In this study, I examined the topic of teaching for visual literacy by mathematics teachers in Tanzanian secondary schools. One of the goals of teaching mathematics in these schools is for learners to acquire mathematical knowledge and skills, which will be useful in their daily lives and future careers. Several studies have shown that visual literacy enables learners to acquire knowledge and skills that are also useful in their lives and future careers. It is a well-known fact that mathematics plays an important role in human endeavours, and life in general. On the one hand, research persistently reports that mathematical concepts are too abstract and complex for learners, which makes it difficult for teachers to teach these concepts effectively. On the other hand, the literature suggests that teaching mathematics for visual literacy could assist learners in understanding mathematical concepts easily, and developing visual literacy skills. Learners could better understand the mathematical concepts being taught and acquire visual literacy skills through the use of both teacher-centred and learner-centred teaching styles and various teaching strategies, including traditional teaching; group work, in particular cooperative learning; discovery; problem-based learning; multimedia instruction; as well as providing an opportunity for learners to interpret visual information and use visual media. Using a case study of three mathematics teachers from three schools, this study examined how Tanzanian secondary school mathematics teachers taught for visual literacy in Form 2 classrooms. The data was collected using classroom observations and interviews. The findings from the collected data have suggested that Tanzanian mathematics teachers do not meet the requirements for teaching mathematics for visual literacy due to various factors, such as the length of the syllabus, lack of pedagogical content knowledge, insufficient technology and dynamic media in schools, teachers' beliefs, National Examinations rules and regulations, and overcrowded classrooms. Recommendations for further studies based on this study have also been made. / Dissertation (MEd)--University of Pretoria, 2016. / Science, Mathematics and Technology Education / MEd / Unrestricted

No description available.

Thesis (D. Th.)--University of Stellenbosch, 2007. / ENGLISH ABSTRACT: This research project interprets Calvin’s views on the work of the Spirit in sanctification. It then evaluates Calvin’s views from a Luo perspective. The study of Calvin focuses on the 1559 edition of the Institutes, while the evaluative study of his views is taken from the perspective of the Luo of the Africa Inland Church (A.I.C.) of Kenya. The Africa Inland Church was founded under the influence of Calvin’s legacy, particularly concerning matters regarding Christian sanctification. Therefore an evaluative study of Calvin’s views from a Luo perspective is relevant. The study of Calvin focuses on Calvin’s views on “the Christian life” and specifically “the Christian life as a life of Grace and Gratitude.” It is from these views that the evaluative study of his views is undertaken from a Luo perspective. The chapters in the study are developed in the following manner: Chapter One forms the introduction to the study itself. It defines the “problem statement” of the research project and demonstrates what is being investigated in the study. It outlines the “purpose statement” of the research project and makes clear the contribution being made. The “purpose statement” outlines the perspectives of Calvin’s views that are explored in the study. The statement further points to the fact that a thorough study of the Luo also develops in the process of the research project. This chapter of the study further states the limits of the study of Calvin and that of the evaluation of his views. It states that the study only focuses on the perspectives of Calvin’s views already outlined and the evaluative study of his views from the perspective of the Luo members of the Africa Inland Church of Kenya. Chapter Two centres on a study of how Calvin’s influence found its way into the Christian practices and beliefs of the Luo. The chapter outlines a number of works published on the study of Calvin through which Calvin’s influence is seen; a brief outline of Calvin’s life demonstrating the nature of influences upon his own life through which he acquired skills that subsequently became useful to him in his contribution towards the development of the doctrine of the Holy Spirit; the cultural background of the Luo people; as well as the nature and characteristics of the Christian beliefs and practices which form the background of the Luo members of the Africa Inland Church. Such Christian beliefs form the basis on which Calvin’s influence on the Church and the Luo people is evaluated. Furthermore, this chapter of the study forms the basis upon which the succeeding chapters in the study are developed. It is necessary to understand the manner in which Calvin’s influence found its way into the Christian beliefs and practices of the Luo before interpreting Calvin’s views and evaluating such views from a Luo perspective. Chapter Three focuses on the study of Calvin’s views. It explores Calvin’s understanding of the work of the Spirit in the sanctification of “the Christian life” and specifically of “the Christian life as a life of Grace and Gratitude.” Concerning “the Christian life,” the study demonstrates that Calvin understood the Spirit as the power that effects sanctification in the Christian life, firstly, by bringing forth faith in an individual, and secondly, by working through the aspects of faith, namely repentance, Christian life (a life of righteousness) and prayer. The aspect of justification, however, which Calvin also discusses under “the Christian life,” though an activity through which renewal into the Image of God takes place by the work of the Spirit, is not a process through which sanctification takes place. The Spirit is only involved in the work of justification in the sense that justification is imputed by God who exists in Three Persons (God the Father, God the Son and God the Holy Spirit) and the Spirit therefore forms part of the Being and function of the Godhead. Furthermore, concerning Calvin’s understanding of “the Christian life as a life of Grace and Gratitude,” the study demonstrates that Calvin understood the Spirit to sanctify believers through the elements of the Word, Baptism, the Lord’s Supper and the Church. Calvin understood the elements as means through which the grace of God is attained and gratitude is demonstrated to God for His work in creation and salvation. Firstly, God’s gracious “acts” are extended to the people through the elements and, secondly, individuals, as they observe the elements, honour God, hence expressing gratitude to him, since the elements have been instituted by him for this purpose. Chapter Four deals with the evaluation of Calvin’s views from the perspective of the Luo of the Africa Inland Church. It reconsiders Calvin’s views discussed in chapter three and compares those views to those of the Luo. Consequently, a Luo response to Calvin’s views develops. The chapter demonstrates that the Luo of the Africa Inland Church interpret the work of the Spirit in “the Christian life” and “the Christian life as a life of Grace and Gratitude” in a manner more or less similar to that of Calvin. Furthermore, the chapter demonstrates vividly that, in spite of coming from a cultural background where belief in the ancestral spirits is firmly rooted, the Luo make a distinction between the “Holy Spirit” and the “ancestral spirits;” hence they submit to the work of the Holy Spirit in their Christian beliefs and practices in spite of the fact that the concept “Holy Spirit” is translated in the Luo Bible, the Muma Maler, as “Roho Maler” which, in plain “Dholuo” (Luo language), just means “Clean Spirit.” The term “Clean Spirit” does not bear any reference to God the Father and God the Son, compared to Calvin’s interpretation of the identity of the term “Holy Spirit.” Chapter Five provides the Conclusion. It is in this chapter that the views of Calvin and the Luo of the Africa Inland Church are reassessed. The chapter outlines the fact that Calvin’s views have indeed had a remarkable influence on the Luo of the Africa Inland Church as evidenced in the manner in which they respond to Calvin’s views. The Luo understand the work of the Spirit in the sanctification of “the Christian life” and “the Christian life as a life of Grace and Gratitude” in more or less the same way as Calvin did. This implies the enormous influence of Calvin’s views on the people. Furthermore, the chapter also points out that, though the Luo Christians understand who “Roho Maler” (Clean Spirit) is and understand his related work in the sanctification of a believer, when the term “Clean Spirit” is used in a context where the audience consists of non-believers, the non-believers in particular are not able to make a clear distinction between what the “Holy Spirit” and “ancestral spirits” are, since people from a Luo cultural background believe that not all spirits are bad. Some would be seen as good depending on how they relate to the living – whether they return to haunt the living or not. The “good spirits” may therefore be understood as “Clean Spirits” by unbelievers. The chapter therefore concludes by offering two necessary principles for interpreting the Holy Spirit in a Luo Christian cultural dimension. Those principles are, firstly, that of focusing on the study of the Scripture and secondly, understanding the dimension of “Community” in a cultural background where Luo traditional cultural values are the dominant values. Finally, the chapter points out that, though Calvin’s views are useful when interpreting Luo views, the Luo need to focus, more than anything else, on the study of Scripture, in this case, the Muma Maler – as Calvin also based his interpretation on Scripture. / AFRIKAANSE OPSOMMING: Hierdie navorsingsprojek behels ’n ondersoek na Calvyn se sienings oor die werk van die Gees in heiligmaking waarna dit vanuit ‘n Loa perspektief geëvalueer word. Die studie oor Calvyn fokus op die 1559 uitgawe van die Institute, terwyl die evaluasie van sy sienings gedoen word vanuit die perspektief van die Luo van die Africa Inland Church (A.I.C.) van Kenia. Die stigting van die Africa Inland Church is beïnvloed deur die nalatenskap van Calvyn, veral deur aangeleenthede wat verband hou met heiligmaking. Gevolglik is ’n ondersoek en evaluasie, gedoen vanuit ’n Luo perspektief, van Calvyn se sienings oor hierdie onderwerp hoogs relevant. Die studie met betrekking tot Calvyn fokus op sy verstaan van “die Christelike lewe” en “die Christelike lewe as ‘n lewe van Genade en Dankbaarheid” en dit word dan beoordeel vanuit ’n Luo perspektief. Die hoofstukke in die studie ontwikkel en volg mekaar as volg op: Hoofstuk Een vorm die inleiding tot die studie. Hier word die probleemstelling van die navorsingsprojek gedefinieer asook die voorwerp van die studie. Verder bevat die hoofstuk ’n omskrywing van die doelwit van die navorsingsprojek asook van die bydrae wat die studie maak. Die omskrywing van die doelwit van die studie gee ook in breë trekke die perspektiewe op Calvyn se sienings wat ondersoek sal word weer en wys verder daarop dat ’n deeglike studie van die Luo self ook ontwikkel in die loop van die navorsingsprojek. Ten slotte toon hoofstuk een die grense aan van hierdie studie deurdat dit duidelik gestel word dat hier slegs gefokus word op die genoemde perspektiewe op Calvyn se sienings en slegs vanuit die perspektief van die Luo lede van die Africa Inland Church van Kenia. Hoofstuk Twee sentreer rondom die vraag hoe Calvyn se invloed inslag gevind het in die Christelike praktyke en oortuigings van die Luo. ’n Oorsig word gegee van ’n aantal werke wat gepubliseer in studies oor Calvyn waarin sy invloed gesien kan word; ’n kort oorsig van Calvyn se lewe word gegee ten einde die aard van invloede op hom aan te toon wat aan hom die vaardighede verleen het om mettertyd sy leer oor die Heilige Gees te ontwikkel; daar word verwys na Calvyn se bydrae tot die ontwikkeling van die leer van die Heilige Gees; ’n oorsig word gegee van die kulturele agtergrond van die Luo asook van die aard en eienskappe van die Christelike oortuigings en praktyke wat die agtergrond vorm van die Luo lede van die Africa Inland Church. Hierdie Christelike oortuigings vorm die basis waarop Calvyn se invloed op die kerk en die Luo geëvalueer word. Hierdie hoofstuk dien as basis waarop die daaropvolgende hoofstukke van die studie ontwikkel, aangesien dit noodsaaklik is om ’n begrip te vorm van die wyse waarop Calvyn se invloed die Christelike oortuigings en praktyke van die Luo binnegedring het alvorens Calvyn se sienings self geïnterpreteer en vanuit ’n Lou perspektief geëvalueer word. Hoofstuk Drie fokus op Calvyn se sienings, spesifiek waar dit gaan oor die werk van die Heilige Gees in die heiliging van “die Christelike lewe” en van “die Christelike lewe as ’n lewe van Genade en Dankbaarheid.” Wat “die Christelike lewe” aanbetref word daarop gewys dat Calvyn die Gees verstaan het as die krag wat heiligmaking in die Christelike lewe tot gevolg het. Dit geskied eerstens deur die bewerking van die geloof in die individu en tweedens deur middel van spesifieke aspekte van die geloof, naamlik berou, die Christelike lewe (’n lewe van geregtigheid) en gebed. Die aspek van regverdigmaking, hoewel dit ’n gebeurtenis is waardeur hernuwing na die Beeld van God deur die toedoen van die Gees plaasvind en ook deel vorm van Calvyn se bespreking van “die Christelike lewe,” is egter nie ’n proses waardeur heiligmaking plaasvind nie. Die Gees is slegs betrokke by regverdigmaking vir soverre Hy een van die Drie Persone (God die Vader, God die Seun en God die Heilige Gees) binne die Drie-eenheid is en as sulks deel uitmaak van die Wese en werk van die Godheid in die toerekening van die regverdiging. Verder, met verwysing na Calvyn se verstaan van “die Christelike lewe as ’n lewe van Genade en Dankbaarheid,” toon hierdie studie dat die Gees volgens Calvyn gelowiges heilig deur die elemente van die Woord, Doop, Nagmaal en die Kerk. Calvyn het hierdie elemente verstaan as genademiddele en as middele waardeur dankbaarheid aan God betoon word vir Sy skeppings- en verlossingswerk. In die eerste plek word God se “genadedade” deur hierdie elemente oorgedra na mense en, tweedens, vereer individue God deur deel te hê aan hierdie elemente. Hulle betoon ook so hul dankbaarheid aan God aangesien Hy hierdie elemente ingestel het vir hierdie doel. In Hoofstuk Vier word Calvyn se sienings vanuit die perspektief van die Luo van die Africa Inland Church geëvalueer. Calvyn se sienings soos bespreek in hoofstuk drie word dan vergelyk dit met dié van die Luo en ’n Luo respons word ontwikkel op Calvyn se sienings. Hierdie hoofstuk toon dat die Luo van die African Inland Church die werk van die Gees in “die Christelike lewe” en “die Christelike lewe as ’n lewe van Genade en Dankbaarheid” interpreteer op ’n min of meer soortgelyke manier as Calvyn. Verder word duidelik gewys hoedat die Luo, ten spyte van die feit dat hulle kom vanuit ’n kulturele agtergrond waarin die geloof in voorvaderlike geeste diep gewortel is, wel onderskei tussen die “Heilige Gees” en die “voorvaderlike geeste.” Gevolglik onderwerp hulle hulself aan die werk van die Heilige Gees in hul Christelike geloofsoortuigings en praktyke, selfs al word die konsep “Heilige Gees” in die Luo Bybel, die Muma Maler, vertaal as “Roho Maler” wat in “Dholuo” (die Luo spreektaal) bloot “Rein Gees” beteken. Anders as in Calvyn se interpretasie van die identiteit van die “Heilige Gees,” bevat die term “Rein Gees” egter geen verwysing na God die Vader en God die Seun nie. In Hoofstuk Vyf volg die Gevolgtrekking van die studie. Die sienings van beide Calvyn en die Luo van die Africa Inland Church word in heroorweging geneem. Daar word in breë trekke gewys op die feit dat die sienings van Calvyn ’n opmerklike invloed op die Luo van die Africa Inland Church gehad. Die Luo verstaan die werk van die Gees in die heiliging van “die Christelike lewe” en “die Christelike lewe as ’n lewe van Genade en Dankbaarheid” op min of meer dieselfde wyse as Calvyn wat die geweldige invloed van Calvyn se sienings op hulle impliseer. Verder wys hierdie hoofstuk daarop dat, hoewel Luo Christene verstaan wie die “Roho Maler” (Rein Gees) is en wat sy heiligmakende werking met betrekking tot die gelowige behels, die term “Rein Gees” wanneer dit gebruik word in ’n konteks van ‘n niegelowige gehoor, laasgenoemde nie die vermoë het om duidelik te onderskei tussen die “Heilige Gees” en “voorvaderlike geeste” nie. Die rede hiervoor is te vinde in die feit dat vanuit die Luo se kulturele agtergrond nie alle geeste as boos beskou word nie. Afhangend van hul verhouding met die lewendes – of hulle terugkeer om die lewendes te teister of nie – word sommige geeste as goed beskou. “Goeie geeste” mag dus as “Rein Geeste” beskou word deur niegelowiges. In hierdie hoofstuk word daarom twee beginsels vir die interpretasie van die Heilige Gees in ’n Luo kulturele milieu aan die hand gedoen: eerstens ’n sterk fokus op die bestudering van die Skrif en tweedens, begrip vir die dimensie van “Gemeenskap” in ’n kulturele milieu waar tradisionele Luo kulturele waardes domineer. Ten slotte wys die hoofstuk daarop dat, hoewel Calvyn se sienings nuttig aangewend kan word by die interpretasie van Luo sienings, die Lou bo alles moet fokus op die bestudering van die Skrif – in die geval van die Luo, die Muma Maler – aangesien ook Calvyn immers sý interpretasie op die Skrif baseer het.

Thesis (PhD)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: This study examines the fictional representation of gender relations in novels set during five historical periods in Tanzania – the pre-colonial, colonial, nationalism, Ujamaa, and the current neoliberalism period – each of which is marked by important shifts in the nation’s economic contours. Analysing novels written in both Swahili and English, it tracks the shifts in fictionalized household and extra-household gender relations; analyses how the community and the state (colonial and post-colonial) variously map and remap the way male and female characters relate; and interrogates how male and female characters variously accommodate, appropriate, bargain with and/or resist the shifts. The study employs the concepts of power and intersectionality to analyse how selected authors depict gender relations as a product of intersecting identity categories, complex socio-economic shifts and historical processes. Defining labour as productive work done for wage and fulfilment of gender roles, the study argues that labour is one of the major aspects shaping power relations between men and women. It reveals that labour is the major aspect in which the economic shifts have had great impact on gender relations as represented in Tanzanian fiction. As an aspect of power, labour is also the area within which gender relations have continuously been negotiated and contested throughout the fictionalized history. In negotiating or resisting given economic shifts, both male and female characters variously deconstruct and or endorse existing notions of power, labour, and gender relations. The study shows that the cross-fertilization among the periods, the interaction between gender and other identity categories (such as race, religion, class, and age), the synergy between indigenous patriarchy and other patriarchies (such as colonial and capitalist), and, the interactions between global and local dynamics account for the complex and contradictory nature of the shifts in gender relations throughout the nation’s history. Consequently, the study’s major observation is that across the fictionalized history, characters variously seek to maintain and or transform existing gender relations and or discard or restore past gender relations. / AFRIKAANSE OPSOMMING: Dié studie ondersoek die fiksionele verteenwoordiging van geslagsverhoudings in romans wat gestel word gedurende vyf historiese periodes in Tanzanië – pre-koloniale, koloniale, nasionalisties, Ujamaa en die huidige neoliberalisme – elkeen waarvan gekenmerk is deur belangrike verskuiwings in die nasie se ekonomiese kontoere. Deur die analisering van romans wat in Engels en Swahili geskryf is volg dit die verskuiwings in fiktiewe huishouding- en ekstrahuishoudelike geslagsverhoudings; dit analiseer hoe die gemeenskap en die staat (koloniale en post-koloniale) die manier van hoe manlike en vroulike karakters verband hou verskillend en afwisselend kaart en herkaart; dit interrogeer hoe manlike en vroulike karakters verskillend die verskuiwings akkommodeer, bewillig en weerstaan. Die studie maak gebruik van die konsepte van krag en intersektionaliteit om te analiseer hoe die geselekteerde skrywers geslagsverhoudings verteenwoordig as ʼn produk van kruisende identiteitskategorieë, komplekse sosio-ekonomiese verskuiwings en historiese prosesse. Arbeid word as produktiewe werk wat gedoen word vir loon en geslagsrolle definieer, en die studie argumenteer dat arbeid een van die hoof aspekte is wat magsverhoudings bepaal tussen mans en vrouens. Dit onthul dat arbeid die hoof aspek is in die ekonomiese verskuiwings wat ʼn groot impak gehad het in geslagsverhoudings in Tanzaniese fiksie. As ʼn aspek van mag is dit ook die area waarin geslagsverhouding aanmekaar onderhandel en betwis word dwarsdeur die fiktiewe geskiedenis. Wanneer dit kom by die onderhandel en twis van ekonomiese verskuiwings is dit beide manlike en vroulike karakters wat afwisselend bestaande idees van mag, arbeid en geslagsverhoudings dekonstrueer en endosseer. Die studie bewys dat kruisbestuiwing tussen die periodes, die interaksies tussen geslag en ander identiteitskategorieë (soos ras, geloof, klas en ouderdom), die sinergie tussen patriargie en ander patriargies (soos koloniale en kapitalistiese) en die interaksies tussen globale en plaaslike dinamika verantwoordelik is vir die komplekse en teenstrydige natuur van die wisselinge in geslagsverhoudings regdeur die nasie se geskiedenis. Gevolglik is die studie se hoofobservasie dat die karakters regdeur die geskiedenis op verskeie maniere poog om bestaande geslagsverhoudings te behou of te transformeer of om vorige geslagsverhoudings te herstel of verwyder.

This article will present a short story which appeared in the newspaper Mzalendo on the 15th January 1978, but it took twenty-six years before it was published in a book. Presumably it was written in the same period as both the play Kaputula la Marx and probably also as some of Kezilahabi’s poems from the second collection Karibu ndani (1988). It is a period of his most critical works. In Mayai – Waziri wa Maradhi the author blames, in a highly symbolic manner, the leading classes of his country who became rich at the expense of common citizens during ten years of Independence, symbolized by ten emaciated ghostly children.

Thesis (Ph. D.)--Concordia Theological Seminary, 2005. / Abstract and vita. Includes bibliographical references (leaves 281-297).

Submitted by Deyse Queiroz (deysequeirozz@hotmail.com) on 2018-06-11T19:31:48Z No. of bitstreams: 1 BRAZ HENRIQUE NUNES FILHO - TESE PPGEA 2011..pdf: 29183817 bytes, checksum: 733275949972cf806b1cf3c6d67d9615 (MD5) / Made available in DSpace on 2018-06-11T19:31:48Z (GMT). No. of bitstreams: 1 BRAZ HENRIQUE NUNES FILHO - TESE PPGEA 2011..pdf: 29183817 bytes, checksum: 733275949972cf806b1cf3c6d67d9615 (MD5) Previous issue date: 2011-02 / 0 conhecimento da dinâmica do desenvolvimento de plantas forrageiras constitui uma importante ferramenta tanto para a caracterização do potencial de produção de uma dada espécie, como para a definição do potencial de uso de um dado ecossistema na produção animal. Um dos grandes desafios no manejo de pastagens tem sido estabelecer as práticas mais eficientes, para se alcançar o melhor rendimento sustentável de tais ecossistemas. O capim-Tanzânia tem sido selecionado, dentre as forrageiras mais promissoras para a formação e/ou recuperação de pastagens, em face da sua elevada produção de biomassa, boa aceitabilidade, composição química e digestibilidade satisfatórias. O objetivo do trabalho foi determinar e avaliar as variáveis morfogênicas, de produção e qualitativas do capim-Tanzânia e o seu consumo de água ao longo de 35 dias de crescimento, nas condições ecológicas dos Tabuleiros Costeiros do Piauí. O trabalho foi desenvolvido na UEP-Parnaíba, pertencente à Embrapa Meio-Norte, em dois períodos experimentais, durante os anos de 2008 e 2009. No tocante à determinação das variáveis de morfogenia, produção e bromatológicas, o delineamento experimental utilizado foi blocos ao acaso, com cinco repetições, sendo os tratamentos constituídos por cinco idades de rebrotação (7, 14, 21, 28 e 35 dias). Nos dois períodos experimentais, as variáveis foram avaliadas nas cinco idades de rebrotação, com as amostragens iniciadas após três cortes subsequentes de uniformização, a 10 cm do solo, a cada 35 dias. Na avaliação do consumo de água da gramínea, foram utilizados dois lisímetros de pesagem medindo 1,5 m x 1,5 m de largura e comprimento por 1,0 m de profundidade para determinar a evapotranspiração da cultura. A irrigação foi realizada por aspersores com vazão de 0,630 m3 h"1 e linhas laterais espaçadas em 12 m x 12 m. A evapotranspiração de referência foi estimada com base na equação de Penman-Monteith a partir dos dados climáticos obtidos em uma estação agrometeorológica automática. As taxas de aparecimento de folhas e alongamento foliar apresentaram um comportamento quadrático (p<0,05), com valores máximos atingidos aos 24 e 26 dias de rebrotação, respectivamente. A taxa de senescência apresentou um aumento mais pronunciado próximo aos 25 dias de rebrotação. O número máximo de folhas vivas expandidas por perfilho foi atingido aos 22 dias de rebrotação. A produtividade de matéria seca aumentou linearmente com a idade de rebrotação, atingindo o valor de 5,7 t ha"1 aos 35 dias. A interceptação luminosa aumentou de maneira assintótica em função do índice de área foliar, com tendência de estabilização para valores entre 4 e 5 e interceptação luminosa de 95%, correspondendo ao intervalo entre 21 e 24 dias de rebrotação. O teor de proteína bruta apresentou comportamento inverso, reduzindo-se linearmente de 17,0% a 7,8% dos 7 aos 35 dias. O teor de fibra em detergente neutro também apresentou resposta linear, atingindo o limite crítico inferior a 60% de 24 a 28 dias de rebrota; o teor de fibra em detergente ácido, por meio de um comportamento quadrático, estimou valores próximos a 35% até a idade de 28 dias. A média da evapotranspiração máxima do capim- Tanzânia para os dois anos foi de 7,75 mm dia"1. Considerando-se o intervalo de corte de 35 dias, os valores de Kc recomendados para o primeiro ano do capim são: 0,5 de 1 a 3 dias após o corte; 0,7 de 4 a 6 dias após o corte; 1,0 de 7 a 10 dias após o corte; 1,2 de 11 a 16 dias após o corte; 1,4 de 17 a 23 dias após o corte; 1,3 de 24 a 30 dias após o corte e 1,1 de 31 a 35 dias após o corte. A partir do segundo ano de condução da cultura, os valores de Kc devem ser: 0,6 de 1 a 3 dias após o corte; 0,9 de 4 a 6 dias após o corte; 1,1 de 7 a 10 dias após o corte; 1,3 de 11 a 16 dias após o corte; 1,5 de 17 a 23 dias após o corte; 1,4 de 24 a 30 dias após o corte e 1,3 de 31 a 35 dias após o corte. A análise conjunta das variáveis envolvidas permitiu a observação do intervalo de 21 a 24 dias como o período de concentração das características fisiológicas mais importantes no desenvolvimento do capim-Tanzânia, com implicação na definição do momento mais adequado para a ocorrência do corte ou pastejo. No entanto, considerando-se o comportamento da gramínea em termo de consumo de água, pode-se definir o intervalo de 24 dias como o período máximo de intervalo entre pastejos, coincidindo também com o seu pico máximo de consumo de água. / Knowledge of the dynamics development of forage plants is an importam tool both for characterizing the potential production of a given species, as for the definition of potential use in a given ecosystem in animal production. One of the great challenges in the management of grassland has been to establish the most efficient practices in order to achieve the best sustainable yield of such ecosystems. The Tanzânia grass has been selected among the most promising fodder for establishment and / or pasture recovery, given their high biomass production, high acceptability, chemical composition and digestibility satisfactory. The objective of the work was to determine and evaluate the interrelationship between morphogenic, production and qualitative variables of Tanzânia grass with their actual water consumption over 35 days of growth, under the ecological conditions of the Coastal Tablelands of Piaui. The study was carried out in UEP-Parnaiba, Embrapa Mid-North, in two experimental periods, during the years 2008 and 2009. Regarding the determination of the morphogenesis, production and chemical variables, the experimental design was a randomized complete block with five replications, with treatments consisting of five regrowth ages (7, 14, 21, 28 and 35 days). In both experimental periods, the variables were tested at five ages of regrowth, with the sampling started after three subsequent cuts of uniformity, 10 cm above soil, in every 35 days. In evaluating the water consumption of the grass were used two weighing lysimeters, measuring 1.5 m x 1.5 m wide and long and 1.0 m depth to determine the crop evapotranspiration. The sprinkler irrigation was performed with a flow rate 3 1 of 0.630 m h~ and sprinkler lines spaced at 12m x 12m. The reference evapotranspiration was estimated by the Penman-Monteith equation from the climatic data in an automatic weather station. The rates of leaf appearance and leaf elongation showed a quadratic effect (p <0.05), with maximum values achieved at 24 and 26 days of regrowth, respectively. The rate of senescence showed a more pronounced increase at about 25 days of regrowth. The maximum number of live leaves per tiller was reached at 22 days of regrowth. The dry matter yield increased proportionally with age of regrowth reached a value of 5.7 t ha" in 35 days. The light interception increased asymptotically as a function of the leaf area index, which tended to stabilize between values 4 and 5 and light interception of 95%, corresponding to the interval between 21 and 24 days of regrowth. The crude protein content showed an opposite behavior, decreasing linearly from 17.0 to 7.8% from 7 to 35 days. The neutral detergent fiber content also linearly, reaching the criticai limit of less than 60% from 24 to 28 d. xiii regrowth and the acid detergent fiber content, using a quadratic behavior estimated values close to 35% by the age of 28 days. The average maximum evapotranspiration of Tanzânia grass for two years was 7.75 mm day"1. Considering the cutting interval of 35 days, Kc values recommended for the first year of grass are: 0.5, 1 to 3 days after cutting, 0.7 (4-6 days after cutting), 1.0 (7-10 days after cutting), 1.2 (11-16 days after cutting), 1.4 (17-23 days after cutting), 1,3 (24-30 days after cutting) and 1.1 (31-35 days after cutting). From the second year, the values of Kc should be: 0.6 (1-3 days after cutting), 0.9 (4-6 days after cutting), 1.1 (7-10 days after cutting), 1,3 (11-16 days after cutting), 1.5 (17-23 days after cutting), 1,4 (24- 30 days after cutting) and 1.3 (31-35 days after cutting). The analysis of the variables involved allowed the observation of the range of 21 to 24 days as the period of concentrated physiological characteristics of the most important in the development of Tanzânia grass, with implications in defining the most appropriate time for the occurrence of cutting or grazing. However, if consider the behavior of the grass in terms of water consumption, can be defined the interval of 24 days as the maximum grazing interval, since it also coincides with the peak of their water consumption.

This corpus study discusses the subjunctive construction in mandative sentences in East African and Indian English. Data taken from the East African ICE-EA corpus and the Indian Kolhapur corpus are compared to previous studies about American English and British English, mainly by Hundt (1998) and Johansson &amp; Norheim (1988). Subjunctive, indicative and modal periphrastic constructions are identified and examined. The conclusion of this study is that the subjunctive construction in mandative sentences is more common in Indian and East African English than in British English.

According to reports from Reporters sans frontiers and Freedom House, the freedom of the press has declined during the recent years in the sub-Saharan country Tanzania. Using the human rights reports as an entry point, this study set out to investigate the working conditions for journalists in the capital de facto of Tanzania, Dar es Salaam. An important aim was to dig deeper and show the local and culturally specific conditions. The study supports that the press freedom, as well as the working conditions have declined during the last years for the journalists in Dar es Salaam. However, the study also shows that the new laws and government measures, described by the human rights reports as reducing the press freedom, is not considered by every journalist to be negative. The challenges differ among the corps of journalists, as their values of journalism differs. The greatest denominator among the informants was the high-degree of journalistic interventionism, directed at helping the society. In some cases, this took form as a practice of development journalism. The strong connections to the local community, the country and the religious affiliations are thought to contribute to these values. For journalists in private media, the press freedom was found to be the most acute problem, while for journalists in state-owned media it was economic issues. The press freedom was connected to the perceived job autonomy, and senior journalists and journalists working for international media were found to be more autonomous. Self-censorship was used by many in the private media sector as a tool to avoid both bureaucratic harassment from government, as well as violent repercussions. The main challenges included new restricting laws, economic issues which lead to the practice of brown envelopes, the parliament being located in Dodoma, gender-issues, scared sources and the advancement of social media. Theories and earlier research evolving from the values of journalism and journalism in Africa were used as tools to understand and compare with. The results are based on fieldwork conducted during a period of two months in the beginning of 2019, with qualitative interviews held with journalists in the city of Dar es Salaam.

Thesis (M.A.)--Miami University, Dept. of History, 2006. / Title from first page of PDF document. Includes bibliographical references (p. 84-89).