Academic literature on the topic 'Basa Proverbs'

Latar belakang penelitian ini untuk menemukan nilai-nilai yang terkandung dalam naskah drama Munangan Alif karya R. Hidayat Suryalaga melalui pendekatan struktural dan sémiotik. Tujuan penelitian ini untuk mengidentifikasi dan mendeskripsikan: (1) struktur naskah drama Muntangan Alif karya R. Hidayat Suryalaga; (2) unsur naskah drama Muntangan Alif karya R. Hidayat Suryalaga; (3) unsur sémiotik naskah drama Muntangan Alif karya R. Hidayat Suryalaga; (4) sesuai tidaknya dijadikan alternatif bahan ajar di SMP/MTs. Metode yang digunakan dalam penelitian ini yaitu metode deskriptif analisis. Tehnik yang digunakan dalam penelitian ini yaitu tehnik studi pustaka. Sumber data dalam penelitian ini yaitu naskah drama Muntangan Alif yang tebalnya 35 halaman dan mempunyai 203 dialog. Berdasarkan hasil penelitian, tema naskah drama Muntangan Alif yaitu tema religi, alur maju, tokoh utamanya Bapuh Rohmana dan Ambu Rohimi. Secara umum latar dalam naskah drama Muntangan Alif banyaknya adalah latar geografis, sudut pandang pengarang menggunakan sudut pandang orang ketiga, selain itu pengarang juga menggunakan gaya basa dan pribahasa Sunda. Tanda semiotik yang terdapat dalam naskah drama muntangan alif yaitu 21 ikon, 41 indeks, dan 33 simbol. Hasil penelitian ini direkomendasikan untuk bahan ajar basa dan sastra Sunda. AbstractThe background of this research was to find out the values contained in Muntangan Alif drama script by R. Hidayat Suryalaga through a structural and sémiotic approach. The purpose of this study is to identify and describe: (1) the structure of the Muntangan Alif drama; (2) elements; (3) the sémiotic elements; (4) whether or not it is suitable as an alternative teaching material in Junior High School/MTs. The method used in this research was descriptive analysis method. The technique used in this study was library research techniques. The data source in this study was Muntangan Alif the drama script which is 35 pages and contained 203 dialogues. Based on the results of the research, the theme of the Muntangan Alif drama script is religious themes, chronological plot, the main characters are Bapuh Rohmana and Ambu Rohimi. In general, the setting of the Muntangan Alif drama script is a geographical setting. The author's point of view used a third person's perspective, besides that the author also used Sundanese style and basic proverbs. Semiotic signs contained in Alif vomit drama scripts are 21 icons, 41 indices, and 33 symbols. The results of this study are recommended for teaching and learning material of Sundanese language and literature.

Perubahan pola pikir akibat globalisasi mempengaruhi berbagai aspek kehidupan, salah satunya adalah pemaknaan pepatah Jawa yang sedari dulu digunakan sebagai prinsip hidup masyarakat. Penelitian ini bertujuan untuk mendeskripsikan makna pepatah Jawa yang mencerminkan kehidupan masyarakat modern di Amerika dalam novel Impian Amerika karya Kuntowijoyo. Penelitian ini diharapkan mampu membuktikan bahwa pepatah Jawa tetap relevan dengan perkembangan zaman dan menyadarkan pembaca bahwa karya sastra bukan hanya hasil imajinasi pengarang tetapi juga merepresentasikan kehidupan sehingga mampu meningkatkan apresiasi pembaca terhadap karya sastra. Penelitian ini adalah penelitian deskriptif kualitatif dengan pendekatan antropologi sastra. Teknik pengumpulan data menggunakan teknik baca catat. Analisis data menggunakan teknik analisis isi. Hasil penelitian ini membuktikan bahwa novel Impian Amerika karya Kuntowijoyo menggambarkan prinsip hidup masyarakat modern yang diambil dari pepatah Jawa. Prinsip hidup tersebut berhubungan dengan usaha masyarakat dalam menciptakan keselarasan antara individu dan Tuhan serta keselarasan antar individuKata Kunci: pepatah Jawa; masyarakat modern; prinsip hidup; globalisasi[Javanese Proverbs as a Principle of Modern Society’s Life in Kuntowijoyo’s Novel Impian Amerika] Changes of mindset because of the changing era affect so many aspects of life. One of them is the interpretation of Javanese proverb which has always been used as a principle of modern society's life. The purpose of this research is to explain and describe the meaning of Javanese proverb which is the principle of modern society’s life in Kuntowijoyo’s Novel Impian Amerika that reflect modern society’s life in America. This research is expected to be able to prove that Javanese proverbs which are an ancestral heritage still relevant to today’s modern conditions and remind the readers that literary works are not only the result of the author's imagination but can also represent life and other positive values, thereby increasing the reader’s appreciation of literary works. This research is a descriptive qualitative with a literary anthropology approach. Data collection technique was note-taking technique. The data were analyzed with content analysis technique. The results of this research prove that Impian Amerika illustrates the principle of modern society's life taken from the Javanese proverb. The principle of life is related to community efforts in creating harmony between individuals and God and individuals as well.

A study of the methods of speech transformation for common language units shows that any language creativity, even the most inventive and unusual, relies in its methods on the cumulative experience available in the arsenal of native speakers. The paremiological space of the language, which is a set of all proverbial units that reveal the most diverse types of relationships among themselves, also includes a number of units of other levels — typical syntactic and logical structures, stable binomials that serve as the basis of proverbs, proverbial fragments with semantics assigned to them, and generalized ideas implemented by several units of the language of different lexical content and grammatical model. The language game, which embraced the sphere of paremias in the post-Soviet era of “carnivalizing” the language, manifested itself in the formation of new units according to existing models (Luchshe dlinnaia zhivaja ochered’, chem korotkaia avtomatnaia), in contaminations (Baba s vozu — volki syty), in the replication of countless versions of occasional endings for ordinary paremias (Ne pliui v kolodets — prigoditsia pliunut’; … vylezet — ne prokormish’), semantic deciphers (Deti tsvety zhizni, no ne nado davat’ im raspuskat’sia), etc. The focus of article is the sphere of language transformations of an expression with structure that allows for varied deviations from the usual form, for example the paremia Chem dal’she v les, tem bol’she drov according to the dictionary “Anti-proverbs of the Russian people” (2005) and Internet materials. Examples of the intentional deconstruction of habitual paremias show that destruction does not occur, since the proverbial form and logical-syntactic model of a common proverb appears in new units and even part of the neologism continues to be the bearer of its meaning, enriched with occasional semantic additions.

Penelitian ini berjudul “Lirik Kawih Kliningan Gamelan Klasik Cicih Cangkurileung (Tilikan Struktural, Semiotik, dan Etnopedagogik)”. Penelitian ini bertujuan untuk menganalisis lirik kawih kiliningan Gamelan Klasik Cicih Cangkurileung dengan melihat unsur-unsur puisi yang ada di dalamnya serta analisis unsur semiotika dan etnopedagogik. Di dalam penelitian ini digunakan metode deskriptif. Adapun teknik yang digunakan adalah teknik wawancara, telaah pustaka, observasi, dokumentasi, dan analisis. Sumber data dalam penelitian ini adalah delapan lirik lagu kiliningan dalam album Gamelan Kalsik Cicih Cangkurileung. Penelitian ini berfokus pada analisis Struktur puisi (imaji, simbul, musikalitas atau wirahma, suasana, téma dan gaya basa), sémiotik pancacuriga (Silib, Sindir, Simbul, Siloka, dan Sasmita), dan étnopédagogik dalam moral kemanusiaan (moral manusia kepada Tuhannya, Pribadi, alam, waktu, manusia lainnya, dan menggapai kepuasan lahir batin). Hasil gambaran lirik ini menghasilkan kesimpulan, dari delapan lirik yang dianalisis strukturnya, banyak ditemukan tema mengenai keagamaan . Dalam semiotik pancacuriga, banyak ditemukan silib, simbul, dan siloka. Dalam tilikan étnopédagogik ditemukan mengenai moral manusia terhadap Tuhan dan pribadinya serta ditemukan pepatah antara lain (1) pepatah agar mau bersodakoh dan menggunakan harta di jalan yang benar, (2) pepatah agar menjadi diri yang patuh terhadap perintah agama, (3) pepatah agar mengamalkan rukun iman, (4) pepatah agar setia, (5) pepatah agar ingat kematian, dan (6) pepatah agar saling menghargai dengan orang lain. AbstractThis study entitled “Lyrics of Kawih Kliningan Gamelan Klasik Cicih Cangkurileung”. This study aimed to find the elements of poetry in the lyrics of Kawih Kliningan Gamelan Klasik Cicih Cangkurileung as well as the elemental analysis of semiotics and ethnopedagogy. This study used a descriptive analytical method. The techniques covered interviews, literature review, observation, documentation, and analysis. The data source of this research is eight song lyrics on the album Gamelan Klasik Cicih Cangkurileung. The focus of this research is the analysis of poem structure (images, symbols, musicality or wirahma, atmosphere, theme, and language style), the semiotic of pancacuriga (Silib, Sindir, Simbul, Siloka, and Sasmita), and ethnopedagogy of human moral (towards God, personal, nature, time, other people, and achieving both inner and outer satisfaction). This study concludes that, of the eight lyrics, most themes are religion. In semiotic pancacuriga, this research found many silib, simbul, and siloka. From the ethnopedagogical perspective, this research found concept of human moral towards God and personal. Some proverbs were also found. They are, among others, (1) to make alms and to use belongings on the right path, (2) to be adherent to religious orders, (3) to practice the pillars of faith, (4) to be faithful, (5) to remember death, and (6) to have mutual respect with others.

Philocalia is a collection of texts written in the fourth and fifteenth centuries by the fathers and fathers of the Church in the Orthodox Christian tradition. Fearing God is keeping God's commandments, having God's love and souls purified and united with God in salvation This article is a review, there are 7 main points of discussion. First Repentance is leaving the old man (Eph 4:22, Col 3: 9) . The second is to control oneself is to be “watchful” (1Th 5: 6, 1Th 5:10 Rev. 16:15) so as not to get lost. Third, safeguarding knowledge is to know about God. Four, doing God's commandments is that we give hope to Him with full obedience and hope of being saved by God (Psalm 78: 7, Proverbs 19:16). The five fear with all your heart is a heart that is in Divine light. The six Souls free from sin are those who have run to heavenly calls (Phil. 3:14) to attain a goal or perfection. The goal, to purify the soul is, the soul is already in Divine light.Keywords: The soul is purified; Allah's love; Control; Keep the commandments of Allah. Philokalia adalah kumpulan teks di tulis pada abad keempat dan abad ke lima belas oleh para rahip dan para Bapa Gereja dalam tradisi Kristen Ortodoks. Takut akan Allah adalah melakukan perintah-perintah Allah, memiliki Kasih Allah dan Jiwa di murnikan serta disatukan dengan Allah dalam keselamatan Artikel ini adalah sebuah ulasan, ada 7 pokok pembahasan Pertama Pertobatan ialah meninggalkan manusia lama (Ef 4:22, Kol 3:9). Kedua Mengontrol diri ialah “berjaga-jagalah” (1Tes 5:6, 1Tes 5:10 Why 16:15) supaya tidak tersesat. Ketiga, Menjaga Pengetahuan ialah, untuk tahu tentang Allah. Empat, melakukan perintah Allah ialah kita menaru harapan kepada-Nya dengan penuh ketaatan serta harapan akan diselamatkan oleh Allah (Mzm 78:7, Ams 19:16). Kelima takut dengan sepenuh hati ialah hati yang berada dalam cahaya Ilahi. Enam Jiwa terbebas dari dosa ialah, Jiwa yang telah berlari pada pangilan sorgawi (Flp 3:14) untuk mencapai tujuan atau kesempurnaan. Tuju, Memurnikan jiwa ialah, jiwa telah berada dalam cahaya Ilahi.Kata Kunci: Jiwa di murnikan; Kasih Allah; Mengontrol; Melakukan perintah-perintah Allah.

This seminar was organized by the Center for Islamic Studies (CIS),Usmanu Danfodiyo University (UDU), Sokoto, Nigeria. Many importantpersonalities and academics of merit attended. The main theme wasdivided into seven subthemes: Islamic scholarship in modem Nigeria, intellectualcontributions of notable Muslim scholars, Muslim relationswith non-Muslims, Muslim religious groups and national unity, the influenceof foreign Muslims on Muslims in Nigeria, contemporary innovation(bidah) and the challenge of Islam, and Muslims and religiouspractices.Twenty-two papers were presented. During the opening ceremony,speeches were made by Zayyanu Abdullahi (vice-chancellor of UsmanuDanfodiyo University) and Sambo W. Junaid (director, Center of IslamicStudies, Usmanu Danfodiyo University). The paper by Colonel YakubuMu’azu (governor of Sokoto State) was delivered by his representative,Muhammad Lawa Maude (commissioner for works, housing, and environment).The representative of Alhaji Ibrahim Dasuki (sultan of Sokoto)Magajin Rafi of Sokoto also attended the opening ceremony.In the first session, M. G. Maitafsir (Faculty of Education, UDU) presented“Islamic Scholarship in Nigeria Today: A Way Forward.” He discussedthe problem facing Islamic scholarship and offered solutions. BelloD. Bada (Department of Modem European Languages, UDU), speakingon “The Role of Hausa Proverbs in the Propagation of Islam in Nigeria,”explained how some Hausa proverbs containing codes of “do’s” and“don’t’s” similar to Islam help to establish the Islamic faith and practices.Habib al Hassan (Translation Bureau UNESCO, UDU), in his “TheKnowledge of HisLsb and Its Teachers in Hausaland (1900-1914),” pointedout that many Nigerian scholars specialize in this area. In a similar paper,“How Hisab is Performed in Hausaland (1900-1914),” he showed throughfigures and illustrations how mathematics is mixed with magic to find certainhidden facts and to perform certain good or bad actions ...

Territorial mobility is an inherent element for survival and it is a common feature of rural area. It reflects the whole life style and livelihood pattern of a community. Therefore, territorial mobility could be an important aspect of living and coping with external world particularly in the traditional communities of rural Nepal. This paper seeks to explore the changing territorial mobility among the Rai people from Sampang area of Bhojpur district in Majhkirant region. The mixed method, both quantitative and qualitative is adopted for data collection. The formal instruments such as household survey, focus group discussion, mobility register, and the folk sources such as folk songs, local sayings, proverbs, local events were used to generate the data together with the observation method as well. Findings indicate that all forms of mobility of Majhkirant people in which they participate can be summarized into two categories i.e. basai sarai and ghumphir. The long-term moves such as Muglan bhasine, Madhesh jharne, ghar khana jane, desh nikala hune are the specific types of basai sarai. On the other hand all types of short-term mobility normally of short distance are part of ghumphir which are common forms of movement among the people of this area. The feature and frequency of various types of moves vary among Rai and non-Rai community and it also differs over time and space. For example, pitri garna jane, nwagi garna jane, mang garna jane, kaliya jane are more noticeable among Rai community while tirthayatra, chardham jane, astu selauna jane, puranma jane, katha sunna jane are commonly found among non-Rai (Brahmin community). Similarly, moves such as, Lahur jane, phukna jane, ghar banauna jane are associated with Rai people whereas moves like jajamani garna jane, puranma jane, katha bhanna jane are primarily confined to Brahmin community. Many other forms of localized moves were also noticed and all of them had their linkages with participation in socio-cultural, professional, political and economic spheres of rural life. Some moves associated with kinship and neighborhood network as well as obligatory are commonly found in all community. In addition, many of these move are age-sex specific, others are associated with occupation of the person and with changing aspiration of people including changing geography of development activities.

Background and Purpose: The development of scholarship on Malaysian Literature in English (MLiE) continuously receives attention, especially on one particular direction, which is the studies of the Malays. Inspired by the Malay proverb “Diluah mati mak, ditelan mati bapa” (Malay for ‘between the devil and the deep sea), this study looked into local literature in relation to powerlessness and its social complexity where we argue that the Malays are often caught in-between entanglements that prohibit individualism, as due to societal prejudice. Methodology: This study employed thematic analysis where upon familiarizing with Azhari’s short stories, namely Mariah and of Bunga Telur and Bally shoes, the researchers identified themes that help understand the types and causes of powerlessness as illustrated in the short stories before associating the Malays’ state of powerlessness and their emotional suppression. Findings: Findings revealed that both genders suffer from the Malay prejudice and their own lack of emotional strength, causing both to be powerless captives in different contexts, unlike the Western societies where similar situations might lead to alienation. Contributions: The study contributed towards the understanding of social phenomenon, namely issues regarding powerlessness among the Malays. Such contribution is significant at developing potentials within building national talent, especially those regarding family and spiritual values. Keywords: Che Husna Azhari, emotional suppression, Malays, Malaysian literature in English, powerlessness. Cite as: Ismail, H. H., & Al-Subaihi, M. N. (2020). States of Malay powerlessness in the works of Che Husna Azhari. Journal of Nusantara Studies, 5(1), 211-233. http://dx.doi.org/10.24200/jonus.vol5iss1pp211-233

”Basa téh cicirén bangsa, leungit basana ilang bangsana”. This proverb explains that language is the national identity if the language is lost the people will also disappear. The function of the language itself is a tool for communication. In line with that, the Sundanese people should maintain their language. As has been done by AKTV which provides programming in Sundanese. Efforts to maintain language are closely related to language attitudes. This research is motivated by the importance of Sundanese language skills in the broadcaster AKTV. This study aims to find out how the attitude of AKTV announcer language towards Sundanese and what factors influence it. To achieve this, a qualitative descriptive method is used. The technique used is observation and questionnaire techniques. Data sources were obtained from the broadcaster AKTV. The instruments used include recording equipment, cameras, and questionnaire guidelines. Where the data from this study will be described using the theories of Garvin and Mathiot. The results of this study are 1) the language loyalty of broadcasters AKTV towards Sundanese is 81.1%; 2) the pride of the language announcer AKTV to Sundanese is 59.1%; 3) awareness of the language norms of AKTV announcers towards Sundanese is 61.1%, and; 4) factors that influence the attitude of AKTV broadcasters' language. Thus it can be concluded that the broadcaster AKTV has a positive language attitude towards Sundanese. AbstrakBasa téh cicirén bangsa, leungit basana ilang bangsana. Peribahasa tersebut menjelaskan bahwa bahasa adalah jati diri bangsa, jika hilang bahasanya hilang juga bangsanya. Fungsi dari bahasa sendiri adalah alat untuk komunikasi. Sejalan dengan hal itu, sudah seharusnya masyarakat Sunda mempertahankan bahasanya. Seperti yang telah dilakukan oleh AKTV yang menyediakan program acara dengan pengantar bahasa Sunda. Upaya mempertahankan bahasa erat kaitannya dengan sikap bahasa. Penelitian ini dilatarbelakangi oleh pentingnya kemampuan berbahasa Sunda pada penyiar AKTV. Penelitian ini bertujuan untuk mengetahui bagaimana sikap bahasa penyiar AKTV terhadap bahasa Sunda dan faktor apa saja yang memepengaruhinya. Untuk mencapai hal itu, digunakan metode deskriptif kualitatif. Teknik yang digunakan adalah teknik observasi dan angket. Sumber data diperoleh dari penyiar AKTV. Instrumen yang digunakan meliputi alat rekam, kamera, dan pedoman angket. Data penelitian ini dideskripsikan menggunakan teori Garvin dan Mathiot. Hasil dari penelitian ini yaitu 1) kesetiaan berbahasa penyiar AKTV terhadap bahasa Sunda sejumlah 81.1%; 2) kebanggaan berbahasa penyiar AKTV terhadap bahasa Sunda sejumlah 59.1%; 3) kesadaran norma berbahasa penyiar AKTV terhadap bahasa Sunda sejumlah 61.1%; dan 4) faktor yang mempengaruhi sikap bahasa penyiar AKTV. Dengan demikian dapat disimpulkan bahwa penyiar AKTV memiliki sikap bahasa yang positif terhadap bahasa Sunda.

Education in Oceania continues to reflect the embedded implicit and explicit colonial practices and processes from the past. This paper conceptualises a cultural approach to education and leadership appropriate and relevant to the Republic of the Marshall Islands. As elementary school leaders, we highlight Kanne Lobal, a traditional Marshallese navigation practice based on indigenous language, values and practices. We conceptualise and develop Kanne Lobal in this paper as a framework for understanding the usefulness of our indigenous knowledge in leadership and educational practices within formal education. Through bwebwenato, a method of talk story, our key learnings and reflexivities were captured. We argue that realising the value of Marshallese indigenous knowledge and practices for school leaders requires purposeful training of the ways in which our knowledge can be made useful in our professional educational responsibilities. Drawing from our Marshallese knowledge is an intentional effort to inspire, empower and express what education and leadership partnership means for Marshallese people, as articulated by Marshallese themselves. Introduction As noted in the call for papers within the Waikato Journal of Education (WJE) for this special issue, bodies of knowledge and histories in Oceania have long sustained generations across geographic boundaries to ensure cultural survival. For Marshallese people, we cannot really know ourselves “until we know how we came to be where we are today” (Walsh, Heine, Bigler & Stege, 2012). Jitdam Kapeel is a popular Marshallese concept and ideal associated with inquiring into relationships within the family and community. In a similar way, the practice of relating is about connecting the present and future to the past. Education and leadership partnerships are linked and we look back to the past, our history, to make sense and feel inspired to transform practices that will benefit our people. In this paper and in light of our next generation, we reconnect with our navigation stories to inspire and empower education and leadership. Kanne lobal is part of our navigation stories, a conceptual framework centred on cultural practices, values, and concepts that embrace collective partnerships. Our link to this talanoa vā with others in the special issue is to attempt to make sense of connections given the global COVID-19 context by providing a Marshallese approach to address the physical and relational “distance” between education and leadership partnerships in Oceania. Like the majority of developing small island nations in Oceania, the Republic of the Marshall Islands (RMI) has had its share of educational challenges through colonial legacies of the past which continues to drive education systems in the region (Heine, 2002). The historical administration and education in the RMI is one of colonisation. Successive administrations by the Spanish, German, Japanese, and now the US, has resulted in education and learning that privileges western knowledge and forms of learning. This paper foregrounds understandings of education and learning as told by the voices of elementary school leaders from the RMI. The move to re-think education and leadership from Marshallese perspectives is an act of shifting the focus of bwebwenato or conversations that centres on Marshallese language and worldviews. The concept of jelalokjen was conceptualised as traditional education framed mainly within the community context. In the past, jelalokjen was practiced and transmitted to the younger generation for cultural continuity. During the arrival of colonial administrations into the RMI, jelalokjen was likened to the western notions of education and schooling (Kupferman, 2004). Today, the primary function of jelalokjen, as traditional and formal education, it is for “survival in a hostile [and challenging] environment” (Kupferman, 2004, p. 43). Because western approaches to learning in the RMI have not always resulted in positive outcomes for those engaged within the education system, as school leaders who value our cultural knowledge and practices, and aspire to maintain our language with the next generation, we turn to Kanne Lobal, a practice embedded in our navigation stories, collective aspirations, and leadership. The significance in the development of Kanne Lobal, as an appropriate framework for education and leadership, resulted in us coming together and working together. Not only were we able to share our leadership concerns, however, the engagement strengthened our connections with each other as school leaders, our communities, and the Public Schooling System (PSS). Prior to that, many of us were in competition for resources. Educational Leadership: IQBE and GCSL Leadership is a valued practice in the RMI. Before the IQBE programme started in 2018, the majority of the school leaders on the main island of Majuro had not engaged in collaborative partnerships with each other before. Our main educational purpose was to achieve accreditation from the Western Association of Schools and Colleges (WASC), an accreditation commission for schools in the United States. The WASC accreditation dictated our work and relationships and many school leaders on Majuro felt the pressure of competition against each other. We, the authors in this paper, share our collective bwebwenato, highlighting our school leadership experiences and how we gained strength from our own ancestral knowledge to empower “us”, to collaborate with each other, our teachers, communities, as well as with PSS; a collaborative partnership we had not realised in the past. The paucity of literature that captures Kajin Majol (Marshallese language) and education in general in the RMI is what we intend to fill by sharing our reflections and experiences. To move our educational practices forward we highlight Kanne Lobal, a cultural approach that focuses on our strengths, collective social responsibilities and wellbeing. For a long time, there was no formal training in place for elementary school leaders. School principals and vice principals were appointed primarily on their academic merit through having an undergraduate qualification. As part of the first cohort of fifteen school leaders, we engaged in the professional training programme, the Graduate Certificate in School Leadership (GCSL), refitted to our context after its initial development in the Solomon Islands. GCSL was coordinated by the Institute of Education (IOE) at the University of the South Pacific (USP). GCSL was seen as a relevant and appropriate training programme for school leaders in the RMI as part of an Asia Development Bank (ADB) funded programme which aimed at “Improving Quality Basic Education” (IQBE) in parts of the northern Pacific. GCSL was managed on Majuro, RMI’s main island, by the director at the time Dr Irene Taafaki, coordinator Yolanda McKay, and administrators at the University of the South Pacific’s (USP) RMI campus. Through the provision of GCSL, as school leaders we were encouraged to re-think and draw-from our own cultural repository and connect to our ancestral knowledge that have always provided strength for us. This kind of thinking and practice was encouraged by our educational leaders (Heine, 2002). We argue that a culturally-affirming and culturally-contextual framework that reflects the lived experiences of Marshallese people is much needed and enables the disruption of inherent colonial processes left behind by Western and Eastern administrations which have influenced our education system in the RMI (Heine, 2002). Kanne Lobal, an approach utilising a traditional navigation has warranted its need to provide solutions for today’s educational challenges for us in the RMI. Education in the Pacific Education in the Pacific cannot be understood without contextualising it in its history and culture. It is the same for us in the RMI (Heine, 2002; Walsh et al., 2012). The RMI is located in the Pacific Ocean and is part of Micronesia. It was named after a British captain, John Marshall in the 1700s. The atolls in the RMI were explored by the Spanish in the 16th century. Germany unsuccessfully attempted to colonize the islands in 1885. Japan took control in 1914, but after several battles during World War II, the US seized the RMI from them. In 1947, the United Nations made the island group, along with the Mariana and Caroline archipelagos, a U.S. trust territory (Walsh et al, 2012). Education in the RMI reflects the colonial administrations of Germany, Japan, and now the US. Before the turn of the century, formal education in the Pacific reflected western values, practices, and standards. Prior to that, education was informal and not binded to formal learning institutions (Thaman, 1997) and oral traditions was used as the medium for transmitting learning about customs and practices living with parents, grandparents, great grandparents. As alluded to by Jiba B. Kabua (2004), any “discussion about education is necessarily a discussion of culture, and any policy on education is also a policy of culture” (p. 181). It is impossible to promote one without the other, and it is not logical to understand one without the other. Re-thinking how education should look like, the pedagogical strategies that are relevant in our classrooms, the ways to engage with our parents and communities - such re-thinking sits within our cultural approaches and frameworks. Our collective attempts to provide a cultural framework that is relevant and appropriate for education in our context, sits within the political endeavour to decolonize. This means that what we are providing will not only be useful, but it can be used as a tool to question and identify whether things in place restrict and prevent our culture or whether they promote and foreground cultural ideas and concepts, a significant discussion of culture linked to education (Kabua, 2004). Donor funded development aid programmes were provided to support the challenges within education systems. Concerned with the persistent low educational outcomes of Pacific students, despite the prevalence of aid programmes in the region, in 2000 Pacific educators and leaders with support from New Zealand Aid (NZ Aid) decided to intervene (Heine, 2002; Taufe’ulungaki, 2014). In April 2001, a group of Pacific educators and leaders across the region were invited to a colloquium funded by the New Zealand Overseas Development Agency held in Suva Fiji at the University of the South Pacific. The main purpose of the colloquium was to enable “Pacific educators to re-think the values, assumptions and beliefs underlying [formal] schooling in Oceania” (Benson, 2002). Leadership, in general, is a valued practice in the RMI (Heine, 2002). Despite education leadership being identified as a significant factor in school improvement (Sanga & Chu, 2009), the limited formal training opportunities of school principals in the region was a persistent concern. As part of an Asia Development Bank (ADB) funded project, the Improve Quality Basic Education (IQBE) intervention was developed and implemented in the RMI in 2017. Mentoring is a process associated with the continuity and sustainability of leadership knowledge and practices (Sanga & Chu, 2009). It is a key aspect of building capacity and capabilities within human resources in education (ibid). Indigenous knowledges and education research According to Hilda Heine, the relationship between education and leadership is about understanding Marshallese history and culture (cited in Walsh et al., 2012). It is about sharing indigenous knowledge and histories that “details for future generations a story of survival and resilience and the pride we possess as a people” (Heine, cited in Walsh et al., 2012, p. v). This paper is fuelled by postcolonial aspirations yet is grounded in Pacific indigenous research. This means that our intentions are driven by postcolonial pursuits and discourses linked to challenging the colonial systems and schooling in the Pacific region that privileges western knowledge and learning and marginalises the education practices and processes of local people (Thiong’o, 1986). A point of difference and orientation from postcolonialism is a desire to foreground indigenous Pacific language, specifically Majin Majol, through Marshallese concepts. Our collective bwebwenato and conversation honours and values kautiej (respect), jouj eo mour eo (reciprocity), and jouj (kindness) (Taafaki & Fowler, 2019). Pacific leaders developed the Rethinking Pacific Education Initiative for and by Pacific People (RPEIPP) in 2002 to take control of the ways in which education research was conducted by donor funded organisations (Taufe’ulungaki, 2014). Our former president, Dr Hilda Heine was part of the group of leaders who sought to counter the ways in which our educational and leadership stories were controlled and told by non-Marshallese (Heine, 2002). As a former minister of education in the RMI, Hilda Heine continues to inspire and encourage the next generation of educators, school leaders, and researchers to re-think and de-construct the way learning and education is conceptualised for Marshallese people. The conceptualisation of Kanne Lobal acknowledges its origin, grounded in Marshallese navigation knowledge and practice. Our decision to unpack and deconstruct Kanne Lobal within the context of formal education and leadership responds to the need to not only draw from indigenous Marshallese ideas and practice but to consider that the next generation will continue to be educated using western processes and initiatives particularly from the US where we get a lot of our funding from. According to indigenous researchers Dawn Bessarab and Bridget Ng’andu (2010), doing research that considers “culturally appropriate processes to engage with indigenous groups and individuals is particularly pertinent in today’s research environment” (p. 37). Pacific indigenous educators and researchers have turned to their own ancestral knowledge and practices for inspiration and empowerment. Within western research contexts, the often stringent ideals and processes are not always encouraging of indigenous methods and practices. However, many were able to ground and articulate their use of indigenous methods as being relevant and appropriate to capturing the realities of their communities (Nabobo-Baba, 2008; Sualii-Sauni & Fulu-Aiolupotea, 2014; Thaman, 1997). At the same time, utilising Pacific indigenous methods and approaches enabled research engagement with their communities that honoured and respected them and their communities. For example, Tongan, Samoan, and Fijian researchers used the talanoa method as a way to capture the stories, lived realities, and worldviews of their communities within education in the diaspora (Fa’avae, Jones, & Manu’atu, 2016; Nabobo-Baba, 2008; Sualii-Sauni & Aiolupotea, 2014; Vaioleti, 2005). Tok stori was used by Solomon Islander educators and school leaders to highlight the unique circles of conversational practice and storytelling that leads to more positive engagement with their community members, capturing rich and meaningful narratives as a result (Sanga & Houma, 2004). The Indigenous Aborigine in Australia utilise yarning as a “relaxed discussion through which both the researcher and participant journey together visiting places and topics of interest relevant” (Bessarab & Ng’andu, 2010, p. 38). Despite the diverse forms of discussions and storytelling by indigenous peoples, of significance are the cultural protocols, ethics, and language for conducting and guiding the engagement (Bessarab & Ng’andu, 2010; Nabobo-Baba, 2008; Sualii-Sauni & Aiolupotea, 2014). Through the ethics, values, protocols, and language, these are what makes indigenous methods or frameworks unique compared to western methods like in-depth interviews or semi-structured interviews. This is why it is important for us as Marshallese educators to frame, ground, and articulate how our own methods and frameworks of learning could be realised in western education (Heine, 2002; Jetnil-Kijiner, 2014). In this paper, we utilise bwebwenato as an appropriate method linked to “talk story”, capturing our collective stories and experiences during GCSL and how we sought to build partnerships and collaboration with each other, our communities, and the PSS. Bwebwenato and drawing from Kajin Majel Legends and stories that reflect Marshallese society and its cultural values have survived through our oral traditions. The practice of weaving also holds knowledge about our “valuable and earliest sources of knowledge” (Taafaki & Fowler, 2019, p. 2). The skilful navigation of Marshallese wayfarers on the walap (large canoes) in the ocean is testament of their leadership and the value they place on ensuring the survival and continuity of Marshallese people (Taafaki & Fowler, 2019; Walsh et al., 2012). During her graduate study in 2014, Kathy Jetnil-Kijiner conceptualised bwebwenato as being the most “well-known form of Marshallese orality” (p. 38). The Marshallese-English dictionary defined bwebwenato as talk, conversation, story, history, article, episode, lore, myth, or tale (cited in Jetnil Kijiner, 2014). Three years later in 2017, bwebwenato was utilised in a doctoral project by Natalie Nimmer as a research method to gather “talk stories” about the experiences of 10 Marshallese experts in knowledge and skills ranging from sewing to linguistics, canoe-making and business. Our collective bwebwenato in this paper centres on Marshallese ideas and language. The philosophy of Marshallese knowledge is rooted in our “Kajin Majel”, or Marshallese language and is shared and transmitted through our oral traditions. For instance, through our historical stories and myths. Marshallese philosophy, that is, the knowledge systems inherent in our beliefs, values, customs, and practices are shared. They are inherently relational, meaning that knowledge systems and philosophies within our world are connected, in mind, body, and spirit (Jetnil-Kijiner, 2014; Nimmer, 2017). Although some Marshallese believe that our knowledge is disappearing as more and more elders pass away, it is therefore important work together, and learn from each other about the knowledges shared not only by the living but through their lamentations and stories of those who are no longer with us (Jetnil-Kijiner, 2014). As a Marshallese practice, weaving has been passed-down from generation to generation. Although the art of weaving is no longer as common as it used to be, the artefacts such as the “jaki-ed” (clothing mats) continue to embody significant Marshallese values and traditions. For our weavers, the jouj (check spelling) is the centre of the mat and it is where the weaving starts. When the jouj is correct and weaved well, the remainder and every other part of the mat will be right. The jouj is symbolic of the “heart” and if the heart is prepared well, trained well, then life or all other parts of the body will be well (Taafaki & Fowler, 2019). In that light, we have applied the same to this paper. Conceptualising and drawing from cultural practices that are close and dear to our hearts embodies a significant ontological attempt to prioritize our own knowledge and language, a sense of endearment to who we are and what we believe education to be like for us and the next generation. The application of the phrase “Majolizing '' was used by the Ministry of Education when Hilda Heine was minister, to weave cultural ideas and language into the way that teachers understand the curriculum, develop lesson plans and execute them in the classroom. Despite this, there were still concerns with the embedded colonized practices where teachers defaulted to eurocentric methods of doing things, like the strategies provided in the textbooks given to us. In some ways, our education was slow to adjust to the “Majolizing '' intention by our former minister. In this paper, we provide Kanne Lobal as a way to contribute to the “Majolizing intention” and perhaps speed up yet still be collectively responsible to all involved in education. Kajin Wa and Kanne Lobal “Wa” is the Marshallese concept for canoe. Kajin wa, as in canoe language, has a lot of symbolic meaning linked to deeply-held Marshallese values and practices. The canoe was the foundational practice that supported the livelihood of harsh atoll island living which reflects the Marshallese social world. The experts of Kajin wa often refer to “wa” as being the vessel of life, a means and source of sustaining life (Kelen, 2009, cited in Miller, 2010). “Jouj” means kindness and is the lower part of the main hull of the canoe. It is often referred to by some canoe builders in the RMI as the heart of the canoe and is linked to love. The jouj is one of the first parts of the canoe that is built and is “used to do all other measurements, and then the rest of the canoe is built on top of it” (Miller, 2010, p. 67). The significance of the jouj is that when the canoe is in the water, the jouj is the part of the hull that is underwater and ensures that all the cargo and passengers are safe. For Marshallese, jouj or kindness is what living is about and is associated with selflessly carrying the responsibility of keeping the family and community safe. The parts of the canoe reflect Marshallese culture, legend, family, lineage, and kinship. They embody social responsibilities that guide, direct, and sustain Marshallese families’ wellbeing, from atoll to atoll. For example, the rojak (boom), rojak maan (upper boom), rojak kōrā (lower boom), and they support the edges of the ujelā/ujele (sail) (see figure 1). The literal meaning of rojak maan is male boom and rojak kōrā means female boom which together strengthens the sail and ensures the canoe propels forward in a strong yet safe way. Figuratively, the rojak maan and rojak kōrā symbolise the mother and father relationship which when strong, through the jouj (kindness and love), it can strengthen families and sustain them into the future. Figure 1. Parts of the canoe Source: https://www.canoesmarshallislands.com/2014/09/names-of-canoe-parts/ From a socio-cultural, communal, and leadership view, the canoe (wa) provides understanding of the relationships required to inspire and sustain Marshallese peoples’ education and learning. We draw from Kajin wa because they provide cultural ideas and practices that enable understanding of education and leadership necessary for sustaining Marshallese people and realities in Oceania. When building a canoe, the women are tasked with the weaving of the ujelā/ujele (sail) and to ensure that it is strong enough to withstand long journeys and the fierce winds and waters of the ocean. The Kanne Lobal relates to the front part of the ujelā/ujele (sail) where the rojak maan and rojak kōrā meet and connect (see the red lines in figure 1). Kanne Lobal is linked to the strategic use of the ujelā/ujele by navigators, when there is no wind north wind to propel them forward, to find ways to capture the winds so that their journey can continue. As a proverbial saying, Kanne Lobal is used to ignite thinking and inspire and transform practice particularly when the journey is rough and tough. In this paper we draw from Kanne Lobal to ignite, inspire, and transform our educational and leadership practices, a move to explore what has always been meaningful to Marshallese people when we are faced with challenges. The Kanne Lobal utilises our language, and cultural practices and values by sourcing from the concepts of jouj (kindness, love), kautiej (respect), and jouj eo mour eo (reciprocity). A key Marshallese proverb, “Enra bwe jen lale rara”, is the cultural practice where families enact compassion through the sharing of food in all occurrences. The term “enra” is a small basket weaved from the coconut leaves, and often used by Marshallese as a plate to share and distribute food amongst each other. Bwe-jen-lale-rara is about noticing and providing for the needs of others, and “enra” the basket will help support and provide for all that are in need. “Enra-bwe-jen-lale-rara” is symbolic of cultural exchange and reciprocity and the cultural values associated with building and maintaining relationships, and constantly honouring each other. As a Marshallese practice, in this article we share our understanding and knowledge about the challenges as well as possible solutions for education concerns in our nation. In addition, we highlight another proverb, “wa kuk wa jimor”, which relates to having one canoe, and despite its capacity to feed and provide for the individual, but within the canoe all people can benefit from what it can provide. In the same way, we provide in this paper a cultural framework that will enable all educators to benefit from. It is a framework that is far-reaching and relevant to the lived realities of Marshallese people today. Kumit relates to people united to build strength, all co-operating and working together, living in peace, harmony, and good health. Kanne Lobal: conceptual framework for education and leadership An education framework is a conceptual structure that can be used to capture ideas and thinking related to aspects of learning. Kanne Lobal is conceptualised and framed in this paper as an educational framework. Kanne Lobal highlights the significance of education as a collective partnership whereby leadership is an important aspect. Kanne Lobal draws-from indigenous Marshallese concepts like kautiej (respect), jouj eo mour eo (reciprocity), and jouj (kindness, heart). The role of a leader, including an education leader, is to prioritise collective learning and partnerships that benefits Marshallese people and the continuity and survival of the next generation (Heine, 2002; Thaman, 1995). As described by Ejnar Aerōk, an expert canoe builder in the RMI, he stated: “jerbal ippān doon bwe en maron maan wa e” (cited in Miller, 2010, p. 69). His description emphasises the significance of partnerships and working together when navigating and journeying together in order to move the canoe forward. The kubaak, the outrigger of the wa (canoe) is about “partnerships”. For us as elementary school leaders on Majuro, kubaak encourages us to value collaborative partnerships with each other as well as our communities, PSS, and other stakeholders. Partnerships is an important part of the Kanne Lobal education and leadership framework. It requires ongoing bwebwenato – the inspiring as well as confronting and challenging conversations that should be mediated and negotiated if we and our education stakeholders are to journey together to ensure that the educational services we provide benefits our next generation of young people in the RMI. Navigating ahead the partnerships, mediation, and negotiation are the core values of jouj (kindness, love), kautiej (respect), and jouj eo mour eo (reciprocity). As an organic conceptual framework grounded in indigenous values, inspired through our lived experiences, Kanne Lobal provides ideas and concepts for re-thinking education and leadership practices that are conducive to learning and teaching in the schooling context in the RMI. By no means does it provide the solution to the education ills in our nation. However, we argue that Kanne Lobal is a more relevant approach which is much needed for the negatively stigmatised system as a consequence of the various colonial administrations that have and continue to shape and reframe our ideas about what education should be like for us in the RMI. Moreover, Kannel Lobal is our attempt to decolonize the framing of education and leadership, moving our bwebwenato to re-framing conversations of teaching and learning so that our cultural knowledge and values are foregrounded, appreciated, and realised within our education system. Bwebwenato: sharing our stories In this section, we use bwebwenato as a method of gathering and capturing our stories as data. Below we capture our stories and ongoing conversations about the richness in Marshallese cultural knowledge in the outer islands and on Majuro and the potentialities in Kanne Lobal. Danny Jim When I was in third grade (9-10 years of age), during my grandfather’s speech in Arno, an atoll near Majuro, during a time when a wa (canoe) was being blessed and ready to put the canoe into the ocean. My grandfather told me the canoe was a blessing for the family. “Without a canoe, a family cannot provide for them”, he said. The canoe allows for travelling between places to gather food and other sources to provide for the family. My grandfather’s stories about people’s roles within the canoe reminded me that everyone within the family has a responsibility to each other. Our women, mothers and daughters too have a significant responsibility in the journey, in fact, they hold us, care for us, and given strength to their husbands, brothers, and sons. The wise man or elder sits in the middle of the canoe, directing the young man who help to steer. The young man, he does all the work, directed by the older man. They take advice and seek the wisdom of the elder. In front of the canoe, a young boy is placed there and because of his strong and youthful vision, he is able to help the elder as well as the young man on the canoe. The story can be linked to the roles that school leaders, teachers, and students have in schooling. Without each person knowing intricately their role and responsibility, the sight and vision ahead for the collective aspirations of the school and the community is difficult to comprehend. For me, the canoe is symbolic of our educational journey within our education system. As the school leader, a central, trusted, and respected figure in the school, they provide support for teachers who are at the helm, pedagogically striving to provide for their students. For without strong direction from the school leaders and teachers at the helm, the students, like the young boy, cannot foresee their futures, or envisage how education can benefit them. This is why Kanne Lobal is a significant framework for us in the Marshall Islands because within the practice we are able to take heed and empower each other so that all benefit from the process. Kanne Lobal is linked to our culture, an essential part of who we are. We must rely on our own local approaches, rather than relying on others that are not relevant to what we know and how we live in today’s society. One of the things I can tell is that in Majuro, compared to the outer islands, it’s different. In the outer islands, parents bring children together and tell them legends and stories. The elders tell them about the legends and stories – the bwebwenato. Children from outer islands know a lot more about Marshallese legends compared to children from the Majuro atoll. They usually stay close to their parents, observe how to prepare food and all types of Marshallese skills. Loretta Joseph Case There is little Western influence in the outer islands. They grow up learning their own culture with their parents, not having tv. They are closely knit, making their own food, learning to weave. They use fire for cooking food. They are more connected because there are few of them, doing their own culture. For example, if they’re building a house, the ladies will come together and make food to take to the males that are building the house, encouraging them to keep on working - “jemjem maal” (sharpening tools i.e. axe, like encouraging workers to empower them). It’s when they bring food and entertainment. Rubon Rubon Togetherness, work together, sharing of food, these are important practices as a school leader. Jemjem maal – the whole village works together, men working and the women encourage them with food and entertainment. All the young children are involved in all of the cultural practices, cultural transmission is consistently part of their everyday life. These are stronger in the outer islands. Kanne Lobal has the potential to provide solutions using our own knowledge and practices. Connie Joel When new teachers become a teacher, they learn more about their culture in teaching. Teaching raises the question, who are we? A popular saying amongst our people, “Aelon kein ad ej aelon in manit”, means that “Our islands are cultural islands”. Therefore, when we are teaching, and managing the school, we must do this culturally. When we live and breathe, we must do this culturally. There is more socialising with family and extended family. Respect the elderly. When they’re doing things the ladies all get together, in groups and do it. Cut the breadfruit, and preserve the breadfruit and pandanus. They come together and do it. Same as fishing, building houses, building canoes. They use and speak the language often spoken by the older people. There are words that people in the outer islands use and understand language regularly applied by the elderly. Respect elderly and leaders more i.e., chiefs (iroj), commoners (alap), and the workers on the land (ri-jerbal) (social layer under the commoners). All the kids, they gather with their families, and go and visit the chiefs and alap, and take gifts from their land, first produce/food from the plantation (eojōk). Tommy Almet The people are more connected to the culture in the outer islands because they help one another. They don’t have to always buy things by themselves, everyone contributes to the occasion. For instance, for birthdays, boys go fishing, others contribute and all share with everyone. Kanne Lobal is a practice that can bring people together – leaders, teachers, stakeholders. We want our colleagues to keep strong and work together to fix problems like students and teachers’ absenteeism which is a big problem for us in schools. Demetria Malachi The culture in the outer islands are more accessible and exposed to children. In Majuro, there is a mixedness of cultures and knowledges, influenced by Western thinking and practices. Kanne Lobal is an idea that can enhance quality educational purposes for the RMI. We, the school leaders who did GCSL, we want to merge and use this idea because it will help benefit students’ learning and teachers’ teaching. Kanne Lobal will help students to learn and teachers to teach though traditional skills and knowledge. We want to revitalize our ways of life through teaching because it is slowly fading away. Also, we want to have our own Marshallese learning process because it is in our own language making it easier to use and understand. Essentially, we want to proudly use our own ways of teaching from our ancestors showing the appreciation and blessings given to us. Way Forward To think of ways forward is about reflecting on the past and current learnings. Instead of a traditional discussion within a research publication, we have opted to continue our bwebwenato by sharing what we have learnt through the Graduate Certificate in School Leadership (GCSL) programme. Our bwebwenato does not end in this article and this opportunity to collaborate and partner together in this piece of writing has been a meaningful experience to conceptualise and unpack the Kanne Lobal framework. Our collaborative bwebwenato has enabled us to dig deep into our own wise knowledges for guidance through mediating and negotiating the challenges in education and leadership (Sanga & Houma, 2004). For example, bwe-jen-lale-rara reminds us to inquire, pay attention, and focus on supporting the needs of others. Through enra-bwe-jen-lale-rara, it reminds us to value cultural exchange and reciprocity which will strengthen the development and maintaining of relationships based on ways we continue to honour each other (Nimmer, 2017). We not only continue to support each other, but also help mentor the next generation of school leaders within our education system (Heine, 2002). Education and leadership are all about collaborative partnerships (Sanga & Chu, 2009; Thaman, 1997). Developing partnerships through the GCSL was useful learning for us. It encouraged us to work together, share knowledge, respect each other, and be kind. The values of jouj (kindness, love), kautiej (respect), and jouj eo mour eo (reciprocity) are meaningful in being and becoming and educational leader in the RMI (Jetnil-Kijiner, 2014; Miller, 2010; Nimmer, 2017). These values are meaningful for us practice particularly given the drive by PSS for schools to become accredited. The workshops and meetings delivered during the GCSL in the RMI from 2018 to 2019 about Kanne Lobal has given us strength to share our stories and experiences from the meeting with the stakeholders. But before we met with the stakeholders, we were encouraged to share and speak in our language within our courses: EDP05 (Professional Development and Learning), EDP06 (School Leadership), EDP07 (School Management), EDP08 (Teaching and Learning), and EDP09 (Community Partnerships). In groups, we shared our presentations with our peers, the 15 school leaders in the GCSL programme. We also invited USP RMI staff. They liked the way we presented Kannel Lobal. They provided us with feedback, for example: how the use of the sail on the canoe, the parts and their functions can be conceptualised in education and how they are related to the way that we teach our own young people. Engaging stakeholders in the conceptualisation and design stages of Kanne Lobal strengthened our understanding of leadership and collaborative partnerships. Based on various meetings with the RMI Pacific Resources for Education and Learning (PREL) team, PSS general assembly, teachers from the outer islands, and the PSS executive committee, we were able to share and receive feedback on the Kanne Lobal framework. The coordinators of the PREL programme in the RMI were excited by the possibilities around using Kanne Lobal, as a way to teach culture in an inspirational way to Marshallese students. Our Marshallese knowledge, particularly through the proverbial meaning of Kanne Lobal provided so much inspiration and insight for the groups during the presentation which gave us hope and confidence to develop the framework. Kanne Lobal is an organic and indigenous approach, grounded in Marshallese ways of doing things (Heine, 2002; Taafaki & Fowler, 2019). Given the persistent presence of colonial processes within the education system and the constant reference to practices and initiatives from the US, Kanne Lobal for us provides a refreshing yet fulfilling experience and makes us feel warm inside because it is something that belongs to all Marshallese people. Conclusion Marshallese indigenous knowledge and practices provide meaningful educational and leadership understanding and learnings. They ignite, inspire, and transform thinking and practice. The Kanne Lobal conceptual framework emphasises key concepts and values necessary for collaborative partnerships within education and leadership practices in the RMI. The bwebwenato or talk stories have been insightful and have highlighted the strengths and benefits that our Marshallese ideas and practices possess when looking for appropriate and relevant ways to understand education and leadership. Acknowledgements We want to acknowledge our GCSL cohort of school leaders who have supported us in the development of Kanne Lobal as a conceptual framework. A huge kommol tata to our friends: Joana, Rosana, Loretta, Jellan, Alvin, Ellice, Rolando, Stephen, and Alan. References Benson, C. (2002). Preface. In F. Pene, A. M. Taufe’ulungaki, & C. Benson (Eds.), Tree of Opportunity: re-thinking Pacific Education (p. iv). Suva, Fiji: University of the South Pacific, Institute of Education. Bessarab, D., Ng’andu, B. (2010). Yarning about yarning as a legitimate method in indigenous research. International Journal of Critical Indigenous Studies, 3(1), 37-50. Fa’avae, D., Jones, A., & Manu’atu, L. (2016). Talanoa’i ‘a e talanoa - talking about talanoa: Some dilemmas of a novice researcher. AlterNative: An Indigenous Journal of Indigenous Peoples,12(2),138-150. Heine, H. C. (2002). A Marshall Islands perspective. In F. Pene, A. M. Taufe’ulungaki, & C. Benson (Eds.), Tree of Opportunity: re-thinking Pacific Education (pp. 84 – 90). Suva, Fiji: University of the South Pacific, Institute of Education. Infoplease Staff (2017, February 28). Marshall Islands, retrieved from https://www.infoplease.com/world/countries/marshall-islands Jetnil-Kijiner, K. (2014). Iep Jaltok: A history of Marshallese literature. (Unpublished masters’ thesis). Honolulu, HW: University of Hawaii. Kabua, J. B. (2004). We are the land, the land is us: The moral responsibility of our education and sustainability. In A.L. Loeak, V.C. Kiluwe and L. Crowl (Eds.), Life in the Republic of the Marshall Islands, pp. 180 – 191. Suva, Fiji: University of the South Pacific. Kupferman, D. (2004). Jelalokjen in flux: Pitfalls and prospects of contextualising teacher training programmes in the Marshall Islands. Directions: Journal of Educational Studies, 26(1), 42 – 54. http://directions.usp.ac.fj/collect/direct/index/assoc/D1175062.dir/doc.pdf Miller, R. L. (2010). Wa kuk wa jimor: Outrigger canoes, social change, and modern life in the Marshall Islands (Unpublished masters’ thesis). Honolulu, HW: University of Hawaii. Nabobo-Baba, U. (2008). Decolonising framings in Pacific research: Indigenous Fijian vanua research framework as an organic response. AlterNative: An Indigenous Journal of Indigenous Peoples, 4(2), 141-154. Nimmer, N. E. (2017). Documenting a Marshallese indigenous learning framework (Unpublished doctoral thesis). Honolulu, HW: University of Hawaii. Sanga, K., & Houma, S. (2004). Solomon Islands principalship: Roles perceived, performed, preferred, and expected. Directions: Journal of Educational Studies, 26(1), 55-69. Sanga, K., & Chu, C. (2009). Introduction. In K. Sanga & C. Chu (Eds.), Living and Leaving a Legacy of Hope: Stories by New Generation Pacific Leaders (pp. 10-12). NZ: He Parekereke & Victoria University of Wellington. Suaalii-Sauni, T., & Fulu-Aiolupotea, S. M. (2014). Decolonising Pacific research, building Pacific research communities, and developing Pacific research tools: The case of the talanoa and the faafaletui in Samoa. Asia Pacific Viewpoint, 55(3), 331-344. Taafaki, I., & Fowler, M. K. (2019). Clothing mats of the Marshall Islands: The history, the culture, and the weavers. US: Kindle Direct. Taufe’ulungaki, A. M. (2014). Look back to look forward: A reflective Pacific journey. In M. ‘Otunuku, U. Nabobo-Baba, S. Johansson Fua (Eds.), Of Waves, Winds, and Wonderful Things: A Decade of Rethinking Pacific Education (pp. 1-15). Fiji: USP Press. Thaman, K. H. (1995). Concepts of learning, knowledge and wisdom in Tonga, and their relevance to modern education. Prospects, 25(4), 723-733. Thaman, K. H. (1997). Reclaiming a place: Towards a Pacific concept of education for cultural development. The Journal of the Polynesian Society, 106(2), 119-130. Thiong’o, N. W. (1986). Decolonising the mind: The politics of language in African literature. Kenya: East African Educational Publishers. Vaioleti, T. (2006). Talanoa research methodology: A developing position on Pacific research. Waikato Journal of Education, 12, 21-34. Walsh, J. M., Heine, H. C., Bigler, C. M., & Stege, M. (2012). Etto nan raan kein: A Marshall Islands history (First Edition). China: Bess Press.

Traditionally, semantic trees have played an important role in proof theory for validating the unsatisfiability of sets of clauses. More recently, they have also been used to implement more practical tools for verifying the unsatisfiability of clause sets in first-order predicate logic. The method ultimately relies on the Herbrand Base, a set used in building the semantic tree. The Herbrand Base is used together with the Herbrand Universe, which stems from the initial clause set in a particular theorem. When searching for a closed semantic tree, the selection of suitable atoms from the Herbrand Base is very important and should be carried out carefully by educated guesses in order to avoid building a tree using atoms which are irrelevant for the proof. In an effort to circumvent the creation of irrelevant ground instances, a novel approach is investigated in this dissertation. As opposed to creating the ground instances of the clauses in S in a strict syntactic order, the values will be established through calculations which are based on relevance for the problem at hand. This idea has been applied and accordingly tested with the use of the Smart Semantic Tree Theorem Prover (SSTTP), which provides an algorithm for choos- ing prominent atoms from the Herbrand Base for utilisation in the generation of closed semantic trees. Part of this study is an empirical investigation of this prover performance on first-order problems without equality, as well as whether or not it is able to compete with modern theorem provers in certain niches. The results of the SSTTP are promising in terms of finding proofs in less time than some of the state-of-the-art provers. However, it can not compete with them in terms of the total number of the solved problems.

Orientador: Maria Cristina Parreira da Silva
Coorientador: Claudia Maria Xatara
Banca: Maria Cristina Parreira da Silva
Banca: Álvaro Silveira Faleiros
Banca: Marilei Amadeu Sabino
Resumo: Esta pesquisa propõe o levantamento e a organização de fraseologismos zoônimos, do português, ou fraseologismos criados a partir de nomes de animais e seus equivalentes em francês, com vista à criação de um banco de dados bilíngue, que seja útil tanto para pesquisadores do léxico como para alunos e professores de língua estrangeira. Para que essa proposta de trabalho fosse viável, foram utilizados os construtos teóricos concernentes aos estudos fraseológicos, especificamente relativos aos estudos das expressões idiomáticas e dos provérbios. Dessa forma, os dados analisados foram levantados em dicionários gerais e especiais, na web e em corpora (da língua portuguesa e francesa). Assim, para o armazenamento destes dados foi utilizado o sistema Access, pela facilidade de organização, manuseio e transposição de informações. Portanto, pretendeu-se uma base de dados contendo as seguintes informações referentes a cada ocorrência em português: equivalente(s); tipo fraseológico; descrição semântica e contexto(s). Pôde-se observar, com o uso da metodologia utilizada, baseada em pesquisa na web, especificidades em alguns dos fraseologismos estudados, como acréscimo de carga semântica, mudança da forma do fraseologismo e preferências de uso
Abstract: This research considers the survey and organization of phraseologisms related to animals in Portuguese or created from animal names and their equivalents in French, aiming at creating a bilingual database, useful to both lexicon researchers, and students and teachers of a foreign language. Theoretical constructs related to phraseological studies were used to achieve this work proposal, especially those concerning idioms and proverbs studies. Thereby, the data analyzed has been collected from general and specific dictionaries, on the web and in (Portuguese and French) corpora. Thus, the Access system was used to store this data, due to its ease of organization, handling, and transfer of information. Therefore, a database containing the following information concerning each occurrence in Portuguese was intended: equivalent(s); phraseological type; semantic description and context(s). With the use of this methodology based on web search, it was possible to note specificities in some of the phraseologisms studies, like the increase of semantic load, change on the fraseologism shape, and usage preferences
Mestre

Le routage et la gestion des clés sont les plus grands défis dans les réseaux de véhicules. Un comportement de routage inapproprié peut affecter l’efficacité des communications et affecter la livraison des applications liées à la sécurité. D’autre part, la gestion des clés, en particulier en raison de l’utilisation de la gestion des certificats PKI, peut entraîner une latence élevée, ce qui peut ne pas convenir à de nombreuses applications critiques. Pour cette raison, nous proposons deux modèles de confiance pour aider le protocole de routage à sélectionner un chemin de bout en bout sécurisé pour le transfert. Le premier modèle se concentre sur la détection de noeuds égoïstes, y compris les attaques basées sur la réputation, conçues pour compromettre la «vraie» réputation d’un noeud. Le second modèle est destiné à détecter les redirecteurs qui modifient le contenu d’un paquet avant la retransmission. Dans la gestion des clés, nous avons développé un système de gestion des clés d’authentification et de sécurité (SA-KMP) qui utilise une cryptographie symétrique pour protéger la communication, y compris l’élimination des certificats pendant la communication pour réduire les retards liés à l’infrastructure PKI
Routing and key management are the biggest challenges in vehicular networks. Inappropriate routing behaviour may affect the effectiveness of communications and affect the delivery of safety-related applications. On the other hand, key management, especially due to the use of PKI certificate management, can lead to high latency, which may not be suitable for many time-critical applications. For this reason, we propose two trust models to assist the routing protocol in selecting a secure end-to-end path for forwarding. The first model focusses on detecting selfish nodes, including reputation-based attacks, designed to compromise the “true” reputation of a node. The second model is intended to detect forwarders that modify the contents of a packet before retransmission. In key management, we have developed a Secure and Authentication Key Management Protocol (SA-KMP) scheme that uses symmetric cryptography to protect communication, including eliminating certificates during communication to reduce PKI-related delays

Dissertação de mestrado em Educação Especial (área de especialização em Dificuldades de Aprendizagem Específicas)
O presente estudo teve por finalidade acrescentar uma nova etapa de pesquisa à no projeto FCT- “Monitorização do risco de Dificuldades de Aprendizagem Específicas na leitura de alunos do 4º ano e comparação com resultados destes mesmos alunos quando no 2º e 3º ano do 1º Ciclo do Ensino Básico”, ao a) analisar a fiabilidade dos resultados da prova de monitorização com base no currículo (MBC); b) ao dar a conhecer a trajetória do nível e da taxa de crescimento da compreensão da leitura entre o 2.º ano e o 4.º ano de escolaridade; c) ao mostrar o impacto das variáveis género e risco na trajetória do nível e da taxa de crescimento da compreensão da leitura entre o 2.º ano e o 4.º ano de escolaridade d) ao correlacionar os resultados dos níveis de compreensão, de fluência e da nota da prova nacional de Português - 4.º ano de escolaridade. Assim, foi desenvolvido um estudo quantitativo que utilizou dados recolhidos junto de três grupos de alunos que frequentam escolas públicas do 1.º Ciclo do Ensino Básico de um distrito da zona norte de Portugal. Os dados relacionados com a compreensão e fluência da leitura foram recolhidos com base em provas MBC e os dados relativos às notas da prova nacional de Português com base em documentos de avaliação escolar. Os dados foram analisados com recurso a estatística descritiva, inferencial e de correlação e concluiu-se que: a) a fiabilidade dos resultados da prova MBC-Maze para o 3.º ano é considerada elevada; b) existe uma trajetória constante e crescente do nível de compreensão da leitura, o que mostra que as atividades na sala de aula tiveram impacto positivo nos alunos; c) foi no segundo ano que se observou a maior taxa de crescimento ao nível da compreensão da leitura; d) não existiram diferenças estatisticamente significativas entre os resultados dos alunos do género masculino e do género feminino ao longo dos três anos de escolaridade; e) a média dos resultados dos alunos em risco é inferior, em quase o dobro, à média dos restantes alunos ao longo dos três anos de escolaridade; f) a diferença entre os alunos em risco e os que não estão em risco aumenta ao longo dos três anos, ou seja, os grupos distanciam-se com o tempo; g) existem correlações fortes e positivas entre fluência e compreensão leitoras; h) a correlação entre fluência e compreensão diminuem ao longo dos três anos; i) a correlação entre a nota da prova nacional de Português – 4.º ano e a compreensão e fluência na leitura encontra-se entre o fraco e o moderado.
The aim of this study was to add a new step in the research of the project FCT – “Monitoring of the risk of difficulties in the Specific Reading Learnings of the 4th grade students and to compare these students` results in the 2nd and 3rd grades, a) through the analysis of the reliability of the results of the monitoring proof based in the curriculum (MBC); b) by demonstrating the trajectory of the level and the rate of growth in the reading comprehension between the 2nd and the 4th grades; c) by showing the impact of the variables of gender and risk in the trajectory of the level and rate in the growth in the reading comprehension between the 2nd and the 4th grades ; d) by relating the results of the comprehension levels, of the fluency and the marks of the Portuguese National Exam- 4 th grade. Therefore, the development of the study was based on the data collected in three groups of students from Public Primary Schools of a district in the North of Portugal. The data related to the comprehension and fluency of the reading were collected according to the MBC evidences and the data related to the marks of The Portuguese National Exam according to the documents of school evaluation. The analysis of the data was based on the descriptive, inferential and correlated statistic and the conclusion was: a) the reliability of the results of the proof MBC-Maze for the 3rd grade is high; b) there is a permanent and increasing trajectory in the reading comprehension level, and this shows that the classroom activities had a positive impact in the students; c) the higher growth rate in the reading comprehension was observed in the 2nd grade; d) there weren`t any statistically significant differences between the results of the male and the female students ; e) the average of the results of the students in risk is less, almost in double, than the average of the other students over the three years; f) the difference between the students that are in risk and those that aren`t, is higher over the three years so, the groups are distanced with the time; g) there are strong and positive correlations between the reading fluency and comprehension; h) the correlation between fluency and comprehension decreases over the three years; i) the correlation between the mark of the Portuguese National Exam – 4 th grade and the comprehension and fluency in the reading is situated between the weak and the moderate.
Fundação para a Ciência e Tecnologia (FCT) - Projeto "Monitorização de risco de Dificuldades de Aprendizagem Específicas na leitura de alunos do 4º. ano e comparação com resultados destes mesmos alunos quando no 2º. e 3.º ano do 1.º Ciclo do Ensino Básico";
COMPETE
QREN.

This chapter shows that the Main Lemma implies the main theorem. It proves Theorem (10.1) by inductively applying the Main Lemma in order to construct a sequence of solutions of the Euler-Reynolds system. At each stage of the induction, an energy function is chosen along with a parameter whose choice determines the growth of the frequency parameter and the decay of the energy level. A base case lemma is then established, after which the proof of the Main Theorem (10.1) is presented so that the Main Lemma implies the Main Theorem. The Main Lemma is employed to approximately prescribe the energy increment of the correction. The solution obtained at the end of the process is nontrivial.

AbstractWe introduce a modular and transparent approach for augmenting the ability of reinforcement learning agents to comply with a given norm base. The normative supervisor module functions as both an event recorder and real-time compliance checker w.r.t. an external norm base. We have implemented this module with a theorem prover for defeasible deontic logic, in a reinforcement learning agent that we task with playing a “vegan” version of the arcade game Pac-Man.

AbstractLean 4 is a reimplementation of the Lean interactive theorem prover (ITP) in Lean itself. It addresses many shortcomings of the previous versions and contains many new features. Lean 4 is fully extensible: users can modify and extend the parser, elaborator, tactics, decision procedures, pretty printer, and code generator. The new system has a hygienic macro system custom-built for ITPs. It contains a new typeclass resolution procedure based on tabled resolution, addressing significant performance problems reported by the growing user base. Lean 4 is also an efficient functional programming language based on a novel programming paradigm called functional but in-place. Efficient code generation is crucial for Lean users because many write custom proof automation procedures in Lean itself.

In European atomic theory, Euclid's geometry and Aristotle's logic complement each other and are generally acknowledged sources of Western science. In China, the book Zhou Yi is the source of Chinese science because it system contains a unity of philosophic, logical and mathematical thinking. These two systems form the core of the scientific models of the Western and Chinese cultural traditions. In political and ideological arenas, the Western is a contract model based on the individual, but the Chinese is an entirety one base on 'human administration.' In Western societies, the inner general tensile stress of contracts causes losses and breaks of action standards and values, but it also has features of reconstruction, regeneration, and recreation. Its breaks and losses could cause an entire collapse, but as it is far from a balanced condition, it has a tendency to stabilize its structures through inner-adjustment. These two traditions formed in the axial period of human history, and are still potent today. The proverb 'two poles are interlinked' still has a realistic significance for us to understand life in human society.

The chapter considers a task of teaching undergraduate students practical skills using artificial neural networks to solve problems of information processing and control systems. It represents and proves the methods of teaching, based on the gradual increase in the complexity of tasks to be solved by students. The developed complex of laboratory works includes classical problems and methods of their solutions, as well as original methods for solving problems of automatic control. The technology base of the laboratory works are both well-known programs and software package developed by the authors. In addition to the practical experience in the use of software packages, students obtain experience in conducting comparative studies of traditional and neural network methods for solving control problems.

Chapter 4 examines relationships among older and younger rabbis in the setting of the study house, focusing on the role of eyes, looks, and gazes in narrative depictions of old age. In the first story analyzed in the chapter, a young rabbi, upon gazing at an older rabbi who is dancing publicly, feels shame and self-consciousness as though his own body is implicated in the body of the old man and is put on display (BT Kettubot 17a). In the second story, an aging rabbi is the object of the harsh and merciless gaze of others but also appears capable of destroying the one who gazes at him with his own gaze (BT Baba Qamma 117a). The gaze in this story is a destructive force but also proves, in the end, to have a redeeming power.

We present a method based on clustering techniques to detect possible/probable novel concepts or concept drift in a Description Logics knowledge base. The method exploits a semi-distance measure defined for individuals, that is based on a finite number of dimensions corresponding to a committee of discriminating features (concept descriptions). A maximally discriminating group of features is obtained with a randomized optimization method. In the algorithm, the possible clusterings are represented as medoids (w.r.t. the given metric) of variable length. The number of clusters is not required as a parameter, the method is able to find an optimal choice by means of evolutionary operators and a proper fitness function. An experimentation proves the feasibility of our method and its effectiveness in terms of clustering validity indices. With a supervised learning phase, each cluster can be assigned with a refined or newly constructed intensional definition expressed in the adopted language.

This chapter describes the topology of a group action. It proves some topological facts about the fixed point set and the stabilizers of a continuous or a smooth action. The chapter also introduces the equivariant tubular neighborhood theorem and the equivariant Mayer–Vietoris sequence. A tubular neighborhood of a submanifold S in a manifold M is a neighborhood that has the structure of a vector bundle over S. Because the total space of a vector bundle has the same homotopy type as the base space, in calculating cohomology one may replace a submanifold by a tubular neighborhood. The tubular neighborhood theorem guarantees the existence of a tubular neighborhood for a compact regular submanifold. The Mayer–Vietoris sequence is a powerful tool for calculating the cohomology of a union of two open subsets. Both the tubular neighborhood theorem and the Mayer–Vietoris sequence have equivariant counterparts for a G-manifold where G is a compact Lie group.

Iegor Gran’s two humorous novels poke fun at the self-righteousness, opportunism, anti-humanism, catastrophism, and humorlessness of some environmentalists. More an ecoheretic than an ecosceptic, Gran provides a Rabelaisian and Voltairean critique of environmentalists who take themselves too seriously. O.N.G! recounts a ridiculous war between two NGOs forced to share office space. Despite their lofty ideals, everyday life proves too difficult to manage, and their relationship degenerates into a bloody war over such trifles as parking and bulletin board space. L’Écologie en bas de chez moi is above all a critique of Yann Arthus-Bertrand’s 2009 environmental film Home, which Gran denounces as paternalistic and opportunistic, comparing it unfavorably to Leni Riefenstahl’s Triumph of the Will, a documentary about Hitler’s 1934 Nuremberg Rally. Both are propaganda films featuring aerial photography and stirring music, but Gran finds Riefenstahl much more creative.

The paper has a two-fold purpose. The first purpose of the research is to clarify the concept of “readiness of teachers of higher education institutions to use distance learning technologies”, to determine the components and indicators of teachers’ readiness to use distance learning technologies. The other purpose is to announce the results of the conducted online survey on teachers’ readiness for distance learning; understand how distance learning methods are being implemented, which need to be modified or improved, establish the depth of complications associated with transitioning to online teaching due to the introduction of COVID-19 quarantine and provide the information to stakeholders to further improve the process of distance learning. The article is based on the survey of scientific literature on teachers’ readiness/preparedness to distance education and results of the authors’ COVID-19 Teachers’ Questionnaire with 485 faculty members of major higher education institutions of Cherkasy region (Ukraine). The author proves that the effectiveness of distance learning depends on subjective (teachers’ and students’ preparedness for distance education) and objective factors (material and technical base of higher education institutions). Components of teacher’s readiness for distance learning and their indicators are summarized: motivational, cognitive, operational, technological, creative, personal. The outcomes of the questionnaire have identified that most respondents lack theoretical knowledge and practical skills necessary for the implementation of distance learning and encounter difficulties in teaching during quarantine.

Given the general trend of energy consumption, which leads to an increase in the amount of energy consumed worldwide, the cost of this energy is constantly increasing and its deficit is growing. Therefore, it is important to solve the problem of creating and large-scale implementation of modern energy-efficient heat technologies that reduce energy. This is especially true for providing the population to food, as an additional complication is that the production and processing of agricultural raw materials occurs in conditions of increased consumption of gas and other energy sources with low coefficient of performance and high losses of raw materials during processing. Food and nutrition play a leading role in everyone's life, no matter how we treat it. Nutrition is a key moment in the life of every living organism. Functional foods have evolved as a separate category and are not always considered as dietary supplements. Functional food products (FFP) are the products influencing a functional condition of an organism for the purpose of its increase - resistance, working capacity, prolongation of life. Although the definitions of functional products are different, they are basically ordinary foods and beverages, but enriched with a functional component - a nutrient that plays a special physiological role in the body, has a positive effect on human health. The purpose of the paper is a theoretical and experimental substantiation of complex and efficient processing of vegetable raw materials, creation of energy-efficient heat technology of agricultural raw materials processing in order to obtain functional products with maximum preservation of biologically active substances. In this work, 4 groups of functional foods were studied (according to the classification of the main plant functional ingredients of Doctor of Technical Sciences Petrova Zh.O.) - these are antioxidants, phytoestrogens, folates, prebiotics. An important point is to increase energy efficiency with maximum preservation of functional ingredients of raw materials. Preliminary preparation of raw materials for drying was developed and researched, optimal dehydration regime parameters were selected, which allow to reduce energy consumption for the process and to keep BAS for each group of functional raw materials at a high level. Since the increase in energy costs for drying is associated with the difficulty of removing moisture from plant material, it was important to investigate changes in the specific heat of evaporation of water from functional compositions. The conducted experimental researches confirmed the theoretical assumption of dependence of specific heat of evaporation of water from parenchymal fabrics of plants on composite components of raw materials. The obtained results allow to state that at correctly picked up compositions they not only stabilize components of native raw materials, but also there is an intensification of drying process with reduction of energy consumption on process. The duration of the drying process of functional raw materials on the experimental convective stand was calculated by the method of Krasnikov V.V. The estimated drying durations of functional raw materials and drying rates are determined. The kinetics of heat exchange was studied with the determination of the specific heat flux density and the Rebinder number, which proves the efficiency of the introduction of step drying regimes.

De maneira geral, em comunicações multicast basta saber qual o endereço multicast e realizar requisições para se juntar a mesma, entretanto, dessa forma é possível que qualquer agente malicioso posso enviar mensagens que não tenham interesse para a mesma. Para isso, o trabalho traz uma arquitetura ponto-a-ponto com autenticação das entidades para distribuição de chaves envolvidas nas comunicações multicast.

Official statistic data show a very optimistic picture of the post-Soviet economic growth in Tajikistan. In fact, over the period 1999 to 2008 these rates are overestimated. It is well known that between growth rate of gross savings there is a close correlation, that proves not only the world's economic history, but also by current trends and proportions of macro-economic relations. Base on well-founded arguments, the author proves the need for significant adjustments in economic growth and a number of indicators of socio-economic development. Recommendations will summarize the issues related with mobilizing domestic savings, gross savings closer regulations and gross savings on the way stop capital flight to offshore zones.

No presente artigo apresenta-se um procedimento para estimar a resistência à tração de camadas de materiais cimentícios de ultra-elevado desempenho reforçados com fibras de aço (Ultra-High Performance Fibre-Reinforced cement Composites – UHPFRC na sigla em Inglês), aplicadas “in-situ”, recorrendo a um modelo mecânico simples proposto inicialmente por Naaman. Este procedimento baseia-se na aplicação de um método de ensaio não destrutivo (NDT), desenvolvido na FEUP, que permite avaliar a dosagem e um coeficiente de orientação das fibras; e em ensaios laboratoriais de tração para estimar a tensão de aderência fibra-matriz equivalente, assumindo um comportamento rigido-plástico. Foi desenvolvido um programa experimental que permitiu estabelecer a relação entre o coeficiente de orientação determinado pelo método NDT e os parâmetros de orientação determinados a partir de análise de imagem. Finalmente, seguindo o procedimento proposto, foi estimada a resistência à tração de diversos provetes, com uma gama variada de dosagens e orientação das fibras, e comparada com os resultados experimentais. A boa correlação encontrada demonstra o potencial do método NDT proposto para a implementação de procedimentos de controle de qualidade em aplicações com UHPFRC.DOI: http://dx.doi.org/10.4995/HAC2018.2018.5506

This paper presents a recent research breakthrough on the development of a novel adaptive seismic isolation system as the quest for seismic protection for civil structures, utilizing the field-dependent property of the magnetorheological elastomer (MRE). A highly-adjustable MRE base isolator was developed as the key element to form smart seismic isolation system. The novel isolator contains unique laminated structure of steel and MRE layers, which enable its large-scale civil engineering applications, and a solenoid to provide sufficient and uniform magnetic field for energizing the field-dependent property of MR elastomers. With the controllable shear modulus/damping of the MR elastomer, the developed adaptive base isolator possesses a controllable lateral stiffness while maintaining adequate vertical loading capacity. Experimental results show that the prototypical MRE base isolator provides amazing increase of lateral stiffness up to 1630%. Such range of increase of the controllable stiffness of the base isolator makes it highly practical for developing new adaptive base isolation system utilizing either semi-active or smart passive controls. To facilitate the structural control development using the adaptive MRE base isolator, an analytical model was developed to stimulate its behaviors. Comparison between the analytical model and experimental data proves the effectiveness of such model in reproducing the behavior of MRE base isolator, including the observed strain stiffening effect.

Natural Gas is becoming an important energy source option and the capacity of the world to produce it is surging. Natural gas is usually liquefied for shipping and storage. Fire and explosion are among the most dangerous accidents in facilities at LNG Depot; especially pool fire is the most frequent incidents. At the same time the chain of accidents may lead to extremely severe consequences. In order to avoid such calamity a detail study on accident inversion technology is required to save human lives and prohibit the destruction of LNG Depot. In this thesis a topological network based fire accident inversion method for LNG tank fire accident is proposed. Firstly, analyze the LNG depot with the STAMP/STPA method. Then, the topology model of LNG tank fire inversion is established, and the optimal estimator of the shortest path is proposed according to the weighted edge topological network structure, based on which the fire location can be determined. Case study is applied to a LNG Depot. The results show that the position of the fire source calculated by the proposed method is the same as that of the simulated accident by FDS, which proves the feasibility of the method and provides a basis for reducing the fire losses and preventing accidents of LNG.

Este artigo apresenta um processo para a execução de avaliações de componentes de software. O objetivo de um processo de avaliação é prover base para decisões de seleção e uso de componentes em projetos que utilizam o desenvolvimento baseado em componentes. Uma das características principais do processo proposto é a adaptabilidade para diferentes contextos, suportando projetos com restrições de custo e prazo, assim como projetos envolvendo altos riscos. Para ilustrar seu uso, este artigo apresenta os resultados da avaliação de componentes comerciais e componentes de código aberto.