Studiens syfte är att lyfta fram olika upplevelser och berättelser från elever som, oavsett anledning,tar mindre plats i specifikt musikundervisningen på högstadiet. I och med detta är även syftet attbidra till en djupare förståelse för hur eleverna upplever att deras egen utbildning påverkas och hurlärare bör bemöta dessa elever. För att få fram resultatet användes en kvalitativ metod, muntligaintervjuer med elever som själva positionerade sig i en tillbakadragen roll i musikklassrummet.  Resultatet visade att en majoritet kände sig bekväma i en tillbakadragen roll, men att de samtidigtkände en yttre press från läraren att behöva ta mer plats främst för betygets skull. Informanternahade dock inte fått tillräcklig information om vad som faktiskt menades när de fått uppmuntran omatt "ta mer plats". Feedback i musikämnet upplevdes som en bristvara, inte enbart för de som togmindre plats. Informanterna hade självinsikt om sitt tillbakadragna sätt och upplevde att deras egetlärande kunde påverkas negativt om läraren uppfattade att de i och med detta inte var intresseradeeller villiga att delta. Olika moment i musiken kunde upplevas som mer eller mindre påfrestande attta plats på, ofta beroende på vad just den eleven tyckte var svårt eller i vad som kändes mestutpekande, att spela instrument eller sjunga. Flera fick även höra att de behövde ta mer plats men dekunde bara komma på fåtal exempel där läraren vänt sig till de tillbakadragna och försökt inkluderadessa mer på lektionerna på ett sätt som känts bekvämt för dessa elever. Informanterna tyckte inteatt läraren anpassade lektionerna tillräckligt för de som tar mindre plats. / The purpose of this study is to showcase different experiences and stories from students who,regardless of reason, have a more quiet role or withdrawn bevavior in music class. Along with this,the purpose is also to contribute with a deeper understanding for how students think when it comesto their own education and learning potential, and also how they think teachers should act whileencountering this kind of students. A qualitative method was used to get the result, one-on-one interviews with students who positioned themselves as quiet, introverted or withdrawnin the music classroom. The result showed that a majority of the students felt comfortable in awithdrawn or introverted role, however, they felt a pressure from the teacher to ”take more space”,mostly for the sake of the grade. The informants also felt like they did not fully understand what theteacher meant with the encouragement to ”take more space”. Feedback during music lessons wasdeficient, not only for the withdrawn students. The informants expressed self-awareness of theirwithdrawn behavior and felt like their own learning process could be affected negatively, if theteacher were to misinterpret the students behavior as a lack of interest or an unwillingness toparticipate. Different parts of the music education was experienced as more or less challenging todo, depending on what the informant thought was more difficult (for example, to play a specificinstrument or sing) or how much one task would force them to ”take space”. While the informantssaid they were getting comments about how they ”should take more space”, they could only thinkof a few examples where the teacher would try to include these students in a way that feltcomfortable for them. The informants did not think the teachers adjusted the lessons enough forthose who are more quiet, shy, introverted or withdrawn.

Concept: creating new "quiet street" in oposition with the Křížová Street, creating new public and semipublic colorfull spaces with green rest areas.

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<p dir="ltr">Pressure transducer, infrared heat transfer, and schlieren imaging data for a flared cone and cone-cylinder-flare in Mach 6 quiet flow are presented. Flared cone pressure transducer results show second-mode RMS values comparable to that found in prior experimental work. Second-mode frequency is found to linearly increase with increasing freestream unit Reynolds number, and frequency varies little between sensors for a given freestream unit Reynolds number. Turbulent intermittency begins to increase at a freestream unit Reynolds number 2x10⁶/m greater than the unit Reynolds number corresponding to peak second-mode RMS. peak RMS. High-speed schlieren imaging on the downstream section of the flared cone shows the second-mode disturbance following trends in power which correlate with PCB RMS. Infrared heat transfer results contain the azimuthal heating streak pattern observed for the flared cone in prior research, but the hot-cold-hot streak pattern is not seen due to limited model length. Streak heating occurs downstream of second-mode peak RMS over the freestream unit Reynolds number range of 6.4x10⁶/m to 10.4x10⁶/m. The heat transfer of streaks is found to vary significantly from streak to streak, while mean streak heating variation with freestream unit Reynolds number is small.</p><p dir="ltr">PCB results of the cone-cylinder-flare show intermittent turbulence at a freestream unit Reynolds number of 16.0x10⁶/m. Examination of shear-layer and second-mode instabilities show significant increases in RMS moving downstream along the flare and with increasing freestream unit Reynolds number. High-speed schlieren imaging of the shear-layer reattachment region on the flare show the presence of the shear-layer and second-mode instabilities when the model is configured with a sharp nose tip. The instabilities are not present with a blunt 5 mm radius nose tip. Heat transfer is observed to increase along the downstream portion of the flare. The sharp nose tip configuration has higher heat transfer rates than the 5 mm radius nose tip configuration.</p>

As an indirect consequence of increased heat cooling requirements, personal computers (PC) have become noisier due to the increased use of fans. Hard disk drives also contribute to the annoying noise radiated by personal computers, creating a need for the control of computer noise. Due to size constraints, the implementation of passive noise control techniques in PC is difficult. Alternatively, active noise control (ANC) may provide a compact solution to the noise problems discussed above, which is the subject of this work. First, the computer noise sources were characterized. The structure-borne path was altered passively through the decoupling of the vibrating sources from the chassis. Global noise control strategy was then investigated with a hybrid passive/active noise control technique based on folded lined ducts, integrating microphones and speakers, that were added to the PC air inlet and outlet. While the ducts were effective above 1000Hz, the use of a MIMO adaptive feedforward digital controller lead to significant noise reduction at the ducts outlets below 1000Hz. However, global performance was limited due to important airborne flanking paths. Finally, the same type of controller was used to create a zone of quiet around the PC user head location. It was implemented using multimedia speakers and microphones, while the computer was placed in a semi-reverberant environment. A large zone of quiet surrounding the head was created at low frequencies (250Hz), and its size would reduce with increasing frequency (up to 1000Hz). / Master of Science

How do we design for a local community while respecting heritage and touching their hearts? We know through our minds and we understand through our hearts. Consciousness touches minds and experience touches hearts. Since phenomenology is the study of both consciousness and experience, this phenomenological architectural thesis is designed to touch both minds and hearts. Instead of replacement, we need embracement in order to root one's social identity. Only then we will elevate cultural heritage in any context, for example African. This thesis includes a case study of light followed by a 'pataphysical design proposal for Tapestry: a new library at Mzuzu University in Malawi. The library proposal is introduced through poems and visual information in the following sets: metaphysical, physical, 'pataphysical. Through the inquiry in haiku writing style, this poetry collection evaluates corners, windows, light, intensity, form. Not only we propose an exciting and unique library design, but we also discover that dignity is the key to unlocking the spirit of light in any project, regardless of its form. / Master of Architecture

Toute historiographie se construit sous la forme d’un récit, soutenue par une narration qui, autour d’une intrigue, sélectionne et organise les événements en fonction de leur importance relative à des critères prédéterminés. La période des années 1960, qui est habituellement décrite comme celle de la naissance de la littérature québécoise, est on ne peut plus représentative de cette logique narrative qui sous-tend toute démarche historique. Un événement retenu par cette histoire, la Nuit de la poésie du 27 mars 1970, s’est littéralement élevé au rang de mythe dans l’imaginaire littéraire, mais aussi identitaire des Québécois. Que ce soit à travers les triomphes de Claude Gauvreau et de Michèle Lalonde ou la foule de plusieurs milliers de personnes devant le Gesù qui espérait assister à la soirée, cet événement, mis sur pellicule par Jean-Claude Labrecque et Jean-Pierre Masse, a été conçu par plusieurs comme l’apothéose de « l’âge de la parole ». Une observation minutieuse de ce happening soulève cependant de nombreuses questions concernant la construction de ce rôle dans l’histoire littéraire québécoise. En effet, tant l’étude des conditions d’organisation de la soirée que l’analyse de son mode de transmission révèlent des motivations archivistiques qui laissent transparaître l’objectif de la Nuit à « faire événement », à produire des traces qui participeront à l’inscription historique de la poésie québécoise. Considérant que l’œuvre filmique de Labrecque et de Masse constitue le seul véritable document témoignant de cet événement et que celui-ci a fait l’objet d’un montage ne présentant qu’une facette de la soirée, les enjeux de représentation et de mise en récit inhérents au cinéma documentaire poussent à questionner le portrait désiré de la poésie de l’époque que l’on voulait créer à travers le long-métrage. Véritable plateau de tournage, le spectacle du 27 mars 1970 appelle à être analysé dans les termes d’une conscience historique qui pousse les acteurs du milieu littéraire de l’époque à ériger les monuments qui seront à la base du canon et de l’institution littéraires québécois. L’étude, mobilisant les ressources de l’analyse de texte, de la sociologie de la littérature, de la théorie historiographique et de la théorie du cinéma, portera principalement sur le documentaire La Nuit de la poésie 27 mars 1970, considéré comme véritable recueil de textes, mais aussi de façon tout à fait originale sur les archives inédites rejetées du montage final des réalisateurs de l’ONF. Au terme de ce travail, j’approfondirai la réflexion sur le rôle historique d’un événement emblématique de la littérature québécoise en explicitant la construction historique autour de celui-ci. Il s’agira non seulement de relativiser l’événement en tant que tel, mais aussi de réfléchir sur le grand récit espéré par les artistes de l’époque. / Any historiography is constructed on the model of a story, that is, the narration of an underlying plot which conveys the particular choosing and singling out of events based upon their importance according to predefined criteria. The 1960s, which are usually depicted as the period where Quebecois literature came into being, are representative of this narrative logic which underlies the stream of history. "La Nuit de la poésie", which took place on the 27th of March 1970, was one of those events singled out by history and mythologized in Quebec’s collective imagination. As such, the happening, filmed by Jean-Claude Labrecque and Jean-Pierre Masse, was conceived by many as the apex of this fruitful period called the "âge de la parole". A study of this happening, however, raises many questions about the process of historical construction which took place around the event. The organization of the night, as well as the way it was passed to further generations, both highlight the strong aspiration to create an historical event and to mark Quebec’s literary culture. Given that Labrecque and Masse’s documentary is the only genuine document attesting to the event, and that the film itself has been subjected to a great deal of editing, issues of representation and of creation of narrative need to be addressed in the context of the cultural affirmation Quebec went through in the 1960s. The Night thus should be analyzed as an indication of an emergent historical consciousness, influencing the cultural actors of the 1960s and 1970s and creating a new group of canonical figures in Quebecois literature. This study, based on text analysis, the sociology of literature, historiography, and film theory, will bear on the documentary La Nuit de la poésie 27 mars 1970, and specifically on the singular work of editing which led to the rejection of many performances from the final documentary. At the end of this analysis, I will deepen the historical role of this iconic event by addressing the cultural and historical construction that surrounded it. The effect of my perspective will be to mitigate the impact of this event alone, but also to draw on the key features that underlined the historical vision characteristic of the literary Quebec of the 1960s.

近年來台灣受過高等教育的知識份子，熱中參與新興宗教及擬似宗教的修煉團體。本研究的目的是希望瞭解受世俗理性教育下的知識份子，為何會投入民間教派的靜坐修煉活動，並討論當初學習靜坐的動機與需求，以及對宗教是否有另一套科學－理性的理解模式。 本研究採質性研究取向，以天帝教中知識份子為個案，透過參與觀察、非結構式訪談及文獻分析等方法，試圖瞭解天帝教知識份子參與靜坐修煉的歷程，包括學習靜坐的動機，在修煉過程中的神秘經驗、社會關係的轉變，以及參與信仰論述合理化的行動。 研究發現學習靜坐的動機可分為「解決問題取向」及「非解決問題取向」，前者是被迫要解決具危機感的問題與麻煩；後者為了滿足生命更高的需求層次。靜坐改變以小我為中心世界觀，轉向注重大我，因此家庭關係跟人際關係都趨向和諧，人生觀也從追求個人成就轉向謀求眾人福祉。至於從單純靜坐學習者到成為融入組織的虔信者，中間轉換過程是經由突然跳躍的意識。 最後，本文也指出三項天帝教知識份子對於自我角色的定位模式，藉此凸顯他們在不同知識系統間如何加自我調適，乃至於說明當代知識份子跟宗教團體間的關係及其角色。 關鍵詞：新興宗教、天帝教、知識份子、靜坐、宗教經驗 / Recent years in Taiwan, new religions and religion-like spiritual practice cults appeal to higher educated intellectuals. The main purpose of this study is to realize why these science-ration educated intellectuals were enthusiastic in sectarian religious practice. In this study we discussed their motivation and need for learning meditation. Further more, we'd also like to know whether they have some kind of science-ration patterns of cognition on their religion belief and practice. By case study on The Lord of Universe Church (T'ienti Chiao), a qualitative aspect, such as participant observation, non-structed interview and literature analysis is employed by this study, which tries to understand the process of the intellectuals among the Lord of Universe Church participating in meditation practice, including their motivation of learning meditation, mystical experience of“CHI”, changing of relationships, and the construction of rationalizing belief discourse. Key Words: new religions/ The Lord of Universe Church (The T'ientVs Teachings/ T'ienti Chiao)/ intellectuals/ meditation practice (Quiet Sitting)/ religious experience

À partir des études récentes démontrant l’importance des élites catholiques dans la foulée des changements et de la modernisation de la société québécoise entre les années 1930 et 1970, nous tentons de mieux comprendre ces élites, leurs motifs et leur destin. Issues des jeunes générations de laïcs contestataires des années 1930 et 1940, nous montrons d’abord que les élites catholiques laïques ont été influencées par des courants philosophiques de renouveau chrétien et par leur formation dans l’Action catholique spécialisée. En contestant le cléricalisme et le conservatisme présents au Québec entre 1930 et 1960, elles ont développé une pensée réformiste se situant dans l’esprit du concile Vatican II et de la Révolution tranquille. Un trait caractérise ces élites: même en étant critiques envers l’Église catholique, elles sont tout de même demeurées loyales envers le catholicisme. Nous proposons de nous réapproprier la sociologie de Max Weber afin de mieux comprendre l’implication des élites catholiques laïques à la modernisation de la société québécoise et, par là, de saisir le type particulier de sécularisation qu’a connu le Québec des années 1950 à 1970. Pour ce faire, nous retenons les parcours de vie et le discours de trois représentants de ces élites: Guy Rocher, Jacques Grand’Maison et Claude Ryan. À partir de ces acteurs, nous délinéons trois « voies » distinctes empruntées par les élites catholiques laïques pour s’engager dans la société. Ces trois « voies » relatent certes des types d’engagement différents, mais elles renvoient aussi à un ancrage catholique commun. En considérant le point de vue de ces élites face aux transformations du paysage religieux au Québec, nous examinons enfin l’utilisation du concept de sécularisation par rapport à la laïcisation et la déconfessionnalisation ainsi que les enjeux actuels liés à la religion. / Based on recent studies acknowledging the importance of Catholic elites in the changes leading to the modernization of Quebec society between 1930 and 1970, this master thesis try to provide a better understanding of these elites, their motives and their destiny. Stemming from the young generations of lay protesters of the 1930’s and 1940’s, the lay Catholic elites were influenced by philosophical tendencies within the Christian renewal and their formation in the “Action catholique”. Questioning the clericalism and the social and political conservatism prevalent in Quebec between 1930 and 1960, they put forward a reformist thought tuned with the “spirit” of the Vatican II council and of the Quiet Revolution. One characteristic of these elite: even if they were critical of the Catholic Church, they retained a loyalty towards the Catholicism. I propose to “reappropriate” the sociology of Max Weber in order to better understand the involvement of lay Catholic elites to the modernization of Quebec society and, thus, grasp the particular kind of secularization that take place between 1950 and 1970 in Quebec. In order to do so, I study the life trajectories and discourses of three actors from these elites: Guy Rocher, Jacques Grand’Maison and Claude Ryan. With these actors in mind, I describe three distinct “ways” taken by the lay Catholic elites to get involved in their society. Those three “ways” certainly relate three different types of involvement, but they also refer to a common Catholic feeling of belonging. Considering the point of view of these elites together with the transformations of Quebec’s religious landscape, I can question the use of the concepts of secularization, laicization, and deconfessionalization and, thus, describe the way religious issues are dealt with.