52 research outputs found
Holistic Analysis of Scheduled Tribe College Students
No full textEducation is one of the primary agents of transformation towards development. Education is in fact, an input not only for economic development of tribes but also for inner strength of the tribal communities which helps them in meeting the new challenges of life. (KabitaKumariSahu, 2014) Mixed methodology and Follow up Explanation model design is used in the research. Purposive sampling technique has been used for collecting data through Online questionnaire and in-depth interviews. Holistic analysis focuses on analyzing socio, economic and political order of students. The major findings include the influence of peer, adaptability of students, participation roles, challenges faced, and other components. The suggestions would be based on the need in the institution by working accordingly to the instructions of the UGC Guidelines to help build an inclusive discrimination free learning environment. (UGC, 2018
Une source nouvelle de l’Histoire de la Reine du Matin et de Soliman, Prince des Génies de Gérard de Nerval
No full textIn his work about Solomon and the Queen of Sheba, Gérard de Nerval brings three characters together, Solomon, the Queen and Adoniram. He was interested in a French author of the XVIIIth century, Nicolas Lenglet-Dufresnoy. Nerval seems to have read in a book of the same, about Hermetism, the title of a work from Michael Maier, German alchemist of the late Renaissance, the Septimana Philosophica which consists of a philosophical dialogue between Solomon, the Queen of Sheba and Hyram, Prince of Tyre, about Nature’s aenigma. It is suggested that the French writer could have known also two other works from Michael Maier
A politics of conversion: nihilism and love in Toni Morrison's fiction
No full textTese (doutorado) - Universidade Federal de Santa Catarina, Centro de Comunicação e Expressão. Programa de Pós-Graduação em Letras.O estudo Uma Política de Conversão: Niilismo e Amor na Ficção de Toni Morrison começa com a idéia de que a Literatura Afro-Americana apresenta um sentido de auto-reflexividade e hibridismo, através do qual autobiografia dialoga com romance, o espiritual se funde com o político. A partir deste traço dialógico a auto-reflexividade é politicamente estabelecida entre niilismo e amor. Na política de conversão, o estudo analisa as formas como mulheres negras, individualmente ou em grupo, fogem da escravidão para a liberdade, avançam da individualidade para a coletividade, ou substituem niilismo por amor. Metodologicamente o estudo apresenta sete capítulos. O primeiro discute os aspectos dialógicos que ilustram as conexões entre narrativas espirituais, de escravos e ficção, entre espiritualidade e política. O segundo examina o diálogo entre a conversão, pregação pública e formação da comunidade em Diário e Experiências Religiosas de Lee. O capítulo sugere que ao afirmar espiritualidade e humanidade a narradora abre profundo espaço para a mulher negra reclamar direitos civis. O terceiro discute o diálogo no interior da política de conversão entre narrativa de escravos e ficção. Este diálogo lida com niilismo e amor em Incidentes de Jacobs e Amada, Sula e O Olho Mais Azul de Morrison. Para a análise de niilismo e amor valores individuais e coletivos são considerados em relação a cinco aspectos: ambiente e agente antagonistas, agente de apoio, propósito da personagem e resultado alcançado. É visível, no estudo, o apoio que certas mulheres recebem de suas comunidades para contra-atacar antagonistas. O apoio nem sempre resulta na superação do niilismo e, por isso, derrota temporária pode ocorrer antes que elas sejam reintegradas à comunidade, como acontece com Linda Brent. O quarto capítulo examina as fraquezas e as energias da política da conversão e a reintegração de Sethe Suggs à comunidade de Bluestone Road. O quinto avalia como a comunidade de Bottom tenta controlar a individualidade de Sula Peace e como um grupo de mulheres lideradas por Nel Wrights consegue resgatar o espírito de independência da heroína. O sexto mostra como a política da conversão das mulheres de Lorain é incapaz de garantir a saúde mental de Pecola Breedlove, mas consegue criar um papel mais consistente para o grupo. No sétimo, a conclusão examina da relação dialética entre niilismo e amor ou auto-amor nas experiências dos indivíduos e dos grupos. O estudo sugere que em Incidentes a busca de Linda Brent por liberdade envolve elementos de autodestruição e de autoempoderamento. Da mesma maneira, o estudo conclui que em Amada o amor que Sethe Suggs tem para as suas crianças mata a própria filha, enfatizando, assim, o desejo de livrá-la da escravidão. Igualmente em Sula, a individualidade de Sula Peace não apenas limita, mas também expande as experiências do grupo, levando-o à emancipação. Finalmente, em O Olho Mais Azul a luta de Pecola Breedlove por amor e beleza reflete auto-ódio ao mesmo tempo em que reconstrói a auto-apreciação de toda a comunidade
AIP-based Professional Intervention Program for Adversity for trauma and stress reduction in groups: a pilot study in Ethiopia
No full textIntroduction: Drawing from the principles of EMDR (Eye Movement Desensitization and Reprocessing) therapy and the AIP model, the Professional Intervention Program for Adversity (PIPA) was developed with the objective of amalgamating low-intensity group exercises into a unified framework, as a comprehensive intervention for group therapy. The PIPA Program integrates various aspects of EMDR therapy—such as stabilization, resourcing, desensitization, reprocessing, and forming beliefs about the self and future—into a cohesive program. The program’s structure includes self-regulation exercises, the Pillars of Life, the Flash Technique, and the Quadrants exercise.
Methods: The PIPA Program was administered to more than 220 individuals with a high probability of traumatization by the two-year civil war in Ethiopia (2020-2022).
Results: The results of this study show a statistically significant improvement in PTSD symptoms on PCL-5 scores (from M = 38.58 to M = 20.59) after completing the entire PIPA Program and statistically significant lower SUDS scores within the program segments of the Flash Technique and the Quadrants exercises.
Discussion: Future studies should explore the long-term effects of the PIPA Program and its broader application across different therapeutic contexts. The findings suggest that the PIPA Program is a promising group-based intervention for trauma treatment that is safe and effective, especially in non-clinical settings and for culturally diverse populations.Trauma Recovery/EMDR HAPUniversity of Prince Edward Islan
Internship in guidance and counselling at Prince of Wales Collegiate including a research component on the effectiveness of a study skills program
No full textThis report presents a description of an internship in guidance and counselling at Prince of Wales Collegiate, St. John's, Newfoundland from September 1, 1976 to December 4, 1976. The rationale for doing the internship was to gain as many experiences in guidance and counselling under supervised conditions as possible, so as to apply theories and principles learned in the academic training component of the graduate guidance program. -- Supervision and evaluation of the internship were the shared responsibility of Mrs Elaine Shortall, field supervisor; Dr Terry Boak, university supervisor; and Dr Leroy Klaus, third committee member. Daily and bi-weekly meetings were held to discuss the progress being made. One requirement of the internship was to tape a number of individual and group counselling sessions. These tapes were reviewed and evaluated by the supervisors. -- A set of objectives was devised which would facilitate professional growth and development for the author. Throughout the internship period all of these objectives were adequately met. -- The research component dealt with the effectiveness of a study skills program. The Solomon Four Group Research Design was used to evaluate the two research hypotheses. The discussion of the results and the limitations of the study explain why the two hypotheses were rejected. Two recommendations for future research were given. -- An evaluation of the internship revealed it was a worthwhile and profitable experience.Bibliography: leaves 64-67
Ідея премудрості у повісті про хрещення княгині Ольги та її поїздку до Константинополя (Idea of Wisdom in the Tale About Сonversion of Princess Olga into Christianity and Her Visit to Constantinople)
No full textСтилістична та концептуальна єдність фрагментів, присвячених у «Повістях минулих літ» хрещенню княгині Ольги, її мудрості і християнським чеснотам, дозволяє розглядати їх як складові частини первісно цілісного твору, автором якого міг бути Ярослав Мудрий. Характерною особливістю зазначеного тексту є
своєрідне композиційне поєднання сюжету про візит київської княгині до Константинополя з філософською темою премудрості та запозиченнями з Книги Приповістей Соломонових та апокрифічної Книги Премудрості Соломона.
(Stylistic and conceptual unity of the fragments, given in Povjesti vremennych let under the years 6463 (955) and
6477 (969) as articles, dedicated to Princess Olga`s conversion into Christianity and to glorification of her wisdom, allows to reconsider the opinion of A. A. Schachmatov, that the legend about Olga`s conversion into Christianity in Constantinople was included in the chronicle by the redactor of 1093, who, as the researcher supposed, also enriched the tale by the quotations of Solomon`s Book of the Parables, taken from Paroimejnyk. The closer textological examination of the mentioned articles shows that the glorification of Princess Olga in both of them represents the parts of the primarily coherent Tale, composed, if to pay attention to the quotations, concerning the idea of Wisdom, at the time of building and consecration of St. Sophia cathedral and the literary activity of the enlighted circle of Jaroslav the Wise.
At the same time the Tale in its both fragments is marked by the tendency of its evidently laic author to represent
the mission of Princesse Olga in Constantinople not so in the purely ecclesiastical aspect (as it was made by the author of «Olga`s Life» in Prolog or by the author of the text, later integrated in the «Memory and Glory of Russian Prince Volodymyr»), but first and foremost in the aspect of her equal autocratic state role in relation with the Byzantine empire as the capital of Christian Orthodoxy. The particular character of the reintegrated text, which author could be Jaroslav the Wise, consists in the coherent composition of the legendary description of Olga`s visit to Constanitnople and her reception by Constantine the Porphyrogenitus with the philosophical theme of Wisdom in the biblical Book of the Parables of Solomon and the apocryphal Solomon`s Book of Wisdom.
The Musical Culture of Freemasonry in Early Eighteenth-century London
No full textThe musical associations of freemasonry with late eighteenth-century music are well known from the long-held musicological interest in the masonic character of such works as Haydn’s Creation, Mozart’s Magic Flute, and Rameau’s Zoroastre. However, the evolution of a distinct and varied masonic musical culture in London during the first fifty years of the century, following freemasonry’s founding there in 1716, have been entirely overlooked by studies of this period. Eighteenth-century English freemasonry not only benefited from the riches of London’s musical life, but also made its own contribution to it. Freemasonry’s wide-ranging network of fraternal relationships connected musicians, actors, artists, playwrights, and poets directly with patrons and audiences drawn from all levels of society, from royalty and aristocrats and politicians down to the ‘ordinary man in the street’. Apparently, English freemasonry was at first a peculiarly London phenomenon, but quickly spread nationally and internationally. From the outset it acquired its own distinctive repertoire of songs and a highly stylised performance tradition within the lodge. But eighteenth-century English freemasonry was a more public form of sociability than it is today, and its music was known widely outside the lodge. Freemasons regularly patronised the London theatre, their songs an integral part of the programme, and they annually rode and marched through the London streets in their hundreds, accompanied by a marching band, perhaps the first known examples of such an ensemble in the West. The figure of King Solomon looms large in masonic traditions. The cluster of three Solomon oratorios by Boyce, Broadway and Handel, all written in London in the 1740s, are here linked together not only by their masonic rhetoric but also by their associations with the political struggle between George II and Frederick, Prince of Wales, himself a freemason. The thesis proposes a masonic author for the hitherto anonymous librettist of Handel’s Solomon
The invisible artist: Arrangers in popular music (1950-2000): Their contribution and techniques
No full textThis thesis was submitted for the degree of Doctor of Philosophy and was awarded by Brunel University.This thesis is based on the research conducted by the author for the series,
Richard Niles' History of Pop Arranging, seven thirty-minute documentary
programmes for BBC Radio 2, researched, written and presented by the author and
broadcast in 2003. It also draws on interviews conducted by the author (and other
research) between 2002 and 2007 both for the radio series and for this thesis and on
the author's experience as a professional arranger in popular music working with
many of the genre's significant recording artists including Paul McCartney, Ray
Charles, Cher, Tina Turner, Westlife, Tears For Fears, Dusty Springfield, James
Brown, Pet Shop Boys, Kylie Minogue and producers including Trevor Hom, Steve
Lipson, Steve Mac and Steve Anderson.
It will be argued that the role of the arranger in popular music has often been
undervalued and that during a critical period of popular music history (1950-2000)
arrangers played a significant part in the evolution of musical content. This thesis is,
to the best of the author's knowledge, the first time (apart from the above mentioned
documentary) the subject has ever been examined. The arranger is "invisible" because musical arrangers are often un-credited on
record liner notes or in books or articles concerning popular music. A considerable
amount of research has been necessary to determine who wrote many of the
arrangements considered herein. Motown's Berry Gordy purposely kept the names of
musicians and arrangers off the records because he feared others might 'poach' the
trademark 'Motown Sound'. Other record labels considered the job of the arranger to
be reminiscent of an earlier era, diluting the Rock 'n' Roll image of emotion and
spontanaeity they wished to promote. Some producers and recording artists disliked
sharing credit for their work. Motown arranger David Van dePitte told the author that
arranging was "thankless and anonymous - a very service-oriented profession where
others often take credit for what you've done." Arranging has therefore remained an
intrinsically unseen art created by 'invisible' artists. By analyzing many recordings,
revealing the techniques and concepts they have used in their work to create popular
records, arrangers and their art will be made more 'visible'
The role of Umkhonto we Sizwe (MK) in the national liberation struggle in South Africa with reference to the rural far northern Transvaal, 1976-1990
No full textIncludes bibliographical references (leaves 250-275)
The idea of the perfect city in the state of prince Lazar and despotes Stefan Lazarević
No full textIn the beginning, Serb settlers were hostile towards the Greek and Romanic towns they came into contact with. They did not become accustomed to city life until the end of the twelfth century. First of all, this process evolved through the monasteries that were erected as urban ensembles, which, in the Middle Ages were considered to be ideal towns. The Serbs became acquainted with the monastery-city through the monastic settlements on the Holy Mount, from which they also accepted the form and name of the lavra. With them they also accepted the old belief that the monastery was a city and the symbol of the Church and the Heavenly Jerusalem. In the Byzantine world these concepts were connected with Constantinople, which through the laudes Constantinopolitanae was initially hailed as the New Jerusalem, the New Zion and the Heavenly Jerusalem. Such a Constantinople as the image of the earthly and heavenly Jerusalem and the exemplary city of the Orthodox Christian rulers would be emulated by the Slav peoples of Russia, Bulgaria and Serbia. The old Serbian authors particularly extol Constantinople and Thessalonica, calling them imperial cities, safeguarded by God, and cities of God. The ancient ideas about the perfect city, conveyed from Byzantium in the eleventh and twelfth century to Russia, began their renewed life in the Serbian state from the second half of the fourteenth century. In keeping with sources of a literary and religious nature, the author links the course of those complex and ambitious ideas, whereby they wished to explain the ultimate meaning of the construction and existence of the city. The ideas of the similarity of the heavenly and earthly palace and of the similarity of the Heavenly Jerusalem and the earthly city acquired certain clarity in the mentality of the Serbian late feudal society. However, they did not arise from the dynastic concept of the Nemanjić family, which had more realistic economic, military and political foundations. The new wave of piety originated from the circles of educated refugee monks, who found refuge in the small palaces, where a rather complex, monastic-feudal mentality gradually formed. The palace culture of those centers had their own pious literature, where various visions of the invisible Paradise were particularly widely read. The old idea that all the righteous would attain Heaven gained a new importance and a new interpretation at the end of the XIV century. This faith in the habitation of Heaven began to be linked to buildings on earth - to cities and monasteries. The depiction of Heaven, or the Upper Jerusalem, as it was called, had already begun in Serbian painting in the mid-fourteenth century. Around 1400, however, there was an insistence on presenting how the organization of the palace was similar to the heavenly hierarchy, how the courtiers with their appearance looked like the inhabitants of Paradise, and how the building the royal court erected resembled the heavenly houses of the 'New Jerusalem'. Such descriptions about the resemblance to the dwellings of Heaven were very frequent in Serbian literature of the late fourteenth and early fifteenth centuries. Prince Lazar resorted with increasing frequency to creating buildings according to the image of the 'Upper Jerusalem', especially the monastery of Ravanica. Andonije Epaktit gave the most exhaustive account of Ravanica-Jerusalem: Ravanica was the 'dwelling of God' and the 'door to Heaven', it had seven pinnacles or pyrgoi, and accordingly, it was similar to Jerusalem, Rome and Constantinople, and it was inhabited by monk-angels. Constantme the Philosopher wrote in a similar vein. His magnificent description of Belgrade as Jerusalem in the Life of Despotes Stefan Lazarević falls among the most important eulogies of the cities in Byzantine culture. And Belgrade - like Jerusalem, Rome and Constantinople - has 'seven pinnacles'. It resembles both the 'lower' and the 'higher' Jerusalem; so as to underline the similarities of Belgrade and Jerusalem, Constantme glorifies Despotes Stefan Lazarević as Solomon and Nehemiah; he describes the 'heavenly' perfection of the Despotes's civil administration and army, relying on Pseudo-Dionysius the Areopagite. The comparisons that followed from this initial thought became even more inappropriate exaggerations: Belgrade was Jerusalem, the Despotes's administration was heavenly, and the Danube was, in fact, the Phison, one of the four rivers of Heaven. Towards the mid-fifteenth century, the old eulogies to the cities of the Byzantine world died out, making way for a new literary genre: the laments (threnoi) over Constantinople. The dreams of Heaven on earth, of the Jerusalem-like sublimity of the cities that the Turks destroyed one after the other - all of these disappeared before their very eyes. In December 1456, an eloquent man of Smederevo, while delivering a funeral sermon to Despotes Djuradj Branković, also invoked the fallen Constantinople (already under Turkish occupation for three years) to grieve for the Despotes, with words that indeed sounded like the lament over Constantinople and the Constantinople refugees in Smederevo. The vast, collective, Balkan Christian funeral rite marked the end of an epoch and buried a tragic, unattainable thought. The great dream of a migration to an unseen Paradise simply remained a consolation, like some blurred vision of beauty and the meaning of death in times when the mere survival of the human being was increasingly threatened.
- …
