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Abou, Chacra Iffat. "Les relations inter-druzes (libano-syro-israe͏̈liennes)." Paris 7, 1992. http://www.theses.fr/1992PA070047.
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L'étude de la réaction inter-druze constitue une recherche sur la nature des liens entre les druzes, qui représentent une minorité dispersée dans 3 pays différents au Moyen-Orient (Liban, Syrie et Israël). Dans un premier temps, nous essayerons d'exposer les fondements de la doctrine hermétique druze, qui est à la base de leur culture, ainsi qu'à leur société; ensuite sont étudiées et comparées leurs caractéristiques sociales et politiques, afin de relever leurs différences et leurs homogénéités. Notons que chaque groupe druze vit dans un contexte étatique spécifique : au Liban un état confessionnel, en Syrie un état socialiste et en Israël un état hébreu. La perspective de cette étude consiste à apporter des preuves tangibles sur l'existence ou l'absence de leurs relations et à définir les facteurs et les conditions qui favorisent leur continuité ou leur rupture. Notre étude s'insère finalement dans le cadre de la réflexion sur les conséquences qui consacrent la parenté entre religion et politique adoptée par les minorités dans le monde actuel. En somme, il s'agit d'étudier les druzes en relations avec leur entourage national, et leur lien inter-communautaire; ce qui permet de dégager les divers aspects de leurs rapports contemporainsThe study of the inter-druze relationships constitues a research on the nature of the links between the druze - which are a minority spread over three different countries of the middle east (Lebanon, Syria Israel). First we try to expose the foundations of the impenetrable druze doctrine, which is the basis of their culture and their society. Then we study and compare their social and political characteristics to show up their differences and their homogeneity. We note here that each group druze lives in a different state context : a confessional state in Lebanon, a sociealist state in Syria and a hebrew state in Israel. This study is trying to bring a tangible proof on the existence or the absence of the relationships and to define the different factors and conditions which favours their continuity or breakdown. Our study tries to be a reflexion on the consequences that consecrates the relationship between religion and politics as adopted by the minorities in the actual world
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Ghabar, Najla. "Lar Druzo Brasileiro: o Druzismo verde e amarelo." Pontifícia Universidade Católica de São Paulo, 2013. https://tede2.pucsp.br/handle/handle/1896.
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This research refers to the presence of the Druzism in Brazil, specificallly in the Lar Druzo Brasileiro de São Paulo , one of the representative institutions of the Druze community in the country. This work aims at knowing the history of this institution as well as identifying the elements which characterize it as a reference in the formation of Druze s identity in Brazil. This work has been divided in three chapter. In the first one entitled The Druzism , has been rescued the history of religion since its origins until nowadays. Subsequently, it is presented the elements of the organization, doctrine and practices that characterize this religious tradition. In the second chapter, entitled Lar Druzo Brasileiro, from past to present , it is rescued the history of this institution, as well as the actions that promote the practice of identity among peers in a Durze community. And finally, in the third chapter, entitled "O papel do Lar Druzo Brasileiro à luz dos depoimentos da própria comunidade" which discusses the role of the LDB in the Druze identity formating towards its members
Esta pesquisa se refere à presença do druzismo no Brasil, especificamente no Lar Druzo Brasileiro de São Paulo, uma das instituições representativas da comunidade druza no país. O objetivo deste trabalho é conhecer a história dessa instituição, bem como identificar os elementos que a caracterizam como uma comunidade-referência na formação da identidade druza no Brasil. Esta dissertação é composta por três capítulos. No primeiro capítulo "O Druzismo" é recuperada a história da religião, desde suas origens até assumir a forma como a conhecemos. Posteriormente, são apresentados os elementos da organização, da doutrina e das práticas que caracterizam essa tradição religiosa. No segundo capítulo "Lar Druzo Brasileiro, do passado ao presente , é feito um resgate da história dessa instituição, bem como das ações que promovem o exercício da identidade druza entre os pares da comunidade. Para finalizar, o terceiro capítulo "O papel do Lar Druzo Brasileiro à luz dos depoimentos da própria comunidade" discute o papel que o LDB ocupa na formatação da identidade druza para seus membros
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Abū, Zakī Nādīn. "Introduction aux épîtres de la sagesse : l'ésotérisme druze à la lumière de la doctrine de Çankara /." Paris ; Budapest ; Kinshasa [etc.] : l'Harmattan, 2006. http://catalogue.bnf.fr/ark:/12148/cb409277420.
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Texte remanié de: Thèse de doctorat--Philosophie--Paris 4, 2005. Titre de soutenance : Dieu personnel et impersonnalité de l'absolu selon Çankara et dans le Tawhīd.Bibliogr. p. 211-214. Glossaire. Index.
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NATOUR, MIRAS. "Social identity conflict in Druzes living in Carmel and Golan." Doctoral thesis, Università degli Studi di Milano-Bicocca, 2016. http://hdl.handle.net/10281/103047.
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This thesis analyzes the complexity of social identity in two groups of Druze living in separate territories in Israel: Mount Carmel in the North West of the country, and Golan heights in the North East, at the border with Syria. The two groups, belonging to the same religious minority, are different from an historical, political, and social point of view. Druze, Arab, Israeli, and Syrian identities play different roles in the two groups – hence the complexity. These different identities may be in conflict with each other. The main hypotheses are that this identity conflict is significantly different in Carmel than in the Golan; and that it may be related in different ways to psychological dimensions such as optimism, collective self-esteem, and experiences of guilt and shame.
The theoretical background of this thesis is based on three central theories: optimal distinctiveness (Brewer, 1991); social identity complexity (Roccas and Brewer, 2002); and bicultural identity integration (Benet-Martinez, 2002). The advantage of these theories is that they explain a large proportion of the complexity of social identity; however, these theories emerge in research as limited in conflictual contexts such as the Arab –Israeli conflict. The main effect in multiple identification process is the relation between oppositional and compatible social identification. As a consequence, individuals aim to construct a "third" social identity defined by the integration between both original identities: e.g. Druze/Arabic or Druze/Israeli or Druze/Syrian. This process involves values and cultural aspects. The thesis uses the above theories to explain the complexity of the "third" identity of the Druze. Furthermore, it investigates the ways in which the political conflict between Israel and Arab countries influences the "third' identity of the Druze.
In a first step the thesis reconstruct the ecological contest: the historic, economic, religious, cultural factors characterizing the two groups of Druzes. The research develop in two phases: A first explorative inquiry with interviews to key persons in Carmel and in Golan with the aim of a depth knowledge of the topic. On this basis in the second phase the research applied 7 scales to a balanced sample of 196 subjects : 102 in Golan, 94 in Carmel; 46% male, 54% female. The methodology is a mixed one – qualitative and quantitative – on the idea that the argument of thesis, with his multi faced dimensions, requires non only quantitative data but both analysis of discourses and statistics.
From the categorial content analysis of the transcription of interviews three principal groups of categories emerges: specific of Golan, specific of Carmel and common to both groups. For the Golani subjects the main topics are the separation from Syria with the consequent discontinuations, loss of Syrian culture and tradition and lack of citizenship. For the Carmeli subjects the main topics are military service law, feeling of treason and social assimilation. In addition, there are a common topics that emerge from both group as historical aspects, cultural invention economical aspect and uncertainly future.
The most important results of the quantitative research demonstrate first of all that in both groups the Druze identities remain the strongest one. In Golan emerge as salient a Druze/Syrian as third identity . In Carmel emerge with the same relevance the Druze/Arabic and Druze/Israeli identity: as consequence , in Carmel emerge more relevant conflict between these "third" identities. In addition , the results demonstrate the positive correlation between the social identity conflict and lack of optimism, sense of guilt and shame. Consequently , these psychological dimensions are more problematic in Carmel than in Golan.
The psychological well being, highlighted from the explored psychological dimensions, emerge as better in Golan even if the conditions of life are worse. In addition, the integration of Carmel Druzes in Israel underline the contradiction between economic benefits and the social identity conflict
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Frangié, Zeina. "Maronites et Druzes au Liban : de la communauté à la nationa." Paris, EHESS, 1988. http://www.theses.fr/1988EHES0020.
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L'etude des deux communautes, la communaute maronite et la communaute druze au liban, porte essentiellement sur deux points : l'evolution de chaque communaute et l'evolution du pouvoir a l'interieur de chaque communaute. Etudiees des leur apparition, les deux communautes, maronite et druze, presentent trois stades d'evolution qui correspondent a trois periodes historiques distinctes. La premiere etape est celle du regroupement qui correspond au stade de la preservation. C'est l'etape ou chaque regroupement se referme sur lui-meme pour assurer sa survie et la preservation de sa foi. La seconde etape est celle de la communaute religieuse. Elle correspond a la periode de la construction de l'emirat libanais. Etendue sur un siecle et demi, cette epoque est tres vite suivie par une periode ou l'emirat libanais commence a se desintegrer. Cette desintegration provoque la mutation de la communaute religieuse en communaute confessionnelle. Cette mutation est caracterisee par le fait de l'utilisation de l'appartenance religieuse a des fins politiques. Elle est a l'origine d'une demande d'autonomie communautaireThe study of two communities, the maronite and the druze communities in lebanon, takes essentially two points in consideration : the evolution of each community and the power evolution inside each community. The two communities have been studied since their appearancethey present three stages of evolution which correspond to three distinctive historical periods. The first stage is the stage a grouping which corresponds to the period of preservation. During this stage, each grouping shut on himself to survive and preserve his faith. The second stage is the stage of the religious community. It corresponds to the period of the construction of the lebanese emirate. This period extends during a century and a half and is followed by a period where the lebanese emirate begins its own disintegration, which will provoke the transformation of the religious communities into confessional communities, caracterized by the fact that religious membership will be used for political aims. It will provoke a demand for a communautary autonomy
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Rayyan, Raed. "Rapports de parenté et de clientèle chez les druzes du Liban." Paris 8, 1994. http://www.theses.fr/1994PA080898.
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La these est une etude du pouvoir politique chez les druzes qui se fonde sur les rapports de parente et de clientele. Deux familles, les arslan et les joumblatt, appartenant au temps revolu, demeurent jusqu'a hors jours les familles dirigeantes de la communaute druze. Ces deux familles commandent deux coalitions politico-familiales qui regroupent toutes les familles druzes. Ce pouvoir s'explique par quatre facteurs : le sectarisme et ses dimensions geographique, economique, politique et ideologique; le capitalisme etranger et la marginalisation des druzes; l'ideologie de la religion druze et l'organisation des religieux druzes; et enfin le systeme politique de l'etat libanais qui s'appuie sur les rapports de parente et de clientele. La position theorique adoptee dans la these est celle du "neo-marxisme". Ainsi, j'ai defini le mode de production, la formation sociale, l'articulation et la dislocation des instances economiques, politiques et ideologique en vue d'analyser les rapports de parente et de clientele chez les druzes comme instances pracapitalistes dominantes determinees en derniere instance par l'economie sous-developee de la communaute druzeThe thesis is a study of patron-client relationships among the druzes. Two aristocratic families, the arslans and the joumblatts, continue to command the destiny of the druzes. These two families head two factions that include all the druze families. Patron-client relationships could be explained by four factors : sectarianism and its geographic, economic, political and ideological dimensions, foreign capitalism and the marginalization of the druzes; the religious ideology and the organization of the druze clerics; and finally the political system of the lebanese state which is also on patronclient relationships. The theoretical stand adopted in the thesis is the "neomarxist" approach. At this point i have defined the mode of production, social formation, the articulation and the dislocation of the economic, political and ideological instances in order to study the patron-client relationships among the druzes as dominant precapitalist instances determined in the last analysis by the economic under-development of the druze community
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Frangié, Zeina. "Maronites et Druzes au Liban de la communauté à la nation /." Lille 3 : ANRT, 1989. http://catalogue.bnf.fr/ark:/12148/cb376136766.
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Dakdouk, Amine. "Aspects psycho-socio-culturels de la réincarnation : présentation de 3 cas types." Montpellier 1, 1995. http://www.theses.fr/1995MON11059.
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Rizk, Karam. "Le Mont-Liban au XIX° siècle, de l'Emirat au Mutasarrfīya : tenants et aboutissants du Grand-Liban /." Kaslik (Liban) : Université Saint-Esprit, 1994. http://catalogue.bnf.fr/ark:/12148/cb410530680.
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Biʻaynī, Ḥasan Amīn. "Jabal al-ʻArab ṣafaḥāt min tārīkh al-Muwaḥḥidīn al-Durūz (1685-1927) /." Bayrūt : Manshūrāt ʻUwaydāt : Dār al-Nahār lil-Nashr, 1985. http://catalog.hathitrust.org/api/volumes/oclc/16108692.html.
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A revision of the author's Thesis (master's)--al-Jāmiʻah al-Lubnānīyah, 1982.Title on added t.p.: Pages memorables de l'histoire de druzes en Syrie et au Liban (1685-1927). Includes bibliographical references (p. 482-489) and index.
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Honvault, Juliette. "L'émir ʿAdil Arslan (1888-1954), de l'ottomanisme à l'arabisme : action politique et représentation de soi." Paris, INALCO, 2002. http://www.theses.fr/2002INAL0009.
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Né au Liban trois décennies avant le démantèlement de l'Empire ottoman dont il a été un des plus fidèles serviteurs, l'émir ʿAdil Arslan (1888-1954) s'est, dès 1918, engagé dans un dévouement absolu à la cause arabe. Il apparaît dans le premier Gouvernement arabe de Faysal à Damas (1918-1920), comme conseiller auprè́s de l'émir ʿAbdallah à Amman (1920-1924), comme chef d'une unité de combattants druses durant la grande Révolte syrienne (1926-1929), et sera, à l'indépendance de la Syrie, Ministre de l'Instruction Publique et Vice-président de la délégation syrienne à l'ONU, député du Golan, Ministre des Affaires étrangères et Vice-président de la République sous Husnî-z-Zʿaîm, et Ministre plénipotentiaire syrien en Turquie. Adversaire du Mandat français au Levant, il l'est tout autant du sionisme en Palestine. De longues années d'exil en Iraq (1933-1937) et en Turquie (1941-1945) ont complété l'image de figure de proue du nationalisme de l'émir. Mais elles ont aussi contribué à le faire disparaître de l'histoire nationale syrienne. Son parcours politique illustre à lui seul le hiatus entre, d'une part, le contexte d'élaboration et d'exaltation du nationalisme arabe, et, d'autre part, l'affirmation des États et de leurs frontières. Les Mudhakkirât (sorte de journal de bord en l'occurrence) que ʿAdil Arslân a rédigées entre 1934 et 1953 en témoignent. Elles permettent aussi de comprendre la propre représentation que cet émir druse aux origines arabes nobles a eue de lui-même. A celles-ci correspondent des devoirs qu'il s'attribue, et qui, dans une large mesure, constituent le moteur de son action à l'intérieur de régimes dont il dénonce le fonctionnement et la politique. Ce statut social, que l'État ottoman a su reconnaître et valoriser, est aussi un instrument entretenu par l'émir pour s'imposer tant sur la scène politique orientale, que face à des interlocuteurs occidentaux. Son rôle s'inscrit dans les coulisses de la politique, que son témoignage révèleEmir ʿAdil Arslân was born in Lebanon three decades before the dismantling of the Ottoman Empire, and was one of its most loyal supporters. As early as 1918 he devoted himself to the Arab cause. He appeared in the first Arab government headed by Faysal in Damascus (1918-1920), as a counsellor of Emir ʿAbdallaj in Amman (1920-1924), as the chief of a unit of Druze fighters during the Great Syrian Revolt (1926-1929) and was to be after the independence of Syria, Minister of Public Instruction, Vice President of the Syrian delegation at UNO, a representative for Golan, Minister of Foreign Affairs and Vice President of the Republic under the rule of Husnî-z-Zaʿîm, and, finally plenipotentiary Minister of Syria in Turkey. He opposed the French Mandate in the Levant and Zionism in Palestine with equal vigour. Long years of exile in Iraq (1933-1937) and in Turkey (1941-1945) completed his image of figurehead of Arab nationalism, but they also contributed to make him disappear from Syria's national history. The Mudhakkirât (a sort of logbook as it is) that Emir ʿAdil Arslân wrote up between 1934 and 1953, go to show. They also enable to understand the representation that this Druze emir of noble Arab descent had of himself. These origins entailed duties that he attributed to himself, which, to a large extent, constitute the driving force behind his action within regimes the functioning and the policies of which he denounced. This social status, that the Ottoman Empire did recognize and promote was also an instrument kept alive by the emir to make a name for himself on the Eastern political scene as well as in relation to Western interlocutors. His role was played in the corridors of power which is what his account reveals
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Bouhassoun, Waed. "Chants et lamentations dans les rituels funéraires chez les Druzes du sud de la Syrie : une approche ethnomusicologique." Thesis, Paris 10, 2020. http://www.theses.fr/2020PA100140.
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Cette thèse porte sur les expressions vocales féminines de lamentation durant les rituels funéraires des Druzes du sud de la Syrie. Je montre le rôle majeur, dans le rituel ordinaire, des femmes qui, avec ces pratiques vocales et musicales, théâtralisent l'expression de la douleur et donnent un sens collectif à la mort, au nom de toute la société. Je prends en compte les circonstances du décès, les espaces mobilisés, les temporalités, les divers types de rituels en fonction du statut du défunt (ordinaire, shaykh, martyr) et, à titre comparatif, les autres rituels du cycle de la vie (naissance, mariage). Je m'attache surtout à décrire et analyser les pratiques sonores et musicales (seuls supports de la mémoire collective des défunts), et ainsi le dialogue oral entre les vivants et les morts, l'intensité sonore, la poly-musique et la poly-vocalité. Par ailleurs, en raison de la croyance druze fondamentale en la réincarnation, établissant une continuité entre mort et naissance future, on comprend l'importance des lamentations mélodisées et des chants funéraires qui, en permettant une bonne séparation de l'âme et du corps, favorisent cette renaissance à venir. Dans les funérailles d'un jeune martyr (depuis 2011), ce sont plutôt les hommes qui prennent en charge les expressions poétiques, chantées et dansées (la jawfiyya), car ce qui entre en jeu et leur donne une dimension publique, c'est la solidarité complexe avec l’État syrien. Ainsi, les expressions orales et musicales dans les rituels funéraires permettent à la communauté de tisser de nouveaux liens en son sein et à l'extérieur en incluant les vivants et les morts, et en départageant les rôles entre les hommes et les femmesThis thesis deals with the female vocal expressions of lamentation during the funeral rituals of the Druze of southern Syria. In it, I describe the leading role taken in conventional ritual by women who, through their music and vocals, dramatize the expression of grief and give a collective meaning, on behalf of society as a whole, to death. I consider the circumstances of death, the spaces mobilized, the perception of time, the various types of rituals according to the status of the deceased (ordinary citizen, shaykh, martyr), and, by way of comparison, other life-cycle rituals (birth, marriage). I have a particular interest in describing and analyzing the role of sound and music (the only means of expression of a collective memory of the deceased), and thus the oral dialogue between the living and the dead, sound intensity, poly- music and poly-vocality. Furthermore, because of the fundamental Druze belief in reincarnation, creating a continuity between death and future birth, we understand the importance of melodized laments and funeral songs which facilitate this future rebirth by allowing an effective separation of soul from body. In the case of a young martyr’s funeral (since 2011) it is rather the men who take charge of the poetic, sung and danced expressions (the jawfiyya), because a complicated solidarity with the Syrian state comes into play and adds a public dimension. Thus, oral and musical expressions in funeral rituals enable the community to forge new links within and outside the community by bringing together the living and the dead, and by determining the roles of men and women
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Halawi, Wissam. "Le druzisme au IXe/XVe siècle : entre hagiographie sayyidienne et réalités sociales." Thesis, Paris 1, 2016. http://www.theses.fr/2016PA01H012.
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L’historiographie traditionnelle considère que le druzisme – entendu comme la doctrine religieuse du tawḥīd propre aux Druzes – a connu son apogée au IXe/XVe siècle grâce à l’enseignement et à la direction spirituelle d’al-Sayyid (m. 884/1479). La présente étude a pour objectif d’analyser cette construction d’une figure mythifiée de grand saint et d’un récit peu ancré dans les réalités sociales au niveau local. Une telle révision est rendue possible par un double renouvellement : une lecture critique des sources et un élargissement du corpus à des manuscrits druzes inédits. Confronter les hagiographies sayyidiennes aux chroniques locales permet de distinguer entre les Vitae du saint et le personnage historique d'al-Sayyid, afin d’étudier sa vision, son action et son autorité dans les contrées syriennes du Ġarb et du Šūf. Les traités de droit druze livrent par ailleurs des indications précieuses sur l’organisation nouvelle mise en place par ses disciples après sa mort et sur le fonctionnement des communautés druzes au niveau local. Enfin l’articulation du pouvoir religieux des initiés avec le pouvoir politique des émirs ḥusaynides, issus des Banū Buḥtur, est révélatrice des formes de légitimation qui apparaissent alorsTraditional historiography considers that Druzism – understood as the religious doctrine of tawḥīd specific to the Druzes – had its heyday in the 9th/15th century through teaching and spiritual guidance from al-Sayyid (d. 884/1479). The present study aims to analyse this construction of a mythical figure of a great saint as well as that of a narrative scarcely rooted in the local social realities. Such a revision was made possible by double-renewal: a critical reading of the sources and the enrichment of the corpus with unpublished Druze manuscripts. Confronting Sayyidian hagiographies to local chronicles allows us to distinguish between the Vitae of the saint and the historical character of al-Sayyid, and thus to study his vision, action, and authority in the Syrian regions of the Ġarb and Šūf. The Druze law treaties also give valuable information on the new organisation implemented by his followers after his death as well as the functioning of Druze communities at the local level. Finally, the articulation of the religious power of initiates with the political power of the Ḥusaynid emirs from the Banū Buḥtur, reveals the forms of legitimation which then appear
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Beaini, Nancy Scarlette. "Something old, something new : marriage customs among the Druze in the Shouf Mountains of Lebanon." PDXScholar, 1989. https://pdxscholar.library.pdx.edu/open_access_etds/3873.
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The focus of this research was to obtain, specifically, data on the marriage customs of the Druze in the Shouf Mountains of southeastern Lebanon. Ten Druze informants were selected and classified according to sex, age, marital status and religious status (sheik/sheika). A detailed questionnaire was designed to use during the interviews with these informants. However, after two interviews, it became apparent that a variable questionnaire was necessary to take advantage of the new, richly-detailed, cultural information that emerged with each informant. New questions were developed, in the field, to reflect and gather this new ethnographic data on Druze marriage customs.
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Rivoal, Isabelle. "Les maîtres du secret : l'identité communautaire et ses manifestations au Proche-Orient : le cas des Druzes en Israël." Paris, EHESS, 1997. http://www.theses.fr/1997EHES0067.
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Rompant avec les recherches sur les relations entre minorites et etats au proche-orient qui se sont attachees a comprendre les mouvements politiques portes par des revendications ethniques ou nationalistes, cette etude sur la communaute druze en israel propose de montrer comment un groupe peut affirmer une identite en dehors du champ politique. Nee d'un schisme de l'islam isma'ilien au xie siecle,la religion druze est rapidement devenue une religion fermee n'admettant aucune forme de conversion. Des l'origine, la sphere religieuse a permis une definition identitaire autour de la defense de deux"frontieres" : l'endogamie totale et le secret de la religion. Le secret qui caracterise la religion druze ne dresse pas seulement une barriere entre la communaute et l'exterieur, il structure encore cette societe en etablissant une distinction nette entre non-inities et inities. Une distinction que les druzes conceptualisent dans l'opposition entre un ordre mondain (aldunya) arene de la division politique et un ordre religieux (al-din) ou est mise en oeuvre l'unite ideale de la communaute. Le passage d'un statut a l'autre au terme d'une quete individuelle entre le vide de l'ascetisme et la connaissance des textes par leur transcription est un parcours oblige pour chaque druze. Ce sont ces religieux qui agissent dans leur societe pour assurer la perennite de ses limites. Seule autorite a allier dans sa personne dimension religieuse et dimension politique, le chef spirituel de la communaute druze permet l'inscription de sa communaute dans un ensemble etatique defini tout en gerant les relations entre les druzes des differentes communautes. Par l'action de ce personnage exceptionnel, la societe druze ne disparait pas dans sa relation a l'etat, mais au contraire le "met a distance" pour jouer une partition interne construite sur la relation /distinction entre les hommes du monde et les hommes de la religionBreaking with researches on relationships between minorities and states in near-earst which is focused on the understanding of political movements carried up by ethnic and nationalist revendications, this study about druze community in israel aims to explain how a group affirms its identity out of political field. The druze religion which was born from a split away from isma'ilian islam in the 11th century quickly became a closed religion and didn't permit any form of conversion. From origin, religous sphere allowed identity definition around the defence of two boundaries: the endogamy and the secret of religion. The secret, which characterises druze religion, is not only a boundary between the community and the outsiders, but it structures this society by setting up a clear distinction between those who have not been already initiated and those who have. The druzes conceptualise this distinction through the opposition between mundane order (al-dunya), the area of political division and religious order (al-din) where the ideal unity of the community is implemented. Passage from one status to the other after an individual pursuit made of asceticism and transcription of sacred texts is an imposed journey for every druze. And this religious people are acting up in their society to guaranty the perennity of its boundaries. The spiritual leader of the druze community who is the only authority who unites both political and religious dimension in one person allows the definition of his community in the state and by the time manages relationships between druzes above territorial froontiers. By the action of this exceptional leader, druze society does not disappear in its relationship with the state. Quite the contrary, the state is kept away and druze community can play its own partition build up on this relation/distinction between men of the world and of religion
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Shihade, Magid. "The history of an incident and its lessons : communal violence among Arabs in Israel /." Thesis, Connect to this title online; UW restricted, 2006. http://hdl.handle.net/1773/10836.
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Zugueib, Neto Jamil. "Identité et crise sociale : l'influence du bouleversement social sur le processus identitaire et les conditions psychiques des citoyens : le cas des Druzes du Liban." Toulouse 2, 2000. http://www.theses.fr/2000TOU20117.
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Roussel, Cyril. "L'espace communautaire des Druzes du sud de la Syrie : des stratégies de création d'un territoire à celles de la mobilité." Tours, 2007. http://www.theses.fr/2007TOUR1502.
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Cette thèse est consacrée à l'analyse de l'espace produit par les membres de la communauté druze implantée depuis le XVIIIe siècle en Syrie méridionale, dans un massif montagneux qui a longtemps porté le nom de Djebel Druze. Cette région n'est devenue la "montagne druze" qu'après un long processus de territorialisation qui, en puisant dans l'histoire de la communauté, ses mythes et sa résistance héroïque face aux ottomans, a favorisé la formation d'une identité communautaire propre aux Druzes du Djebel. Une telle construction identitaire et territoriale n'est pas restée sans conséquence ni dans l'organisation socio-spatiale de la Syrie du sud, ni dans la gestion par le pouvoir central de cette entité. Que ce soit dans le domaine socio-culturel, dans celui économique ou encore dans celui de la politique, la communauté druze est marginalisée. Le Djebel est ainsi devenu une périphérie délaissée du territoire syrien, dans laquelle le système communautaire tente de pallier les manques liés aux blocages inhérents à cette situationThis thesis is devoted to the analysis of space produced by the members of the Druze community established since the 18e century in southern Syria, in a mountainous massif which bore the name of Djebel Druze for a long time. This area became the "Druze mountain" only after a long process of territorialisation which, in drawing its myths and its heroic resistance against the Ottomans from the history of the community, favoured the formation of a Community identity specific to the Druzes of the Djebel. Such an identity and territorial construction didn't remain without consequences either in the socio-spatial organization of north Syria, or in the management of this unit by the central authority. Whether in the socio-cultural field, in the economic or else in the political field, the Druze community is marginalized. The Djebel thus became a neglected periphery of the Syrian territory, in which the Community system tries to mitigate the lacks related to inherent blockings in this situation
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ABBOUD, JOSEPH. "Kamal Joumblatt et le parti socialiste progressiste libanais." Toulouse 1, 1993. http://www.theses.fr/1993TOU10001.
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Kama joumblatt, chef druze, voulait concilier politique et mystique. Oriental occidentalise, il adhera a l'idee d'evolution et au socialisme. Pour transformer la societe a l'image de ses convictions et transcender ses contradictions religieuses, socio-politiques et economiques, il fonda le parti socialiste en 1949. Mais le fondateur se plia aussitot aux regles du jeu politique libanais et ne put se debarrasser de l'heritage. Le parti se transforma en parti-communaute marque par l'autocratie et la personnalisation. Il ne put accomplir son role de socialisattio et d'homogeneisation ni favoriser l'unite nationale. Ignorant sa mission initiale, le parti devint le principal protagoniste du dualisme national sous-jacent au dualisme confessionnel. La tentative de kamal joumblatt d'unifier les libanais et de moderniser les institutions socio-politiques ne fut pas fructueuseKamal joumblatt, a druse leader, tried to conciliate politics and mystique. As a westernized oriental, he adhered to the idea of evolution and to socialism. With a view to transforming society according to his convictions and to transcending its contradictions in the fields of religion, socio-politics and economics, he founded the socialist party in 1949. But the founder soon began yielding to the rules of the lebanese political game and was unable to get rid of his inheritance. The paty turned into a community-party characterized by autocracy and personalization. It was unable to implement socialization and homogenization and to promote national unity. Failing to carry out its initial mission, it became the main protagonist of the national dualism underlying confessional dualism. Kamal joumblatt's endeavour to unify the lebanese and modernize socio-political institutions was of no avail
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Rivoal, Isabelle. "Les Maîtres du secret. L'identité communautaire et ses manifestations au Proche-Orient." Phd thesis, Ecole des Hautes Etudes en Sciences Sociales (EHESS), 1998. http://tel.archives-ouvertes.fr/tel-00769894.
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La communauté druze est l'une des minorités religieuses les plus fascinantes du Proche-Orient. Longtemps le caractère secret de leur religion a alimenté les fantasmes des voyageurs occidentaux et suscité accusations et pamphlets de la part de leurs voisins arabes. Aujourd'hui, cette minorité répartie entre le Liban, la Syrie et Israël soulève des interrogations plus politiques puisque loin d'avoir formulé des revendications à caractère nationaliste, chaque communauté a développé une attitude distincte vis-à-vis de l'Etat dans lequel elle est insérée. Cet ouvrage, qui propose une analyse de l'organisation sociale dans la communauté druze israélienne, renouvelle les perspectives d'étude sur les minorités religieuses au Proche-Orient en montrant comment il est possible de constituer et de perpétuer une spécificité sans revendiquer une identité nationale. Le caractère novateur de ce travail est d'avoir reconsidéré les relations entre le politique et le religieux dans cette communauté en soulignant qu'il n'y a ni une simple séparation, ni au contraire une totale imbrication entre ces deux domaines, mais des formes d'interconnexion qui varient selon le niveau de réalité dans lequel elles se manifestent. Si au niveau local, les hommes politiques et les personnages religieux se distinguent, au niveau global de la communauté, un seul personnage, le chef spirituel détient à la fois une fonction religieuse et une fonction politique qui lui permet de définir les limites de sa communauté et d'en être le guide. Le grand intérêt de cette contribution est aussi de montrer que la religion n'est pas simplement affaire de croyance , de dogme ou de Loi, mais qu'elle s'inscrit dans des structures d'interaction sociale. A la différence d'autres religions communautaires qui jouent sur les rites commémoratifs de leur fondation et qui développent des exégèses élaborées sur les textes sacrés, la religion druze privilégie l'action répétée de ses membres comme mode de perpétuation de son identité.
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Azhari, Valérie. "L'invention du système multiconfessionnel au Liban." Paris, Institut d'études politiques, 2008. http://www.theses.fr/2008IEPP0020.
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Le Liban est une terre du Proche-Orient, au carrefour des civilisations, où, notamment, se situe sur son littoral une chaîne de montagnes (le Mont Liban et l’Anti-Liban) formant une sorte de couloir « fertile » entre l’Europe, l’Afrique et l’Asie. Passage forcé des caravanes marchandes, d’invasions ou d’échanges de toutes sortes, le pays a été enclin, depuis les premières civilisations formées, à composer avec les forces régionales et, en même temps, à servir de refuge, dans ce sanctuaire qu’est cette chaîne de montagne du Mont Liban, pour tout groupe social (ethnique, culturel ou religieux) opprimé. Dès le XIX è siècle, le Mont-Liban applique un régime administratif conféssionnel. En effet, druzes et maronites qui forment les deux communautés de la montagne se partagent le pouvoir de la "principauté" sous un régime appellé "la Moutassarifiah". En 1920, le Grand-Liban naît. Désormais il y a plusieurs communautés différentes qui se côtoient dans ce jeune Etat. Jusqu'en 1943, les Libanais sont sous mandat français. Mais à partir de ce moment là, ils trouvent que c'est le moment de se détacher de cette tutelle. Les acteurs de l'indépendance vont mettre en place un modèle de gouvernance original, ou les différentes communautés se partagent le pouvoir et l'administration. C'est le Pacte national qui scelle ce système multiconfessionnel. Mais celui-ci va se révéler au cours des années assez fragile. Les intérêts de chaque communautés vont peu à peu entraver la cohabitation. Le Pacte national, va s’affaiblir et s'effriter au fur du temps jusqu’à éclater en 1975. Date marquant le début de la guerre et qui se termine en 1990Lebanon is located in the Middle East area, in the cross-roads of the civilizations, whereby on his littoral are located a chain of mountains (The Mount Lebanon and the Anti-Lebanon), forming a fertile passage between Europe and Africa. This forced passage whereby passed through merchant caravans, invasions, and exchanges between several countries, Lebanon was apt, and since the first formed civilizations, to compound with regional forces and at the same time, to serve as a shelter, in this sanctuary formed by the mountains of Mount Lebanon, for any oppressed social group, whether ethnic, cultural, or religious. Since the nineteen century, the Mount Lebanon implements a confessional administrative regime. In fact, Druze and Maronite that form the two communities of the mountain, shared the governance of the “princedom” under the so-called regime of “Moutassarifiah”. On 1920, the Big-Lebanon was born. Since that period, there were many communities that lived together in this young country. The Lebanese people remain under the French mandate until year 1943. During that year, the Lebanese people thought that the time came to be detached from the French tutelary. Hence, the men of independence will install in place a model of governance whereas several communities will share the command and the administration by mean of a social pact that bind together the multiconfessional system. But this system seemed to be a fragile one as time passed. The interest of each community will, a little by little, impede the cohabitation. The national pact will weaken and will crumble until it will explode on year 1975, the date that marked the beginning of war which ended on 1990
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Arbid, Walid. "Naissance et évolution du parti socialiste progressiste libanais P. S. P. De 1949 à 1958." Rennes 2, 1989. http://www.theses.fr/1989REN20003.
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Notre travail s'oriente sur une articulation en trois parties : tout d'abord, nous avons tenu à analyser la situation originale du Liban sous le mandat français et à étudier les structures laissées par la tutelle ainsi que le climat difficile qui existait au moment de l'indépendance. Cette analyse a également requis un passage en revue des différentes formations politiques. Il s'agit ici de présenter le terreau complexe sur lequel va germer un parti nouveau : le Parti Socialiste Progressiste. Dans une deuxième partie, nous analyserons le contexte sociopolitique et les conditions particulières qui ont présidé à la naissance du P. S. P. évidemment, le rôle de Kamal Joumblatt, leader druze, apparaît au premier plan. Celui-ci était issu d'une famille qui joua un rôle très important dans l'histoire du Liban. Enfin la troisième partie de notre travail nous amène à analyser le programme, l'organisation et l'action du P. S. P. , et sur le plan de la politique intérieure, et sur le plan international, de 1949 date de naissance du parti, à la crise de 1958. La structure du parti, son programme et ses performances électorales sont analysées ainsi que les positions du P. S. P. Vis-à-vis des grands événements de l'époque tels que la révolution égyptienne de 1952, la crise de suez en 1956 et la crise libanaise en 1958Our study is oriented into three parts: at first, we have stressed on analysing the original situation of Lebanon under the French mandate, and to study the structures left by its tutelage, as well as the difficult situation existing at the time of the independence. This analysis has requested a round-up of the different political formations. We will be presenting here the complexed context in which a new party is going to take root, the socialist progressive party. The second part, we will analyse the socio-political context and the specific conditions which have prevailed at the birth of the socialist progressive party. Obviously, the role of Kamal Joumblatt, Druze leader, appears in the limelight. Kamal Joumblatt comes from a family which has played a very important role in the history of Lebanon. Finally the third part of our study brings us to analyse the programme, the organisation, the activity of the P. S. P. On the internal and international political level since 1949, date of birth of the party, until the crisis of 1958. The structure of the party, its programme and electoral performances are analysed along with the positions of the P. S. P. Versus the big events of the moment, such as the Egyptian revolution of 1952, the Suez crisis in 1956, and the Lebanese crisis in 1958
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Bouyrat, Yann. "Naissance d'une relation privilégiée dans l'Orient ottoman : le rapprochement entre la France et les maronites du Liban (1831-1861)." Bordeaux 3, 2011. http://www.theses.fr/2011BOR30034.
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This work aims at showing that, between 1831 and 1861, the relations between france and the maronites of lebanon, relations thus far old but nevertheless shallow, have deeply altered. They have particularly gained on the political, cultural and emotional field, creating a true "friendship" between both people. The purpose of this work is also to unveil, in this historic reconciling, the leading role played by the exarcerbation of the anglo-french rivalry in the orientCe travail vise à montrer qu’entre 1831 et 1861, les rapports entre la france et les maronites du liban, rapports jusque là anciens mais demeurés superficiels, ont profondément changé de nature. Ces derniers se sont en particulier enrichis sur les plans politique, culturel et affectif, donnant naissance à une véritable « amitié » entre les deux peuples. L’objet de ce travail est aussi de dévoiler, dans ce rapprochement historique, le rôle essentiel joué par l’exacerbation de la rivalité franco-anglaise en orient
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Zein, de Clerck Dima. "Les relations druzo-chrétiennes dans le Mont Liban Sud à l'épreuve des guerres et des réconciliations, des représentations et des mémoires." Thesis, Paris 1, 2015. http://www.theses.fr/2015PA010708.
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Cette thèse aborde les difficultés d’écrire les guerres civiles et se penche sur les relations druzo-chrétiennes à l’épreuve des conflits, des représentations, des mémoires antinomiques et d’un échec du processus de Réconciliation, implémenté par l’Eta à l’issue des hostilités armées, selon les dispositions prévues par les accords de Taëf. Outre l’introduction qui comporte un aperçu géographique de la région de cohabitation druzo-chrétienne qu’est le Sud du Mont-Liban, communément appelé al-Jabal (la Montagne), une première partie, historique, aborde les rapports druzo-chrétiens dans leur contexte politique depuis l’indépendance du Liban en 1943 et jusqu’à la fin officielle de la guerre du Liban en 1990, avec une grande importance accordée à la guerre de la Montagne de 1982-1983 et aux guerres qui ont découlé dans la Chahhâr en 1984 et l’Iqlîm al-Kharrûb en 1985, constituant une rupture importante dans les relations entre les communautés druze et chrétienne. Cette première tentative d’historicisation de ces guerres est fondée sur des sources inédites et la recoupe de nombreux entretiens ? La deuxième partie traite, dans un premier chapitre, du processus de Réconciliation dans un après-guerre incertain, et des rapports politiques entre druzes et chrétiens. Un deuxième chapitre se penche sur les mémoires vives et les usages du passé relatifs aux affrontements et massacres du XIXe siècle (les harakât de 1841, 1845 et 1860), et sur les liens dans les mémoires entre les guerres du passé du Liban. Un troisième chapitre rend compte des représentations croisées entre druzes et chrétiens, ainsi que des mémoires affrontées relatives à la guerre de la MontagneThis thesis addresses the difficulties of writing the civil war and tackles the Druze-Christian relations clashes, representations, conflicting memories and a failure of the reconciliation process, implemented by the State at the end of the armed hostilities, and according to the clauses provided by the Ta’if Agreement. Besides the introduction that includes a geographical overview of the Druze-Christian region of cohabitation, that is the Southern part of Mount Lebanon, commonly called al-Jabal (the Mountain), a first historical part addresses the Druze-Christian relations in their political context since Lebanon’s independence in 1943 and until the official end of the Lebanese War in 1990 with a large emphasis on the Mountain War in 1982-1983 and the wars that resulted from it, in the Chahhâr in 1984, and in the Iqlîm al-Kharrûb in 1985. Those constitute a major fracture in the relations between the Druze and Christian communities. This first attempt at historicizing these wars is based on unpublished sources and cuts across many interviews. The second part tackles, in a first chapter, the Reconciliation process in an uncertain post-war, and the political relations between Druze and Christians. A second chapter addresses the vivid memories and the uses of the past related to the clashes and massacres of the nineteenth century (the harakât of 1841, 1845 and 1860), and the links in the memories between past wars and the Lebanese war. A third chapter reports on crossed representations between Druze and Christians, as well on conflicting memories related to the War of the Mountain. The Druze-Christian relations in Southern Mount Lebanon alongside wars and reconcilitations, representations and memories
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Dib, Simon. "La pensée gnostique dans la religion Druze : les Lettres de la Sagesse (69, 70 et 71)." Thesis, Paris, EPHE, 2016. http://www.theses.fr/2016EPHE5062.
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Le Druzisme représente un courant philosophico-religieux qui peut être considéré comme une doctrine d'apparence religieuse, de pensée philosophique et systématique, de référence gnostique dans l'histoire de l'Islam. Ses adeptes vivent en communauté hermétique, ses sages (šeiẖs) se retirent dans des réclusions (ẖalwāt) en s'isolant comme des mystiques, ils se livrent à une retraite spirituelle sans pratique religieuse, ils ne se réfèrent à aucune tradition précédente des religions monothéistes, de par leurs écrits ou leurs pratiques. Ils conservent une tradition et une éthique avec un code de conduite et des interdits culinaires. En revanche, le Druzisme est né au sein de l'Isma`ilisme, il établit un lien intellectuel et spirituel avec la philosophie antique et avec le néoplatonisme tout en assimilant des éléments des religions d'orient avec des éléments grecs helléniques. Peut-on alors parler d'une secte de l'Islam, du moment où il n'y a aucun lien avec ce dernier sinon le milieu historique dans lequel celle-ci est vu le jour? Peut-on parler de religion, quand il n'y a aucune religiosité ou pratique religieuse exprimée ou vécue? S'agit-il de dire que l'on est face à une théosophie alors que le lien entre les membres de la communauté n'est pas fondé sur la philosophie et que le commun des Druzes n'est pas philosophe? Comment qualifier ce phénomène d'une communauté dont le lien est une foi qui n'est pas exprimée religieusement, et une doctrine dont le contenu n'est pas révélé, à laquelle s'attachent des membres qui ne le connaissent qu'une fois initiés? En somme, qui sont les Druzes et qu'est-ce que le Druzisme? Existe-t-il un lien entre cette doctrine et la gnose?Druzism is a philosophico-religious movement which may be considered primarily as a doctrine but with a religious appearance, a systematic and philosophical thinking, with some reference to Gnosticism in the history of Islam. Its adherents live in a community of hermits, its wisemen (šeiẖs) retire in seclusion (ẖalwāt) by isolating themselves like mystics, as they deliver themselves to living in a spiritual retreat, without any religious practice ; they refer to no previous religious traditions even among the monotheistic ones, whether in reference to their sacred writings or religious practice. The Druze adheres to a tradition and a code of ethics and behaviour, as well as to culinary prohibitions. Druzism itself however, was born in the heart of Ismailism, while establishing an intellectual and a spiritual link with both ancient philosophies and neoplatonism, all the while assimilating various element of mid and far-eastern religions, mixed with Greek and Hellenistic ideas. Can we therefore speak of the Druze as if forming a sect of Islam? Can we even speak of a religion where in fact there is no trace of religiosity or religious practice either expressed or lived? Is it possible that we are facing theosophy where the link between the members of the community is certainly not founded on a philosophy? How can one qualify this phenomenon of a community where the main tenet is that of a faith which is not expressed in a religious manner, and a held doctrine the contents of which are not revealed, to which its members adhere, not knowing it fully unless once initiated? In summary, who are the Druzes, and what is Druzism? Is there a link between its doctrine and that of Gnosticism?
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Radwan, Chad Kassem. "Assessing Druze identity and strategies for preserving Druze heritage in North America." [Tampa, Fla] : University of South Florida, 2009. http://purl.fcla.edu/usf/dc/et/SFE0003217.
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Kassem, Lina M. "The construction of Druze ethnicity Druze in Israel between state policy and Palestinian Arab nationalism /." Cincinnati, Ohio : University of Cincinnati, 2005. http://www.ohiolink.edu/etd/view.cgi?acc%5Fnum=ucin1109293766.
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KASSEM, LINA M. "THE CONSTRUCTION OF DRUZE ETHNICITY: DRUZE IN ISRAEL BETWEEN STATE POLICY AND PALESTINIAN ARAB NATIONALISM." University of Cincinnati / OhioLINK, 2005. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1109293766.
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D'Souza, Yvonne. "Glycoproteins of drusen and drusen-like lesions." Thesis, University of Manchester, 2008. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.489005.
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Najm, Simon. "The Rūm orthodox community of Syria in a Time of Change and Violence : 1860-1914." Thesis, Paris, EHESS, 2020. http://www.theses.fr/2020EHES0145.
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Cette recherche se concentre sur la situation des chrétiens du Levant, principalement la communauté Rūm orthodoxe de Damas et le patriarcat d'Antioche qui comprend les différentes régions du Liban et de la Syrie au cours des années 1860-1914. Elle vise à étudier l'impact des Tanẓīmāt (réformes) à travers les questions suivantes qui ont préoccupé les chrétiens orthodoxes de ce temps : le prosélytisme, le calendrier grégorien, la conscription militaire, les événements de 1860, les indemnités, la question bulgare et l'indépendance de l'Église d'Antioche, sur la vie et l'histoire de cette communauté, en se basant sur les Archives inédites du Patriarcat d'Antioche, conservées à Damas et consultées en croisement avec les « Archives diplomatiques du ministère des Affaires étrangères » conservées à La Courneuve (France), les Archives du Patriarcat maronite, Bkerké (Liban) et les Archives pontificales (Archivio Segreto, Propaganda Fide et Églises orientales), à Rome (Italie).Cette recherche révèle que l'histoire interne de la communauté Rūm orthodoxe et l'histoire ecclésiastique de l'Église d'Antioche sont profondément liées aux grandes questions de cette époque. Les Tanẓīmāt ottomanes ont énormément affecté la vie de la communauté Rūm orthodoxe en Syrie et au Liban. D’une part, les Tanẓīmāt et les ingérences étrangères ont joué un rôle de premier plan à provoquer les massacres de 1860. D'autre part, elles ont largement profité aux communautés chrétiennes sur les droits économiques, sociaux et culturels, ainsi que sur la mise en forme de leur identité arabe et gestion de leurs affaires ecclésialesThis research focuses on the situation of Levantine Christians, mainly the Rūm Orthodox community of Damascus and the Patriarchate of Antioch which includes the different regions of Lebanon and Syria during the years 1860-1914. It aims at investigating the impact of the Tanẓīmāt (reforms), through the following questions that preoccupied Orthodox Christians at that time: proselytism, the Gregorian Calendar, military conscription, the events of 1860, the indemnities, the Bulgarian question, and the independence of the Antiochian Church, on the life and history of this community, based on the unpublished Archives of the Patriarchate of Antioch preserved in Damascus, while crossing them with the Archives diplomatiques du ministère des Affaires étrangères preserved at La Courneuve, France, the Archives of the Maronite Patriarchate, Bkerke, Lebanon, and the Pontifical Archives (Archivio Segreto, Propaganda Fide, and Oriental Churches), in Rome, Italy.This research reveals how the internal history of the Rūm Orthodox community and the ecclesiastical history of the Church of Antioch are deeply intertwined with the major questions of that time. The Ottoman Tanẓīmāt had great impacts on the life of the Rūm Orthodox community in Syria and Lebanon. On the one hand, the Tanẓīmāt and the foreign interferences played a prominent role in provoking the massacres of 1860. On the other, they largely benefited the Christian communities on the economic, social, and cultural levels, as well as on the shaping of their Arab identity and the managing of their church affairs
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Hernández, Yulán. "Drugs." Revista de Química, 2016. http://repositorio.pucp.edu.pe/index/handle/123456789/101299.
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Dossou-Yovo, Flore. "Modification de la biodisponibilité orale des médicaments : interactions « Herb-Drugs » « Drugs- Drugs»." Thesis, Paris, CNAM, 2014. http://www.theses.fr/2014CNAM0936/document.
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L’administration par voie orale des médicaments reste encore de nos jours la voie royale de la prise des médicaments car moins onéreuse et plus adaptée au confort du patient. Mais cette voie reste toujours inaccessible pour certains médicaments comme les médicaments biologiques et les bio similaires voir certains anticancéreux et antirétroviraux.Le but de ce travail est d’améliorer la biodisponibilité par voie orale des médicaments à faible biodisponibilité par la mise au point d’un promoteur d’absorption. Pour y arriver nous avons adopté comme stratégie de développer un promoteur qui agit à la fois sur le passage passif et sur le passage actif des médicaments. Les études in vitro ont été réalisées en chambre de perméation d’Ussing adaptées par la société Biomécatronics SAS (BéthuneFrance). Dans la première partie de ce travail (Brevet), nous avons montré que l’utilisation d’une composition pharmaceutique et/ou diététique comprenant un extrait de plante(Hibiscus sabdariffa) pouvait augmenter la biodisponibilité in vitro des médicaments et des xénobiotiques qui passent par la voie paracellulaire comme le cisplatine (21 fois),l’oxaliplatine (11fois), la fluorescéine isothiocyanate-Dextran 4000 (3 fois), mais également les médicaments connus pour leur transport actif par la voie transcellulaire comme l’Efavirenz (7 fois) et l’Atazanavir (4 fois). Dans la seconde partie de ce travail, nous avons cherché à vérifier si notre promoteur d’absorption des médicaments a un effet sur la couche de mucus intestinale.Cette couche peut être un facteur limitant de passage des médicaments au travers de la barrière intestinale.Dans un premier temps (article 1), nous avons induit l’augmentation de la couche mucus au niveau du colon de rat après un prétraitement pendant une semaine avec le métronidazole. Puis nous avions confirmé (article 2) que l’administration par voie orale de deux antibiotiques le Cotrimoxazole (CTX) et le métronidazole (MTZ) pendant une semaine augmente la couche de mucus au niveau du côlon ; aussi nous avons montré qu’il existe une relation entre l’augmentation de la couche de mucus et la diminution de la conductance qui est l’index de transport passif des ions, des électrolytes et de certaines molécules à faibles poids moléculaires.De plus l’augmentation de la couche de mucus au niveau de l’intestin est responsable de la diminution du passage transépithélial des deux antirétroviraux dont l’utilisation est recommandée en première ligne par l’OMS (le.Ritonavir et l’Atazanavir) surles sujets porteurs du VIH (virus de l’immunodéficience humain). Après les traitements auMTZ et au CTX la sécrétion de l’Atazanavir augmente respectivement dans le côlon proximal de 2 et 4 fois et dans le côlon distal de 3 et 5 fois. On obtient également une sécrétion du Ritonavir de 5 et 10 fois dans le proximal et de 2 et 5 fois plus dans le distal.Le travail se poursuit par l’étude de l’effet de notre promoteur d’absorption des médicaments sur la couche de mucus intestinal.En conclusion, ce travail montre que l’on peut augmenter la biodisponibilité in vitroen utilisant les promoteurs de l’absorption des xénobiotiques qui agissent à la fois au niveau du transport passif et actifOral dosing is still seen as the silver bullet of drug administration, as it is cheaper andbetter adapted to patient comfort. However, oral route is still inaccessible to many drugssuch as biologics and biosimilars respectively certain anticancer drugs and antiretrovirals(ARV).The aim of this present study was to find new drugs enhancers that improve the oralbioavailability of drugs and xenobiotics. All the studies were realized in vitro using Ussingchambers technic. To achieve the set objective we used the strategy to develop drugenhancer which can modulate at the same time transcellular and paracellular pathways.In the first part of this study (patent) we have shown that the use of a pharmaceutical and /or a dietetic formulation containing a plant extract (Hibiscus sabdariffa) could increase thebioavailability in vitro in rats not only of cisplatin (21 fold), oxaliplatin (11 fold) andFluorescein Isothiocyanate-Dextran 4000 (FD4, 3 fold). All that drugs were transportedthrough intestinal barrier using paracellular pathway. In addition the study showed thatthis formulated enhancer can increased the bioavailability of Efavirenz (7 fold) andAtazanavir (4 fold) which are active transported.In order to assess the effect of new drugs enhancer on mucus thickness that limits thetransport of xenobiotic through intestinal barrier, we decide to evaluate his effect on passiveand active transport of drugs.In the second part of this study we have shown that after a week of pre-treatment of ratswith Metronidazole (MTZ, publication 1) and Cotrimoxazole (CTX, publication 2), the twomost commonly used antibiotics in the prophylaxis against opportunistic infections in HIV /AIDS, both increase colonic mucus thickness that affect directly passive intestinalpermeability by reducing conductance an index of passive transport through intestinalepithelium. In addition those antibiotics also entail a change in the transepithelialconductance and ARV fluxes. After MTZ and CTX treatment the secretion of Atazanavir(ATZ) increases respectively in the proximal colon by 2 to 4 fold and in the distal colon by 3to 5 fold respectively. Ritonavir (RTV) is poorly absorbed in control, after a week of pretreatmentwith MTZ and CTX one rather notices a secretion of RTV 5 to 10 fold higher in theproximal and 2 to 5 fold higher in the distal colon. The next study will be conducted toevaluate the effect of new drugs enhancer on mucus thickness layer.In conclusion, oral bioavailability of drugs and xenobiotics can be enhanced bypharmaceutical composition that contains herbal extract which increase passive and activetransport of drugs through intestinal barrier
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Van, Melle Jonathan Herny. "Locked In Time?: The Hariri Assassination and the Making of a Usable Past for Lebanon." Bowling Green, Ohio : Bowling Green State University, 2009. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=bgsu1237738726.
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Parsons, Laila. "The Druze in the Arab-Israeli conflict, 1947-1949." Thesis, University of Oxford, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.282162.
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Mahasen, Suhaila Andere. "Desenraizamento cultural e religioso e suas repercussões psíquicas em drusos inseridos na cultura brasileira." Pontifícia Universidade Católica de São Paulo, 2009. https://tede2.pucsp.br/handle/handle/15802.
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Previous issue date: 2009-04-08This work aims to research the psychological effects on a person placed in a situation of cultural-religious rootlessness. People who had this type of experience, have a kind of an illness of self that was promoted by the situation of rootless. For the realization of this work I interviewed five druzes in situations of rootlessness. The analysis of the interviews was done through the psychoanalytical references. This thesis aims to contribute to the discussion of the issue of rootlessness, a very common problem in the contemporary world, to better understand this type of problem for subsequent clinical management of this type of situation
O presente trabalho tem como objetivo a investigação das repercussões psíquicas de drusos em situação de desenraizamento cultural e religioso. Pessoas que passaram por tal experiência nos mostram que o desenraizamento promove um adoecimento do self. Para a realização desse trabalho entrevistei cinco drusos em situações de desenraizamento. A análise das entrevistas foi feita por meio do referencial psicanalítico. Esta dissertação pretende contribuir para a discussão da questão do desenraizamento, problema bastante frequente no mundo contemporâneo, a fim de melhor compreender esse tipo de problemática para posterior manejo clínico desse tipo de situação
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Freeman, Emily K. "Effects of Dreissenid Mussel Druses on Heavy Metals Transfer via Benthic Macroinvertebrates." Bowling Green State University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1372077038.
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Shaw, Millo Lawrence Goodship. "Drusus Caesar, the son of Tiberius." Thesis, University of British Columbia, 1990. http://hdl.handle.net/2429/31510.
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This dissertation attempts to deduce from the ancient sources and assess the life of Drusus, the son of Tiberius, focussing upon his position and conduct within the Julio-Claudian principate and succession. The study is worthwhile, but difficult. Drusus was a prominent member of the imperial family, but the surviving literary references to him are deficient in both detail and quality, probably because the original sources were biased in favour of the Julian side of the family, chiefly represented by Germanicus, and against the Claudian members, like Drusus.
He was born on October 7th, probably between 15 and 13 BC. His father, Tiberius Claudius Nero, had illustrious patrician forbears and was stepson to Augustus Caesar, while his mother, Vipsania Agrippina, was daughter of the Emperor's right-hand man, Marcus Agrippa. Drusus was initially excluded from the imperial succession because he lacked direct kinship with the Emperor, but in AD 4 he was made the adoptive grandson of Augustus and fourth in the line of succession after Tiberius, Agrippa Postumus, and Germanicus, who were also adopted. His name was changed to Drusus Julius Caesar, reflecting his full-fledged membership in the Julian dynasty. He received extraordinary honours, including a distinguished marriage to his cousin, Livilla, accelerated promotion through the cursus honorum, and official pairing with his adoptive brother, Germanicus.
Upon the deaths of Augustus and Postumus and the accession of Tiberius in AD 14, Drusus stood second in the succession. He lived up to his high position. In 14 he expeditiously suppressed a dangerous mutiny among the Pannonian legions, and from late 17 to early 20 his activities along the Danube frontier so weakened the German tribes that they would not bother the Empire for another fifty years. As a civilian magistrate and senator he acted competently and fairly. He was praised for checking grave abuses of the law of treason. He appears to have had an open, friendly disposition and a beneficial influence upon the Emperor.
Germanicus' death in AD 19 left Drusus as Tiberius' primary successor. Tiberius formally confirmed his new status by sharing a consulship with him in 21 and, in particular, by requesting the tribunician power for him in 22. Numismatic evidence suggests the possibility that, by 22 or 23 at the latest, the Emperor transferred the imperial dynasty to Drusus as well by placing his twin sons, born probably near the end of 19, ahead of the sons of Germanicus in the succession.
Tragically, in September, 23, at the very peak of his career, Drusus died. At the time he was thought to have passed away from natural causes, but in 31 the stunning charge was made that he had been poisoned by his wife and others in conspiracy with the commander of the Praetorian Guard, Aelius Sejanus. The allegation was believed by
Tiberius and the source tradition, but the evidence preserved in the historical record is inconclusive. Drusus’ death proved a significant loss both for his family and for the principate. The dynasty shifted back to the Julians and Tiberius' regime began to fall away from the moderation, justice, and efficient administration that had prevailed while Drusus was alive. Perhaps worst of all, the way was opened for Caligula to become the next Emperor. If Drusus had survived to succeed his father, the record of his conduct and character suggests that his reign could have matched Augustus’ in excellence.Arts, Faculty of
Classical, Near Eastern and Religious Studies, Department of
Graduate
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Stephen, Linda J. "Antiepileptic drugs - treating populations." Thesis, University of Glasgow, 2010. http://theses.gla.ac.uk/2005/.
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Epilepsy affects 50 million people world-wide. Since 1982, the Western Infirmary Epilepsy Unit has provided a specialist service for over 6900 people with suspected and established seizure disorders. The twelve studies detailed in this thesis discuss the management of epilepsy in different patient populations, and explore beneficial and adverse effects of antiepileptic drugs (AEDs). AED development has allowed advances in pharmacological treatment of localisation-related epilepsies. Thus, outcomes were investigated in 550 such patients followed-up at the epilepsy clinic over 13 years (Paper i). Of these, 312 (57%) became seizure-free on medication. Those with hippocampal sclerosis had the poorest outcome (p<0.01), and a higher incidence of febrile convulsions (p<0.001). Although many patients benefited from AED therapy, results may be biased, given this cross-sectional study analysed data from both newly diagnosed patients, and those with drug-resistant seizures. Many people with epilepsy take more than one AED, although supportive evidence is sparse. Hence, polytherapy outcomes in 2881 patients registered with the Epilepsy Unit database were examined (Paper ii). Of these, 1617 (56%) were seizure-free, with 332 (21%) taking more than one AED (287 on two, 86%; 42 on three, 13%; 3 on four, 1%). There were 40 duotherapy and 28 triple therapy combinations resulting in seizure freedom. Therefore, combining two or three, but rarely four AEDs may be useful for patients not responding to monotherapy. Because this was a retrospective analysis of newly treated patients and those with refractory epilepsy, the analysis was subject to bias. Lack of a control group was also a weakness. Epilepsy Unit staff are therefore now examining similar outcomes in a large population of newly treated patients only. To establish the place of recently marketed AEDs in clinical practice, four studies examined prospectively the efficacy and tolerability of the novel agent, topiramate, in uncontrolled epilepsy. Adjunctive topiramate was administered in 170 patients with refractory seizures (Paper iii). Seizure frequency and adverse events were monitored. Patients were followed-up until seizure freedom for ≥ 6 months, ≥ 50% or <50% seizure reduction, intolerable side-effects, or lack of efficacy occurred. Seizure freedom was achieved in 39 (23%) patients. A ≥50% reduction in seizure frequency was reported in 80 (47%) others. Doses were often lower than those in regulatory studies. Efficacy as monotherapy was also demonstrated. Using the same end-points, topiramate was added to AED regimens of 64 patients with learning disabilities and epilepsy (Paper iv). Remission from seizures was established in 16 (25%). In similar fashion, levetiracetam was started in 156 patients with uncontrolled epilepsy (Paper v). Of these, 40 (26%) became seizure-free, many on low doses. When the drug was added to AED regimens in 64 patients with learning disabilities, 24 (38%) became seizure-free for at least 6 months (Paper vi). Caregiver quality-of-life scores improved significantly with levetiracetam (p<0.001). It is important to recognise that for all four audits results may be biased due to their observational nature, and the fact that they were undertaken at a single centre, with no control group. For patients with learning disabilities, small numbers, and retrospective baseline recordings for some could also have introduced bias. In Papers vii, viii and ix, findings from longitudinal studies in teenagers, people with learning disabilities and epilepsy, and newly diagnosed elderly patients attending the Epilepsy Unit, are reported. At the Teenager Clinic, 301 adolescents were reviewed over four years (Paper vii). Epilepsy was excluded in 135 (45%), five taking AEDs. A single seizure occurred in 22 others. In the 144 with epilepsy, seizure freedom for ≥ 12 months was attained in 76 (53%), but outcomes were poorer than expected. Neuroimaging was abnormal in 27 (43%). Newly diagnosed patients fared better than those taking treatment (p<0.05). More teenagers with primary generalised seizures (60%) attained remission, compared to those with focal-onset seizures (46%) (p<0.02). The retrospective natures of the analysis, and lack of control group may have biased results, thus making statistical conclusions inaccurate. Findings suggested the need for improved services. Over four years, 214 patients with learning disabilities and refractory epilepsy were followed-up (Paper viii). Although it is generally thought these individuals’ seizures are difficult to control, 59 (43%) became seizure-free for ≥ 12 months with AEDs. There was no change in quality-of-life scoring during this time, and no relationship between extent of learning disability and seizure control. The observational nature of the audit, and lack of control group may have biased results. Currently, there are few data on elderly people with epilepsy. Thus, outcomes over a 20-year period in 117 newly diagnosed senior citizens were examined (Paper ix). After starting AED treatment, 93 (79%) became seizure-free for ≥ 12 months, 73 (62%) with their first drug. Prognosis was better than in younger patients, and for those with fewer pre-treatment seizures (p=0.0078). Again bias may have been introduced because of the study’s observational nature and lack of control group. The final studies concentrate on AED-related adverse effects (Papers x, xi and xii). Bone changes have been reported with AED use. Hence, the relationship between bone mineral density, and long-term AED treatment in 78 older adults (47 post-menopausal women, 31 men), taking hepatic enzyme-inducing or non-inducing AEDs, was explored in a case-controlled study (Paper x). Men had significantly lower bone mineral density than controls at the lumbar spine (p<0.01), and neck of femur (p<0.005). Women had statistically reduced bone mineral density at the femoral neck (p<0.05). It was concluded that long-term AED treatment is an independent risk factor for reduced bone mineral density in people with epilepsy. As sodium valproate may be associated with metabolic changes and polycystic ovarian syndrome, hormone profiles were compared in 76 young men and women taking sodium valproate or lamotrigine monotherapy, to assess whether a pharmacological effect of valproate was responsible (Paper xi). Results revealed only four obese females exhibiting biochemical characteristics of polycystic ovarian syndrome (p=0.05), with obese patients of both sexes (p=0.01), and valproate-treated men (p=0.03) having higher insulin concentrations. Results are not significant when corrected for multiple comparisons. It can therefore be concluded that no differences in metabolic indices between patients taking sodium valproate or lamotrigine existed. To examine further effects on androgenic hormones, and the efficacy and tolerability of sodium valproate and lamotrigine monotherapy, a randomised, prospective study in 225 patients was performed (Paper xii). Patients were recruited if they presented with a minimum of two unprovoked seizures of any type, or a single seizure and underlying neuropathology. Of patients with partial-onset seizures, 81 received sodium valproate and 80 were randomised to receive lamotrigine. Of those with idiopathic generalised epilepsies, 30 received sodium valproate and 34 took lamotrigine. Seizure-free rates were identical in both arms at twelve months between the valproate and lamotrigine cohorts. There was a trend towards superiority for valproate (57% seizure-free) over lamotrigine (35% seizure-free) for patients with idiopathic generalised epilepsies (p=0.09), but a converse separation of outcomes for localisation-related epilepsies (43% seizure-free with valproate, 53% seizure-free with lamotrigine, p=0.24). More patients taking sodium valproate withdrew due to adverse events (p=0.046), eight because of weight gain.
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Li, Jian. "Ciliotoxicity of intranasal drugs." Thesis, Queen's University Belfast, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.317473.
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Ridout, G. "Percutaneous absorption of drugs." Thesis, University of Nottingham, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.373320.
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Van, Erve Rob. "Without drums and trumpets." The Ohio State University, 1993. http://rave.ohiolink.edu/etdc/view?acc_num=osu1316537763.
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Thompson, Shannon C. "Resonance in Tongue Drums." Ohio University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1428423607.
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Walker, Teneille. "Therapeutic Drugs in Cancer." VCU Scholars Compass, 2009. http://scholarscompass.vcu.edu/etd/1722.
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The first study examined the interaction between low doses of the multi-kinase inhibitor sorafenib and the histone deacetylase inhibitor vorinostat in colon cancer cells. Sorafenib and vorinostat synergized to kill HCT116 and SW480 cells. In SW480 cells, sorafenib+vorinostat toxicity correlated with CD95 activation and CD95-stimulated autophagy. Drug lethality in SW480 cells was blocked by knock down of CD95. In SW620 cells that are patient matched to SW480 cells, sorafenib+vorinostat toxicity was significantly reduced that correlated with a lack of CD95 activation and lower expression of ceramide synthase 6 (LASS6). Overexpression of LASS6 in SW620 cells enhanced drug-induced CD95 activation and tumor cell killing, whereas knock down of LASS6 in SW480 cells suppressed CD95 activation. In HCT116 cells, sorafenib+vorinostat did not increase CD95 plasma membrane levels, weakly induced caspase 8 association with CD95, and knock down of CD95 enhanced drug lethality. In HCT116 cells sorafenib+vorinostat treatment caused CD95-dependent autophagy that was a protective signal. Thus, treatment of tumor cells with sorafenib+vorinostat activates CD95 that promotes viability via autophagy or degrades survival via extrinsic or intrinsic pathways. Drug-induced activation of the de novo ceramide synthesis pathway plays a key role in CD95 activation. The second project explores the mechanism by which the combination of 17AAG, an hsp90 inhibitor, and PD184352, a MEK1/2 inhibitor alters survival in colon cancer cells. 17AAG and PD184352 synergized to kill HCT116 and SW480 cells. In HCT116 cells drug-exposure increased CD95 plasma membrane levels In SW620 cells, 17AAG and PD184352 toxicity was significantly reduced that correlated with a lack of CD95 activation and lower expression LASS6. Overexpression of LASS6 in SW620 cells enhanced drug-induced CD95 activation and tumor cell killing. In Mia Paca2 cells, a pancreatic cell line, inhibition of caspase 8 or overexpression of c-FLIP-s suppressed cell killing by PD184352 and 17AAG exposure. Drug lethality in Mia Paca2 cells was blocked by knock down of CD95. Additionally, overexpression of Bcl-xL or knockdown of caspase 9 decreased cell killing in 17AAG and PD184352 combination treatment. Thus, 17AAG+PD184352 exposure activates the extrinsic and intrinsic apoptotic pathways to kill Mia Paca2 cells. This document was created in Microsoft Word 2000.
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Williams, Kylie Anne. "Pharmacoepidemiology of nonprescription drugs." Thesis, The University of Sydney, 1998. https://hdl.handle.net/2123/27671.
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Background: In recent years there have been trends towards increased use of. nonprescription medicines and a greater number of products being switched from prescription-only to nonprescription status. When used properly nonprescription products can be safe and effective treatments, however it is not clear that patients do actually use these products in an appropriate
manner. Despite this, there is currently only low level monitoring of nonprescription medicines to assess their use, efficacy and safety under actual clinical conditions of use.
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Menjoge, A. R. "Enhancing bioavailability of drugs." Thesis(Ph.D.), CSIR-National Chemical Laboratory, Pune, 2006. http://dspace.ncl.res.in:8080/xmlui/handle/20.500.12252/2512.
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Radwan, Chad Kassem. "The Sweet Burden: Constructing and Contesting Druze Heritage and Identity in Lebanon." Scholar Commons, 2016. http://scholarcommons.usf.edu/etd/6132.
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This dissertation research examines how shared aspects of identity are constructed among the Druze in Lebanon and how it contributes to conceptualizations of heritage. Assessing the educational resources focused on aspects of Druze heritage, the barriers to cultural preservation were elucidated. Utilizing a number of qualitative research methods, participants’ feedback constructed a narrative that considers what they believe to be at risk for their community. These issues included addressing a perceived knowledge gap wherein the majority of Druze expressed a need to expand the educational resources in their community. Participants defined the kinds of resources and social supports that are lacking and explained how existing texts, lectures, and seminars should be improved, increased, and made more accessible.
This dissertation is a result of ethnographic fieldwork which I conducted throughout 2014. Having lived in the town of Aley, Lebanon, I conducted research interviews with individuals that represented a broad spectrum of society, taking into account women and men of different ages with diverse social, economic, and educational backgrounds. Through participant observation, I shared many of the daily experiences of research participants and observed the Druze in their regular lives, their social gatherings, and at sites of historical significance.
Using a political economic theoretical framework, this research also explored the diversity of ways in which social phenomena are contested among the Druze in Lebanon. While much of the anthropological and social science research on heritage focuses on its material components, utilizing pre-established models that conflate heritage with tangible symbolic expressions, a political economic approach insists that the context of social structures are taken into account. This also lends itself to a conceptualization of heritage as a process by which individuals create meaning in their lives, which are shaped by social contexts such as history and contemporary culture. This research highlights the fact that a priori models that fail to consider both social structures and the fundamental perspectives of participants are based upon ideologies that lack a critical academic lens.
This dissertation demonstrates that while Druze particularism often necessitated a level of conformity and ascription to traditional values, the diversity of individual approaches to shared identity contributed to the plasticity of cultural forms and varieties of self-expression. As well, expanded and improved educational resources that encourage individuals to learn more about their history and the basic tenets of their faith were widely seen as a valued means of ensuring the society’s continuation.
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Bennett, Marjorie Anne 1963. "Reincarnation, marriage, and memory: Negotiating sectarian identity among the Druze of Syria." Diss., The University of Arizona, 1999. http://hdl.handle.net/10150/283987.
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This dissertation is based on twenty-one months of ethnographic fieldwork in Damascus and Suwyada, Syria. Research focused on the Druze religious sect. The central focus is on a religious minority's strategies for preserving their sense of separateness and uniqueness while at the same time claiming pan-Arab and patriotic Syrian affiliations. Three broad topics are used to discuss this: reincarnation, marriage, and memory. Because the primary focus is on a religious minority, one of the major concerns has been to elucidate notions of relational identity from a Druze point of view. This dissertation is an argument against any kind of facilely labeled Druze identity, and is an extended discussion of various facets of Druze experience, on what it means to be a member of a religious minority in the contemporary Middle Eastern state of Syria in the mid-1990s. Identity might be best understood as affiliations and affinities, multiply interacting levels of meaning, and a question of frequently adjusting focus and perspective. Reincarnation is not usually associated with Islam, and the Druze belief in reincarnation is one thing that sets this sect apart from the Sunni majority in Syria, even stigmatizes them. This dissertation also explores the nature of the everyday lived experience of Druze reincarnation, and how it is a point of cohesion for the community as a whole, but at the cost of some emotional splintering of individuals selves and families. Reincarnation has concrete social effects on both families and communities. It brings together members of unrelated families who otherwise would never have cause to know one another. Reincarnation also functions doctrinally to support the sect's prohibition against outmarriage. Outmarriage was perceived to be occurring with increasing frequency among the Druze in the 1990s, and was a hot topic of conversation. This dissertation explores the nature of ideologies being reproduced, as well as challenged and altered, through the debate ongoing in the community regarding marriage and outmarriage. Both reincarnation and outmarriage are topics that raise the issue of the Druze's relationship to non-Druze, and relational identity, since they both deal with ideologies of boundary maintenance, and "purity" of sect membership.
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Crispim, Rute Irene Claudio. "Impact of the national drugs politics (NDP) in the access the gratuitous Drugs." Universidade Federal do CearÃ, 2008. http://www.teses.ufc.br/tde_busca/arquivo.php?codArquivo=1907.
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nÃo hÃThis work aims at the investigation of access to medicines free for users of SUS through the National Drug Policy. The database was used to PENAD98/03. In this research used is a model that conceitua access according to the individual use of the public health service, and receiving the medicine free taking into account the characteristics that lead to use those services. Through Logist model by the method of maximum likelihood has been unable to verify that access to free medicines rose between 6% and 9 percentage points five years after the promulgation of the PNM. The descriptive review with respect to the receipt of free product per lane-income, shows that even among users of SUS, those with higher incomes have a lower probability of receiving free medication. And for the carriers of chronic diseases such as diabetes and hypertension, are more likely to receive free medicine. These results show some effectiveness of the public service to reach those who are really in need.
Este trabalho tem como objetivo a investigaÃÃo do acesso aos medicamentos gratuitos para usuÃrios do SUS por meio da PolÃtica Nacional de Medicamentos. A base de dados utilizada foi a PENAD98/03. Nesta pesquisa utilizou-se o modelo que conceitua acesso de acordo com a utilizaÃÃo do individuo ao serviÃo pÃblico de saÃde, e recebimento do medicamento gratuito levando em conta as caracterÃsticas que levam a utilizar esses serviÃos. Mediante modelo Logist atravÃs do mÃtodo de mÃxima verossimilhanÃa foi possÃvel verificar que o acesso a medicamentos gratuitos aumentou entre 6 e 9% pontos percentuais cinco anos apÃs a promulgaÃÃo da PNM. A analise descritiva com relaÃÃo ao recebimento de medicamento gratuito por faixa de renda, mostra que mesmo entre os usuÃrios do SUS, aqueles com maiores rendimentos tÃm uma probabilidade menor de receber medicamentos gratuitos. E para os portadores de doenÃas crÃnicas como diabetes e hipertensÃo estes, tÃm maiores chances de receberem medicamentos gratuitos. Estes resultados demonstram certa eficÃcia do serviÃo pÃblico de atingir aqueles que realmente sÃo mais necessitados.
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Hartmann, Thomas. "Das Phänomen des Druckes in ökonomischen Räumen." Hamburg : Verlag Dr. Kovac, 2005. http://www.verlagdrkovac.de/3-8300-2072-4.htm.
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Shields-Más, Chelsea. "The Irish Christian holy men : Druids reinvented? /." Connect to online version, 2008. http://ada.mtholyoke.edu/setr/websrc/pdfs/www/2008/292.pdf.
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