloot te onttrek tot die suiwer ritualistiese en individualistiese beoefening van religie, sal die realisering van die Koninkryk van die Hemel soos ingehuldig deur Jesus, bevorder word.

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Alors qu’Anatole France (1844–1924) est considéré comme écrivain sceptique et ironique, un de ses contes intitulé « Le Jongleur de Notre-Dame » échappe à une telle définition. Le ton pieux et sincère de ce conte, fondé sur une légende du Moyen Âge, semble aller à l’encontre du scepticisme, de l’anticléricalisme, et du classicisme déclarés de l’auteur. Au lieu de tenir pour exceptionnels ce type de textes qui mettent en scène une forme de « pureté » dans un sens religieux, tenter de les intégrer dans l’œuvre d’A. France permettra de découvrir une nouvelle facette de l’écrivain, et d’appréhender son idée et son œuvre dans une complexité et une profondeur qui sont cachées sous une apparence simple. Dans un premier temps, on mettra en relation les thèmes médiévaux chez A. France et la mode du médiévisme au XIXe siècle, tant dans le domaine scientifique que dans le courant littéraire, afin d’éclairer l’influence de son époque sur son image médiévale, et la signification de cette image. Dans un deuxième temps, on traitera de la pratique de la réécriture. Par une comparaison, d’une part, entre les textes d’A. France et leurs hypotextes, et d’autre part, entre la réécriture francienne et la réécriture chez les écrivains contemporains, on précisera les caractéristiques et les procédés de la réécriture de notre écrivain. En outre, on montrera que la mise en cadre, ainsi que la réécriture, s’impose dans ses textes, soulignant ainsi la modestie de l’auteur, et la diminution de l’autorité auctoriale. Toutes ces analyses révèleront l’importance de la « simplicité » qui apparaît à plusieurs niveaux dans les textes franciens, et qui peut donner accès à une « pureté » harmonieuse. / While Anatole France (1844–1924) is considered a skeptical, ironic writer, one of his short stories, entitled “Le Jongleur de Notre-Dame” can not easily be reduced to such a reading. Instead, it is a pious and sincere story based on a legend from the Middle Ages – a perspective contradictory to his skepticism, anticlericalism, and classicism. Rather than counting as exceptional cases texts like this that portray “purity” in a religious sense, an attempt to integrate them into the overall view of the works of A. France will enable us to discover a new side to the writer and apprehend his ideas and his works in a complexity and depth that are hidden under simple surface appearances. As a first step, we connect the medieval themes of A. France with the medievalist movement of the 19th century, seen in both historical study and literature, in order to clarify the influence of his times on his image of the Middle Ages, and the meaning of that image. As a second step, we consider the practice of rewriting. By comparing the texts of A. France with their sources, and comparing rewriting of those sources by A. France with rewriting of similar sources by his contemporaries, we identify A. France’s method of rewriting and the characteristics of the product. In addition, we find that the use of “frame story” narration is as necessary as rewriting in the texts of A. France, serving to accentuate the modesty of the author and as a result affecting a decrease in authorial authority. All these analyses reveal the importance of the “simplicity” that appears at several levels in the texts of A. France, and which can give access to the harmonious “purity”.

Colunas de destilação de alta pureza são sistemas de difícil controle. Apresentam longo tempo de resposta, comportamento altamente não linear e grande interação entre as variáveis. Os controladores preditivos são muito utilizados para o controle de colunas de destilação. Porém, em colunas de alta pureza, a incorporação de um único modelo linear geralmente acarreta em um controle de fraco desempenho. Isto pois, a representação do processo é deficiente, já que não considera variações nos ganhos e nas dinâmicas, típicas de um comportamento não linear. Estas incertezas podem, inclusive, provocar a instabilidade do controle o que resultaria em produtos que não atendam à especificação. Este trabalho tem por objetivo avaliar o desempenho dos controladores de horizonte de predição infinito com um modelo interno e com múltiplos modelos tendo o HYSYS(TM) como simulador de uma coluna de separação benzeno/tolueno e o MATLAB(TM) como ambiente para o controle supervisório. Observa-se que o controlador com apenas um modelo não é capaz de estabilizar o processo para perturbação nos valores de referência das variáveis controladas, ao contrário do controlador com múltiplos modelos. / High-purity distillation columns are systems which are typically difficult to control. The main reason for this is a strongly nonlinear and interactive system associated with a very sluggish response. Model Predictive Control is widely used for control of distillation columns. However, for high-purity columns, the use of a single linear model in the controller usually leads to a poor performance of the control system. The reason for this is the poor system representation, since variation in the system gains and time constants are not taken into account in the computation of the control law. Model uncertainties can produce instability in the control system and consequent deterioration of the product quality. The goal of this work is to evaluate the performance of infinite horizon MPC with a single internal model and with multiple models. HYSYS(TM) is used as simulator for the benzene/toluene column, and MATLAB(TM) is used as a platform for supervisory control. It is observed that the controller with a single model is not capable of stabilizing the process for disturbance in the set point of the controlled variables. Opposite to that behavior the controller with multiple models has a good performance.

Conselho Nacional de Desenvolvimento CientÃfico e TecnolÃgico / O Brasil à o maior produtor mundial de laranja e de suco de laranja, sendo este setor de grande importÃncia para economia brasileira, responsÃvel por gerar mais de 400 mil empregos e movimentar cifras de bilhÃes de reais por ano. Mas, este setor tambÃm à responsÃvel pela produÃÃo de grande quantidade de rejeitos industriais, que equivalem a 50% do peso da fruta, sendo estes resÃduos utilizados na maioria das vezes como raÃÃo animal. Portanto o uso eficiente destes rejeitos se faz necessÃrio em um mundo em que as reservas naturais vÃm se esgotando. Neste sentido a biocatÃlise mostra-se como uma ferramenta promissora no uso destes resÃduos, que possuem enzimas em sua constituiÃÃo, para obtenÃÃo de produtos de alto valor agregado, as substÃncias enantiopuras. A aplicaÃÃo de diferentes metodologias, prÃticas e de baixo custo, possibilitou a sÃntese de alcoÃis quirais com alto excesso enantiomÃrico (ee) e boas taxas de conversÃo. ReaÃÃes de hidrÃlise e reduÃÃo foram processadas em meio aquoso e, as reaÃÃes de esterificaÃÃo foram realizadas em solvente orgÃnico, utilizando as casca da laranja como fonte de biocatalisadores. O uso das cascas da laranja como fonte de biocatalisador apresentou resultados bastante promissores, demonstrando capacidade catalÃtica em vÃrias reaÃÃes (reduÃÃo/oxidaÃÃo, hidrÃlise/esterificaÃÃo) atravÃs de metodologias simples e de baixo custo. ConversÃes de 46,90-96,70% foram alcanÃadas nas reaÃÃes de biorreduÃÃo acompanhado de ee variando de 21,15-99,00%. Nas reaÃÃes de hidrÃlise verificaram-se taxas de conversÃes de 19,20-80,82% e ee variando de 9,60-45,52%. Jà nas reaÃÃes de esterificaÃÃo, ee acima de 99% foram observados e conversÃes maiores que 80% foram alcanÃadas. Portanto, este estudo abre precedentes para uma ampla faixa de aplicaÃÃo desta fonte de biocatalisador (cascas da laranja), que atualmente à considerado como um rejeito industrial, contribuindo sobremaneira para agregar valor a todo um setor produtivo e industrial no qual o Brasil à lÃder, a indÃstria de suco de laranja. / The Brazil is the producing greater of world of orange and orange juice, being this sector of great importance for Brazilian, responsible economy for generating 400 thousand jobs and more than and putting into motion ciphers of billions per year. But, this sector also is responsible for the production of great amount of industrial rejetcs, that are equivalent 50% of the weight of the fruit, being these used residues most of the time as animal ration. Therefore the use efficient of these rejetcs if makes necessary in a world where the natural reserves come if depleting. In this direction biocatalysis is presented as a promising tool in the use of these residues, that contains enzymes in its constitution, for attainment of products of high added value, the substances enantiopure. The application of different methodologies, practical and of low cost, made possible the chiral alcohols synthesis with high enantiomeric excess (ee) and good taxes of conversion. Hydrolysis reactions and reduction had been processed in aqueous way e, the reactions of esterification had been carried through in organic solvent, using the rind of the orange as source of biocatalysis for such reactions. The use of the peel of the orange as biocatalysis source presented resulted sufficiently promising, demonstrating catalytic capacity in some reactions (reduction/oxidation, hydrolysis/esterification) through simple methodologies and of low cost. Conversions of 46,90-96,70% had been reached in the reactions of bioreduction shown of ee varying of 21,15-99,00%. In the hydrolysis reactions taxes of 19,20-80,82% conversions and ee had been verified varying of 9,60-45,52%. Already in the esterification reactions, ee above of 99% had been observed and bigger conversions that 80% had been reached. From there, this study it opens precedents for an ample band of application of this source of biocatalysis (pells of the orange), that currently it is considered as one reject industrial, contributing excessively to add value all a productive and industrial sector in which Brazil is leader, the orange juice industry

Impurity optimized silicon is needed for the advancement of terrestrial photovoltaic power generation. In this study the possibility of producing solar grade silicon from rice husks has been pursued. An integrated process flowsheet was developed and practiced that included initial leaching, reduction of Rice husk ash (RHA) and post-reduction purification of silicon. Metallothermic reduction of purified RHA with magnesium was investigated within the temperature range of 500-950 oC. The reduction product was purified by two stage acid leaching sequence. Analysis of the final silicon powder product by XRD and ICP-OES showed crystalline silicon with boron content to be less than 3ppm- corresponding to reduction by a factor greater than 10, whilst the phosphorus content was reduced by a factor of over 20 and reaching less than 73ppm. The effects of temperature, magnesium amount and leaching agents were optimized in this study. A one step test melting was also carried out to convert the silicon powder into silicon chunks.