Dissertations / Theses on the topic 'Rice gods'

This thesis explores initiatives in 'biofortification', a term referring to the enhancement of micronutrient levels of staple crops through biological processes, such as plant breeding and transgenics. It traces developments in i'ice bioforiification; fromtwo early initiatives. in iron rice research and 'Golden Rice', to the HarvestPlus 'Challenge Programme', launched by the CGIAR in 2003, with substantial support from the Gates Foundation. It highlights a series of transformations that have punctuated the journey of biof0l1ification research, from its modest beginnings at the outer margins of international crop research, to its re-branding as an exemplar of a new way forward identified for the CGIAR, as 'broker' in heterogeneous, global research networks,_ a.ble to guarantee the 'public goods' status of the _agendas and outputs of such networks. International biof0l1ification initiatives such as HarvestPlus emphasise three, inter-related themes: managing research collaboration through multi-organisational partnerships; tackling complex problems through i11lerdisciplinwy research; and achieving greater impact, as understood within the MDG framework that now dominates international development thinking. This research asks if these evolving modes of organisation, styles of science and framings of impact are indicative of future directions in international agricultural research. These questions have been followed through a multi-sited, ethnographic tracing of science policy processes and institutionalised practices, from the United States to the Philippines and China. Biofortification provides a lens through which to question the idea of 'global science', and the notion, built into the fabric of the CGIAR system, that it can generate generic research outputs as widely applicable, international public goods. This is particularly relevant at a time when donor attention has returned to agriculture, and to the potential of investments in science and technology to stimulate agricultural development. In practice, as biofortification research has become increasingly 'global', attention has shifted upstream, relocating the locus of decision making ever further from the beneficiary groups in whose name such substantial investments are made. These dynamics implicitly sanction a return to top down development; while restricting the space for actors located fUl1her downstream to debate unresolved technical and policy uncertainties.

The point of departure for my research is a perceived breach and resulting dissonance between how digital games and other parts of society that are similar in form, enact certain aspects of life. This shift was made especially clear in massive multiplayer games in 2004 with the release of World of Warcraft, the design of which panders to cultural weak points, rather than attempting to mimic them. Digital games are far-reaching. In February 2019, ‘Apex Legends’ reached over 10 million players in less than 72 hours. Nonetheless, the idea of games as separate from the ‘real’ is persisting. Digital games have become a cyclopean gathering of liminality, and there are still no form-based ethics emerging, from either industry or society. Even though society is now undergoing the same abstracting digitisation, that has been a base for game design for a long time, there is a continuing separation in the knowledge applying to games or ‘reality’. The purpose of this thesis is to explore different ontological, epistemological, and ethical understandings of digital games as media, technology, modes of experience, and form. This is undertaken by using the situated and reality producing grating1 of technoscience, together with an eclectic range of concepts such as media as a message, agential reality, liminal phases, anticipation, and ergon. The research delineates a primer for applied studies within the rhizomatic structure of digital games, digitisation, technoscience, and media-technology. In accordance with this aim, the thesis has a fragmented, non-linear, and mosaic approach. This licentiate thesis is a compilation of three papers with a complementary introduction and an epilogue.

La représentation des dieux dans les sources littéraires de la Grèce antique prévoit le recours au rire et à l'humour. C’est un aspect caractéristique de la description et configuration du monde divin hellénique qui se déploie sur un arc chronologique très large, et devient l'objet d'élaboration, de réélaboration et d'investigation par les poètes, les intellectuels et les philosophes, pendant plusieurs siècles. Le rire est une composante fondamentale et récurrente tant dans la représentation des dieux que dans celle des hommes : il définit le périmètre des figures divines, tout en fonctionnant comme une sorte de connecteur entre la sphère des immortels et le monde des êtres humainsDans le corpus épique, les dieux, comme les hommes, rient et sourient ; ils utilisent l'ironie et le sarcasme, recourent à des stratégies qui amusent les autres dieux et, dans certains cas, également le public destinataire des chants. La représentation du monde olympien dans l'Iliade et dans l'Odyssée est marquée par le rire et le sourire des dieux. Tel est le cas de l'épisode d'Héphaïstos au Chant I de l'Iliade, mais aussi de l'histoire tout aussi célèbre de l'adultère d'Arès et d'Aphrodite au chant VIII de l'Odyssée. Dans le premier épisode, Héphaïstos, laid et boiteux, s'improvise échanson, un rôle destiné aux être beaux et jeunes, et il déclenche ainsi les rires des autres dieux. Le fait d’apparaître inadéquat par rapport à la tâche qu’on exécute, aussi et surtout d'un point de vue esthétique, est un mécanisme du rire qui fonctionne à la fois pour les dieux et pour les hommes, comme l'illustre le cas de Thersite. Dans le Chant d'Arès et d'Aphrodite, les dieux se moquent du couple d'amoureux pris en flagrant délit d'adultère et se laissent aller à des blagues drôles et licencieuses, comme s'ils étaient des hommes. Chez Homère, les dieux sont représentés dans toute leur puissance mais aussi avec toutes leurs faiblesses : cette incohérence, cette différence souvent soudaine, est sans doute à l'origine du plaisir que le public ancien prenait à écouter ces histoires, comme en témoignent diverses sources. La Comédie et le drame satyrique exaspèrent à leur tour l'anthropomorphisme des dieux ; les auteurs exploitent ce paradoxe, en réduisant autant que possible la différence entre hommes et dieux. La complexité des figures divines fait ainsi l'objet d'un processus de simplification e d'altération qui transforme les dieux en de véritables caricatures. La réduction des figures divines en personnages stéréotypées, caractérisées par plusieurs vices et faiblesses met en mouvement la machine comique. Aux côtés des épisodes homériques et des représentations des divinités sur la scène comique, il ne faut pas oublier, enfin, la représentation ouvertement parodique des dieux homériques dans la Batracomyomachie, et la critique humoristique de Lucien à la configuration traditionnelle du monde divin qu’avaient construite les poètes aussi bien que les philosophes. La représentation humoristique et comique du divin dans les sources antiques est le symptôme d'une dialectique ludique entre dieux et hommes, d'une attitude joyeuse, amusée et amusante de l'homme face au divin qui habite le monde, et notamment du poète face aux dieux qu’il met en scène. Cette attitude diffère clairement de l'acte réel de dérision du divin, illustré par certains mythes et dûment sanctionné. Les formes comiques, humoristiques et parodiques de la représentation du monde olympien, récurrentes dans la production littéraire grecque, semblent donc indiquer clairement un choix d’articulation et de narration de la sphère divine qui au lieu de rejeter le rire, le considère un outil fondamental pour réfléchir sur les dieux et leurs rapports avec les hommes
The representation of the gods in ancient Greek literature is characterized by laughter and humour. This aspect of the description and configuration of the divine world embraces a wide chronological arc, and becomes the object of elaboration and investigation by poets, intellectuals and philosophers, over several centuries. Laughter is a fundamental and recursive component in the representation of both gods and men. It connects mortals and immortals, and at the same time it defines the perimeter of divine figures. In literary sources related to the genre of the epic, gods, like men, laugh and smile; they use irony and sarcasm, resort to humorous jokes that amuse other gods and, in some cases, the audience to whom the songs are addressed. The representation of the Olympic world in the Iliad and in the Odyssey is marked by the laughter and smile of the gods. This is the famous case of the episode of Hephaestus in Book I of the Iliad and the equally famous story of the adultery of Ares and Aphrodite in Book VIII of the Odyssey. Hephaestus, ugly and lame, improvises himself as a cupbearer, a role destined to beautiful and young immortals, and he thus triggers the laughter of the other gods. Being inadequate in relation to the assigned task, and also from an aesthetic point of view, is a mechanism of laughter that works for both gods and men, as illustrated by the case of Thersites. In the Song of Ares and Aphrodite, the gods mock the couple of lovers caught in the act of adultery and indulge in funny and licentious jokes, as if they were men. In Homer's work, the gods are represented in all their power but also with all their weaknesses: this ambivalence is at the origin of the pleasure that the ancient public felt when listening to these stories, as various sources attest. The Comedy and the satyric drama in turn exasperate the anthropomorphism of the gods; the authors exploit this paradox, reducing as much as possible the difference between men and gods. The complexity of the divine figures is thus the subject of a process of simplification and alteration that transforms the gods into true caricatures. The reduction of divine figures into stereotypical characters, characterized by several vices and weaknesses, sets the comic machine in motion. Alongside the homeric episodes and the representations of the gods on the comic scene, we must not forget, finally, the openly parodic representation of the homeric gods in the Batrachomyomachia, and Lucian's humorous criticism of the secular configuration of the divine world, built by poets and philosophers. The humorous and comic representation of the divine is the symptom of a playful dialectic between gods and men, of a joyful and amusing attitude of man towards the religious. This attitude clearly differs from the real act of derision of the divine, illustrated by certain myths and duly sanctioned. The comic, humorous and parodic forms of representation of the Olympic world therefore seem to indicate clearly a choice of articulation of the divine sphere which does not reject but considers laughter as a fundamental tool to reflect on the gods and, consequently, on their relationship with men

This thesis builds upon C.H. Dodd's hypothesis that there were theologically significant textual fields in early Christian interpretation of the Old Testament. It presents Exodus 32-34 as a theologically significant field of the Old Testament Scriptures in Paul on the basis of its importance in pentateuchal priestly theology and Jewish thought, and Paul's quotations, references and allusions to it. The thesis contributes significantly to our understanding of Exodus 32-34 in 1 Corinthians 10, 2 Corinthians 3, Romans 1-2 and Romans 9. It will argue that the story of the violation and restoration of the Sinai covenant in Exodus 32-34 may have helped the apostle to substantiate his Christian convictions and to communicate them to the believers in Corinth and Rome.

Sports media can, by framing a national team's character, stereotype the identity of a whole population. Since the early 20th century, football has been an uncontested arena for nationalistic expressions. However, nationalistic feelings get real consequences, and in relation to football there has been several examples of wars started or prevented because of the game.  The present study used a number of questions and answered them in order to fulfil its purpose: to highlight mediated expressions of Swedish nationalism and national stereotypes in Swedish sports media by scrutinizing its framing of Sweden and ‘Swedishness’ related to opposition countries during the Football World Cup in 2018. The questions used were specifically how Sweden and ‘Swedishness’ were framed, how the characters of Sweden’s respective opposition countries were framed and finally how the media expressed Swedish nationalism. A combination of framing theory and Stuart Hall’s representation theory was chosen as theoretical ground to summarize the media’s framing of the respective nationalities. Additionally, Benedict Anderson’s imagined communities and Michael Billig’s banal nationalism let the analysis of the frames regarding Sweden be deepened. The framing analysis was carried out on twelve chronicles published by Swedish newspapers Aftonbladet and Expressen during the tournament. The analysis showed that Swedish identity and ’Swedishness’ were framed as showing good morale, specifically when it came to collectivism, unselfish and hard work and anti-racism. Ultimately, Sweden was stereotypically framed as a morally likeable and collective realm in an individualistic world. Swedish nationalistic expressions in sports media can be researched more. The result of this study offers awareness in thinking of our own attitude towards nationalism, and stereotypes of other nations, in relation to sports.

This thesis engages with the early years of the Murābiṭūn movement by assessing the narrative of the movement's genesis as presented in Kitāb al-masālik wa-'l-mamālik ("The book of routes and realms"). This is the earliest written piece about the Murābiṭūn and stems from the Andalusī scholar Abū 'Ubayd 'Abd Allāh b. 'Abd al-'Azīz b. Muḥammad b. Ayyūb b. 'Amr al-Bakrī (d. 486 AH/ 1094 CE). At the forefront of this thesis stands a primary source analysis, thus treating what is known of the movement as the product of writing history (historiography). This thesis consists of six chapters. Besides the introduction and conclusion, the main body comprises four chapters. The first chapter establishes the foundation for the subsequent three. As such it will demonstrate the necessity of assessing the movement through a hermeneutic approach, for what is known of the early years stems from at least eight different primary sources which should be individually assessed against the backdrop of the Zeitgeist or the respective ages in which each of these authors lived. The subsequent three chapters will deconstruct the pillars al-Bakrī used to write the narrative of the Murābiṭūn's rise. These three pillars in al-Bakrī's narrative can be defined as the geographical context, the religious context and the re-affirmation of the Golden Age.

In 1820 a South Carolinian judge noted that, "the Patrol Law ought to be considered as one of the safe guards of the people of South Carolina…as a security against insurrection; a danger of such a nature that it never can or ought to be lost sight of in the southern states." Just two years later, another judge ruled on a patrol behaving badly. The issue of a militia captain "acting under the colour of authority" arose, and Judge Abraham Nott lamented that if the problem persisted "we are subject to a state of things even worse than that against which they [patrols] were intended to afford us protection." This essay explores slave policing regimes in Charleston, South Carolina, and their relation to political and social changes within the city between the 1790s and 1820s. The project describes problems that arose with slave policing in the years before the 1822 Denmark Vesey rebellion, and then identifies a major shift that followed, in which the South Carolina Association—an elite vigilante group—assumed control of this fundamental dimension of governance within a slave society.
En 1820, un juge de la Caroline du Sud a souligné que «la loi de patrouille devrait être considéré comme une mesure de protection pour le peuple de la Caroline du Sud… comme sécurité contre l'insurrection: un danger d'une telle nature qu'il ne doit et ne devrait jamais être perdu de vu dans les états du sud. « Seulement deux ans plus tard, un autre juge a statué sur une patrouille se conduisant mal. Lorsqu'un problème est survenu avec un capitaine de milice qui « agissait sous la bannière de l'autorité », le juge Abraham Nott a déploré que si le problème persiste «nous sommes assujettis à un état des choses encore pire que celui duquel ils (patrouilles) sont destiné à nous protéger. » Cet essaie examine les régimes de patrouille d'esclaves à Charleston en Caroline du Sud et leurs liens avec les changements politiques et sociaux de cette ville entre les années 1790 et 1820. Le projet décrit des problèmes survenus lors de patrouilles d'esclaves dans les années avant la rébellion de Denmark Vesey en 1822 et ensuite identifie un changement majeur qui a suivi, dans lequel la South Carolina Association—un group élite de justicier—a prit la direction de cette dimension fondamentale de la gouvernance dans une société d'esclavage.

I den här uppsatsen har jag undersökt hur Jesus förkunnelse om Guds rike kan förstås utifrån Lukasevangeliet. Att närstudera ett enda evangelium, och dessutom inte hela evangeliet utan bara fyra perikoper i det, innebär en mycket tydlig avgränsning. Värdet i att försöka förstå vad Jesus säger utifrån denna enskilda sammanhängande källa är att den kan ha ett större djup än en bild som sätts ihop av ett godtyckligt antal fragment från olika källor. I Lukasevangeliet nämner Jesus ordet rike med syftning på Guds rike över 20 gånger fördelat på 18 episoder. Med metoden diskursanalys har jag delat in dessa ställen i tre kategorier som jag kallar diskurs A, B och C. Diskurs A handlar om att Guds rike har högsta prioritet, men beskriver inte riket. Diskurs B beskriver på olika sätt hur Guds rike är. Diskurs C omtalar Guds rike som ett löfte. De fyra perikoper jag analyserar i detalj representerar på olika sätt de diskurser jag identifierat i evangeliet som helhet. Luk 11:1-4 hör till diskurs A, Luk 11:14-23 och Luk 17:20-21 till diskurs B, och Luk 22:24-30 till diskurs C. Traditionen att författaren till dubbelverket Lukasevangeliet och Apostlagärningarna är just Lukas går tillbaka till mitten av 100-talet. Verket utmärks av universalism och en viss syn på rikedom och fattigdom som antagligen kom från författarens församling i Antiochia. Där predikades evangeliet för icke-judar, och där fanns engagemanget i de fattiga och behövande. Det var viktigt att inte fastna i det världsliga livet och lockas att samla rikedomar. Lärjungaskapet skulle vara helhjärtat. När Jesus talar om Guds rike i Lukasevangeliet kan det låta som om det handlar om ett territorium. Men begreppet Guds rike, i grundtexten ἡ βασιλείατοῦΘεοῦ, betyder snarare Guds herravälde. Det är inte ett område eller en plats, utan ett tillstånd som är bestämt av att Gud regerar. Samtidigt är det omöjligt att härska i ingenstans, så det finns ändå ett underförstått territorium i begreppet. Det fanns en dubbelhet i uppfattningen om Guds rike på Jesus tid som innebar att det både var en aktuell tillämplig föreställning på världens aktuella situation och en eskatologisk föreställning. Genom en detaljexegetisk analys av grundtexten för varje perikop har jag nått fram till slutsatser om texternas teologiska budskap om Guds rike. Analysen av Luk 11:1-4 visar att Herrens bön innehåller en indirekt beskrivning av Guds rike som ett idealtillstånd. Gud förutsätts ha makten att få riket till stånd, men människornas vilja och aktivitet spelar också roll. Perikopen Luk 11:14-20 visar att Guds rike är där Gud verkar. Det kan vara här och nu. Gud verkar i Jesus när han befriar en man från en stum demon. Men han verkar inte bara i Jesus utan i alla som gör gott. I perikopen Luk 17:20-21 ställs frågan när Guds rike ska komma, och Jesus svarar på ett sätt som får det att verka inom räckhåll redan i nuet. I Jesus löfte till lärjungarna om jämlik gemenskap med honom själv i sitt eget rike i Luk 22:28-30 jämställer han sig själv med Gud. Han lovar en framtid i härlighet för dem som är honom trogna. Ett försök till syntes av de teologiska budskap som analysen av varje perikop lett fram till är att Guds rike enligt Lukasevangeliet verkar syfta på det alltigenom godas seger över det onda. Begreppet mister dock inte sin mångtydighet och gåtfullhet för det. Det analyserna främst bidrar till är att belysa grundtextens möjliga betydelser, som med nödvändighet begränsas i varje översättning.
In this thesis I have examined how Jesus' proclamation of the kingdom of God can be understood from the Gospel of Luke. A close examination of a single gospel, and moreover not the whole gospel but only four pericopes in it, narrows the scope considerably. The value in trying to understand what Jesus is saying based on this single coherent source is that it can have a greater depth than the picture put together by any number of fragments from different sources. In Luke's Gospel Jesus mentions the word kingdom as referring to the Kingdom of God over 20 times, in a total of 18 episodes. With the method of discourse analysis, I have divided these occurrences into three categories which I call the discourse of A, B and C. Discourse A is about the kingdom of God having the highest priority, but there is no description of the kingdom. Discourse B describes the kingdom of God in some way. Discourse C mentions the kingdom of God as a promise. The four pericopes I analyze in detail, in different ways represent the discourses I have identified in the gospel as a whole. Lk 11:1-4 belong to discourse A, Lk 11:14-23 and Lk 17:20-21 to discourse B, and Lk 22:24-30 to discourse C. The tradition that the author of the double work of Luke-Acts is precisely Luke, goes back to the mid 100's. The work is characterized by universalism and a certain vision of wealth and poverty that probably came from the author's congregation in Antioch. There the gospel to non-Jews was preached, and there was commitment in the poor and needy. It was important not to get caught up in the worldly life and be tempted to accumulate wealth. Discipleship should be wholehearted. When Jesus speaks of the kingdom of God in the Gospel of Luke, it may sound as if it is about a territory. But the concept of the kingdom of God, in the original text ἡ βασιλεία τοῦ Θεοῦ means rather God's dominion. It is not an area or a place, but a state that is determined by God's reign. At the same time, it is impossible to rule ”nowhere”, so there is still a territory implicit in the concept. There was a duality in the perception of the kingdom of God in Jesus' time, which meant that it was both a way of conceiving the world's current situation and an eschatological concept. Through a detailed exegetical analysis of the basic text for each pericope I have reached conclusions on the theological message of the kingdom of God in the texts. The analysis of Lk 11:1-4 shows that the Lord's Prayer contains an indirect description of God's kingdom as an ideal state. God is assumed to have the power to bring the kingdom into being, but the human will and activity also plays a role. Pericope Lk 11:14-20 shows that God's kingdom is where God is at work. It can be here and now. God works through Jesus when he frees a man from a dumb demon. But he doesn't only work through Jesus but through all who do good. In pericope Lk 17:20-21 the question of when the kingdom of God will come is asked, and Jesus responds in a way that makes the kingdom seem within reach already in the present. In Jesus' promise to the disciples of equal fellowship with him in his own kingdom in Lk 22:28-30, he equates himself with God. He promises a future of glory for those who are faithful to him. An attempt at a synthesis of the theological messages that the analyses of the four pericopes led to, is that the kingdom of God according to the Gospel of Luke seems to refer to the victory of the perfect good over evil. The concept of the kingdom remains ambiguous and mysterious. What the analyses contribute to is mainly highlighting the possible meanings of the received text, which are inevitably limited in each translation.

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A cura divina é um dos três importantes componentes da tríplice crença e prática pentecostal, juntamente com a glossolalia e o exorcismo. No Brasil, pelo que se sabe, a primeira onda ou pentecostalismo clássico não deu muita ênfase à cura divina, pelo que foi a partir da segunda onda ou deuteropentecostalismo, com a inserção da Igreja do Evangelho Quadrangular no campo religioso brasileiro na década de 1950, que esse carisma ganhou notoriedade pública e centralidade cúltica. Com o surgimento do neopentecostalismo ou pentecostalismo autônomo na década de 1970, a cura divina, já inserida na teologia da prosperidade, alcançou outro patamar, sobretudo com a fundação da Igreja Mundial do Poder de Deus, cuja especialidade é a taumaturgia. Assim, a presente dissertação objetiva investigar o fenômeno da cura divina circunscrito à Igreja do Evangelho Quadrangular e à Igreja Mundial do Poder de Deus. A pesquisa foi desenvolvida a partir da revisão bibliográfica, da observação participante e de entrevistas semiestruturadas com fiéis de ambas as igrejas. Tomando como base os dados obtidos com tais procedimentos metodológicos, procuramos analisar e discutir a dimensão mítica e ritual da cura divina nestes nichos religiosos. Finalmente, partindo de uma perspectiva comparativa, a presente dissertação analisa alguns aspectos, especialmente os aspectos mítico e ritual, que envolvem a cura divina numa perspectiva diacrônica que culmina no tempo presente, lançando luz sobre este fenômeno religioso que constitui o objeto de pesquisa deste trabalho.
Divine healing is one of the three major components of the triple Pentecostal belief and practice, along with glossolalia and exorcism. In Brazil, for what we know, the first wave or classical Pentecostalism did not give much emphasis on divine healing, so it was from the second wave or deuteropentecostalism, with the insertion of the Church of the Foursquare Gospel in the Brazilian religious field in the 1950s, this charisma gained public notoriety and cultic centrality. With the emergence of neopentecostalism or as autonomous pentecostalism in the 1970s, divine healing, already inserted into the theology of prosperity, achieved another level, especially with the founding of the World Church of the Power of God, whose specialty is the thaumaturgy. Thus, this study intends to investigate the phenomenon of divine healing circumscribed to the Church of the Foursquare Gospel and the World Church of the Power of God. The research is developed from the literature review, participant observation and semi-structured interviews with the faithful of both churches. Taking the data obtained with such methodological procedures as a basis, we try to analyze and discuss the mythic and ritual dimension of divine healing in these religious niches. Finally, from a comparative perspective, this dissertation examines some aspects, especially the mythic and ritual aspects, that involve divine healing in a diachronic perspective that culminates in the present time, shedding light on this religious phenomenon that is the research object of this work.

This paper will look at the interpretation and translation of ἀρσενοκοῖται (1 Cor 6:9) in the list of people who will not inherit the kingdom of God. The word is mentioned in 1 Cor 6:9-10, and it has been translated in ways going from “homosexual”, “men who lay with men” and “sodomite” to “a man who lets others use himself or who uses others for debauchery” and “pedophile”. By looking at the views on sexuality, and male same-sex sexuality in particular, pertaining the Greco-Roman society and the Jewish culture contemporary to Paul, and also paying attention to the textual context as well as the context of the congregation in Corinth, the study has its aim set on finding what the word might have denoted to the first readers in the congregation in Corinth, and to Paul. The goal, then, is not to find a translation of the word ἀρσενοκοῖται that is literal, but to find one that is as close to a dynamic equivalent as is possible. This goal will, hopefully, be attained by giving the translation to the modern reader that is the one most likely to connote the same ideas and emotional connotations as the Greek word did in its original context. As the meaning of words change with time and context, there is a need for a translation that can bridge the gap created by that shift of meaning. Building that bridge in the case of ἀρσενοκοῖται is the goal of this paper. When the meaning, or meanings, that is found most likely to have been attained by the ancient readers is found, there will be a critical evaluation of some of the modern translations (and some a bit older) of the word in 1 Cor 6:9 to see if there already exists a translation that can be said to reach the goal of dynamic equivalence, given the meaning that is found most plausible in this paper. The study will argue that that is not the case, and therefore also propose a new translation, one that is argued to be closer to dynamic equivalence than those that has been evaluated. This translation is ”Men who sexually exploit men to gain social powers”.
Denna uppsats undersöker översättningen och tolkningen av ordet ἀρσενοκοῖται, det ord som avslutar 1 Kor 6:9 och är del av en lista över dem som inte kan ärva Guds rike (6:9-10). Ordet har översatts på olika sätt genom tiderna, med förslag som sträcker sig från “homosexuella”, “sodomiter”, “män som ligger med män” till “en man som låter utnyttja sig eller utnyttjar andra till osedlighet” och “pedofiler”. Genom att titta på hur sexualitet, och främst då manlig homosexualitet, sågs i den grekisk-romerska och judiska kontexten på Paulus tid, samt studera ordets litterära kontext och församlingens kontext i Korint, är målet att utröna vad ἀρσενοκοῖται bar med sig för betydelser och konnotationer för Paulus och de första mottagarna i Korint. Vad ett ord betyder är inte alltid statiskt över tid och rum utan förändras ofta, om än gradvis. Det riskerar därför att uppstå en klyfta mellan det som ordet från början innebar samt uppfattades som att det innebar, och hur det uppfattas idag. Den här uppsatsens mål är att överbrygga den klyftan för ἀρσενοκοῖται genom att ta reda på vad det grekiska ordet innebar i sin ursprungliga kontext och sedan ge en översättning som på bästa möjliga sätt ger en modern läsare konnotationer som i högsta möjliga grad stämmer överens med de konnotationer som de antika läsarna fick när de mötte ordet. Detta innebär alltså att målet inte är att ge en bokstavlig översättning av ἀρσενοκοῖται, utan en dynamisk ekvivalent översättning, där läsaren så långt det är möjligt får möjligheten att uppfatta det de första läsarna uppfattade. När den, eller de, meningar det är mest troligt att ordet bar med sig i sin ursprungliga kontext är konstaterade, kommer en kritisk utvärdering utifrån den slutsatsen göras av ett antal moderna översättningar (och några lite äldre), för att se om det finns en existerande översättning som uppnår dynamisk ekvivalens. Det kommer visa sig att så inte är fallet, och en ny översättning kommer därför att föreslås: ”Män som sexuellt utnyttjar män för att vinna social makt”.

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This paper seeks to study the text of Lk 6, 20-26, of the beatitudes and of the woes, seeing in this passage an example of the recuperation, analysis and recreation of Jesus words. In this resides one of the particularities of this text in the context of the New Testament, which places it, however, in the heart of a fundamental direction of the beginnings of Christianity, namely, the tradition that goes back to Jesus by the conservation and transmission of his teachings. The author of this paper proposes the study of this text in three aspects. The first is the study of the text in of itself, as a communicative unity. The second aspect is the verification of the literature that influenced the Lucan author in the construction of this text, especially the Q source, and its comparison with words of the beatitudes attributed to the poor present in the Gospel of Thomas and the letter of James. In the third aspect, the author s intention is to analyze the importance of the writer of the Lucan text, his interference and the use of the blessed are and the woe to for the community. He considers that one of the accomplishments of the beatitudes is the approximation to the table as the instauration of the Kingdom of God, that is, the rich who share their wealth with the beggars. In this way, it is possible to verify an important connection between sharing with the beggars and belonging to the community, as a key element to becoming part of the Kingdom of God, the central element Jesus life and preaching, proposed by the beatitudes according to Luke
A presente pesquisa se aproxima do texto de Lc 6,20-26, das bem-aventuranças e dos ais, vendo nessa passagem um exercício de recuperação, análise e recriação de palavras de Jesus. Aí está uma das particularidades deste escrito dentro do Novo Testamento, que o coloca no seio de uma vertente fundamental dos inícios do cristianismo, isto é, a tradição que se vincula a Jesus pela conservação e transmissão de seus ensinamentos. O autor desta pesquisa propõe o estudo deste texto percorrendo três aspectos. O primeiro é o estudo do texto em si, como uma unidade comunicativa. O segundo consiste em verificar a literatura que influenciou o autor lucano na construção deste texto, especialmente a fonte Q, e a comparação desta com termos das bem-aventuranças atribuídas aos indigentes presentes no evangelho segundo Tomé e na carta de Tiago. No terceiro a proposta do autor é analisar a importância do redator do texto lucano, a sua interferência e o uso das bem-aventuranças e dos ais para o seio de sua comunidade. Considera que uma das realizações das bem-aventuranças é a aproximação da mesa como símbolo da instauração do Reino de Deus, isto é, a partilha dos bens dos ricos com os mendigos. Assim se verifica uma grande conexão entre o partilhar com os mendigos e a pertença à comunidade, constituindo um elemento-chave para fazer parte do Reino de Deus, elemento central da vida e pregação de Jesus proposto pelas bem-aventuranças segundo Lucas

Cette thèse a pour objectif d’étudier la « figure du roi » au travers de documents iconographiques du Bronze Moyen provenant de Syrie et plus particulièrement de la zone du Moyen-Euphrate entre 2000 et 1600 avant J.-C. Notre approche méthodologique qui porte prioritairement sur la partie sigillaire a consisté à établir un corpus des plus exhaustifs possibles des sceaux publiés et inédits. Après l’établissement de celui-ci, nous opérons des comparaisons pour dégager les caractéristiques de la représentation royale. Dans un premier temps, le cadre spatio-temporel retenu pour cette étude est défini. Par la suite, nous effectuons une mise au point sur l’histoire de la question de la représentation royale dans la glyptique syrienne du Bronze Moyen. Le développement qui suit constitue la cible de cette thèse. Les objets qui servent de base à cette étude viennent de vingt cinq sites archéologiques différents. Les sites de Moyen-Euphrate syrien, divisés en deux ensembles : partie nord et partie sud couvrant la zone-clefs de cette thèse, ont été soigneusement étudiés. En suite et afin de mieux définir la « figure du roi » dans l’iconographie, des moyens d’identification ont été décrits. La suite comporte une analyse de toutes les représentations de la figure royale, que nous tentons de définir par type. Le paragraphe présentant chaque modèle est suivi d’un tableau montrant l’aire de diffusion au sein de l’aire géographique concernée. Suit un inventaire des multiples aspects de cette iconographie royale, au sein duquel on distingue des : 1. Modèles dominants: le roi à la masse d’arme, le roi vainqueur, le roi-orant et le roi de type « syrien » que nous tentons de définir.2. Modèles dérivés: le roi-porteur d’offrande, représentation royale avec une divinité féminine, le roi-pharaon de type «égyptien », les cas de la duplication de la figure royale.Par ailleurs, une étude des « personnages incertaines » que nous expliquons est également menée. La présence de multiples divinités aux côtés des rois nous a conduits à en effectuer l’inventaire et à en préciser dans la mesure du possible l’iconographie, le cas échéant à préciser la nature des cultes qui leur étaient rendus. Cependant, des questions importantes, comme la compréhension de certaines réalités telles que la question complexe de la« divinisation ou non du personnage royal », ou les « Dieux politiques » ont été posées. De plus, des problèmes tels que le rite de « kispûm » ou la question de « Dieu de roi » ont été abordés. Parmi nos conclusions les plus importants on souligne : l’aspect régional de l’image du roi en Syrie, le rapport particulier entre l’archéologie et la glyptique ainsi que le fond sacré de l’idéologie royale de l’époque amorrite. Au niveau de l’organisation de cette thèse, notre premier volume est accompagné d’un second volume représentant le catalogne des matériels étudiés (env. quatre cent objets). L’ensemble est complété par deux index et de références bibliographiques
This doctorate (Ph.D.) research studies the representation of Syrian kingship during the Amorite period (ca. 2000-1600 B.C), essentially through glyptic evidence, supplemented by sculpture, wall paintings, and written sources from the same period.The methodology is anchored in defining a precise iconographic corpus. This step allows revising past conclusions and establishing new identifications for the king’s role in artistic as well as written expressions. A major accomplishment is the identification of objects that derive from clear, stratified archaeological and cultural contexts.After defining the spatial and chronological frame, this study offers a brief review of the twenty-five sites from which the material is assembled. They are located in the Middle-Euphrates valley and divide between those in the northern and southern segments. Characteristics for a “royal figure” are identified and then defended. Iconography permits to distinguish diverse models of the “royal for each of the Syrian regions.The models divide into:1. Main models: the warrior-king, the king-priest, the king of “Syrian” type2. Secondary models: royal officials or the “duplication” of the royal figureIn addition, “miscellaneous figures” are also classified.On the epigraphic level, in this study there is liberal use of information from the archive of Mari as well as of Terqa, discriminating between materials derived from epistolary, religious, political, and administrative documents, as the ruler acts as a priest, dispenser of justice, warrior, or family man. A special chapter is devoted the interrelationship among kings, personal, and state gods. There is also consideration of funerary rituals (kispum) as well as the issue of the deified king.The study takes into consideration the following issues: the royal image of Syrian kings as shown in regional perspective, the connection between glyptic arts and their archeology, and the religious basis of royal ideology during the Amorite period.The dissertation includes a second part in which is catalogued over four hundred iconographic objects or images. Bibliographic references and indexes complete the study

The advent of the Tea Party movement shortly after the inauguration of Barack Obama signaled the beginning of the Republican Party’s rapid shift to the far right. By exploiting the Tea Party as a ‘constituency of rage,’ and anti-Obama sentiment in general, the Republicans undertook a deliberate project of legislative obstruction for purely political and ideological reasons, resulting in an unprecedented gridlock in Congress. That a major political party should undergo such a dramatic and far-reaching change in only four years is remarkable. Meanwhile, a certain collective hysteria became more and more evident on the Right, together with a rejection of facts, science, and even reality. This paper establishes a conceptual model and an accompanying social mechanics to provide a new critical perspective through which such changes can be analyzed and understood. This model uses an extended relativistic physics analogy of ‘sociopolitical spacetime’ in order to unify hysteria with the influence of ‘strange gods’ in the political media (such as Sarah Palin, Glenn Beck, and Rush Limbaugh), the convergence of which creates ‘warps’ in which Tea Partiers and Republicans experience a collective phenomenon of ‘realishness’—the ontological and phenomenological analogue to Stephen Colbert’s ‘truthiness.’ Finally, I provide my own assessment of the state of right-wing politics in the Obama era, and what this suggests for the future of social conservatism in the twenty-first century.

碩士
國立臺灣藝術大學
書畫系造形藝術碩士班
104
The problem of abandon god statues in Taiwan are often reported in the media, but it’s seems rarely be used to art creation. This theme involves the conversion between God and human was a value judgment, and abandon god statues at the deserted or rubbish Space. As to why the gods in trouble, in addition to well known betting would not work, there are also deprecated gilded old body, changing beliefs or family factors are not enshrined and many other factors. In Part creation discussed, the first chapter outlines the creative process and expected Conception. The second chapter to explore the inner world of personal growth and learning experiences to look back in order to explain why “The Wandering of Gods “ propositions. The third chapter is based on visits Fieldwork way to understand the cause of abandon god statues and placement space and resettlement. The fourth chapter reviews some art masterpieces connect with “The Wandering of Gods “ and associated with the creation , in order to draw on as creative. Chapter five pluralistic media as expression, image express, sculpture and installation, etc. to illustrate the importance of this subject. Particularly in the output image portion to enlarge the output , the output canvas and glass output performance skills in an attempt to roughen the surface with a space in which the statue of trouble with the surface texture of the scene of statues , etc. , to convey the value of Religious Thought and matter and criticism. The sculpture is based on the performance of the replacement statues translation and remodeling materials intended to imitate the way the corresponding trouble statues; There is also a ready-made objects of religious works to reflect the current views everyday life; last visited on video sucked Fieldwork Some clips presented documentary record when the contents of this creation, the whole of creation proposition after another up .

碩士
南華大學
文化創意事業管理學系
102
In recent years, government is fully encouraging cultural and innovation industries. However, while local communities start facing the new subject of culture industries, they are not able to proceed with the program draw up by the government. Except incur the insufficient of support, the most awkward situation is the scanty of design and plan personnel. Design personnel can be train up by professional school,but the design field of culture innovation only the designer with integrated concept can be qualified. Nowadays, we are hoping through the project of design and promotion of Wubaijiazhen rice of Haishali neighborhood in Cihtong Township of Yunlin County.We can appropriate conclude the marketing and promotion method of culture commodities, and provide the best case of communities reform integrate culture commodities. Oppositely,on the transform of culture material analyzing and design form,we can combine the culture and commercial design intimately. After the development of the culture commodities,how to keep sustainable operation of culture industries? Under this success case we also hope to find out new opportunities.

The Vehicle Routing Problem (VRP) and its numerous variants are amongst the most widely studied in the entire Operations Research literature, with applications in fields includ- ing supply chain management, journey planning and vehicle scheduling. In this thesis, we focus on three problems from two fields with a wide reach; the design of public trans- port systems and the robust routing of delivery vehicles. Each chapter investigates a new setting, formulates an optimization problem, introduces various solution methods and presents computational experiments highlighting salient points. The first problem involves commuters who use a flexible shuttle service to travel to a main transit hub, where they catch a fixed route public transport service to their true destina- tion. In our variant, passengers must forgo some of the choices they had in previous ver- sions; the service provider chooses the specific hub passengers are taken to (provided all relevant timing constraints are satisfied). This introduces both complexities and opportu- nities not seen in other VRP variants, so we present two solution methods tailored for this problem. An extensive computational study over a range of networks shows this flexibility allows significant cost savings with little impact on the quality of service received. The second problem involves dynamic ridesharing schemes and one of their most per- sistent drawbacks: the requirement to attract a large number of users during the start up phase. Although this is influenced by many factors, a significant consideration is the per- ceived uncertainty around finding a match. To address this, the service provider may wish to employ a small number of their own private drivers, to serve riders who would oth- erwise remain unmatched. We explore how this could be formulated as an optimization problem and discuss the objectives and constraints the service provider may have. We then describe a special structure inherent to the problem and present three different so- lution methods which exploit this. Finally, a broad computational study demonstrates the potential benefits of these dedicated drivers and identifies environments in which they are most useful. The third problem comes from the field of logistics and involves a large delivery firm serving an uncertain customer set. The firm wishes to build low cost delivery routes that remain efficient after the appearance and removal of some customers. We formulate this problem and present a heuristic which is both computationally cheaper and more versatile than comparative exact methods. A wide computational study illustrates our heuristic’s predictive power and its efficacy compared to natural alternative strategies.

Defence date: 15 December 2017
Examining Board: Professor Luca Molà, European University Institut (Supervisor); Professor Jorge Flores, European University Institut; Professor Giorgio Riello, University of Warwick; Professor Ida Bull, Norwegian University of Science and Technology (NTNU)
Indian cotton textiles have been said to have both created a craze amongst consumers and paved the way for the industrial revolution in England in the eighteenth century. This thesis examines the volume of the Danish import trade of Indian cotton textiles in the period 1660-1806 as well as how the import trade changed character over time to comprise increasing amounts of white, untreated cotton textiles. The Danish trade in volume was far smaller than that of other European nations, but for certain years, each Dane had a larger quantity of Indian cottons available to them than any other. On the basis of the import trade, the work explores the levels of re-export as well as the Danish textile trade in the barter trade in West Africa. The network of merchants in Copenhagen who purchased large quantities of Indian cottons and their histories as well as involvement with cotton printing manufacturing has also been assessed, as these were essential in ensuring the continued Danish participation in global trade. The significance of the import of Indian cotton textiles to Denmark and its impact on Danish consumption and material culture has also been assessed to analyse how cotton textiles seeped into Danish society. To uncover the material heritage of cotton textiles in Danish history a number of cotton textiles with a believed provenience to the eighteenth century has also been included to exemplify Indian cotton imports as well as European production of cotton textiles. Thus the thesis bridges key concepts of global trade, merchant histories, consumption and material culture, analysis of historic cotton textile samples and production of cotton textiles in Danish history.

This dissertation argues for the hope that is found in G. C. Berkouwer’s doctrines of providence and bodily resurrection in relation to the terrorist attack on September 11, 2001, and the rising pervasiveness of the doctrine of hyperpreterism among American Reformed circles. In Part I of the dissertation, Berkouwer’s doctrine of providence is explained and then evaluated and applied. By way of explanation and exposition, Berkouwer’s knowledge of providence is examined, along with his theology of providence in sustenance and government, in relation to miracles, and the dilemma of the existence of God and evil. Following that is an evaluation and application of the doctrine to the 9/11 terrorist attack on America. In Part II, a theological/doctrinal study is undertaken concerning the doctrine of resurrection. Hyper-preterism is examined, along with its leading proponents, and placed into interaction with Berkouwer’s views of the doctrine of the physical resurrection of the body at the eschaton.
Theology
M.Th. (Philosophy & Systematic Theology)

Com este trabalho sobre “Os pobres e o uso dos bens na pregação de S. Agostinho” temos por objetivo ver como a teologia, a pastoral e a práxis do bispo de Hipona concretizam no campo social a mensagem evangélica. Fazemo-lo também com o intuito de iluminar a atual doutrina e pastoral da Igreja que, como recorda o Papa Francisco, quer continuar a ser a “Igreja dos pobres”. A partir de alguns Sermões seletos, mais atinentes com a matéria em questão, desenvolveremos o tema em três capítulos. No primeiro, descreveremos o contexto político, social, eclesial e da pregação de S. Agostinho; no segundo, desenvolveremos as temáticas que constituem as grandes linhas orientadoras da pregação social do mesmo, e no terceiro apresentaremos os princípios que nos parecem servir de base para as temáticas socias pregadas, terminando a exposição com o exemplo que Agostinho nos dá com a sua ação em Hipona.
With this work about “the poor and the goods use in the preaching of S. Augustin” it`s us purpose, discovering how theology, apostolate, and Hippo Bishop praxis concretize in social area the evangelic message. We do, also, with the purpose to enlighten current doctrine and apostolate Church that, remind Pope Francis, it wants to continue to be “Church of the poor”. From a some select homilies, more relevant for ours subject, we will be advanced knowledge the ours subject into three chapters, starting at a first with a political, social, ecclesia and Agustin preaching contextualization, for, after, start the second chapter with a development of a thematics that they are the main guidelines of the social preaching. Finally, we will do the principles that we appeared serve as a basic for a social thematics preached and will finish with the example that Agustin give ours by her action in Hippo.