This study concerns a comparison and contrast of two development approaches to determine their applicability in dealing with the global problem of unequal development. Chapter I introduces the purpose and the significance of the study, and the selection of one representative model for each approach. They are W. W. Rostow's model and Samir Amin's model. Chapter II elucidates Rostow's model. Chapter III explains Amin's model. Chapter IV presents a comparison and contrast of the two models both methodologically and conceptually. Chapter V contains the conclusion that Rostow' s model cannot be a universal development model due to its methodological shortcomings, whereas Amin's model should be accepted for its analysis in explaining the reasons' for today's unequal development on a world scale.

Purpose: Evidence suggests that olive oil consumption is associated with a decreased prevalence of cardiovascular disease and certain cancers. The purpose of this study was to assess the intake and knowledge of olive oil and other lipids in a collegiate population. Methods: Using an IRB-approved protocol, volunteered college students (N=56) from the college of Health and Human Sciences at Georgia State University completed a questionnaire on lipid and knowledge and eating behavior. Results were assessed to determine if students were able to accurately answer questions on the contents of different lipids, and also to determine the consumption behaviors of different lipids. Statistical comparisons were made between undergraduate and graduate students, and between students in different academic majors (nutrition, nursing, respiratory therapy, social work, criminal justice, and other). Results: It was hypothesized that eating behaviors would overemphasize unhealthy lipids. Lipids assessed included: olive oil, butter, canola oil, peanut oil, corn oil, margarine, sunflower oil, and soybean oil. There were no statistically significant differences between the ratios of consumed lipids labeled as ‘good’, and lipids labeled as ‘bad’. There were also no statistically significant differences in the presence of ‘good’ to ‘bad’ lipids in the subjects’ kitchens. Therefore, the results of this study were not able to disprove the null hypothesis. Nevertheless, using a Likert scale response scheme, there was a difference (p=0.041) between academic majors in the consumption of canola oil (an oil high in monounsaturated fatty acid), with Nursing majors reporting the highest consumption (X=3.73; SD=1.61) and Respiratory Therapy majors reporting the lowest consumption (X=1.89; SD=1.53). There was no statistically significant difference between graduate and undergraduate students in the presence of lipids in the kitchen. It was hypothesized that subject knowledge of lipid constituents would be poor. The majority of subjects either failed to respond correctly to the constituents of different lipids or reported that they did not know. Based on this result, the study is able to reject the lipid knowledge null hypothesis. There were clear differences in subgroup knowledge of commonly consumed lipids. Most notably, 100% of nutrition students responded correctly to the constituents of olive oil. Conclusions: This study focused on a group of college students in the College of Health and Human Sciences. One might assume that such a population would be sensitive and knowledgeable about key dietary factors that may influence disease risk. Nevertheless, these findings indicate that, except for isolated exceptions, the eating behaviors and lipid knowledge of these students in not at a level that could be considered health promoting. This suggests that, even with students in the health sciences, personal health classes are likely to be beneficial in reducing disease prevalence.

Samir Naqqash (1938-2004) is best known as one of the last holdouts among Jewish Israeli authors from Iraq, continuing to write in his native Arabic in Israel despite immense social and market pressures to switch to Hebrew. This thesis reads Naqqash's last novel, Shlomo Al-Kurdi, Myself and Time in light of theories of trauma, specifically Cathy Caruth's structure of trauma, Dori Laub's notion of belatedness of trauma, and Dominick LaCapra's foundational trauma. It posits that the novel employs a poetics of the black hole, manipulating trauma, memory and language in order to narrate the forgotten fate of the protagonist's hometown of Ṣablākh, in Iranian Kurdistan, during World War I. Like a black hole, the texture of the novel's prose possesses an infinite density of traumatic affect as the characters are haunted by the ahwāl, or terrors. Also like a black hole, there is no way to measure the novel's mass, no way to authoritatively and thoroughly grasp the details of its plot since said details remained sequestered deep within. The structure of trauma in the text depends both on trauma's repeated returns in the first part of the novel, and a type of prophetic projection that speaks of the approaching moment of calamity in the second. Each of these two parts end where the other begins, creating an infinite loop where traumatic memory and prophecy alternate towards infinity, each awaiting the arrival of the other in a dizzying dance that contributes to the black hole's gravitational pull. The presence of three narrators allows the text to employ chronicle, affect, and artifice at one and the same time. Language, namely a rich allusive fabric, allows Shlomo to inscribe himself in the wandering minstrel position of the Islamicate tradition, casting himself as the most articulate Shahrazād of the Thousand and One Nights and the most adventurous and mobile Sindibād the sailor. In this way, Shlomo is able to recover the (non-Hebrew-) speaking subject position, and mobility in the Islamic(ate) world canceled by virtue of the restrictions placed upon holders of an Israeli passport. Similarly, by staging visitations by well-known apparitions -- a ghūl in Ṣablākh and the Prophet Nahum in Qosh, the text inscribes these sites of speechlessness within the larger cultural geography of the Islamicate literary tradition. At the same time, by selecting the unraveling of Ṣablākh as foundational trauma for all that follows, Shlomo confounds the genealogies of trauma of both Zionism and Arab Nationalism(s). And with Ṣablākh, Shlomo also mourns the collapse of the city's multi-confessional social fabric. What was once a testament to the possibility of a home that flies the banner of humanity is now nothing more than a haunting memory, lost but not forgotten within the depths of the black hole. / text

Economic globalization is a relatively recent phenomenon which has become familiar nowadays both in theory and practice. By definition, economic globalization is a transnational phenomenon characteristic of the post-industrial era and whose driving forces are respectively the recent technological innovations (as its engine), media of communication (information technology) as its facilitator, and political liberalism as its underlying political ideology, particularly after the collapse of doctrinaire socialism and the disintegration of the Soviet Union and its satellites. The phenomenon of economic globalization is ambiguous. It is a symbol of promise for some, yet a symbol of threat and alienation for others. It has both positive and negative effects. In effect, we can appreciate the dividends of economic globalization as they are evident in the growth of international trade, a tendency to universalize liberal democracy as a result of the failure of socialism and its command economy, an apparent international solidarity, economic prosperity as well as the triumph of the market economy. On the negative side, we cannot be blind to the obvious growing marginalization of the poor countries and the poor within countries, the demise of the nation-state coupled with social and political instability, inequality and social injustices between and within countries, ecological degradation and moral decadence due to blind interests in the market and maximization of profit. However, the negative effects seem to weigh more than the positive ones. This raises the question of how to respond to economic globalization. Two responses are analysed and critiqued in this dissertation. The first response, that of Samir Amin, comes from a Neo-Marxist perspective. Amin suggests a reversal of economic globalization altogether. This reversal consists in the reconsideration of the international socialism whereby each state should be allowed to negotiate the terms of interdependence with other states (poly-centrism). The second response is that of Hans Kung, who suggests a global ethic that could give economic globalization a human face. This economy with a human face is an "Aristotelian mean" economy; a kind of economy which is between the welfare state and neo-capitalism. The content of this global ethic supposed to underlie this economy is a set of values drawn from most of the religious traditions of the world. My contention is that neither Amin's international socialism nor Kung's global ethic constitute a satisfactory challenge to the power of the market and profit that are the main motive of economic globalization. Amin's international socialism is unrealistic and unreliable, particularly in this time when Marxist socialism has failed economically and has shown itself unpopular and unhelpful in practice. Kung's idea of global ethic is a powerful suggestion. Nevertheless it lacks a conceptual foundation which would redeem it from the risk of being a mere ethical contract. This conceptual framework should be an alternative to that of the Smithian homo oeconomicus that informs today's economy. The present economic order evolves around the neoclassical narrow understanding of the human being as homo oeconomicus. Thus, if we are to provide an ethic for the phenomenon of economic globalization, we have to build it on a concept that goes beyond the economic man. Such a concept should be an answer to the following double question: What/who are we, and how should we live given what/who we are? The concept that seems to best answer these questions is the concept of imago Dei as relational, central to the Judeo-Christian anthropology. The social, political and ecological implications of imago Dei as relational should help us to reconstruct the human community as the context of moral values, empower the state as the natural society that can work in partnership with the Church as the family of God, and finally consider those values that can help us to consider the enviromnent as something that is not at the disposal of human domination and overexploitation. The ethic of imago Dei as reIational is applied to the Burundian context as its testing ground. With the ethic of imago Dei as relational, the growth of the international trade should benefit the poor instead of marginalizing them, political liberalism would not lead to disorder which the profit seekers exploit to the detriment of the state, solidarity would imply equality and social justice as well as environmental care, and moral values would recover their priority over market judgment in which everything is referred to in terms of commodity. The implications of such an ordering are the following: the humanization of foreign aid and humanitarian service, the orientation of economic investment towards human promotion and not only for profit, a shift from self-enrichment minded political leadership to a leadership open to socio-economic empowerment of the poor as well as environmental care. / Thesis (M.A.)-University of Natal, Pietermaritzburg, 2001.

Made available in DSpace on 2015-06-18T02:05:50Z (GMT). No. of bitstreams: 1 000470609-Texto+Parcial-0.pdf: 1819697 bytes, checksum: 9b81214fe1282be357550c9079268a5d (MD5) Previous issue date: 2015 / Here I propose a reading of two works of Brazilian pullp fiction, one by Ryoki Inoue and the other a short-story collection called Ficção de Polpa, edited by Smair Machado de Machado. This thesis has two main objetives: the first, to discuss the differences of the two lines of work in what concerns their styles and positions in the literary field; the second, to validate the study of a literature denied by the academy. Studies about pulp fiction in Brazilian Universities are rare and full of contradictions: escapism? Sensationalism? Mass Literature? “This is not literature”? Entertainment whithout sofistication? So, this is a peculiar and complex thind, pulp fiction. My argument is built against a division between “high” and “low” culture, angainst exclusivism, the main questions raised are: what is the pathos of the pulp fiction reading? What is the post-modern pulp? Is it possible to a pulp work to be studied in the academy and remain pulp? Last but not least: this thesis is written as pulp story, out of the clichés and the insolent poetry of the pulp. / Esta dissertação propõe uma leitura de dois fenômenos de pulp fiction brasileira, o escritor Ryoki Inoue e a série Ficção de Polpa, com dois objetivos principais: discutir as diferenças entre eles no que tange à suas escritas e posições no campo literário e validar o estudo de uma literatura historicamente preterida pela crítica, a pulp fiction, no meio acadêmico. Estudos sobre a pulp fiction na universidade brasileira, – ainda escassos, sãos repletos de oposição e desconfiança: escapismo? Literatura de massa, sensacionalista? ‘‘Isso nem é literatura’’? Histórias com estilo falto de sutilezas e produzidas em ritmo industrial? Entretenimento sem sofisticação? São diversos comentários para uma literatura ao mesmo tempo singular e complexa. E afinal, por que estudar a pulp fiction no meio acadêmico? Meu argumento será construído com vistas à anulação da divisão da literatura entre “alta” e “baixa” e pela revisão da postura beletrista, estreitamente ligada à literatura enquanto instituição e, por conseguinte, máquina de exclusivismo. As principais questões levantadas são: qual é o pathos da leitura pulp? Em que consiste a natureza pós-moderna à que o pulp está se predispondo nos últimos anos? É possível a uma obra entrar na academia e permanecer pulp? Todas as traduções de textos em inglês ou francês são de minha responsabilidade. Last but not least: este trabalho é escrito com o clichê e a livre insolência da linguagem pulp incorporados a uma crítica-pulp. Pulp me, fiction. That’s the spirit.

Submitted by Setor de Tratamento da Informa??o - BC/PUCRS (tede2@pucrs.br) on 2015-06-17T11:48:54Z No. of bitstreams: 1 470609 - Texto Parcial.pdf: 1819697 bytes, checksum: 9b81214fe1282be357550c9079268a5d (MD5) / Made available in DSpace on 2015-06-17T11:48:54Z (GMT). No. of bitstreams: 1 470609 - Texto Parcial.pdf: 1819697 bytes, checksum: 9b81214fe1282be357550c9079268a5d (MD5) Previous issue date: 2015-01-06 / Conselho Nacional de Pesquisa e Desenvolvimento Cient?fico e Tecnol?gico - CNPq / Here I propose a reading of two works of Brazilian pullp fiction, one by Ryoki Inoue and the other a short-story collection called Fic??o de Polpa, edited by Smair Machado de Machado. This thesis has two main objetives: the first, to discuss the differences of the two lines of work in what concerns their styles and positions in the literary field; the second, to validate the study of a literature denied by the academy. Studies about pulp fiction in Brazilian Universities are rare and full of contradictions: escapism? Sensationalism? Mass Literature? ?This is not literature?? Entertainment whithout sofistication? So, this is a peculiar and complex thind, pulp fiction. My argument is built against a division between ?high? and ?low? culture, angainst exclusivism, the main questions raised are: what is the pathos of the pulp fiction reading? What is the post-modern pulp? Is it possible to a pulp work to be studied in the academy and remain pulp? Last but not least: this thesis is written as pulp story, out of the clich?s and the insolent poetry of the pulp. / Esta disserta??o prop?e uma leitura de dois fen?menos de pulp fiction brasileira, o escritor Ryoki Inoue e a s?rie Fic??o de Polpa, com dois objetivos principais: discutir as diferen?as entre eles no que tange ? suas escritas e posi??es no campo liter?rio e validar o estudo de uma literatura historicamente preterida pela cr?tica, a pulp fiction, no meio acad?mico. Estudos sobre a pulp fiction na universidade brasileira, ? ainda escassos, s?os repletos de oposi??o e desconfian?a: escapismo? Literatura de massa, sensacionalista? ??Isso nem ? literatura??? Hist?rias com estilo falto de sutilezas e produzidas em ritmo industrial? Entretenimento sem sofistica??o? S?o diversos coment?rios para uma literatura ao mesmo tempo singular e complexa. E afinal, por que estudar a pulp fiction no meio acad?mico? Meu argumento ser? constru?do com vistas ? anula??o da divis?o da literatura entre ?alta? e ?baixa? e pela revis?o da postura beletrista, estreitamente ligada ? literatura enquanto institui??o e, por conseguinte, m?quina de exclusivismo. As principais quest?es levantadas s?o: qual ? o pathos da leitura pulp? Em que consiste a natureza p?s-moderna ? que o pulp est? se predispondo nos ?ltimos anos? ? poss?vel a uma obra entrar na academia e permanecer pulp? Todas as tradu??es de textos em ingl?s ou franc?s s?o de minha responsabilidade. Last but not least: este trabalho ? escrito com o clich? e a livre insol?ncia da linguagem pulp incorporados a uma cr?tica-pulp. Pulp me, fiction. That?s the spirit.

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