Dissertations / Theses on the topic 'Talismanry'

Le Coran indique que l’Invisible (al-ghayb) est prédéterminé ; c'est-à-dire qu'il est écrit depuis le début des temps et pour toute l’éternité. Le Coran indique aussi que l’Invisible est hors de portée des humains ordinaires. Et pourtant, les pratiques occultes de divination et de magie visant à examiner et à intercéder dans l’Invisible ont souvent été pratiquées dans le monde musulman. Cette thèse demande comment des musulmans pieux ont concilié les pratiques occultes avec l’injonction coranique contre l’interaction humaine avec l’Invisible. Quelles histoires se sont-ils racontés afin de légitimer leur transgression de sanctions aussi clairement énoncées ? Je cherche des réponses à cette question en me concentrant sur trois études de cas: l’oniromancie, la physiognomonie et les talismans. Je ne dis pas que ces pratiques répandues sont illicites ; je soutiens plutôt que, par souci de cohérence interne, ils auraient dû l’être, et le fait qu’ils ne le soient pas nécessite donc une explication. Bien que je me concentre principalement sur l’Empire ottoman aux premiers temps modernes, une grande partie des sources écrites relative aux sciences occultes au cours de cette période est constituée de traductions et d’adaptations de textes arabes médiévaux ou des premiers temps modernes, eux-mêmes souvent redevables à des antécédents mésopotamiens, égyptiens, grecs et juifs. Dans le but de mettre en évidence ce qu’il y a de « spécifiquement islamique » dans les pratiques en question, j’ai tenté de les comparer avec leurs précurseurs préislamiques et cherché à voir comment elles ont été « islamisées » et donc acceptées dans l’Empire ottoman. Je montre qu’il y avait trois voies principales pour la légitimation des pratiques occultes :• Légitimation exégétique. La grande majorité des traités analysés dans les trois études de cas commencent par de nombreuses citations du Coran et des ḥadīths ainsi que par des textes qui les interprètent d’une manière qui semble légitimer la pratique en question. C’est ce qu’on appelle al-dalāʾil al-naqliyyah , c’est-à-dire « preuve relayée ».• Légitimation hagiographique. Un bon nombre des traités analysés ici contiennent des anecdotes qui lient la pratique en question à un ou plusieurs personnages historiques et religieux importants – depuis des philosophes grecs aux compagnons du Prophète et au-delà – les légitimant ainsi par association. C’est ce qu’on appelle al-dalāʾil al-ʿaqliyyah , c’est-à-dire « preuve rationnelle ».• Légitimation sémiotique. Bien que je discute des légitimations exégétique et hagiographique, mon principal argument dans cette thèse est que dans le monde musulman, la divination et la magie sont généralement conçues comme des pratiques de lecture et d’écriture . En conséquence, ce qui aurait dû être considéré comme des pratiques illicites a gagné en légitimité grâce à la centralité des concepts de lecture et d’écriture dans l’Islam. Ce dernier point repose sur le fait que la notion de texte, et les concepts étroitement liés d’écriture et de lecture, traversent l’Islam de part en part. Le Prophète aurait dit que la première chose que Dieu a créée était le qalame, tandis que le premier mot de la Révélation est « Lis ». Pour l'Islam, toute la Création est un texte, comme l’est la séquence d’événements qui s’y déroulent. Le Coran est un texte qui explique la Création, et la vaste littérature exégétique, ainsi que les expériences quotidiennes des croyants individuels, sont des textes qui, à leur tour, expliquent le Coran. Il est impossible d’imaginer l’Islam comme un système religieux et culturel sans parler de texte, d’écriture et de lecture. Je soutiens que cette centralité sous-tend la légitimation des pratiques occultes, de sorte que, par exemple, l’interprétation des rêves est considérée comme le déchiffrement d’un texte lu sur la Tablette Préservée, tandis que les talismans sont considérés comme l’activation du pouvoir de l’écriture en tant qu’intermédiaire du pouvoir divin
The Qurʾān indicates that the Unseen (al-ghayb) is predetermined; that is, it is written from the beginning of time and for all eternity. At the same time, the Qurʾān makes it clear that the Unseen is beyond the reach of ordinary humans. And yet, occult practices of divination and magic aiming to look into and intercede in the Unseen are and have often been practiced throughout the Muslim World. This thesis asks how pious Muslims have reconciled occult practices with the Qurʾānic injunction against human interaction with the Unseen. What stories have pious Muslims historically told themselves in order to legitimate their transgression of such unambiguously stated sanctions? I seek answers to this question by focusing on three case studies: oneiromancy, physiognomy, and talismanry. I am not saying that these widespread practices are illicit; rather, I argue that for the sake of internal consistency, they should have been illicit, and the fact that they are not therefore requires an explanation.Although my main focus is on the early modern Ottoman Empire, much of the written documentation pertaining to the occult sciences during that period are translations and/or adaptations of mediaeval or early modern Arabic texts, which are themselves often heavily indebted to antecedents including Mesopotamian, Egyptian, Greek, and Jewish sources. In an effort to highlight what is “specifically Islamic” about the practices in question, I have tried to compare them with their pre-Islamic precursors and sought to see how they were “Islamicized” and thereby became accepted in the Ottoman Empire. I show that there were three main avenues for the legitimation of occult practices:• Exegetic legitimation. The large majority of the treatises analyzed in the three case studies begin with numerous citations from the Qurʾān and the ḥadīths as well as passages that interpret them in ways that appear to legitimate the practice in question. This is named al-dalāʾil al-naqliyyah, that is, “relayed evidence.”• Hagiographic legitimation. Again, many of the treatises analyzed here contain anecdotes that link the practice in question to one or more important religio-historical individuals—ranging from Greek philosophers to the Prophet’s companions and beyond—thus legitimating them by association. This is named al-dalāʾil al-ʿaqliyyah, that is, “rational evidence.”• Semiotic legitimation. Although I do discuss exegetic and hagiographic legitimation, my principal claim in this thesis is that in the Muslim World, divination and magic are generally conceived as reading and writing practices. As a result, what should in theory have been considered illicit practices have gained legitimacy thanks to the centrality of the concepts of reading and writing in Islam.This last point is based on the fact that the notion of text, and the closely related concepts of writing and reading, permeate Islam through and through. The Prophet is related as having said that the first thing God created was the pen, while the first word of the Revelation is “Read.” For Islam, all of Creation is a text, as is the sequence of events that unfolds in it. The Qurʾān is a text that explicates God’s creation, and the large body of exegetic literature, together with individual believers’ everyday experiences, are texts that in turn explicate the Qurʾān. It is impossible to imagine Islam as a religio-cultural system without text, writing, and reading. I argue that this centrality underlies the legitimation of occult practices, so that, for example, the interpretation of dreams is seen as deciphering text read from the Preserved Tablet, while talismanry is seen as activating the power of writing as a conduit of divine power

The Talisman is an adventure story set in a future where much of today's cultural memory and technology has been lost. Following a hunting accident, a young man named Forest survives a life-threatening wound and embarks on a quest for knowledge. Rising sea levels, bands of marauders, wild animals and the perils of survival in the broken world are not the only problems facing the survivors. The nature of the collapse of the society, what triggered it and its subsequent unfolding, bequeaths an existential quandary upon them that only Forest, and a rare text as old as the earth itself, can unravel

The following study traces the production and history of the talismanic scroll as a medium through a Fatimid, Ayyubid, and Mamluk historical periods. My dissertation understands the protocol of manufacturing and utilizing talismanic scrolls. The dissertation is a study of the Qur'an, prayers and illustrations of these talismanic works. I begin by investigating a theory of the occult the medieval primary sources of the Neo-platonic tenth century Ikhwān al-Safa and al-Bunī (d.1225). I establish that talismans are generally categorized as science (`ilm). Next, a dynastic spotlight of talismanic scrolls creates a chronological framework for the dissertation. The Fatimid talismanic scrolls and the Ayyubid pilgrimage scrolls are both block-printed and are placed within the larger conceptual framework of pilgrimage and devotion. The two unpublished Mamluk scrolls from Dar Al-Athar Al-Islamiyyah are long beautiful handwritten scrolls that provide a perspective on how the occult is part of the daily life of the practitioner in the medieval Islamic culture. Through an in depth analysis of the written word and images, I establish that textually and visually there is a template for the creation of these sophisticated scrolls. Lastly, I discuss the efficacy of these scrolls, I use theories of linguistic anthropology and return to the Islamic primary sources to establish that there is a language of the occult and there are people that practiced the occult. The word of God and the Qur'ān empower the scrolls I studied. As for the people who practiced the occult, I turn to the tenth century Ibn al-Nadim and Ibn al-Khaldun (d.1406), the people of the occult are understood. Yet, keeping in mind, that there is always a tension with the theologians that condoned practices of Islamic magic.
History of Art and Architecture

El objetivo de esta tesis doctoral es analizar el uso de las gemas en el mundo griego, en base principalmente a las fuentes clásicas. Para ello, se ha dividido la investigación en tres bloques claramente diferenciados. El primero consiste en un estudio sobre la utilización práctica o civil de las mismas así como sobre su uso terapéutico o mágico. Para ello, se han investigado, por un lado, tanto los sellos como las joyas u otros objetos domésticos, las lentes y las lupas, los ojos de las estatuas y, finalmente, la fabricación de pigmentos a partir de ciertas piedras; y, por otro lado, se ha examinado la información existente sobre lapidarios, amuletos y talismanes. En el segundo bloque del trabajo se realiza un análisis acerca de la fabricación y el tratamiento de las gemas en el mundo griego que está fundamentado, sobre todo, en la obra de Plinio el Viejo y en los textos del Papiro de Estocolmo. Finalmente, el último apartado de la investigación analiza, una a una, todas las gemas mencionadas en las fuentes clásicas, poniendo de manifiesto los problemas de traducción y los errores de interpretación que aparecen en algunas de las versiones revisadas en diferentes idiomas modernos. Además, se ofrece un cuadro resumen con la información gemológica de cada piedra analizada y se estudian las múltiples citas que las mencionan.
The goal of this doctoral thesis is to analyze the use of gems in the Greek world, based mainly on classical sources. For this, the research has been divided into three clearly distinct sections. The first one involves a study on the practical or civil use of them as well as on their therapeutic or magical use. To do this, on one hand, both stamps and jewelry or other household objects, as well as lenses and magnifying glasses, the eyes of statues and, finally, the manufacture of pigments from certain stones have been investigated; and, on the other hand, the existing information on lapidaries, amulets and talismans has also been analyzed. In the second section of the work, the focus of the study is the manufacture and the treatment of the gems in the Greek world, having as a base, above all, the work of Pliny the Elder and the texts of the Papyrus of Stockholm. Finally, the last section of the research analyzes, one by one, all the gems mentioned in the classical sources, highlighting the problems of translation and mistakes of interpretation that are found in some of the revised versions in different modern languages. In addition, it provides a summary chart with the gemological information of each stone as well as a study of the various quotes that mention them.

En considérant le rôle important de la magie dans l’islam ainsi que dans les pays musulmans et en considérant éventuellement son rôle important dans la formation de l'univers symbolique de l'art islamique, l’étude des objets magiques peut être une nouvelle voie pour les historiens de l’art islamiques. Les travaux et les réflexions développés dans le cadre de cette thèse avaient un double objectif : d’une part, découvrir les sources thématiques et visuelles de l’univers symbolique des amulettes et talismans iraniens chiites. Ou en d’autres termes, trouver une réponse précise et claire à cette question à savoir si les éléments constituant l’iconographie des amulettes et talismans iraniens chiites sont proprement fondés sur les sources islamiques et les traditions des arabo-musulmans primitifs ? Sinon, pouvons-nous considérer d’autres sources pour ces éléments comme les mythes et les traditions artistiques plus anciennes de la Mésopotamie-Perse ? Et d’autre part, d’attirer l’attention des historiens de l’art islamique sur les thèmes des symboles – et leurs passés régionaux – figurant sur les objets magiques iraniens chiites spécifiquement et plus généralement sur l’art islamique.Ce travail, basé sur une étude stylistique et artistique ainsi qu’une étude thématique et comparative entre les éléments textuels et visuels figurant sur les 166 amulettes et talismans iraniens chiites – collectés de trois collections : des cachets, bulles et talismans islamiques du département des Monnaies, médailles et antiques de la Bibliothèque Nationale de Paris, de la collection des objets du Musée du Quai Branly à Paris et de la collection des objets talismaniques iraniens (ou des objets magiques iraniens) du Musée civilisations Europe Méditerranée de Marseille (noté MuCEM) – à ceux dans l’art préislamique de la Mésopotamie-Perse. Ce travaille montre que les deux éléments textuels et picturaux sur ces objets possèdent une relation thématique fondée sur un point de vue cosmique et mythique préislamique. De plus, notre analyse démontre que la naissance de l’écriture décorative et figurative pouvait être le résultat d’un conflit idéologique-culturel entre les Arabo-musulmans conquérants et les intellectuels des pays vaincus. Notre étude démontre également que l’univers symbolique des amulettes et talismans iraniens chiites s’est formé sous l’influence des nombreux désaccords entre l’islam primitif importé par les Arabo-musulmans et les nouveaux musulmans des pays vaincus.Notre analyse s’est uniquement basée sur les trois collections de musées français et il serait indispensable de l’enrichir à partir d’autres pièces provenant d’autres musées de par le monde
If we consider the important role of magic in Islam as well as in Muslim countries and possibly considering its important role in the making of the symbolic universe of Islamic art, the artistic study of magical items can be a new way for historians of Islamic art.The studies and comments developed in the framework of this thesis are two-fold: first, to discover the thematic and visual sources of the symbolic universe of Iranian Shiite amulets and talismans. Or in other words, to find a clear and precise answer to the question whether the composing elements of the iconography of Iranian Shiite amulets and talismans are strictly based on Islamic sources and primitive traditions of Arabic Muslim. Otherwise, can we consider other sources for these elements like the myths and the artistic traditions of oldest Mesopotamia and Persia?On the second hand, our goal is to attract the attention of historians of Islamic art on the themes of symbols - and their regional past - shown on Iranian Shiite magic items specifically and more generally on Islamic art.This work is based on a stylistic and artistic study as well as a thematic and comparative study between the textual and visual elements on the 166 Iranian Shiites amulets and talismans - collected from three collections: « Les cachets, bulles et talismans islamiques » from « Département des Monnaies, médailles et antiques de la Bibliothèque Nationale de Paris », from « Collection des objets » from « Musée du Quai Branly » in Paris et from « Collection des objets talismaniques iraniens (ou des objets magiques iraniens) » from « Musée civilisations Europe Méditerranée de Marseille (MuCEM) » – with those in the pre-Islamic art of Mesopotamia and Persia.This work shows that both textual and pictorial components of these objects have a thematic relationship based on a cosmic and mythical pre-Islamic perspective. In addition, our analysis shows that the birth of the decorative and figurative writing could be the result of an ideological and cultural conflict between the Arabic Muslim conquerors and the intellectuals of conquered countries. Our study also shows that the symbolic universe of Iranian Shiites amulets and talismans was formed under the influence of many disagreements between primitive Islam imported by Arabic Muslims and new Muslims of conquered countries. Our analysis is only based on the three collections of French museums and it is essential to enrich it with other items from other museums around the world

La especificación Model Driven Architecture (MDA), es una especialización del desarrollo dirigido por modelos que separa la lógica del negocio del software y las plataformas tecnológicas. Para ello MDA define tres tipos de modelos. Los CIM, Computation Independent Model, asociados al dominio del negocio, los PIM, Platform Independent Model, asociados a modelos abstractos del software, y los PSM, Platform Specific Model, relacionados con modelos de software específicos de plataformas tecnológicas. Sin embargo MDA no detalla cómo deben ser los modelos CIM y tampoco describe cómo deben ser transformados a modelos PIM. Como solución a dicho problema, esta tesis presenta una recomendación que propone un proceso de desarrollo de software basado en la creación de modelos de procesos del negocio, clasificados como CIM, que son asociados a los modelos iniciales del software, considerados PIM. Partiendo de una interpretación válida de MDA, la recomendación propuesta se apoya además en la aplicación de otras disciplinas de gran actualidad. Entre ellas destacamos el uso de desarrollo ágil de software, para la definición adecuada de los procesos del negocio.

Cette these releve du domaine de l'analyse de phrases ecrites du francais. Le sujet de ce travail est la recherche d'une approche permettant une meilleure interaction entre les connaissances morphologique et syntaxique afin de reduire la production d'ambiguites inherente a tout systeme general d'analyse de la langue operant de facon sequentielle. Apres une etude des principaux formalismes, theories et systemes existants, nous montrons que chaque formalisme et theorie linguistique ne peut a lui seul resoudre notre froblematique. Nous etudions ensuite les limites de l'architecture sequentielle crisstal, projet europeen mmi2 qui a servi de base a nos travaux. Nous faisons appel aux techniques des systemes multi-agents pour la construction de l'architecture talisman et introduisons le concept de "loi" issu des systemes gouvernes par les lois (qui relevent du genie logiciel) pour gerer la communication entre agents. Talisman comporte des agents cognitifs rendant compte des phenomenes linguistiques complexes (morphologie, segmentation, transformation, coordination, negation, ellipses), une communication directe par envoi de messages, des lois gerant le comportement de la societe. Notre contribution linguistique porte sur la levee des ambiguites morphologiques realisee a partir de regles linguistiques et non statistiques et sur la mise en place de strategies linguistiques pour permettre la cooperation entre les differents phenomenes linguistiques
The domain of this thesis is the analysis of written french sentences. The problem is to find an approach allowing the best interaction between morphological and syntactic knowledge in order to reduce the generation of ambiguities. Am iguities may occur within any general system of analysis operating in a sequential manner. For a start, we study the existing formalisms, theories and systems. We show that any linguistic formalism and linguistic theory can not solve our problem. Then we study the limits of the sequential architecture of the natural language understanding system crisstal, that was at the root of work. We have recourse to technics of multi-agents systems for the construction of talisman architecture, and we introduce the concept of "law", stemmed from systems governed by laws, in order to manage the communication between agents. The architecture of talisman includes cognitive agents accounting for complex linguistic phenomena (morphology, syntax, segmentation, transformation, coordination, negation, ellipsis), a direct communicationby message sending, and laws governing the behavior of the society. Our linguistic contribution concerns the resolution of morphological ambiguities by means of statistical ones) and the development of linguistic strategies allowing a cooperation between different linguistic phonomena

The goal of this thesis is to critically examine the major constituent elements of the State Security system in Canada from a legal perspective. It is a historically-contingent notion essential not for the protection of the population as a whole, but for the preservation of State hegemony, which is directed almost exclusively against left-wing dissent and protest. As the ideological foundation of State Security in Canada, this notion constitutes the politico-legal framework for each of the arms of the State Security hydra, each of which is examined in some depth: (1) crimes against the State, (2) official State secrets, (3) the right of access to government and personal information, (4) the Crown privilege to refuse disclosure of National Security information, and (5) the centrepiece of State Security, the Canadian Security Intelligence Service (CSIS). While all of the traditional constituents of National Security (subversion, terrorism and espionage) are examined, the overwhelming emphasis of this study is on subversion, protest and dissent. Some areas have been omitted, however, and most notably emergencies legislation, due to time constraints. (Abstract shortened by UMI.)

Dans cette thèse, nous explorons l'analyse syntaxique robuste statistique du français. Notre principal souci est de trouver des méthodes qui permettent au linguiste d'injecter des connaissances et/ou des ressources linguistiques dans un moteur statistique afin d'améliorer les résultats pour certains phénomènes spécifiques. D'abord, nous décrivons la schéma d'annotation en dépendances du français, et les algorithmes capables de produire cette annotation, en particulier le parsing par transitions. Après avoir exploré les algorithmes d'apprentissage automatique supervisé pour les problèmes de classification en TAL, nous présentons l'analyseur syntaxique Talismane, développé dans le cadre de cette thèse, et comprennant quatre modules statistiques - le découpage en phrases, la ségmentation en mots, l'étiquettage morpho-syntaxique et le parsing - ainsi que le diverses ressources linguistiques utilisées par le modèle de base. Nos premières expériences tentent d'identifier la meilleure configuration de base parmi des nombreux configurations possibles. Ensuite, nous explorons les améliorations apportées par la recherche par faisceau et la propagation du faisceau. Finalement, nous présentons une série d'expériences dont le but est de corriger des erreurs linguistiques spécifiques au moyen des traits ciblés. Une de nos innovations est l'introduction des règles qui imposent ou interdisent certaines décisions locale, permettant ainsi de contourner le modèle statistique. Nous explorons l'utilisation de règles pour les erreurs que les traits n'ont pu corriger. Finalement, nous présentons une expérience semi-supervisée avec une ressource de sémantique distributionnelle.

In this thesis we explore robust statistical syntax analysis for French. Our main concern is to explore methods whereby the linguist can inject linguistic knowledge and/or resources into the robust statistical engine in order to improve results for specific phenomena. We first explore the dependency annotation schema for French, concentrating on certain phenomena. Next, we look into the various algorithms capable of producing this annotation, and in particular on the transition-based parsing algorithm used in the rest of this thesis. After exploring supervised machine learning algorithms for NLP classification problems, we present the Talismane toolkit for syntax analysis, built within the framework of this thesis, including four statistical modules - sentence boundary detection, tokenisation, pos-tagging and parsing - as well as the various linguistic resources used for the baseline model, including corpora, lexicons and feature sets. Our first experiments attempt various machine learning configurations in order to identify the best baseline. We then look into improvements made possible by beam search and beam propagation. Finally, we present a series of experiments aimed at correcting errors related to specific linguistic phenomena, using targeted features. One our innovation is the introduction of rules that can impose or prohibit certain decisions locally, thus bypassing the statistical model. We explore the usage of rules for errors that the features are unable to correct. Finally, we look into the enhancement of targeted features by large scale linguistic resources, and in particular a semi-supervised approach using a distributional semantic resource.

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
The watermelon [Citrullus lanatus (Thunb.) Matsum. & Nakai] is traditionally grown by direct sowing, however, due to the high value of the seeds of improved materials, the production of seedlings appears as an interesting alternative. In order to evaluate the agronomic performance of the watermelon by direct sowing and transplanting of seedlings, two experiments were conducted under field conditions in the Horticulture Sector of the Agronomy School of the Federal University of Goiás, Goiânia, Goiás. (DBC) with four replications in a 2 x 4 factorial scheme (two hybrids: Manchester and Talisman and four types of crops: no-tillage, seedlings with (15, 20 and 25 days).) In the second experiment The treatments were composed of three stages of no-tillage and three ages of seedlings (15, 20 and 25 days). When the F test (5%) was significant for Age variation, regression analysis was performed, and when Tukey test (5%) was applied. The comparison of the planting method (direct sowing versus seedling age) was performed through orthogonal contrasts. The number of leaves (NF), height and dry mass (DM) per seedlings were evaluated. The length of the branches was evaluated at 34, 55 and 75 days after transplanting (DAT), and the incidence of diseases was monitored. In the second experiment, the beginning of flowering was also evaluated, and in both experiments the average cycle of each treatment was determined. In the harvesting phase, fruit length and width, mass, white part thickness and soluble solids content were evaluated. Seedlings with greater age (25 days) presented superiority in relation to number of leaves and dry mass on the day of transplanting. Variables indicating productivity (mass) and fruit quality (soluble solids content, white thickness, fruit length and width) were not influenced by the treatments. There was no significant difference for viral and fusariosis infections. The treatment of direct seeding presented plants with an earlier cycle in both the 2015 and 2016 crops, followed by seedlings with 15 days. The cultivation of watermelon by direct seeding shows less cycle, but did not influence the characteristics as in the indicative of production and quality of the fruits.
A melancia [Citrullus lanatus (Thunb.) Matsum. & Nakai] é tradicionalmente cultivada por semeadura direta, porém, em função do alto valor das sementes de materiais melhorados, a produção de mudas surge como uma alternativa interessante. Com objetivo de avaliar o desempenho agronômico da melancia por semeadura direta e transplantio de mudas, foram conduzidos dois experimentos em condições de campo, no Setor de Horticultura da Escola de Agronomia da Universidade Federal de Goiás, Goiânia, Goiás. No experimento realizado em 2015 foi utilizado o delineamento experimental em blocos ao acaso (DBC) com quatro repetições em esquema fatorial 2 x 4 (dois híbridos: Manchester e Talisman e quatro tipos de cultivos: semeadura direta, mudas com (15, 20 e 25 dias). No segundo experimento realizado em 2016 utilizou-se também o DBC com seis repetições. Os tratamentos foram constituídos por três etapas de semeadura direta e três idades de mudas (15, 20 e 25 dias). Quando o teste F (5%) foi significativo para fonte de variação idade, realizou-se a análise de regressão, e quando houve efeito da variedade foi aplicado teste de Tukey (5%). A comparação do método de plantio (semeadura direta versus idade de muda) foi realizada através de contrastes ortogonais. Foram avaliados o número de folhas (NF), altura e massa seca (MS) por plântula. Avaliou-se o comprimento das ramas aos 34, 55 e 75 dias após o transplantio (DAT), e foi monitorada a incidência de doenças. No segundo experimento avaliou-se também o início do florescimento, e em ambos os experimentos determinou-se o ciclo médio de cada tratamento. Na fase de colheita avaliou-se: comprimento e largura do fruto, massa, espessura da parte branca e teor de sólidos solúveis. Mudas com maior idade, (25 dias), apresentaram superioridade em relação a número de folhas e massa seca no dia do transplantio. Variáveis que indicam produtividade (massa) e qualidade dos frutos (teor de sólidos solúveis, espessura da parte branca, comprimento e largura do fruto) não foram influenciadas pelos tratamentos. Não houve diferença significativa para as infecções de viroses e fusariose. O tratamento de semeadura direta apresentou plantas com ciclo mais precoce tanto na safra de 2015 quanto em 2016, seguido de mudas com 15 dias. O cultivo de melancia por semeadura direta apresenta menor ciclo, mas não influencia nas características quanto em indicativas de produção e qualidade dos frutos.

As Noites [Alf layla wa-layla] foram primeiramente traduzidas e publicadas pelo orientalista francês Antoine Galland, no início do século XVIII. Em sua tradução, Galland não somente seguiu a concepção de sua época de adaptar a obra para o gosto francês como também inseriu novas histórias em sua versão que não pertenciam ao original, de modo que suas Les mille et une nuits não se constituíram como um retrato fiel das Noites árabes. E foi este trabalho que, encontrando um sucesso triunfal desde sua publicação, divulgou as histórias das Noites por todo o Ocidente, e inspirou novas produções literárias. No século XIX, muitos autores românticos buscaram o enriquecimento de sua imaginação nas cores do maravilhoso oriental, entre eles está Charles Nodier, que registrou seu interesse por Les mille et une nuits em seus textos teóricos e literários . Nesse sentido, no âmbito de um estudo comparado, é possível perceber que seu conto intitulado \"Les quatre talismans\" compartilha de determinadas semelhanças com as seguintes histórias de Les mille et une nuits: prólogo-moldura, \"Histoire du pêcheur\", \"Histoire du roi grec et du médecin Douban\", \"Histoire de trois calenders fils de rois et de cinq dames de Bagdad\", \"Histoire du seconde calender\", \"Histoire du petit bossu\", \"Histoire que raconta le marchand chrétien\" - todas elas traduzidas por Galland do manuscrito árabe das Noites -; \"Histoire d\'Aladdin\" e \"Histoire de l\'aveugle Baba-Abdalla\" - ambas ausentes das Noites, correspondendo, portanto, a inserções do orientalista em sua versão. Comparativamente, a análise de elementos, como a técnica narrativa, os temas e os motivos das histórias, atestam não somente as apropriações de Nodier a partir de Les mille et une nuits, mas também a própria originalidade do autor, que transforma o modelo das histórias provindas das Noites e das narrativas inseridas por Galland, criando, assim, um conto peculiar.
Nights [Alf layla wa-layla] were first translated and published by the French orientalist Antoine Galland in the beginning of the XVIII century. In his translation, Galland not only followed the conception of his time to adapt the literary work to the French taste, but also inserted new stories in its version that didn\'t belong to the original, so that his Les mille et une nuits didn\'t constitute a real portrait of the Arabian Nights. And was this literary work that, finding a triumphal success since its publication, disclosed the stories of Nights to the whole West, and inspired new literary productions. In the XIX century, many Romantic writers searched the enrichment of their imagination in the colors of the oriental wonder; among them is Charles Nodier, who registered his interest for Les mille et une nuits in many of his theoretical and literary texts. In this sense, in the field of the compared literature, it is possible to notice that his tale entitled \"Les quatre talismans\" shares some similarities with the following stories of Les mille et une nuits: prologue- frame, \" Histoire du pêcheur\", \"Histoire du roi grec et du médecin Douban\", \" Histoire de trois calenders fils de rois et de cinq dames de Bagdad\", \"Histoire du seconde calender\", \"Histoire du petit bossu\" , \"Histoire que raconta le marchand chrétien\" - all of them translated by Galland from the Arabian manuscript of Nights - \"Histoire d\'Aladdin\" and \"Histoire de l\'aveugle Baba-Abdalla\"- both absent in Nights, corresponding, therefore, insertions from the orientalist in his version. Comparatively, the analyses of elements, such as narrative technique, the themes and the reasons of the stories, certify not only the appropriation of Nodier from Les mille et une nuits, but also the originality of the author itself, that transforms the model of the stories from Nights and from the narratives inserted by Galland, criating, thus, a peculiar tale.

La recherche présentée dans cette thèse a pour objet les producteurs d'images dans l'Éthiopie chrétienne orthodoxe contemporaine et la manière dont ils sont perçus. Ce travail s'inscrit à la croisée de l'anthropologie de la religion, de l'image et de la morale. J'argumenterai que les images servent d'articulation à un réseau de rapports sociaux complexes et qu'elles deviennent en retour les objets d'un discours moral ambivalent. Leur dimension spirituelle place leurs producteurs au cœur d'un tissu d'interactions avec le visible, l'invisible, le matériel et l'immatériel. L'étude des images et de leur production nécessite ainsi un examen du contexte social qui- nous le verrons- à la fois les condamne, les dissimule et leur donne leur sens. Le terrain de cette recherche est réduit à deux types de producteurs d'image : le peintre de l'EOTC (l'Église chrétienne orthodoxe éthiopienne) et le créateur d'images talismaniques appelé debtera. Je soutiendrai que si ce dernier est particulièrement l'objet d'un discours moral ambivalent, c'est avant tout que les images qu'il produit entrent en relation avec le domaine du spirituel dans le but de traiter les souffrances physiques et les problèmes liés à des affects comme la jalousie, la haine et certains désirs. Les affects dont il est question ici ont en commun d'être moralement condamnés et exclus du domaine de l'Église. Je soutiendrai que ces affects particuliers nécessitent un objet- ici, le talisman- pour pouvoir être exprimés. Enfin, dans cette recherche, l'étude des rapports complexes entretenus avec l'objet-médiateur, d'une part, et son producteur, d'autre part, se fera à travers l'examen d'une donnée particulière : le « gossip », c'est-à-dire l'ensemble des discussions informelles, ragots, opinions partagés et exprimés spontanément
This dissertation is a study of Orthodox image-producers and how they are perceived in Ethiopia today. Its central thesis is that the image-producer creates objects that not only mediate relationships and exercise social power or agency, but also have the capacity to incite a moral discourse. Images in this context can have a spiritual impact that entangles their producers in a web of relationships with the visible, invisible; the material and immaterial: they necessitate an examination of the social agency that defines and obscures them. The focus of this study is restricted to two types of image-producer: the Ethiopian Orthodox Tewahedo Church painter and the creator of talismanic images (known as a debtera). I argue that the debtera is perceived to be more morally problematic than the church painter because his images are intended to interact in the spiritual realm to treat certain forms of physical and emotional suffering. The kinds of emotions that a talismanic image treats however are "socially reprehensible" (eschewed by official Church doctrine, and as such condemned morally) as are those who interact with these emotions through image production- the debtera. I situate this thesis at the crossroads of the anthropology of religion, imagery and morality. Here, personhood, relationships and the dialogue between materiality and immateriality must be taken into account. This dissertation's intent is to articulate some of the nuances in object-mediated social relations that are made apparent through gossip. I stipulate that, in this culture, certain officially proscribed emotions require objects (such as the talismanic images) to be expressed. As a consequence of this proscription, the image-producer responsible for the creation of that object is subject to moral opprobrium. In a sense, given the full range of human conduct and emotions, the strict limits that the Ethiopian Orthodox Tewahedo Church places on what is acceptable in these realms creates a vacuum in which the proscribed conduct and emotions must be expressed in the shadows of the Church. And because of the particular importance this culture places on the image as the instrument that acts in these domains, the debtera and the talisman achieve a centrality that rivals that of the Church-sanctioned image producers

Questa tesi si propone nella prima parte di introdurre i concetti chiave della filosofia Lean. Attraverso l'analisi e la descrizione di quattordici principi, si cercherà di mettere in primo piano il ruolo di tutti i dipendenti per il successo dei processi Lean. Nella seconda parte dell'elaborato, si porteranno come testimonianza due esperienze dirette sul campo. Due aziende che operano in settori e paesi molto diversi, con un grado di implementazione dei processi Lean differente.

Dans ce travail nous voulons montrer que l'homme est un être en situation et pour faire face a cette difficulté il a recours au Bo pour s'adapter à la nature et a la société. Le Bo est le propre de la culture africaine en général et de la culture béninoise en particulier. Est-il un objet de science ou de croyance ? Pour en faire un objet de science nous tenterons d'en élaborer la définition, la genèse et la typologie. Cette typologie nous permettra de comprendre comment le béninois détermine ses rapports sociaux tisses de haine, de jalousie et d'espoir pour la maitrise de soi. Le Bo prend alors une dimension sociale manifestée par des noms de personne appelés en fon "bonyko d'où l'anthropologie est fille d'anthroponymie ou de patronymie. Quoi qu'ayant dieu comme source de son efficience, le Bo n'est pas une religion. Il est un pouvoir d'adaptation à la nature et un moyen de domination de l'homme sur l'homme. Nous avons adopte la méthode pluridisciplinaire avec insistance sur la psychologie
In this work we will try to shaw that man is a being in situation and to cope with this situation ha has recourse to the bo to adapt himself to the nature and to the society. The bo is part of the African culture in general and part of bonese culture in particular. Is the bo an object of science or of beliefe? To make it an object of science we will try to elaborate its definition, gensis and typology. This typology will help us to understand how the bonese determines his s social relationship full of hatred, jealousy and hope for self control. Then the bo has a social dimension shown in the names borne by persons, names called in fon "bonyko". " The antropology is daughter of anthroponimy and patronimy. Although it has god as source of its officiency, the bo is not a religion; it is rather a power of adaptation to the nature, a meens of domination. Our method is pluridisciplinary one with emphasis on psychology

Au XVe siècle, le philosophe florentin Marsile Ficin (1433-1499) rédige un texte singulier intitulé De vita coelitus comparanda ou « comment obtenir la vie du ciel » qui deviendra le troisième et dernier livre d’un ouvrage médical de plus large envergure, le De vita libri tres, consacré à conserver et à prolonger la santé des hommes de lettres accablés sous le poids de l’étude. Ce texte est tout entier consacré au pouvoir apotropaïque et prophylactique du talisman ou « image astrologique », une notion savante qui apparaît en Occident au milieu du XIIIe siècle, et insiste tout particulièrement sur la matérialité, la forme et l’apparence de ces images. Ainsi Ficin développe-t-il un discours original par rapport à la tradition en se concentrant sur le processus de fabrication, discours qui n’est pas sans rappeler les premières théories de l’art qui apparaissent à la même époque à Florence. Ficin réhabilite la figure du mage antique dans le cadre d’une réflexion plus vaste qui met en exergue le pouvoir créateur de l’homme en tant que savant, humaniste et philosophe. Si le postulat d’une influence tardive du néoplatonisme ficinien sur la littérature artistique du XVIe siècle a donné lieu à de nombreuses études, il apparaît en revanche que les rapports que Ficin était susceptible d’entretenir avec le monde des artistes, et surtout des artistes-théoriciens du XVe siècle, demeure un terrain relativement peu exploré. Tout l’enjeu de notre travail se situe donc dans la triple interrogation que ce concours de circonstances soulève : quel rôle jouent au sein de la pensée magique de Ficin les allusions à l’art et à sa pratique qui traversent l'ensemble de son œuvre? dans quelle mesure la notion d’«image astrologique» qu’il reprend et développe s’est-elle nourrie de la nouvelle littérature artistique alors en pleine formation? et enfin, comment peut-on affirmer que certaines œuvres typiques du Quattrocento florentin relèvent d’un caractère « mixte » oscillant entre le produit de l’art à proprement parler et l’objet magique?
In fifteenth-century Florence, the philosopher Marsilio Ficino (1433-1499) wrote the De vita coelitus comparanda, i.e. “how to capture life from the heavens”, which would later form the last and third book of a larger volume titled De vita libri tres. The latter exposes the means to preserve the health and extend the life of man of letters afflicted by their intense studies. The former deals with the apotropaic and prophylactic power of the talismans also called “astrological images”, following a learned concept which appeared in Western Europe in the mid-thirteenth century, and focuses on the materiality, form and appearance of these images. Ficino hence develops a new reflexion that focuses on the process of making which seems to echo new artistic theories devised during the same period in Florence. Ficino redeems the figure of the ancient magus by enhancing man’s creative power and his status as a philosopher and a humanist. The assumption of a late influence of Ficino’s neoplatonic thought on the arts in the sixteenth century has led to several studies but its genesis and its potential links with the artistic world and, especially his fellows artist-theoreticians, remained to be fully investigated. This thesis aims therefore to investigate the role of the artistic references within Ficino’s magic thought, the influence of contemporary ideas on the art practice upon his conception of “astrological image”, and the nature of specific artworks typical of fifteenth-century Florence, which seem to respond to both a magical and an artistic purpose

Where does the soul go after death? This question is based on my ‘fear of ghosts’ and became the starting point of my degree project, which most obviously stems from our fear of the unknown.   In the age of technology, many people claim that they are atheists and think that everything has or will have a physical explanation. But the fact is that definitions of reality are always provisional. We can only have an imaginary concept of this mysterious land and open up to all possibilities of the afterlife. This project include ideas from mesmerism and use substitutes to represent paranormal ectoplasm in order to materialise immaterial ghosts. The installation represents scientific experiments by including laboratory features. I intend to discuss contemporary attitudes to the afterlife.

La genèse de la littérature maghrébine francophone s’inscrit dans un mouvement de revendication identitaire qui constituera la caractéristique essentielle de cette littérature. En effet, l’oppression et l’annihilation culturelle entamées par la colonisation ont trouvé leur haute expression auprès de l’indépendance. C’est sur une activité de défense et d’affirmation de soi que s’est d’abord cristallisée la figure de la mort si prégnante dans les romans de Kateb, Khatibi et Meddeb. Ces auteurs nous intéressent moins par leurs emprunts incessants à l’image de la mort pour signifier leurs préoccupations majeures (il est loisible de rapprocher perte d’identité, double identité, recherche d’unité… de l’image de la mort) que parce qu’ils propagent la mort au sein même de l’écriture. Que l’on puisse appeler cela « fana » ou « anéantissement » de soi dans le corps de la langue ou dissolution du « corps », du « je » dans le texte pour accéder à une « renaissance » du moi, ou tout simplement acte de subversion (que chacun de nos auteurs pratique à outrance), c’est à chaque fois l’écriture elle-même qui se trouve au centre des opérations. Dans ces œuvres, c’est l’écriture qui lasse de la contenir secrète elle-même la mort
The genesis of the North African French-speaking novel is part of the identity claim that constitutes one of its major characteristics. Indeed, cultural annihilation and oppression during the colonization were expressed most clearly along the post-independence years. The overwhelming presence of Death in the novels by Kateb, Khatiri and Meddeb, portrays a strategy for self-defense and quest. These authors interest us much for their diffusing the image of death in their writing than for the various ways they use to express their concern. (although it would be far useful to tie up identity loss, double identity, identity quest with the image of death). Be it "fana" or "self-annhilation" in the language or the body dissolution in the text in order to achieve self-recognition, or simply a subversion act that each author practises excessively, language is at the heart of most operations. In these novels, and unable to contain death, wrinting frees it off

L'image filmique est douée d'une ambivalence profonde : elle produit un effet de « réalité » et une certaine « objectivité » documentaire alors qu'elle restitue la vision du monde et le point de vue, subjectif, du cinéaste. Cette ambivalence, qui crée un rapport complexe entre la réalité étudiée et sa représentation filmique, a marqué l'histoire du cinéma ethnographique. La première partie de cette thèse analyse les procédures de la construction du regard de l'ethnographe-cinéaste, des premières chronophotographies ethnographiques émanant d'un regard supposé « objectif » au cinéma de Jean Rouch affirmant un regard subjectif à la première personne. Dans la seconde partie, l'auteur mène une réflexion sur la construction de son regard d'ethnographe-cinéaste à partir de trois de ses films (magasin Tati-Barbès et quartier de la Goutte d'Or à Paris, art décoratif des camions pakistanais). L'auteur situe sa pratique dans une démarche de recherche expérimentale en prenant en compte la subjectivité de son regard d'ethnographe et de filmeuse, inscrite dans l'image et néanmoins difficilement lisible, comme paramètre obligé de la recherche. Dans l'objectif de restituer ses expériences filmées au regard du dispositif d'observation mis en œuvre, l'auteur revisite ses propres productions filmiques par écrit et sous forme multimédia (un multimédia par film) afin d'analyser et expliciter la manière dont sa subjectivité participe de sa recherche et de son écriture cinématographique. Enfin, l'auteur explore les nouvelles perspectives d'écriture et de restitution des matériaux de terrain (images fixes et animées, sons, textes) que le multimédia offre à l'ethnographe-cinéaste
The film image has a profound ambivalence : it produces an effect of « reality » and a certain documentary « objectivity », at the same time as it stages the filmmaker's world picture and subjective point of view. This ambivalence, creating a complex relationship between the reality studied and its film representation, has marked the history of ethnographic cinema. The first part of this thesis analyses the construction procedures of the ethnographer-filmmaker's view, from the first ethnographic chronophotographs emanating from a supposedly « objective » approach, to the cinema of Jean Rouch proposing a first person subjective viewpoint. In the second part, the author reflects upon the construction of her own viewpoint as ethnographer-filmmaker through three of her films (on the Tati-Barbès department store, the Goutte d'or neighbourhood, and the decorative art of Pakistani lorries). The author describes her own practice as experimental, always taking into account the subjectivity of her own perspective as ethnographer and filmmaker (visible in the image but nevertheless not easily traceable) as an unavoidable parameter of her research. In the aim of recounting her film experiences, stressing each time the observation devices in use, the author re-examines her own film productions in written and in multimedia form (one multimedia per film), analysing and explaining the way her subjectivity participates in the cinematic research and writing. Finally, the author explores new the perspectives regarding writing and the restitution of field material (still or animated images, sounds, texts) offered today by the multimedia to the ethnographer-filmmaker

The satiric farce "Talisman" testifies to the characteristic view of Johann Nestroy which considers people as nothing but mere fools of destiny. Everything stems from the prejudice against red hair. In the course of the entire analysis, we discover that the true nature of the individual is revealed by the way he speaks. The narrow-mindedness, superior intelligence, artificial manner of conduct and other characteristics then become apparent. The symbolic meaning of the characters' names were not chosen randomly as can be drawn from the text passages themselves. The names are also related to the way in which the individual characters speak. The development of the main character "Titus Feuerfuchs" can also be traced. The virtuosity and subtlety of Nestroy's language are clearly displayed in "Talisman". The comical nature of the piece stems from various plot developments which ultimately result in slapstick. The reader must be alert to double meanings for some expressions in order to discover all of Nestroy's sophisticated language riddles. We have become convinced that the rhetorical construction of certain statements is of particular relevance for the playful and multifaceted treatment of the various stylistic levels.

碩士
國立雲林科技大學
文化資產維護系
104
Cimei Island locates on the Southeast tip of Penghu County. The island contains a great variety kinds of talismans. Using The use of talismans is an integral part of Chinese culture, so as the daily lives in Taiwan. Despite the abundance of researches on talismans in Taiwan, very few of them are done in Cimei. Recently, the talismans of Cimei is undergoing a dramatic change, the present research focuses on three aspects. First, it attempts to present a general survey the placements, positions and characteristic of local talismans. The second question is how inhabitants in Cimei settled the talismans to ensure the cleanness of their living territories. Third, this paper wonders if the living territories change, will the habits of using talismans change accordingly? The researcher stayed in Cimei for about three months, to investigate the amount of talisman by General Survey Method, and to observe how people use talismans by Participant Observation and In-depth Interview. The paper presents following findings. First, due to the harsh environment of Cimei, local people use a lot of talismans to fill in the visual gaps on the territories t to complete them. Meanwhile, in order to stay in harmony with others, they also facilitate a special talisman outside their houses, and build a big talisman in the village for all members’ happiness. Second, because of the change of works and overall economy, the spaces of houses and villages have also been altered, resulting in the change of territory as well. Therefore, inhabitants in Cimei begin to use different talismans to protect their own territories. Since the territory and the talisman are constantly changing, more extensive researches are certainly needed for future studies.

碩士
國立臺南大學
國語文學系教學碩士班
97
Talismans are protective objects acted to repel evils. Cultures and beliefs derived from these talismans represent one of the distinctive traditional aspects in Taiwan. The Han nationality believe in animism, the belief in the existence of spirits inhabiting not only in humans and animals but also in natural objects and phenomena, and to fulfill the need for comfort and secure the harmony between the human and supernatural domains, people develop talismans cultures, composed of rituals and talismans themselves, to ward off bad lucks and encourage good ones. Anping is one of the oldest Mainland immigrant settlements in Taiwan, and due to its long strain of history, the communities here are over-crowded to cause a problem called “sha” or “shar” in household Feng Shui, which is the Chinese word for “unfavorable energy,” incurred by hard edges, angles, roads, or uncomfortable partitions and clutter. To eliminate the “sha,” talismans are what the residents need. Among all kinds of talismans in Anping neighborhood, those placed above the door headers are in the largest number and the type of “the sword-bitten lion” is the most common. This paper chose the sword-bitten lion talismans adopted in Aping area as the study case and classified them into “the still existing,” “the disappeared,” and “the ones as private collections.” With the materials came from the field study and documents, this paper was aimed to analyze the types, materials and outward appearances of these talismans in detail and elaborate the meanings carried with them. The study worked out a guide map of the sword-bitten lion talismans as well for the purpose of a further discussion on the talismans’ influence over local cultures and on the talismans in Anping area nowadays.

Islamic ritual bowls are one of the most overlooked phenomena of Islamic metalwork. Their design is comprised of a mixture of textual, geometric and mystical patterns and symbols. The main goal of this thesis is to examine, describe and interpret these elements to the highest extent possible. This work is based on the collection of National Museum - Náprstek Museum of Asian, African and American Cultures that is the owner of a collection of fourteen bowls whose origin is ranging from 13th to 20th century. Thirteen of them are being examined in this thesis.

The tradition of placing objects and symbols within, under, on, and around buildings for supernatural protection and good luck, as an act of formal or informal consecration, or as an element of other magico-religious or mundane ritual, has been documented throughout the world. This thesis examines the material culture of magic and folk ritual in the eastern United States, focusing on objects deliberately concealed within and around standing structures. While a wide range of objects and symbols are considered, in-depth analysis focuses on three artifact types: witch bottles, concealed footwear, and concealed cats. This thesis examines the European origins of ritual concealments, their transmission to North America, and their continuation into the modern era. It also explores how culturally derived cognitive frameworks, including cosmology, religion, ideology, and worldview, as well as the concepts of family and household, may have influenced or encouraged the use of ritual concealments among certain groups.
Cultural-historical background -- Witch bottles and other bottle charms -- Concealed footwear and associated deposits -- Concealed cats -- Other concealments -- Discussion and conclusions -- Recommendations for practical applications and future research.
Department of Anthropology

The diploma thesis "The Influence of Non-Lurianic Kabbalah on East-European Hasidism of Modern Age" deals with the impact of non-Lurianic kabbalah on the origin and development of East-European Hasidism. The first chapter consists of short survey aimed on the academic research of Hasidism including the contribution of the most important figures in this particular field of research. The second chapter is focused on defining and demonstrating of Lurianic and non-Lurianic influences followed by illustrating of these influences on the example of few particular Jewish scholars. The third chapter includes the translation of chosen texts related to the topic of previous chapter, and their commentary. The aim of this diploma thesis is to introduce the complex topic of the sources forming Hasidism and to show their diversity.