Academic literature on the topic 'Fest of Rosary'

On 4 October 1948, József Cardinal Mindszenty preached a sermon for the rosary feast in front of 35,000 Catholic faithful. He began by reminding his congregation of the origins of the feast day that they were celebrating: the victory of Europe's Christian states over the Ottoman Turkish fleet at the naval battle of Lepanto in 1571. This great victory in the struggle of universal Christendom against the infidel enemy recalled to Mindszenty a second, more particularly Hungarian parallel: the victory of Habsburg forces over the Ottoman Turkish enemy at the battle of Temesvár in 1716. “Hungarian history recalls too such a rosary victory—the Hungarian Christians won it over the Turks in 1716 at Temesvár.” Both military victories represented moments when Europeans had repelled a force seen at the time, and ever after, as hostile to Christian civilization.

Resumo As festas religiosas na contemporaneidade tornam-se dinamizadoras de articulações das ordens social, simbólica e cultural e são capazes de promover profícuas relações sociais que se materializam no plano espacial. O catolicismo popular garante a constituição de uma teia de significados vivida e vivenciada nos e pelos diversos ritos e ritualísticas essenciais do espaço das festas religiosas, aqui em especial, as de padroeiros(as). No estado de Goiás, essas celebrações, sobretudo, as pertencentes a vertente do catolicismo popular, apresentam-se como ligas identitárias. Elas perpassam as práticas eminentemente religiosas traduzindo-se como vínculos territoriais estabelecidos entre o habitante/devoto, o não-habitante/devoto com o lugar da festa. Para o presente texto ocorrerá uma análise sobre a festa de Nossa Senhora do Rosário em Goiás, santa padroeira de três municípios e comemorada em outros quinze municípios por meio de congadas, folias e reinados. Metodologicamente, o recorte espacial para a análise é delimitado às cidades de Pirenópolis e Monte Alegre. Objetiva-se apresentar a referida festa por meio da teia simbólica traduzida nas imagens, bem como pela valorização dos roteiros de observações construídos durante as visitas in loco. Palavras-chave: Reinado do Rosário, festa religiosa, Pirenópolis, Monte Alegre de Goiás. Abstract The religious feasts nowadays have become driving forces of articulations of symbolical, cultural and social orders and are able to promote positive social relations which materialize on the spatial plan. Popular Catholicism ensures the constitution of a web of meanings lived and experienced in and by several rites and ritualistic practices which are essential for religious feasts. Particularly here, the patron saints ones. In the state of Goiás, these celebrations, especially those belonging to the popular Catholicism are presented as identity binds. They surpass practices which are eminently religious by translating into territorial links established between resident/devotee and non-resident/devotee to the place of the feast. The present text will present an analysis of the feast of Our Lady of the Rosary , the patron saint of three municipalities in Goias, also celebrated in fifteen other municipalities in the form of regional feasts (congadas, follies and reigns). Methodologically, the spatial cutting for the analysis is delimited to the cities of Pirenópolis and Monte Alegre. The goal is to present the referred feast through a symbolic web translated into the images, as well as by an appreciation of the observation criteria built during on-site visits. Key words: Rosary reign, religious feast, Pirenópolis, Monte Alegre de Goiás Resumé Les fêtes religieuses dans la contemporanéité sont devenu facilitateurs des articulations des ordre social, symbolique et culturel et sont capables de promouvoir relations sociaux frutueux que se matérialisent dans le plan spatial. Le catholicisme populaire assure la constitution d’une toile de significations vecú et experimenté dans et pour les divers rites et ritualistes essenciaux de l’espace des fêtes religieuses, en special ici, les une de saintes patrons. Dans l’état de Goiás, cettes célébrations, surtout lequelles qui appartient au catholicisme populaire, elles se present comme alliages d’identité. Elles imprègnent les pratiques plutot religieuses, en se traduisant comme des liens territoriaux établis entre l’habitant/devote, le non habitant/devote avec le lieu de la fête. Pour ce present texte se produira une analyse sur la fête de Nossa Senhora do Rosário dans Goiás, la sainte patron de trois municipalités et celebré dans autres quinze municipalités par des célébrations religieuse regionaux. Comme méthodologie le coupe spatial pour l’analyse est delimite à deux villes, Pirenópolis et Monte Alegre. L’objectif est de presenter cette fête par une toile symbolique traduit dans les images, aussi bien que par l’appréciation des scénarios d’obervation construit durant les visites in loco. Mots Clés: Royaume de Rosário, fête religieuse, Pirenópolis, Monte Alegre de Goiás.

Bare feet treaded carefully on gravel. Staves sounded rhythmically against the path. Backpacks, filled with diluted orange drinks and sandwiches, were tightened on backs. The pilgrimage had begun. Just after dawn on ‘Reek Sunday’, the last Sunday in July 2012, I had started my climb of Croagh Patrick along with thousands of other pilgrims from across Ireland and further afield. Toddlers and octogenarians, whole families and groups of friends, youth clubs and lone walkers, all merged into one in the ascent of this conical peak in Co Mayo. We were participating in the continuation of ancient customs stretching back millennia, although the modern pilgrimage centres on the belief that St Patrick spent 40 days in prayer on the summit. As each person embarked on the journey up the mountain, they became a ‘pilgrim’. Simultaneously, their beliefs, emotions and performances imbued the mountain with significance and sacredness. The place defines the ...

The clinical and pathology features of a cow with uterine adenocarcinoma and multiple metastasis are described. Weight loss, inappetence, mild respiratory signs, and reduced milk yield were evident on clinical examination. Grossly deformed uterus, enlarged iliac lymph nodes, and rosary arranged nodules in the mesentery were felt by rectal palpation. Right side laparotomy revealed numerous small masses covering the omentum, and mesentery. Euthanasia was performed. Necropsy and histopathology exam revealed a uterine adenocarcinoma with multiple pulmonary, liver and mesentery metastasis. Uterine adenocarcinoma with metastasis should be included in the differential diagnosis of cows showing weight loss and mild respiratory distress and palpation of numerous firm nodules in the mesentery should be suggestive of neoplasias' metastasis.

O presente trabalho se trata de uma investigação referente à Festa do Rosário em Couto de Magalhães, sendo uma manifestação cultural e religiosa que possui elementos que a caracterizam como bem cultural e patrimônio da comunidade. A ideia central do estudo é contribuir para o registro da festa na cidade, na expectativa que a mesma se torne reconhecia como patrimônio histórico e cultural da cidade de Couto de Magalhães. Buscou-se, de forma geral, na literatura as características comuns, a história e o simbolismo das festas do rosário em várias localidades. Realizamos um registro da festa nos dias 12 e 13 de setembro de 2015, onde tivemos contato de forma direta com os envolvidos na organização e figuras importantes do festejo, realizando com eles entrevistas episódicas. Nesse momento buscou-se conhecer o surgimento, a história e motivo da festa se perdurar até hoje. O texto final deste trabalho foi elaborado a partir da análise destes dados das fontes orais e das fotografias obtidas nos dias da festa. A pesquisa é de suma importância considerando a temática do patrimônio e da memória e visando contribuir para o reconhecimento acadêmico

Shalawat Burdah is poetic expression of love Imam Bushiri to Prophet Muhammad SAW. Moral values contained in the blessings Burdah among others about <em>taubat</em>, <em>zuhud</em>, patience, sincerity, <em>tawakal</em><em>, mahabbah</em>. Shalawat Burdah meets the characteristics of the propagation of Islam: first, the art of worship and blessings clearly contain beads, because it contains the teachings of Islam about the blessings of the Prophet Muhammad Saw and the lyrics are loaded with rosary to God. Second, the real blessings containing shades of coolness and a reflection of the religious attitude of a person or a group. The art of giving identity blessings upon the lives of the Muslims can be seen and felt by others.

Zusammenfassung: Nur wenige Untersuchungen beschäftigen sich mit der Entwicklung der Umkehr der Wahrnehmung beim Betrachten einer Kippfigur. Rock, Gopnik und Hall (1994) präsentierten 3- und 4-jährigen Kindern Kippfiguren und stellten fest, dass nicht eines der Kinder ohne Kenntnis der Wahrnehmungsalternativen eine Umkehr berichtete. Die Kinder benötigten eindeutige Hinweise und bis zu 5 Minuten Zeit, ehe sie die Doppeldeutigkeit entdeckten. Gopnik und Rosati (2001) zeigten, dass ein Verständnis repräsentationaler Diversivität Voraussetzung für das Erleben des Kippphänomens ist. In der vorliegenden Studie wurde sowohl 4- und 5-jährigen Kindern als auch Erwachsenen der Hasen-Enten-Kopf von Jastrow (1900) vorgelegt. 92% der Erwachsenen und nur 8% der Kinder entdeckten die zwei Wahrnehmungsalternativen, bevor alle Probanden über die Alternativen informiert wurden. Mit den Kindern wurde zusätzlich eine Aufgabe zur Perspektivenübernahme durchgeführt. Zwei Wochen nach der ersten Sitzung folgte eine zweite, in der den Kindern erneut der Hasen-Enten-Kopf gezeigt wurde. Nur 56% berichteten eine Umkehr, 25% schienen unfähig, beide Wahrnehmungsalternativen zu sehen. Die Ergebnisse zeigen, dass neben einem Verständnis von repräsentationaler Diversität auch ein Verständnis der Intentionalität des Sehens von Kippfiguren erforderlich ist, um das Kippphänomen zwei oder drei Wochen später erneut herbeizuführen.

Based on new archival research, the article focuses on previously unknown information about wooden altarpieces in Rab and Šibenik. The documents created by the Rab notary Ivan Božidar Kašić, which are keptin the State Archive at Zadar, contain a contract about the making of a wooden superstructure (palla) for the high altar in the Church of St. Andrew and its original altar painting. The contract bears the date of 19 April 1623 and obliges Piero Sandrioli, an indorador and resident of Zadar, to make an altarpieces according to a set design, fifteen-feet high and nine-and-a-half-feet wide, together with a canvas painting of the Blessed Virgin Mary and paintings depicting the scenes of the Most Holy Rosary. He was required to paint the figure of St. Dominic to the right of the Virgin, the figure of St. Catherine of Siena to her left, and, next to the Virgin’s feet at the bottom of the painting, the scenes on the topic of the Most Holy Rosary. The rest of the altarpieces had to correspond to the aforementioned design in all respects. The whole structure (probably referring to the wooden superstructure and the painting) had to be carved, delivered to the Church of St. Andrew and set up on the altar at the expense of Pietro Sandrioli. Once in Rab, after the delivery of the wooden altarpiece and the painting, Sandrioli was also required to gild the altarpiece. The entire task had to be completed by the following December. As soon as the work was completed, Sandrioli was to be paid the amount of 250 ducats and here it is mentioned that he had already received 360 lire. Apart from the described altar superstructure from Rab, the same mistro Pietro Sandrioli da Venecia indorador is mentioned in connection to the making of the former high altar in the Church of St. Dominic at Šibenik. This document of 13 June 1628 has been preserved in the records of the Šibenik notary Ante Vrančić which are also kept in the State Archive at Zadar. The document states that Lorenzo Corradis, a representative and intermediary on behalf of the confraternity of the Virgin of the Most Holy Rosary from the Church of St. Dominic, paid Pietro Sandrioli, the indorador of Venice, 376 lire which is also confirmed by a receipt issued for the services of carving and painting undertaken in Venice for the wooden high altar of the Virgin of the Most Holy Rosary.As confirmed by Pietro Sandrioli himself, only 180 of those 376 lire had been spent and he owed Lorenzo Corradis the amount of 196 lire. In other words, he owed him the amount which could be somewhat higher or lower than the stated sum but which would correspond to the amount of money that was actually spent. The next step was to see a Venetian notary who was to issue Corradis with a confirmation that the amount of 180 lire was spent to pay for the work of the master craftsman, and this would guarantee that the money was indeed spent. For this purpose, the indorador Pietro Sandrioli, in the company of the aforementioned witnesses, promised and committed to provide a trustworthy and original confirmation issued by a Venetian notary in which these master carvers and painters would state the exact cost of their work while under oath. Then, he would bring or send this confirmation from Venice by the end of the following January. In the event of Sandrioli’s failure to send or bring the confirmation by the end of the following January, he was to be replaced by another master indorador, Zuanne Voicovich, who would be responsible for the payment of the 196 lire in full. Although this document merely regulates some expenditures, it can still be used to establish that the work on the wooden high altar for the Church of St. Dominic at Šibenik was begun before 13 June 1628 when, it seems, it was still ongoing; that the majority of work was done in Venice, and that the indoradori Pietro Sandrioli and Zuanne Voicovich were involved in the production together with numerous unnamed master wood-carvers and painters. It may be concluded that Sandrioli and Voicovich were at that time in Šibenik together, and that they worked on the completion of the altar, decorating it with gilding. Since Pietro Sandrioli was mentioned in the Rab document of 1623 as a resident of Zadar, it can be suggested with a high degree of certainty that he worked for the commissioners who were based in the capital of Dalmatia and its environments. In Venice, the term indoradóri or doradóri denoted those craftsmen who used gold or silver foils to decorate various hand-made objects, most frequently those made of wood. The Indoradóri did not have a guild of their own but formed one of the branches of the confraternity of painters, a member ofwhich, between 1597 and 1610, was a certain Piero de Zen Sandrioli, probably the same master craftsman who worked on the wooden altarpieces at Rab and Šibenik. On the basis of the analysis of archival records and other examples of the production of carved and gilded wooden altars in seventeenth-century Venice and Dalmatia, it is concluded that the making of the wooden altar superstructure from Rab was a task shared by a number of master craftsmen who specialized in the various aspects of carpentry such as the marangoni, tornitori, figuristi, ornatisti and indoradori. Pietro Sandrioli, apart from being responsible for the tasks of an indorador, probably acted as an intermediary of sorts between them and the commissioners. After Pietro Salamone (Hvar, Zadar) and Jacopo Costantini (Trogir), Pietro Sandrioli is the third Venetian indorador to have worked for Dalmatian patrons in the late sixteenth and the early decades of the seventeenth century. Since the indorador Costantini also made the canvas painting of the Virgin and Child with St. Dominic and a donor for the wooden altar in the Dominican church at Trogir, it can be assumed that the indorador Sandrioli may have also been responsible for the painting of the now lost Virgin of the Most Holy Rosary with SS Dominic and Catherine of Siena, which was inset in the wooden altar superstructure of the main altar of the Church of St. Andrew.

It was a ghetto, undeniably,’ concluded the American political journalist, Garry Wills, when recalling from the safe distance of 1971 his ‘Catholic Boyhood’. ‘But not a bad ghetto to grow up in.’ Wills’s ghetto was defined by the great body of shared experiences, rituals, relationships, which gave Catholics a strongly felt common identity, and separated them from their Protestant and Jewish neighbours who knew none of these things. Wills talked about priests and nuns, incense and rosary beads, cards of saints and statues of the Virgin, but in this essay said very little about Catholic organisations (apart from a brief reference to the Legion of Decency). In many European countries, by contrast, any reference to the ‘ghetto’ from which many Catholics were seeking to escape in the 1960s and ’70s inevitably focused on the network of specifically Catholic organisations which was so characteristic of central and north-west European societies in the first half of the twentieth century. The Germans even have a pair of words to describe this phenomenon, Vereins- or Verbandskatholizismus, which can be defined as the multiplication of organisations intended to champion the interests of Catholics as a body, and to meet the special needs, spiritual, economic or recreational, of every identifiable group within the Catholic population. So when in 1972 the Swiss historian Urs Altermatt wrote a book on the origins of the highly self-conscious and disciplined Swiss Catholic sub-culture, the result was an organisational history, as stolid and as soberly objective as Wills’s book was whimsical and partisan. Its purpose was to determine how it came about that so many a Catholic ‘was born in a Catholic hospital, went to Catholic schools (from kindergarten to university), read Catholic periodicals and newspapers, later voted for candidates of the Catholic Party and took part as an active member in numerous Catholic societies’, being also ‘insured against accident and illness with a Catholic benefit organisation, and placing his money in a Catholic savings bank’.

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Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq
Fundação São Paulo - FUNDASP
Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
The devotion of those enslaved in Brazil to the so-called black saints, especially Our Lady of Rosary and Saint Benedict, began in Central Africa, particularly where Congo and Angola are today, before Cabral’s arrival to the land that would be Brazil. Unlike what is often called syncretism and defined as a simple replacement of icons, Catholicism that grew out of those brought from Africa as slaves had a much more complex and elaborated origin. It was this special Catholicism that unfolded in the feasts in devotion to the same saints that exist until today in all Brazil. This research intends, through a reading of photographs obtained over almost 10 years, to point out elements of this original African culture, of people that were called Bantu, showing how these elements are still present today. Studies on this religiosity, cosmology or spirituality, whatever the reader's preference, were made punctually, always focused on a community or city. The importance of this work is to bring a comparison of these parties in various regions of Brazil and to show Bantu presence in all of them
A devoção dos escravizados, no Brasil colônia, aos chamados santos negros, de modo especial N. Sra. do Rosário e São Benedito começou na África Central, de modo particular onde hoje estão o Congo e Angola, antes da chegada de Cabral ao que iria ser o Brasil. Diferentemente do que é frequentemente chamado de sincretismo e definido como uma simples substituição de ícones, o catolicismo que cresceu entre os que foram trazidos da África como escravos tinha uma origem muito mais complexa e elaborada. Foi esse catolicismo especial que se desdobrou nas festas em devoção aos mesmos santos que existem até hoje em todo o Brasil. Essa pesquisa pretende, através de uma leitura de fotografias obtidas ao longo de quase 10 anos, apontar elementos dessa cultura africana original, de povos que foram chamados de Bantu, mostrando como esses elementos continuam presentes até hoje. Estudos sobre essa religiosidade, cosmologia ou espiritualidade, qualquer que seja a preferência do leitor, foram feitas pontualmente, sempre focadas em uma comunidade ou cidade. A importância desse trabalho é trazer uma comparação dessas festas em várias regiões do Brasil e mostrar a presença Bantu em todas elas

Orientadores : Jocimar Daolio e Heloisa Helena Baldy dos Reis
Dissertação (mestrado) - Universidade Estadual de Campinas, Faculdade de Educação Fisica
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Mestrado

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
The research has as objective to study the customs, the performance, the arts of living and making, constituted in the daily one of the urban and agricultural space; from the values, trajectories of life and social fights of the historical agents who participate of the feast; I understand culture as integrant part of a field of changes and social disputes and politics; surrounded of interests and claims. The study it is developed through Verbal History reflecting on the ways to live of the participants of the feast, in the attempt to understand these experiences, values, daily and customs that will assist in the reflection in the way to think the collective one. Searching all the moment to perceive these experiences and processes related to feast, observing that history, for more distant than either, has for objective to provoke reflections on the current world
A pesquisa tem como objetivo estudar os costumes, a performance, as artes de viver e fazer, constituídos no cotidiano do espaço urbano e rural; a partir dos valores, trajetórias de vida e lutas sociais dos agentes históricos que participam da festa; entendo cultura como parte integrante de um campo de mudanças e disputas sociais e políticas; cercado de interesses e reivindicações. O estudo desenvolve-se através da História Oral refletindo sobre as maneiras de viver dos participantes da Festa, na tentativa de entender essas experiências, valores, cotidianos e costumes que auxiliarão na reflexão da maneira de pensar o coletivo. Buscando a todo o momento perceber essas experiências e processos relacionados ao festejo, observando que a história, por mais distante que seja, tem por objetivo provocar reflexões sobre o mundo atual

Orientador: Silvia Hunold Lara
Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
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Resumo: Não informado
Abstract: Not informed.
Mestrado
Mestre em História

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
Esta dissertação é um estudo da presença da Irmandade Nossa Senhora do Rosário dos Homens Pretos, fundada em 1711, cuja igreja, que congregava negros e negras escravos e forras e que existia no atual centro velho de São Paulo, naquele momento, considerado, o campo da cidade. A pesquisa mostra a luta dos Irmãos em preservar sua igreja, símbolo de sua religiosidade e identidade, através da qual eles se inseriam na sociedade da época. A luta dos Irmãos pela preservação de seu espaço sagrado, dá-se principalmente no final do século XIX quando a cidade, em função do advento do café, prospera e ao mesmo tempo recebe um grande contingente de imigrantes europeus, sobretudo italianos. Este fato provocará grandes transformações no espaço urbano e vai atingir diretamente os Irmãos, que primeiro verão sua tradicional festa a Nossa Senhora do Rosário proibida momento em que saíam às ruas fazendo memória das tradições africanas , depois terão a igreja demolida. Ao fato de terem conseguido, apesar da desigualdade sócio-econômica entre eles e a sociedade dominante, construir uma nova igreja e voltar a realizar a festa da Santa, inclusive, saindo em procissão pelas ruas do centro da cidade, qualifico-os como resilientes, ou seja, a capacidade que alguns grupos ou pessoas têm de recuperar-se depois de um intenso momento de pressão ou tensão

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IFFar - Instituto Federal Farroupilha
PIQP - Programa de Incentivo a Qualidade Profissional
Este estudo tem por finalidade analisar a trajetória da Irmandade de Nossa Senhora do Rosário e a de alguns de seus integrantes no final do século XIX e nas primeiras décadas do século XX, criada pela comunidade negra de Santa Maria da Boca do Monte, na região central do Rio Grande do Sul. As irmandades religiosas foram um importante instrumento de implantação e consolidação do catolicismo em diferentes partes do mundo. No Rio Grande do Sul, essas organizações confraternais foram fundamentais na construção e manutenção dos templos e na oferta dos serviços religiosos. Sua criação e organização eram realizadas por leigos e os acessos nessas instituições religiosas eram feitos de acordo com critérios sociorraciais, o que levaram as populações pobres e escravizadas a criarem suas próprias organizações. Entre a população negra, a irmandade mais popular era a de Nossa Senhora do Rosário, identificada como defensora dos escravos e amplamente utilizada na expansão do cristianismo. Santa Maria da Boca do Monte, localizada no centro do Rio Grande do Sul, também estava integrada na experiência associativa e religiosa das irmandades e nos seus critérios de hierarquização social. A Irmandade de Nossa Senhora do Rosário foi o centro aglutinador dos negros de Santa Maria, tanto na década de 1870, como no período pós-abolição e tornou-se um espaço de protagonismo e de reconstrução da identidade negra. Os interesses dos irmãos do Rosário e os desejos do clero eram divergentes sobre o modelo de comportamento da Irmandade e a posse da Capela do Rosário, o que ocasionou uma disputa jurídica e depois uma disputa de versões. O período entre a criação da Irmandade do Rosário em 1873 e a demolição de seu templo em 1942 foram estabelecidos como os marcos cronológicos desta pesquisa, para que se possa compreender a trajetória desta instituição e de seus integrantes em diferentes contextos políticos e sociais. Além da pesquisa bibliográfica, foram utilizadas uma variedade de fontes documentais obtidas em diferentes arquivos. Para a análise desse período, foram utilizados alguns princípios metodológicos da micro-história italiana, cujos resultados estão divididos em oito capítulos e demonstram os diferentes desafios enfrentados pela população negra, seja em tempos de cativeiro ou de liberdade. Revela uma comunidade negra ativa, organizada e dinâmica que buscava autonomia a partir da fundação de suas instituições sociais e religiosas.
Este estudio tiene como objetivo analizar la trayectoria de la Hermandad de la Virgen del Rosario y de algunos de sus miembros en el final del siglo XIX y en las primeras décadas del siglo XX, creada por la comunidad negra de Santa Maria da Boca do Monte, en la región central del Rio Grande del Sur. Las hermandades religiosas fueron una importante herramienta de implantación y consolidación del catolicismo en diferentes partes del mundo. En Rio Grande del Sur, esas organizaciones confraternales tuvieron un papel decisivo en la construcción y mantenimiento de los templos y en la oferta de servicios religiosos. Su creación y organización se llevaron a cabo por laicos y los accesos en esas instituciones religiosas se hicieron de acuerdo con los criterios socio raciales, lo que llevaron a las poblaciones pobres y esclavizadas a crearen sus propias organizaciones. Entre la población negra, la hermandad más popular era de la Virgen del Rosario, identificada como una defensora de los esclavos y ampliamente utilizada en la expansión del cristianismo. Santa Maria da Boca do Monte, situada en el centro del Rio Grande del Sur, también se integró en la experiencia asociativa y religiosa de las hermandades y en sus criterios de jerarquía social. La Hermandad de la Virgen del Rosario fue el centro unificador del negro de Santa María, tanto en la década de 1870, como en el período posterior a la abolición y se convirtió en un espacio de protagonismo y de reconstrucción de la identidad negra. Los intereses de los hermanos del Rosario y los deseos de los clérigos eran diferentes sobre el modelo de comportamiento de la Hermandad y la propiedad de la Capilla del Rosario, lo que llevó a una disputa jurídica y luego una disputa de versiones. El período comprendido entre la creación de la Hermandad del Rosario en 1873 y la demolición de su templo en 1942 se establecieron como los hitos cronológicos de esta investigación, para que se pueda entender la historia de esta institución y de sus miembros en diferentes contextos sociales y políticos. Además de la literatura, se utilizó una variedad de fuentes documentales obtenidas en diferentes archivos. Para el análisis de este período, se utilizaron algunos principios metodológicos de la micro-historia italiana, cuyos resultados se dividen en ocho capítulos y demuestran los diferentes retos que enfrentan la población negra, ya sea en tempos de cautividad o de libertad. Revela una comunidad negra activa, organizada y dinámica que busca autonomía desde la fundación de sus instituciones sociales y religiosas.

The thesis has been written on the basis of main architectural concepts and their application in real life within a historical context investigation. Main architectural concepts are represented in a harmony of architectural composition that deals with relations among form, structure and space in the unique art work. Genius loci play very important role in the architectural creation - it represents a special and extra-ordinary urban locality and its architectural value in the historical, geographical and cultural context. The origin of Ostravice village within the historical frame concept of Moravia domain is the topic of this thesis. Other historical documents gave information about Bruneswerde as the Brno Castle. That means Brno Castle had to be founded not in Brno (as it has been consid-ered for many years) but it was located in Beskydy at Ostravice. The sacred city – Civitas Dei had been located in Bruneswerde region in early ages as the centre of European culture, education and spiritual life. Civitas Dei – divine Jerusalem in the transcription of St. Augustine's book De civitate Dei – is not only glorification of God and religious fantasy. It is also one of significant clues for recognition of historical architecture. The depiction of unknown settlement from the book of unde-fined origin is a superb testimony about extinct architectural works. They are legible from cadastral maps. Brno Castle - residence of nobility and power served shelter to St. Vojtěch, St. Prokop, St. Václav and St. Ludmila as it is obvious for the mentioned picture. Three major temples, three com-position axes symbolized by three towers on coins are in analogical relation to Brno triangle of four saints - the Saint family of Brno temples. Powerful ambitions of Brno City principals and clergy are inscribed into the urban structure in the way of composition relations which are legible to them who devoted themselves to the mystery of harmony. The absence of historical continuity affects personal attitudes and also identity of the whole community. The architecture truly reflects the past state of polis and it is eloquent even after its death. The architectural composition relations influence the natural environment for long time, longer than the architectural work existence. The geometric order of Renaissance Brno existence has not been in attention of architects so far. The features were discovered in characteristic paintings by Albrecht Durer. They are evidently secret works of the genius. A meaningful collaborator and follower in the extensive project was also his friend Jan Čert from Brno and lately from Vienna. His noble genealogy played a significant role in history of Silesia and Moravia for centuries. It is tendency to consider him as Austrian or even German architect. It is because of the fact that the genealogy tree of his noble family had roots in Moravia. It is supposed that Durer with Jan Čert´s support created the extraordinarily monumental architectural and urban works in Brno. A remarkable consensus in the urban composition of two squares and transition of traditional urban structure of Ostravice Civitas Dei into the modern Brno is also confirmed due to the identification of noble creators and owners, who were at the foundation, transformation and extinction of elements of the Moravian urban structure.

I often wonder what Rosa Susskind will think of this book in years to come. Rosa, to whom this work is lovingly dedicated, is my first grandchild. She was born in early 2018 and joined us at a time of remarkable technological change. Projecting forward to, say, 2039, when Rosa will turn 21, I expect our world will be a very different place, in some ways as alien to us today as a distant planet. Our society will have been transformed by some technologies that already exist, by others that are emerging, and by many that are as-yet-uninvented. Perhaps Rosa will want to know, two decades hence, why her grandfather felt the need to waste his time writing a book that argued for the glaringly obvious— that in a digital society it makes sense for much of the work of the courts to be conducted online.

As I am completing the writing of this book, I read in the press: In Italy, the hunt for immigrants in Rosarno. Migrants, seasonal workers, forced to engage in an exodus after having been subjected to a genuine manhunt. It all began Thursday evening, when young Calabrians with rifles fired on migrants. The outcome: two wounded. In protest, the migrants burned a few trash cans and numerous cars. Friday, two thousand immigrant workers took part in a demonstration to protest against the vexations and attacks to which they are subjected. “The Italians here are racists!” read the signs they carried. Four thousand seasonal migrants come every winter to work in the citrus orchards from dawn to dusk for twenty-five Euros a day and crowd into a slum on the edge of town. In the evening, attacks against migrants flared again, more violent than ever. Part of the local population, two to three hundred persons, carried on a reign of terror using iron bars, rifles, and barricades, and besieging even the headquarters of a migrants’ association. The climate established by Silvio Berlusconi’s government, with its ministers issuing rival declarations against “clandestine workers,” was not unrelated to the fear felt by some of the inhabitants of Rosarno....

This chapter explores the complex transition from ‘homophile’ to ‘gay’ politics in the early 1970s, particularly focusing on conflicts over Rosa von Praunheim’s film, It Is Not the Homosexual Who Is Perverse, but the Society in Which He Lives—screened on national television in January 1973. The chapter demonstrates that homosexual politics, especially in this early period of gay liberation, between 1969 and 1973, were exceedingly fraught, and cannot be reduced to a simple story of generational conflict between ‘reformist’ or ‘integrationist’ homophiles versus ‘leftist’ or ‘radical’ gays. These debates were not just about what homosexuals thought and felt about wider society, but were informed by what that society thought and felt about them. Through the case study of the furore over Praunheim’s film, this chapter therefore also reveals the ambivalence of the wider public and the liberal media to the early claims of gay liberation.

Weather phenomena occur over a very broad range of scales of space and time, from the global circulation systems that extend around the earth’s circumference to the small eddies that cause cigarette smoke to swirl and mix with clear air. Each circulation can be described in terms of its approximate horizontal diameter and lifetime. Large-scale weather systems, such as hemispheric wave patterns called Rossby waves, monsoons, high and low pressure centers, and fronts, are called synopticscale weather systems. Temperature, humidity, pressure, and wind measurements collected simultaneously all over the world are used to analyze and forecast the evolution of these systems, which have diameters greater than 200 km (125 mi) and lifetimes of days to months. Mesoscale weather events include diurnal wind systems such as mountain wind systems, like breezes, sea breezes, thunderstorms, and other phenomena with horizontal scales that range from 2 to 200 km (1 to 125 mi) and lifetimes that range from hours to days. Mesoscale meteorologists use networks of surface- based instruments, balloon-borne sounding systems, remote sensing systems (e.g., radar, lidar, and sodar), and aircraft to make observations on these scales. Microscale meteorology focuses on local or small-scale atmospheric phenomena with diameters below 2 km (1 mi) and lifetimes from seconds to hours, including gusts and turbulence, dust devils, thermals, and certain cloud types. Microscale studies are usually confined to the layer of air from the earth’s surface to an altitude where surface effects become negligible (approximately 1000 feet or 300 m at night and 5000 feet or 1500 m during the day). A fourth and less rigorously defined term, the regional scale, denotes circulations and weather events occurring on horizontal scales from 500 to 5000 km (310 to 3100 mi). The regional scale is thus smaller than synoptic scale, but larger than mesoscale. The term is often used to describe events that occur within more or less homogeneous physiographic provinces (e.g., the Pacific Northwest region). Major mountain ranges impact the weather on the synoptic scale. They anchor large-scale pressure systems in the Northern Hemisphere, cause low and high pressure weather systems to form, and produce large-scale seasonal wind systems in Asia and North America.

Introdução: A crescente demanda por produtos naturais tem estimulado pesquisadores a desenvolver processos biotecnológicos para a produção de compostos de aroma, como a fermentação em estado sólido (FES), em que resíduos orgânicos podem ser utilizados como substrato ou suporte inerte. Objetivo: Este trabalho tem como objetivo investigar a produção de compostos de aroma a partir da FES de Geotrichum candidum (CCT 1205) e Trichoderma harzianum (IOC 4042) utilizando borra de café in natura (BC-IN) e desengordurada (BC-DES) como suporte. Material e métodos. Para a fermentação, os suportes sólidos (5 g) foram adicionadas em erlenmeyer (250 ml), e impregnados com uma solução nutritiva contendo glicose, (NH4)2SO4, MgSO4, KH2PO4, KCl, CaCl2.H2O, FeSO4 e ZnSO4. O substrato quanto a solução nutritiva foram autoclavados a 121°C por 15 min e inoculados por 1 mL de suspensão de esporos (1,0 x 106 UFC/mL), e mantidos estacionários a 28°C por 7 dias. Os compostos produzidos foram analisados SPME, CG-EM, e caracterizados com base no índice de similaridade (%), GRAS (generally recognized as safe) e FEMA (Flavor & Extract Manufacturers Association). Resultados: A caracterização química indicou que os suportes BC-IN e BC-DES são compostos de (em % m/m, respectivamente): umidade (8,68 e 8,15), proteínas (12,01 e 11,26), lipídios (10,42 e 2,17) e carboidratos totais (67,30 e 76,40). Vários compostos de aroma foram detectados no extrato do BC-IN e BC-DES fermentado por G. candidum e T. harzianum, provando que a retirada da fração lipídica não demonstrou diferenças significativas nos compostos produzidos. Entre eles, hexanal (95%, GRAS 2557, aroma de fruta), 2-feniletanol (98%, GRAS 2858, aroma de rosa), hexanoato de etila (88%, GRAS 2439, aroma de maçã e abacaxi), e 6-pentil-α-pirona (98%, GRAS 3696, aroma de coco) são particularmente perceptíveis entre os compostos identificados via análise CG-EM. Todos os compostos de aroma identificados neste trabalho são reconhecidos pelo status FEMA e GRAS, dessa forma, o uso deles é seguro. Conclusão: Esses resultados comprovam que a produção de compostos de aroma por G. candidum e T. harzianum através do processo de fermentação da borra de café é viável.