As práticas de reconciliação consistem na comparação entre as quantidades e teores de minério estimados pelos modelos da jazida e as quantidades e teores de minério produzidos na usina de beneficiamento. O resultado dessas comparações é geralmente um grupo de fatores que são aplicados a estimativas futuras, na tentativa de melhorar a previsão do desempenho de uma operação. Atualmente, a prática comum de reconciliação baseia-se na definição do mine call factor (MCF) e sua aplicação às estimativas dos modelos de recursos e de controle de teor. O MCF expressa a diferença entre a produção prevista pelos modelos e a produção registrada na usina e, portanto, sua aplicação permite uma correção nas estimativas dos modelos. Esta é uma prática de reconciliação reativa. Entretanto, a aplicação desses fatores às estimativas dos modelos pode mascarar as causas dos erros responsáveis pelas discrepâncias observadas. As causas reais de qualquer variância só podem ser identificadas analisando-se as informações referentes a cada variância e, em seguida, modificando metodologias e processos. Este é o conceito de prognosticação, ou reconciliação pró-ativa, um processo iterativo de recalibração constante das entradas de dados e dos cálculos. Portanto, a prognosticação permite uma correção das metodologias de coleta de dados, e não simplesmente uma correção das estimativas dos modelos. O presente trabalho analisa as práticas de reconciliação realizadas em uma mina de ouro do Brasil e sugere um novo protocolo de amostragem, com base nos conceitos de prognosticação. / Reconciliation is the practice of comparing the tonnage and average grade of ore predicted from resource and grade control models with the tonnage and grade generated by the processing plant. The result is usually a group of factors, which are applied to future estimates in an attempt to better predict how the operation may perform. The common practice of reconciliation is based on definition of the mine call factor (MCF) and its application to resource or grade control estimates. The MCF expresses the difference, a ratio or percentage, between the predicted grade and the grade reported by the plant. Therefore, its application allows to correct model estimates. This practice is named reactive reconciliation. However, the use of generic factors that are applied across differing time scales and material types often disguises the causes of the error responsible for the discrepancy. The root causes of any given variance can only be identified by analyzing the information behind any variance and, then, making changes to methodologies and processes. This practice is named prognostication, or proactive reconciliation, an iterative process resulting in constant recalibration of the inputs and the calculations. The prognostication allows personnel to adjust processes so that results align within acceptable tolerance ranges, and not only to correct model estimates. This study analyses the reconciliation practices performed at a gold mine in Brazil and suggests a new sampling protocol, based on prognostication concepts.

The current moment of education in Canada is increasingly asking educators to take up the mandate and responsibility to integrate Indigenous perspectives into curricula and teaching practice. Many teachers who do so come from a historical context of settler colonialism that has largely ignored or tried to use education to assimilate Indigenous peoples. This project asks how teachers are (or are not) integrating Indigenous perspectives into the classroom curriculum. It asks if and how Eurocentric and colonial perspectives are being disrupted or reproduced in classroom dialogue, and how learning spaces can be guided by an ethics of relationality and co- existence between Indigenous and non-Indigenous ways of knowing. Finally, it seeks promising pedagogical practices through which curriculum can be a bridge for building a new relationship between Indigenous and non-Indigenous peoples in what is now Canada. This project is a critical ethnography of five high school English classrooms in which teachers were attempting to integrate Indigenous perspectives into the curriculum. Over the course of a semester classroom observations, interviews, and focus groups gathered the stories, experiences and perceptions of five high school English teachers, their students, and several Indigenous educators and community members. The stories and experiences gathered describe a decolonizing praxis, which pedagogically situates Indigenous and non-Indigenous worldviews in parallel and in relation, each co-existing in its own right without one dominating the other. The teacher and students who took up this decolonizing praxis centered an Indigenous lens in their reading of texts, and saw questions of ethics, responsibility, and reciprocity as key to changing the relationship between Indigenous and non-Indigenous peoples. Despite this promising pedagogical approach, I identify knowledge of treaties and the significance of land to Indigenous peoples as a significant gap in knowledge for students (and some teachers), which allows many colonial misunderstandings to persist.

In an age marked by declining trust, cultural divisiveness and secularism, Restorative Witness offers a theological stance to undergird evangelism by using the lens of reconciliation. Drawing on the work of Miroslav Volf, Restorative Witness offers a theological exploration of evangelism, including an examination of the current climate of Western culture regarding issues of trust, mistrust and distrust; a historical overview of factors leading to the present situation; and observations regarding current difficulties facing the church in the arena of evangelism and reasons for those difficulties. The exploration uses theological resources in the areas of evangelism, biblical studies and systematics to offer a new theological disposition from which to engage evangelistic efforts. Firmly grounded in the biblical events of creation, the incarnation, the crucifixion, the resurrection, the ascension, Pentecost, and new creation, this theological stance takes seriously understandings of ecclesiology and the kingdom of God with the goal of restoring strength, integrity and power to Christian witness in an age of mistrust and divisiveness.

Class of 2012 Abstract / Specific Aims: The goal of this project was to assess perceptions of medication reconciliation from medical professionals who perform them. Specific areas of interest included the perceived: amount of time spent on medication reconciliation; process complexity; and effectiveness of the current process. Opinions concerning the use of alternative processes were also solicited. Methods: This prospective qualitative study involved four focus group sessions at one tertiary referral teaching hospital in Tucson, Arizona. Nurses involved in admissions medication reconciliation in the emergency department were invited to participate, and their perceptions were categorized and summarized. Main Results: Participants reported a range of times to complete the medication reconciliation from zero to greater than 20 minutes. According to the participants, the time spent on each patient depended on patients’ medication knowledge and the complexity of their regimens. Participants wanted the medication list entry screen to be easier to use, and they also suggested patients’ medication lists from previous visits and from outpatient clinics associated with the medical center be easily accessible. Participants felt that emergency triage may not be the most ideal time in which to perform medication reconciliation, and they expressed concerns about accuracy of these medication lists. While some were interested in the possibility of using a patient medication database and expected that it would improve accuracy and save time, others were less open to a perceived additional step. Concusions: Participants provided suggestions for changes in the current medication reconciliation process that they feel could improve patient satisfaction and increase efficiency.

Philosophiae Doctor - PhD / This work is a meditation on the shaping of time and its impact on living with and understanding atrocity in South Africa in the wake of the Truth and Reconciliation Commission (TRC).

Please read the abstract in the front section of this document. / Dissertation (LLM)--University of Pretoria, 2013. / Centre for Human Rights / unrestricted

The current framework for reconciliation is based on the Court’s accepted the Crown’s assertion of sovereignty, legislative power and underlying title. The basis of this is their interpretation of Section 91(24), which reads it as a plenary grant of power over Indians and their lands. This has led them to simply bypass the question of the inherent right of self-government and to generate a constitutional framework that amounts to little more than a proportionality check on the exercise of Crown sovereignty. I argue that if we are to find a meaningful reconciliation—and not simply one that is assigned by the logic of force that resides behind the unquestioned assumption of sovereignty—then we will need to address the history of sovereignty without assuming its foundations. My project sets out to expose the limitations of the current model by following the lines of descent and association that underlie the legal conceptualization of Aboriginal sovereignty. / Graduate / 2019-01-01

Dissertation (LLM)--University of Pretoria, 2014 / gm2015 / Centre for Human Rights / LLM / Unrestricted

Magister Administrationis - MAdmin / One of the most pertinent issues currently confronting South Africans and perhaps people around the world is the question of how to bring about social justice for everybody regardless of ‘races’, ‘ethnicities’, cultures, religions and genders. With this in mind, this study evaluates through a critical discourse analysis model the preambles of selected public policy documents in conjunction with the issue of racial classification as prescribed in the Z83 job application form in a post-apartheid South Africa. It draws specifically on Halliday’s (1978, 1989, and 2004) discourse analysis framework to evaluate the field and tenor of public discourse (what happened historically and who was involved in public policy formulations) and finally, the mode of public policy discourse (the part that language plays in the making of a new South African society). Moreover, it uses the education sector as an indicator of transformation to highlight the successes and failures of post-apartheid historical redress. It uses education as an exemplar because it ‘plays’ or has the potential to play a pivotal role in transformation and nation building in a post-apartheid South Africa. The study appraises particularly the impact of the notion of plurality of races as a transformation strategy; that is, its successes and failures in determining educational achievements numerically as well as nation building from 1994 to 2014. It uses close linguistic/discourse analysis to unravel the meaning(s) of ‘united in our diversity’ as well as associated concepts in the preambles of selected public policy documents. The reason for this is to show that the notion of different races is implicated in the concept ‘diversity’ in the preamble of South Africa’s constitution act 108 of 1996 as well as ‘designated groups’ in the preambles of affirmative action and Black Economic Empowerment (BEE) policies.

Thesis advisor: M. Shawn Copeland / “Every wound leaves a scar and speaks of a hi-story; it reminds you that you are alive.” The wisdom of this Rwandan proverb is so vivid if we consider the Rwandan tragic history that led to the genocide perpetrated against the Tutsi and its aftermath, the scars it has left to the whole country and the need for a systematic theology that assesses “the labor of memory.” Since a family which does not remember vanishes, I argue that memory is a theological imperative and at the same time any discourse on God in post-genocide Rwanda must start from the wounds of denial of self and of the other, validating the inextricable link between theological discourse and people’s context. Furthermore, the need for renewal of ecclesial imagination in post-genocide Rwanda cannot be overemphasized. The church as a wounded human story must be committed to memory and new evangelization rooted in self-criticisms and our common and God-shared humanity. If theology is to assist the Church in reconciling Rwandans, it must free itself from captivity to a church that has been shaped, almost from its Rwandan beginnings, by bourgeois and class sensibilities and is marked by concern for respectability, material success, authoritarianism, mere orthodoxy, a weak or facile understanding of the God of Jesus Christ, and lip-service to his Gospel. If theology is to assist the Church in reconciling Rwandans, it must rethink itself in the current broken and scarred Rwandan bodies. Theology must reimagine humanity, Church, and society in light of the memory of the passion, death, and resurrection of Jesus Christ. It must take up a critical perspective rooted in “the way” of Jesus––a way of making room for God, a way of making room for all others. This dissertation opines that the wounds of the body of Christ must be a challenge to us. In resurrecting Thomas’ faith by letting him touch the wounds, “Jesus was telling him precisely [this]: it is where you touch human suffering, and maybe only there, that you will realize that I am alive, that ‘it’s me.’ You will meet me wherever people suffer.” In this project, I argue that despite Rwanda’s past tragedies, Rwanda is a mirror to the world and its salvation will only be found in memory. / Thesis (PhD) — Boston College, 2020. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.