60 research outputs found
A History of Nicodemus, Graham County, Kansas.
No full textThe purpose of this research was to gather, from reliable and authentic records, data necessary to write a history of the community of Nicodemus, Kansas. The purpose of the writer of this study was to (1) find out who the people of the Nicodemus colony were; (2) to determine from what section of the United States they came; (3) to answer the question of land ownership both as to early landowners and present landowners; (4) to try to determine the reason why the negro migrated; and (5) the author wished to give to the reader the original records in such a way as to depict the whole picture from the first of the migration to the present time
Personal Development of the Biblical Nicodemus in the Light of Kazimierz Dąbrowski’s Theory of Positive Disintegration
No full textIn this article, the author undertakes to analyse three passages of the Fourth Gospel (John 3:1–21; 7:45–53; 19:38–42), mentioning Nicodemus, who belonged to the party of the Pharisees and is mainly known for his encounter with Jesus in the secrecy of the night. Based on these three passages, in which the behaviour and utterances of the biblical protagonist can be observed, an attempt is made to determine the level of Nicodemus’ development as well as to trace the path of his personal growth in the context of the assumptions of the theory of positive disintegration, created by the Polish psychiatrist and psychologist Kazimierz Dąbrowski.W niniejszym artykule autor podejmuje się analizy trzech fragmentów czwartej Ewangelii (J 3,1–21; 7,45–53; 19,38–42), w których wspomniany zostaje należący do stronnictwa faryzeuszów Nikodem, znany przede wszystkim z nocnego spotkania z Jezusem. Na podstawie tych trzech passusów, w których obserwuje się zachowanie i wypowiedzi biblijnego bohatera, zostaje podjęta próba określenia poziomu rozwoju, momentu kryzysu oraz prześledzenia drogi rozwoju osobowego Nikodema w kontekście założeń teorii dezintegracji pozytywnej autorstwa polskiego naukowca prof. Kazimierza Dąbrowskiego
Experimental Investigation of Microstructure and Phase Characterization of Rice Hush Ash (RHA) for Potential Utilization in Metal Matrix Composites
No full textRecent trends in material research and development of composite materials are geared towards reducing cost, recycling and ensuring environmental sustainability. Agricultural waste derivatives have proven to be an alternative or complimentary reinforcement material in the development of metal matrix composites. The current work is an investigation of the microstructure and phase characterization of rice husk ash (RHA) obtained through open air burning. Scanning electron microscopy (SEM) equipped with electron dispersive spectrometry (EDS) was used for the microstructural examination, X – ray fluorescence (XRF) for the mineralogical composition and X – ray diffraction (XRD) for the determination of phases present. Results revealed that RHA is highly siliceous with 93.8% SiO2, highly porous and fibrous material with a wide surface area. EDS profile confirmed the presence of SiO2 and Al2O3. The XRD pattern revealed the presence of quartz, crystabalite and anorthite phases in the RHA. Silica is a hard substance with strong covalent bonds similar to diamond with hardness rating of 7 on Mohs scale and melting point of 1713OC. Thus RHA can be suitable used as a reinforcing material in the development of metal matrix composites for automotive components.
Athens in Rome, Rome in Germany: Nicodemus Frischlin's 1586 Translations of Aristophanes
No full textThis thesis presents a critical analysis of Nicodemus Frischlin's 1586 Latin translations of Aristophanes' Plutus, Clouds, Acharnians, Frogs, and Knights. This analysis uses criticism from the fields of translation studies to get to the heart of the cultural milieu for which Frischlin produced these translations. One major question this thesis will seek to answer is why, exactly, a German humanist would think it a good idea to translate and popularize the works of an author typically thought to be too obscene and topical to be of any value to the Christian readers of the European Renaissance. This thesis answers this question by undertaking the necessary analyses of the rapidly shifting political, religious, and educational boundaries in Frischlin's Holy Roman Empire at the close of the 16th century. Within this fragmented state, Frischlin's work reached many different groups and effected them in different ways, and so this thesis also attempts to trace these varied reactions through the different political and cultural contexts in which Frischlin worked at different stages, exposing the literary and poetic expectations of the multiple audiences who read and happily re-published his work.
Chapter one introduces the subject, with basic background information on the general consensus concerning Aristophanes at the time Frischlin began his work. Chapter two handles the question of translation directly, establishing the methods Frischlin employed in producing his translations, and the means by which we can best criticize and understand them. Chapter three examines Frischlin's relationship to the educational curricula of his day, and the purpose his translations served within those evolving curricula. Chapter four analyzes the relationship of Frischlin and his translation to the governmental structures within which he had to work and seek patronage. Chapter five seeks to establish what lasting impact Frischlin's approach to Aristophanes had on later generations of scholars and artists. Chapter six concludes the dissertation by summarizing the preceding arguments and suggesting directions that similar research can and should take in the future.Ph.D.2018-06-13 00:00:0
Athens in Rome, Rome in Germany: Nicodemus Frischlin's 1586 Translations of Aristophanes
No full textThis thesis presents a critical analysis of Nicodemus Frischlin's 1586 Latin translations of Aristophanes' Plutus, Clouds, Acharnians, Frogs, and Knights. This analysis uses criticism from the fields of translation studies to get to the heart of the cultural milieu for which Frischlin produced these translations. One major question this thesis will seek to answer is why, exactly, a German humanist would think it a good idea to translate and popularize the works of an author typically thought to be too obscene and topical to be of any value to the Christian readers of the European Renaissance. This thesis answers this question by undertaking the necessary analyses of the rapidly shifting political, religious, and educational boundaries in Frischlin's Holy Roman Empire at the close of the 16th century. Within this fragmented state, Frischlin's work reached many different groups and effected them in different ways, and so this thesis also attempts to trace these varied reactions through the different political and cultural contexts in which Frischlin worked at different stages, exposing the literary and poetic expectations of the multiple audiences who read and happily re-published his work.
Chapter one introduces the subject, with basic background information on the general consensus concerning Aristophanes at the time Frischlin began his work. Chapter two handles the question of translation directly, establishing the methods Frischlin employed in producing his translations, and the means by which we can best criticize and understand them. Chapter three examines Frischlin's relationship to the educational curricula of his day, and the purpose his translations served within those evolving curricula. Chapter four analyzes the relationship of Frischlin and his translation to the governmental structures within which he had to work and seek patronage. Chapter five seeks to establish what lasting impact Frischlin's approach to Aristophanes had on later generations of scholars and artists. Chapter six concludes the dissertation by summarizing the preceding arguments and suggesting directions that similar research can and should take in the future.Ph.D.2018-06-13 00:00:0
Book Review: A poisonous thorn in our hearts: Sudan and South Sudan’s bitter and incomplete divorce
No full textBook Title: A poisonous thorn in our hearts: Sudan and South Sudan’s bitter and incomplete divorceBook Author: James Copnall(2017) London, Hurst Publishers, 317 pp. ISBN 978-184804-830-9
Appunti sul Vangelo di Nicodemo paleoslavo
No full textThe author examines the main aspects of the Church Slavonic translation made from Latin of the apocryphal Gospel of Nicodemus. The author explains that the translation was made on the basis of two Latin witnesses of the text, somewhere on the border between German and Slavic world, most probably on 'Slovenian' territory. He draws attention to the considerable amount of German calques and, more generally, to the idiosyncratic language used by the translator
'n Narratologiese analise van Nikodemus in die Johannesevangelie
No full textEnglish: Exegetical commentary on Nicodemus is usually gained from historic-critical sources, but this type of information leaves many unresolved questions, for example: the question whether Nicodemus was a "true believer" or an "unbelieving seeker", remains a debatable topic. An urgent need to rectify this problem exists, not only to expose the historical Nicodemus but more important, to introduce us to the Johannine Nicodemus. The aim of this study is to apply a narratological approach in assertaining Nicodemus' function as a minor character in the written account (Aland 1983) of John's Gospel. In this text-imminent reading it is conceded that the Christologyoperates as the "Leitmotiv" in the Fourth Gospel (20:31). To co-ordinate the interaction between sender (author) -> message (text) -> receiver (reader), the concept of implied author/reader is used in a depersonified sense: it is not defined primarily in terms of its relationship to the real author, but in terms of the narrative text itself. The dualism "from above" and "from below" is strongly accentuated in the Nicodemus context, therefore attention is given to the following structural patterns: parallelism, chiasmus, ring composition (inclusio) and the spiral structural style of narrative writing. In particular the author's strategical useage of misunderstanding is stressed as a means to create irony in the text. Nicodemus' character is defined as a paradigm of traits revealed to the implied reader in the story. Symbolism plays an important part in understanding Nicodemus' nightly visit. Later in the graveside scene, he is again identified by the narrator as the same person who came to Jesus by "night" (19:39). When the dialogue ends, he leaves the stage dismayed (3:1-11) to become one of the larger group ("they/them") of listeners (vv. 11-21). In the presence of the Sanhedrin he remains "one of them" and even if he had become a "secret disciple" in the burial scene, it does not reflect on his position at all: persons who are reluctant to confess Jesus openly due to their "fear of the people", are judged harshly by John (see 5:42-44; 12:43-44). His "sign-orientated faith" and his "righteousness" thus motivating him to bury Jesus in a manner fit for a king. It can be concluded that the implied author intentionaly introduces Nicodemus as an ambiguous character in the narrative text. His ambiguous disposition can be compared with the author's literary strategy to introduce ambiguous Greek words with two different meanings to create misunderstanding: ambiguity thus presents Nicodemus as someone who refuses to confess Jesus openly. He remains in obscurity, but returns again and again with words and deeds that rouses sympathy towards him. The exemplary influence of an ambiguous role model such as Nicodemus, can hardly be assertained: the surrounding uncertainty that remains has a dynamic impact on the implied reader. When the Nicodemus discourse is read from a reader responsive perspective, the implied reader is forced to realise that within Johannine context "secret discipleship" based on silent deeds only, is not sufficient to become part of Jesus' "own inner circle". In the end of the narrative we find Nicodemus with his one foot standing with "them" (world) and the other one placed within "our" (Jesus) space: in John's Gospel that is simply not good enough.Afrikaans: Eksegetiese kommentaar oor Nikodemus word gewoonlik uit histories-kritiese bronne versamel, maar hierdie inligting laat baie vrae oor hom onbeantwoord: so byvoorbeeld bly die vraag of Nikodemus 'n "gelowige volgeling" of net 'n "ongelowige seeker" was 'n debatteerbare onderwerp. Daar bestaan dus 'n dringende behoefte om nie net die historiese Nikodemus nie, maar ook (en veral!) die Johannese Nikodemus grondig te leer ken. As navorsingsdoelwit word die taak gestel om deur 'n narratologiese benadering Nikodemus se funksie as rolspeler soos dit in die Johannesverhaal geskrywe staan (Aland, 1983), te analiseer. In hierdie teks-immanente benadering word aanvaar dat die Christologie as die "Leitmotiv" van die Johannesevangelie funksioneer (20:31). Omskakeling tussen fuender (outeur) -> boodskap (teks) -> ontvanger (leser) te reël, word die implisiete outeur en die implisiete leser as 'n gedepersonifieerde literêre entiteit hanteer en nie in relasie tot die werklike outeur/leser gedefinieer nie. Die dualisme tussen "van bo" en "van onder" kom in die Nikodemusondersoek sterk onder die soeklig, daarom word daar aan die volgende struktuurpatrone aandag gegee: parallelismes, chiasmes, sirkelredenasie (inclusio) en die spiraalvormige verhaalgang. In besonder word aangetoon hoe die implisiete outeur deur misverstand, ironie in sy vertelling skep. Nikodemus se karakter word in terme van 'n paradigma van eienskappe wat hy in die verhaal vertoon aan die implisiete leser bekendgestel. Simboliek speel 'n groot rol om veral Nikodemus se nagbesoek beter te verstaan. Later by die graftoneel word hy juis op grond van die narratiewe verteller se opmerking dat hy in die "nag" na Jesus toe gekom het, geïdentifiseer (19:39). Die dialoog eindig waar hy die verhoog verslae verlaat (3:1-11) om dan deel van die groter groep ("jullel huile") te vorm (vv. 11-21). Dit is deel van die implisiete outeur se "oorredingstrategie" om Nikodemus, sy groep en die implisiete leser te oortuig dat hulle positief op Jesus se vermanings moet reageer. Voor die Joodse Raad is en bly hy steeds "een van hulle" en selfs al sou hy later in die graftoneel 'n "geheime dissipel" gewees het verbeter dit nie sy posisie nie: Johannes oordeel baie negatief oor persone wat as gevolg van mensevrees probeer het om Jesus in die "geheim" na te volg (kyk 5:42-44; 12:43- 44). Daar word aangevoer dat sy representatiewe rol as 'n "teken-gelowige" en sy sterk regverdigheidsgevoel, hom gemotiveer het om Jesus op so 'n eervolle manier te begrawe. Daar word gekonkludeer dat die implisiete outeur doelbewus vir Nikodemus meerduidig voorstel. Die meerduidige aard van sy profiel kan vergelyk word met die manier waarop die Evangelis dikwels meerduidige Griekse woorde as 'n literêre strategie gebruik om misverstand te bewerkstellig: meerduidigheid dra dus by dat Nikodemus voorgestel word as iemand wat weier om sy geloof openlik te bely. Hy bly deurgaans 'n "duistere figuur" wat vir verskillende interpretasies oop is en tog keer hy telkens weer terug om met woorde en dade simpatie by die implisiete leser op te wek. Die eksemplariese invloed van 'n meerduidige rolmodel soos Nikodemus kan moeilik bepaal word, maar juis vanweë die onsekerheid wat daaraan verbonde is, oefen dit 'n dinamiese trefkrag op die leser uit. Indien die Nikodemusnarratief vanuit 'n lesersresponsiewe perspektief gelees word, dwing dit die leser om opnuut te besef dat "geheime dissipelskap" wat slegs met stilswyende dade gepaardgaan, nie voldoende is om in die Johannese konteks as deel van Jesus se "eie binnekring" gereken te word nie. Aan die einde van die verhaal staan Nikodemus met sy een voet by die "julle/hulle" en met sy ander voet by die "ons": en in die Johannese konteks is dit net eenvoudig nie goed genoeg nie
Revitalisasi Kristen: Tinjauan Historis Konsep Kelahiran Kembali dan Signifikansinya bagi Orang Kristen
No full textBorn again or born anew is not a new term for Christians. Almost every church encourages the congregation to experience being born again or born anew. But, is their understanding of born again or born anew correct as the Bible implies? In John 3, Jesus taught this to Nicodemus, a Pharisee, a Jewish religious leader. Even Jesus had to repeat his explanation in order for Nicodemus to truly understand that spiritually born again or born anew is something that is absolutely necessary for a person to enter the kingdom of God (John 3:3, 5-7). It is ironic that the understanding of many Christians, both congregations and clergies, regarding the term born again or born anew is often not quite as accurate as Nicodemus. This concern has prompted the author to take library research regarding Christian revitalization, using a historical review of the concept of born again, with the aim that clergies and congregations have a correct understanding of the doctrine of being born again according to the Bible.AbstrakKelahiran kembaliatau kelahiran baru bukan istilah asing bagi orang Kristen. Hampir setiap gereja mendorong jemaat untuk mengalami kelahiran kembali atau kelahiran baru. Tetapi, apakah pemahaman mereka tentang kelahiran kembali atau kelahiran baru sudah benar seperti yang Alkitab maksud-kan? Dalam Yohanes 3:1-21, Yesus mengajarkan hal ini kepada Nikodemus, seo-rang Farisi, pemimpin agama Yahudi. Bahkan Yesus harus mengulang penjelasan-nya agar benar-benar dipahami oleh Nikodemus bahwa kelahiran kembali atau kelahiran baru secara rohani adalah hal yang mutlak dialami seseorang untuk masuk ke dalam Kerajaan Allah (Yoh. 3:3, 5-7). Sungguh ironis jika pemahaman banyak orang Kristen, baik jemaat maupun hamba Tuhan, tentang istilah kelahiran kembali atau kelahiran baru ini seringkali kurang tepat seperti halnya Nikodemus. Keresahan ini telah mendorong penulis melakukan penelitian pus-taka tentang revitalisasi Kristen, dengan melakukan tinjauan historis konsep kela-hiran kembali, dengan harapan agar hamba Tuhan dan jemaat memiliki pemaha-man yang benar tentang doktrin kelahiran kembali menurut Alkitab
Rumahku: Komposisi Sonata Jazz untuk Mini Big Band
No full textTidak diizinkan karya tersebut diunggah ke dalam aplikasi Repositori Perpustakaan Universitas dikarenakan scan lembar pengesahan belum dibubuhi cap fakultas.Rumahku merupakan komposisi musik programatik yang menggabungkan elemen bentuk sonata dan genre jazz (swing, ballad, funk, dan samba). Karya ini terdiri dari tiga movement yang menggambarkan pengalaman dan interaksi yang terjadi di rumah penulis. Movement pertama bertempo andante menceritakan interaksi anggota keluarga penulis di teras rumah dengan suasana santai, movement kedua bertempo lento menggambarkan diskusi dan perdebatan yang terjadi di ruang keluarga, dan movement ketiga bertempo allegro menggambarkan percakapan penulis dan adik di ruang tidur. Karya Rumahku disusun untuk format mini big band yang terdiri dari rhythm section (piano, bas, gitar, drum) dan brass section (terompet, trombon, saksofon alto, saksofon tenor). Tokoh-tokoh dalam komposisi Rumahku direpresentasikan melalui empat isntrumen yaitu bas menggambarkan ayah, gitar ibu, saksofon alto penulis, dan piano adik.Rumahku is a program music combining sonata and jazz genre (i.e., swing, ballad, funk, samba). This work has three movements that describes author’s experiences and interactions occurring in the author’s house. The first movement in andante tempo describes the author’s family interactions at the terrace in relaxed situation; the second movement in lento tempo presents the discussion and tensions that happens in the family room; the final movement written in allegro tempo portrays the conversation between the author and author’s sister in the bedroom. This multi-movement work is written for mini big band consisting of rhythm section (piano, electric bass, electric guitar, drums) and brass section (trumpet, trombone, alto saxophone, tenor saxophone). All characters in Rumahku are represented by four instruments, i.e., bass illustrates the father, guitar the mother, alto saxophone the author, and piano the sister
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