Thèses sur le sujet « Indizi visivi »

Functional vision refers to the use of vision to perform day-day tasks and is assessed by the ability to perform these tasks. Assessment of functional vision is an integral component of the management of children with visual impairment. The results of the assessment help in designing appropriate educational and rehabilitation intervention strategies. The L V Prasad-Functional Vision Questionnaire (LVP-FVQ) is a reliable and valid tool for assessing self-reported functional vision performance (FVP) in children. Self-reports are obviously the child's perception of his or her ability to perform certain tasks but they may not reflect actual performance. Various studies of FVP in adults have used actual performance measures of everyday tasks, but very few studies, even in adults with visual impairment, have compared self-reports and performance measures and none have included identical tasks on the 2 methods of assessment. To date, no study has assessed FVP using performance measures of daily tasks in the paediatric population. Therefore, the aims of the current study were: (1) To develop performance measures of FVP and compare them with self-reports of FVP from the LVP-FVQ in a prospective cohort of Indian school-going children with visual impairment. (2) To investigate the effect of a psychological attribute, self-concept, on self-reports, performance measures and the relationships between the 2 measures. (3) To investigate the relationship between clinical measures of vision and FVP. Performance measures of FVP for children with visual impairment were developed for 17 day to day tasks for comparison with self-reports of the same tasks for the LVP-FVQ. The LVP-FVQ was verbally administered by the researcher to 178 Indian school-going children aged between 8 and 17 years with visual impairment. Similarly, the performance of each of the tasks by these children was measured by the researcher. The performance measures for most of these tasks were recorded on continuous scales and later categorized to match the ordinal ratings from the LVP-FVQ. The self-report and performance measure ratings for the 17 tasks were then converted into the same metric using a Rasch model allowing an accurate picture of whether and how these two measures of FVP compared with each other. Rasch analysis was used to estimate the person ability and item difficulty for FVP from the 2 methods of assessment. Self-reports showed stronger correlations with performance measures of FVP than were hypothesized. Similar to some studies in adults, binocular high-contrast visual acuity was found to be the single most significant predictor of a child's functional vision performance. Contrary to expectations, self-concept did not have a significant effect on the relationship between the 2 measures. A few reasons for the stronger than expected relationship between the 2 methods of assessment of FVP in children with visual impairment are suggested. Firstly, the use of identical tasks for self-reports and performance measures of FVP is likely to improve the relationship. Secondly, the LVP-FVQ was developed using focus groups of children with visual impairment, their parents, low vision specialists and rehabilitation professionals leading to good content validity. Since children were included in the development of the LVP-FVQ, the tasks were representative of a child's typical daily life. Thus, the performance measures were also suited to the day-day tasks of school-going children but were not tapping any social and psychological issues relating to visual impairment. Thirdly, the use of Rasch analysis which addresses many of the issues of unequal measurement and defines a hierarchy of items for self-reports and performance measures could have led to higher correlations in the present study. Finally, the high reliability and validity of self-reports and performance measures of FVP in the present study may have contributed to the higher than expected correlations. None of the demographic variables or self-concept affected the relationship between self-reports and performance measures of FVP, but self-concept had a weak significant association with self-reports. This result is unique to this study and warrants further investigation. Binocular high-contrast visual acuity alone, the most common visual function measured in ophthalmic clinics, explained between one-third and two-thirds of the variance in functional vision performance. This confirms the expected trend that with worse visual impairment, FVP is lower. The addition of the variable, self-concept, resulted in a very small increase in the variability explained for self-reported FVP. Similarly, the addition of other clinical measures of vision such as binocular low contrast visual acuity and colour vision resulted in a small increase in the variability explained for performance measures of FVP. The correlation between binocular high-contrast visual acuity and performance measures of FVP was statistically significantly higher than that between binocular high-contrast visual acuity and self-reports of FVP. There are a few possible reasons for this higher correlation. Firstly, performance measures are considered to be a more "objective" form of assessment, while self-reports are a child's perception of his or her ability and therefore lack a context, which may result in either over-estimation or under-estimation of actual ability. Furthermore, performance measures include dimensions such as the time taken to perform a task or other criteria specific to a task, while self-reports do not use such qualifiers. Secondly, the higher correlation may be the result of the visual complexity of some of the tasks. While self-concepts of children with visual impairment played a small but significant role in the self-reported FVP, studies in adults with visual impairment have suggested that other psychological factors such as mood, anxiety, motivation etc. are associated with an individual's perception of visual performance. Future studies are required to explore the possible role of these and other factors in FVP in Indian school-going children with visual impairment. This thesis makes a significant contribution to the field of paediatric low vision rehabilitation by providing performance measures of FVP and relating them to self-reports in children with visual impairment and their relationship with common measures of visual function. With self-reports, the child is reporting his or her perception of ability to complete a task, where performance measures examine the child's ability to complete a task by observing his or her performance. Thus, although the two methods are comparable, it is because of the different yields from each of these measures that they are not considered interchangeable. A combination of the 2 measures where practical would perhaps provide a richer depiction of the FVP of children with visual impairment. As developing countries such as India have limited resources allocated for eye care services where less than seven percent of the gross national product is spent on health care, self-reports can be utilized together with clinical measures of vision (mainly visual acuity) to assess the FVP in children with visual impairment in a community setting. However, both methods of assessment of FVP together with clinical measures of vision are essential if a comprehensive assessment of FVP is to be carried out in children with visual impairment. Information from these assessments can help clinicians better understand the functioning of children with visual impairment and incorporate them in the management of low vision in school-going children with visual impairment in India.

Functional vision refers to the use of vision to perform day-day tasks and is assessed by the ability to perform these tasks. Assessment of functional vision is an integral component of the management of children with visual impairment. The results of the assessment help in designing appropriate educational and rehabilitation intervention strategies. The L V Prasad-Functional Vision Questionnaire (LVP-FVQ) is a reliable and valid tool for assessing self-reported functional vision performance (FVP) in children. Self-reports are obviously the child's perception of his or her ability to perform certain tasks but they may not reflect actual performance. Various studies of FVP in adults have used actual performance measures of everyday tasks, but very few studies, even in adults with visual impairment, have compared self-reports and performance measures and none have included identical tasks on the 2 methods of assessment. To date, no study has assessed FVP using performance measures of daily tasks in the paediatric population. Therefore, the aims of the current study were: (1) To develop performance measures of FVP and compare them with self-reports of FVP from the LVP-FVQ in a prospective cohort of Indian school-going children with visual impairment. (2) To investigate the effect of a psychological attribute, self-concept, on self-reports, performance measures and the relationships between the 2 measures. (3) To investigate the relationship between clinical measures of vision and FVP. Performance measures of FVP for children with visual impairment were developed for 17 day to day tasks for comparison with self-reports of the same tasks for the LVP-FVQ. The LVP-FVQ was verbally administered by the researcher to 178 Indian school-going children aged between 8 and 17 years with visual impairment. Similarly, the performance of each of the tasks by these children was measured by the researcher. The performance measures for most of these tasks were recorded on continuous scales and later categorized to match the ordinal ratings from the LVP-FVQ. The self-report and performance measure ratings for the 17 tasks were then converted into the same metric using a Rasch model allowing an accurate picture of whether and how these two measures of FVP compared with each other. Rasch analysis was used to estimate the person ability and item difficulty for FVP from the 2 methods of assessment. Self-reports showed stronger correlations with performance measures of FVP than were hypothesized. Similar to some studies in adults, binocular high-contrast visual acuity was found to be the single most significant predictor of a child's functional vision performance. Contrary to expectations, self-concept did not have a significant effect on the relationship between the 2 measures. A few reasons for the stronger than expected relationship between the 2 methods of assessment of FVP in children with visual impairment are suggested. Firstly, the use of identical tasks for self-reports and performance measures of FVP is likely to improve the relationship. Secondly, the LVP-FVQ was developed using focus groups of children with visual impairment, their parents, low vision specialists and rehabilitation professionals leading to good content validity. Since children were included in the development of the LVP-FVQ, the tasks were representative of a child's typical daily life. Thus, the performance measures were also suited to the day-day tasks of school-going children but were not tapping any social and psychological issues relating to visual impairment. Thirdly, the use of Rasch analysis which addresses many of the issues of unequal measurement and defines a hierarchy of items for self-reports and performance measures could have led to higher correlations in the present study. Finally, the high reliability and validity of self-reports and performance measures of FVP in the present study may have contributed to the higher than expected correlations. None of the demographic variables or self-concept affected the relationship between self-reports and performance measures of FVP, but self-concept had a weak significant association with self-reports. This result is unique to this study and warrants further investigation. Binocular high-contrast visual acuity alone, the most common visual function measured in ophthalmic clinics, explained between one-third and two-thirds of the variance in functional vision performance. This confirms the expected trend that with worse visual impairment, FVP is lower. The addition of the variable, self-concept, resulted in a very small increase in the variability explained for self-reported FVP. Similarly, the addition of other clinical measures of vision such as binocular low contrast visual acuity and colour vision resulted in a small increase in the variability explained for performance measures of FVP. The correlation between binocular high-contrast visual acuity and performance measures of FVP was statistically significantly higher than that between binocular high-contrast visual acuity and self-reports of FVP. There are a few possible reasons for this higher correlation. Firstly, performance measures are considered to be a more "objective" form of assessment, while self-reports are a child's perception of his or her ability and therefore lack a context, which may result in either over-estimation or under-estimation of actual ability. Furthermore, performance measures include dimensions such as the time taken to perform a task or other criteria specific to a task, while self-reports do not use such qualifiers. Secondly, the higher correlation may be the result of the visual complexity of some of the tasks. While self-concepts of children with visual impairment played a small but significant role in the self-reported FVP, studies in adults with visual impairment have suggested that other psychological factors such as mood, anxiety, motivation etc. are associated with an individual's perception of visual performance. Future studies are required to explore the possible role of these and other factors in FVP in Indian school-going children with visual impairment. This thesis makes a significant contribution to the field of paediatric low vision rehabilitation by providing performance measures of FVP and relating them to self-reports in children with visual impairment and their relationship with common measures of visual function. With self-reports, the child is reporting his or her perception of ability to complete a task, where performance measures examine the child's ability to complete a task by observing his or her performance. Thus, although the two methods are comparable, it is because of the different yields from each of these measures that they are not considered interchangeable. A combination of the 2 measures where practical would perhaps provide a richer depiction of the FVP of children with visual impairment. As developing countries such as India have limited resources allocated for eye care services where less than seven percent of the gross national product is spent on health care, self-reports can be utilized together with clinical measures of vision (mainly visual acuity) to assess the FVP in children with visual impairment in a community setting. However, both methods of assessment of FVP together with clinical measures of vision are essential if a comprehensive assessment of FVP is to be carried out in children with visual impairment. Information from these assessments can help clinicians better understand the functioning of children with visual impairment and incorporate them in the management of low vision in school-going children with visual impairment in India.

Au cours de ces dernières décennies, le concept de la compétitivité s'est établi comme un mot-clé important dans la vie sociale, à l’échelle micro-économique et surtout macro-économique. Au regard d’une mondialisation grandissante et de l'expansion des marchés mondiaux, la compétitivité peut quelque fois se limiter à l’aspect purement économique et commercial. Alors que l’examen des différents défis économiques, sociaux et environnementaux qui préoccupent de nos jours l’humanité conduit à reconsidérer les modèles d’évaluation de la croissance économique adoptée, à reconnaitre leurs limites et à apporter un jugement critique sur l’évaluation de la compétitivité. Ce travail se propose donc d’explorer quelques possibilités de l’intégration contemporaine de principes « éthiques » dans le concept de la compétitivité macroéconomique. Prenant en compte la dynamique du concept de la compétitivité, la thèse analyse l’histoire et l’évolution de cette notion. L’analyse engage alors une approche théorique, ensuite une étude comparée des différents indices d’évaluation de la compétitivité. L’objectif est d’examiner comment des principes éthiques peuvent être intégrés pour la mesure et l’évaluation de la compétitivité des pays, c’est-à-dire comment elle pourrait être évaluée au-delà du PIB et des résultats commerciaux et comment elle rejoint également la préoccupation pour les inégalités, la pauvreté, le changement climatique dans des domaines aussi différents que la santé, l’éducation, l’eau et l’agriculture …Les objectifs de la Charia (Maqasid Charia) constituent une assise convenable pour construire un nouvel indice de compétitivité éthique, permettant ainsi la contribution de différents pays, même non musulmans, à chacun des objectifs de la Charia
Throughout the past decades, competitiveness was established as an important concept in social life, at micro and especially macro levels. With globalization and the expansion of global markets, competitiveness can sometimes be limited to purely economic and commercial dimensions. While examining various current economic, social and environmental challenges that affect today’s economy and humanity, the thesis reconsiders the economic growth assessment models adopted, to recognize their limits and put forward critical judgment on the assessment of competitiveness. This study develops, therefore, an exploration of some possibilities of contemporary integration of "ethical" principles into the concept of macroeconomic competitiveness.Taking into account the dynamics of the concept of competitiveness, the thesis analyzes the history and evolution of this concept. The analysis puts forward a theoretical approach, followed by a comparative study of different indices for assessing competitiveness. The aim is to examine how ethical principles are integrated to measure countries' competitiveness. That is, how competitiveness could be evaluated beyond the GDP and trade outcomes and that it also incorporates the measures of inequality, poverty, climate change, health, education, water, agriculture etc. The objectives of Shariah (Maqasid al Shariah) present a suitable foundation to build a new ethical competitiveness index that measures countries’ contribution to the objectives of the Shariah

Thesis advisor: Thomas J. Massaro
There is a substantial and growing corpus of literature that describes, with convincing statistics and analysis, globalization as the greatest achievement in the history of our modern world and that it has brought the greatest degree of prosperity and economic growth to poor countries. However, seen from the perspective of the poor and the marginalized, the current globalization has not helped them to end their misery and marginalization; indeed in most cases it has actually worsened their situation. The Christian community cannot remain an idle spectator of this unjust, inhuman and sinful global reality. Analyzed from a Christian theological perspective, it is not only an economic issue but also a moral issue. It is a social sin to violate human dignity, to commodify human labor, and to marginalize the poor. Based on the teachings of the Federation of Asian Bishops Conferences, the Catholic Bishops Conference of India and some prominent Asian theologians, I contend that dialogue with other faith traditions, cultures and the poor must be an essential part of her mission of humanizing the current globalization. I argue that the Church in India should avoid the presumption that she already possesses a vision of the common good adequate to the Indian society. While remaining committed to gospel values, the Church must be an open-minded listening and learning
Thesis (STD) — Boston College, 2011
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology

Trabajo de Investigación Requisito para optar al Título de Cirujano Dentista
Autor no autoriza el acceso a texto completo de su documento
La búsqueda de la salud y estética en la cavidad oral ha cobrando gran importancia en los últimos tiempos. Han surgido múltiples avances en diferentes especialidades odontológicas de este ámbito. El estudio de las características de la encía y tejido óseo adyacente han sido sujeto de gran interés para el desarrollo de especialidades tales como: periodoncia, ortodoncia y rehabilitación tanto para fines terapéuticos como estéticos. Dentro de las características a estudiar tenemos el grosor gingival, el grosor cortical óseo alveolar y la relación entre ambos. Estas características son claves para determinar el biotipo periodontal, el cual juega un papel clave en la planificación y pronóstico de terapias tanto de rehabilitación como estéticas. El objetivo de este estudio fue determinar la existencia de una relación entre grosor gingival (GG) y grosor cortical óseo alveolar (GCOA), en estudiantes de la Facultad de Odontología de la Universidad de Chile, mediante el uso de i-CAT Cone Beam 3D y su posterior análisis con i-CAT Vision Software ® . Material y Método: Se sometió a 19 pacientes a un análisis mediante i-CAT Cone Beam 3D de maxilar superior, para ello se separó el labio superior con tórulas de algodón lo que permitió la visualización del vestíbulo libremente. Mediante el uso de i-CAT Vision Software ® se realizó un corte sagital a nivel de las piezas 1.3, 1.2, 1.1, 2.1, 2.2 y 2.3 en un punto equidistante a sus caras mesial y distal. Se midió GG y GCOA a nivel de la mitad del ancho gingival corono apical observado en el corte sagital previamente determinado. Se analizaron estadísticamente los resultados a través del test de chi cuadrado. Los resultados arrojaron que en promedio el 87% de los sitios analizados mostró una relación lineal entre GG y GCOA. El GG promedio fue de 0.49 ± 0.2 para la pieza 1.3; 0.74 ± 0.2 mm para la pieza 1.2; 0.63 ± 0.2 mm para la pieza 1.1; 0.7 ± 0.3 mm para la pieza 2.1; 0.72 ± 0.2 mm para la pieza 2.2 y 0.63 ± 0.1 mm para la pieza 2.3. El GCOA promedio fue de 0.61 ± 0.2 mm para la pieza 1.3; 0.63 ± 0.3 mm para la pieza 1.2; 0.62 ± 0.2 mm para la pieza 1.1; 0.63 ± 0.2 mm para la pieza 2.1; 0.63 ± 0.2 mm para la pieza 2.2 y de 0.62 ± 0.2 mm para la pieza 2.3. Se puede concluir que bajo estas condiciones experimentales existe una relación entre GG y GCOA.

Le mémoire de maîtrise intitulé Religion et développement : étude de cas sur le mouvement indien Swadhyay Parivar présente une description approfondie d'un mouvement socio-religieux, dont la vision de développement personnel et communautaire s'enracine dans le patrimoine culturel et spirituel de l'Inde. Il vise à démontrer que le développement endogène, qui tire pleinement partie [i.e. parti] des ressources matérielles et spirituelles locales peut constituer une option très viable en matière de développement. Cette recherche lance un double défi : celui de prendre en compte les multiples avantages du développement conçu par et pour les principaux bénéficiaires, en égard des modèles de développement importés de l'Occident.Le second défi consiste à reconnaître que le développement peut avoir intérêt à intégrer la dimension spirituelle et religieuse de la collectivité visée, moyennant une mise à jour du système religieux traditionnel dont certains éléments peuvent se révéler dysfonctionnels.

Thesis (M.A. in Security Studies (Far East, Southeast Asia and The Pacific))--Naval Postgraduate School, June 2009.
Thesis Advisor(s): Chatterjee, Anshu ; Kapur, Samir. "June 2009." Description based on title screen as viewed on July 10, 2009. Author(s) subject terms: Bharatiya Janata Party, BJP, Party politics, National identity, Hindu Nationalism, Hinduism, Hindutva, Sangh Parivar, Rashtriya Swayamsevak Sangh, RSS, Vishwa Hindu Parishad, VHP, Bharatiya Jana Sangh, BJS, Ayodhya campaign, Kashmir case.. Includes bibliographical references (p. 123-134). Also available in print.

Rabindranath Tagore, Nobel Prize winning Bengali poet and polymath, is an eminent figure in the history and culture of modern India. As the Indian Independence Movement grew in the early twentieth century, Tagore used his renown to establish a university in the rural community of Santiniketan: Visva-Bharati, “where the world meets in a single nest.” All of Tagore’s efforts — artistic, educational, and social — were informed by a universalist philosophy that he developed based on the Upanishads. Tagore’s philosophy facilitated unity between all creation, including harmony between the peoples of humanity and between humanity and the natural world. The architecture of Santiniketan is a tangible manifestation of Tagore’s philosophy. Designed under his direction by his associates Nandalal Bose, Rathindranath Tagore, and Surendranath Kar, Tagore’s residences at Santiniketan, in particular the houses Udayan and Shyamali, illustrate Tagore’s universalism in two primary ways. The designs unify a diverse set of traditions within a Modernist framework, and provide for maximum interaction between indoor and outdoor spaces. Udayan is a synthesis of Indian, Japanese, Javanese, and European designs, finding commonalities in the traditions through abstraction and modern materials. Shyamali also draws from a variety of influences and, in service to a connection between man and nature, the design blurs the boundaries between indoors and outdoors by using the natural material of mud. The architecture of Santiniketan, because it is a product of Tagore’s unique values, does not fit easily within the major trends of Modernist architecture in India or beyond. It is best evaluated as a single thread in the contrapuntal nature of Modernism.

La " trilogie du Chiapas ", constituée par deux romans Balún Canán (1957), Oficio de tinieblas (1962) et un recueil de nouvelles Ciudad Real (1960) illustre l'affrontement entre les dominants blancs, héritiers de la Conquête espagnole et les dominés, les Indiens, dépossédés de leurs terres ancestrales. Aux yeux de la critique littéraire pratiquement unanime, Rosario Castellanos (1925-1974) donne une vision de l'Indien " de l'intérieur " très novatrice dans le courant littéraire indigéniste. Selon cette perspective, la trilogie apparaît comme un hymne à la parole indigène en lutte contre le silence et l'oubli. Notre travail effectue une nouvelle lecture qui interroge l'ambiguïté constitutive de la trilogie, comme preuve non pas de l'adéquation, mais de la fracture existante entre l'univers indigène et sa représentation littéraire. En confrontant l'histoire du Chiapas, la réalité ethnologique des Tzotzil-Tzeltal, la place de Rosario Castellanos au sein de l'indigénisme mexicain des années cinquante et sa production littéraire, nous démontrons que l'auteure offre une vision ethnocentrique de l'Indien qui véhicule l'idéologie indigéniste officielle. Les stratégies narratives mises en place par le recours à une perspective ethnique fictive, aux intertextes indigènes, aux mythes d'apparence maya ne servent pas à valoriser la culture indienne. Rosario Castellanos ne parvient pas à (re)connaître l'Indien dans son altérité, car, par delà sa dénonciation des injustices sociales, elle engage avant tout une réflexion sur l'intégration de l'Indien à la nation mexicaine et sur sa nécessaire acculturation.

La culture indienne a longtemps été identifiée à une philosophie où le monde n’est qu’illusion, où les sens s’avèrent trompeurs, et où, donc, il est nécessaire de se détacher du corps afin d’atteindre une réalité suprême, en dehors de ce monde. Pourtant, une courte immersion dans la réalité quotidienne de l’hindouisme, en particulier par rapport à sa forme dévotionnelle (bhakti) et au rituel de la pūjā s’y rattachant, laisse entendre tout le contraire. Le monde dévotionnel hindou s’avère en fait plongé dans un univers hautement incorporé et sensoriel. La présente thèse se donne pour objectif de réaliser la profondeur de cette nature incorporée et hautement sensorielle de la bhakti hindoue. C’est en envisageant l’utilisation des sens non seulement comme le résultat d’un apprentissage culturel, mais également comme le locus de la connaissance du monde, que la méthodologie proposée par l’anthropologie sensorielle nous permettra de réaliser l’ampleur du rôle joué par le sensorium dans la compréhension, l’acquisition et la communication avec le divin. Nous concentrerons cette étude sur la pūjā hebdomadaire effectuée par la communauté hindoue d’Ottawa au temple Vishva Shakti Durgā. Cette analyse révélera que c’est en utilisant ses sens que le dévot réussit à entrer en contact avec le divin et que c’est également en exploitant divers stimuli sensoriels que le divin réussit à se manifester et à s’incorporer au profit de ses dévots. Le sens de la vision se dévoilera l’un des plus importants dans cette interaction avec les divinités, particulièrement à travers le darśan, mais les autres sens s’avéreront eux aussi essentiels dans cette transaction avec le divin, notamment à travers la musique, les mantras, la prasād, ainsi que les diverses formes de toucher direct ou indirect avec la divinité. Somme toute, cette étude démontrera que la rencontre avec le divin nécessite en soi l’utilisation d’un sensorium sacré. Les diverses perceptions sensorielles engagées dans cette interaction parlent à la fois à la nature humaine et divine de l’être, et permettent dès lors à la vraie nature de l’humain d’entrer en contact avec la vraie et suprême réalité du divin (bhagwān/brahman).

[EN] This PhD in Fine Arts is the introduction to a Yantric Theory of Drawing as a result of researching plastic forms from the universal principles present in perceptive reality. Based on the yantra as an active element in the drawing of a integral mandalic vision, Drawing re-presents a vision of the world based on aesthetic distance, in which the sum and multiplication of all the parts is contemplated from one point of view, a naked eye. This perspective is transdimensional, whereby co-creative man is capable of making his own vision real, enjoying the aesthetic experience through the practice of Art. Art is the fifth element in which contact with Beauty takes place in a disinterested way. This thesis in its Form and Consciousness explores the fundaments of these aesthetic formulations through its most yogic roots in India. We will add a metaphor to such aesthetic formulations and explain them through the voice of the artist, in which the process of transmutation of the matter, the transformation of the Nature into Art takes place. The shilpi yogi is the inspiration and aspiration of the being which indwells the imagery artist who develops images of himself, the imprints of personal consciousness transcended through transpersonal art forms. Its being, its Presence, can be modulated through plasticity, from the purest abstraction to the finest figurative art. This thesis represents a plastic voyage to the very heart of India, in which an artist and a sadhu go hand in hand as a symbolic encounter between indosophy and the sublime plastic representative of the tragedy of duality, sunk in life under the weight of chiaroscuro. Light is the Great Symbolic Metaphor and the primordial object of the mystery of Science. The space of the heart is the fifth plastic element on which we base our Yantric Theory of Drawing. We use this to reintegrate the coherence of Art from all times and places, reinterpreting it from an optimistic historical standpoint. Drawing gives us the power to make this real (maya-magic), through the yantric vision. This thesis is the foundational preface to a way to make real the dream of the imagined, a function which Art, the original inoculant, has had throughout history. Such a possibility of form-function-power is endorsed by the most ancient foundations of civilization: the great symbolic potential which was crystalised in Man, the complex system of ancient times which doesn't respond to limits, but rather to constellations, the tantra, inspiration and aspiration of quantic meta-physics.
[ES] Esta tesis doctoral en Bellas Artes es la introducción de una Teoría Yántrica del Dibujo como resultado de una investigación de la forma plástica desde principios universales presentes en la realidad perceptiva. Basada en el yantra como elemento activo dibujístico de una visión mandálica integral, el Dibujo viene a re-presentar una visión del mundo basada en la distancia estética, en la que la suma y multiplicación de todas las partes es contemplada desde un punto de vista y un ojo genuino, transdimensional, en el que el hombre co-creativo es capaz de realizar su propia visión y disfrutar de la experiencia estética a través de la práctica del Arte. El Arte es el quinto elemento en el que el contacto con la Belleza de modo desinteresado tiene lugar. Esta tesis, como Forma y Consciencia explora los fundamentos de estas formulaciones estéticas, a través de sus raíces más yóguicas, en India. A tales formulaciones estéticas les añadimos una metáfora y las explicamos a través de la voz del artista, en el que se da el proceso de transmutación de la materia, la transformación de la Naturaleza en Arte. El silpi yogui es la inspiración y aspiración del ser que habita en el artista imaginero, quien desarrolla sus propias imágenes o la huella de la consciencia personal que se supera a sí misma a través de la plástica de lo trans-personal. Su ser, solo Presencia, se deja modular en el vehículo plástico desde la más pura abstracción a la más fina figuración. Esta tesis representa un viaje plástico al corazón de la India, en el que van de la mano una artista y un sadhu como encuentro simbólico de la indosofía y el sublime representante plástico de la tragedia de la dualidad, sumido en la vida y el peso del claroscuro. La Luz es la Gran Metáfora simbólica y el objeto de misterio primordial de la Ciencia. El espacio del corazón es el quinto elemento plástico en el que se basa nuestra Teoría Yántrica del Dibujo para reintegrar la coherencia del Arte de todos los tiempos y lugares, desde un punto de vista histórico optimista que está en nuestras manos hacer real (magia-maya), a través de la visión yántrica para el Arte, a que da pie el Dibujo. Esta tesis es el prolegómeno fundacional de una vía de hacer real el sueño de lo imaginado, como ha venido haciendo el Arte como inóculo original a lo largo de la Historia. Tal posibilidad de forma-función-poder está avalada por los más antiguos fundamentos de la civilización, el gran potencial simbólico que fue posible cristalizar en el Hombre, el sistema complejo de la antigüedad que no responde a límites, sino a constelaciones, el tantra, inspiración y aspiración de la meta-física cuántica. CLARA M. SEVILLA SEGUÍ
[CAT] Aquesta tesi doctoral en Belles Arts és la introducció d'una Teoria Iàntrica del Dibuix com a resultat d'una investigació de la forma plàstica des de principis universals presents en la realitat perceptiva. Basada en el iantra com a element actiu del dibuix d'una visió integral del mandala, el Dibuix vindria a re-presentar una visió del món basada en la distància estètica, en què la suma i multiplicació de totes les parts és contemplada des d'un punt de vista i un ull genuí, "transdimensional", en què l'home co-creatiu és capaç de realitzar la pròpia visió i gaudir de l'experiència estètica a través de la pràctica de l'Art. L'Art és el cinquè element en què el contacte amb la Bellesa hi té lloc de forma desinteressada. Aquesta tesi, en tant que Forma i Consciència, explora els fonaments d'aquestes formulacions estètiques mitjançant unes arrels basades en sistema del ioga, pel que fa a l'Índia. A aitals formulacions estètiques els afegim una metàfora, i les expliquem per mitjà de la veu de l'artista, l'individu en qui es produeix el procés de transmutació de la matèria, la transformació de la Natura en Art. El silpi iogui és la inspiració i aspiració de l'ésser que habita en l'artista imaginer, qui desenvolupa les seves pròpies imatges o l'empremta de la consciència personal que se supera a si mateixa a través de la pràctica d'allò trans-personal. El seu ésser, tan sols Presència, es deixa modular en el vehicle plàstic des de la més pura abstracció fins a la figuració més fina. Aquesta tesi representa un viatge plàstic al cor de l'Índia, en què una artista i un sadhu, plegats, conflueixen de manera simbòlica en la indosofia i el sublim representant plàstic de la tragèdia de la dualitat, immers en la vida i el pes del clarobscur. La Llum és la Gran Metàfora simbòlica i l'objecte primordial de la ciència. L'espai del cor és el cinquè element plàstic en què es basa la nostra Teoria Iàntrica del Dibuix, el propòsit del qual consisteix a reintegrar la coherència de l'Art de tots els temps i llocs, des d'un punt de vista històric i optimista, que tenim a les nostres mans convertir en real (màgia-maia) a través de la visió iàntrica per a l'Art, a què dóna peu el Dibuix. Aquesta tesi és el prolegomen fundacional d'una via per tal de materialitzar el somni respecte d'allò imaginat, com ha vingut fent l'Art com a inòcul originari al llarg de la Història. Aquesta possibilitat de forma-funció-poder és avalada pels més antics fonaments de la civilització, el gran potencial simbòlic que fou possible cristal·litzar en la figura de l'Home, el sistema complex de l'antiguitat que no respon a límits, sinó a constel·lacions, el tantra: inspiració i aspiració de la meta-física quàntica.
Sevilla Seguí, CM. (2016). Forma y Consciencia: Fundamentos para una Teoría Yántrica del Dibujo [Tesis doctoral no publicada]. Universitat Politècnica de València. https://doi.org/10.4995/Thesis/10251/63259
TESIS

Mukti Ashram is a rehabilitation center in north India that works with ex-child laborer boys. Fieldwork completed at the ashram in 1997-98 centered around the issue of the organization's attempt to enact social change through the engineering of community within the ashram's walls. Several fundamental processes that contribute to this goal have been identified: the construction and presentation of personal narratives which are ideally encased in a common structure; the encompassment of heterogeneity through careful focus on a singular point of commonality; and, the creation of national and transnational ties of horizontal solidarity, literal and "imagined." The nature of the activists' intervention, which becomes codified in the dominant ethos of the institution, presents an internal contradiction that is essentially unresolvable. It is found that power is always to some extent fought using those same tools of the powerful. Though in this case their goal of empowering the boys is to some extent compromised, such attempts still constitute a positive influence. Mukti Ashram's example demonstrates both the constraints and opportunities that may be met by organizations that work with subjugated groups.
Graduation date: 2000

The concept of sustainable development emerged as a consequence to a growing awareness of the global environmental crisis. People all over the world are working towards sustainable development. In addition to environmental criteria, quality of life is an important indicator of the health of a city. Urban parks fulfill many social functions and address the psychological needs of citizens, making them a very valuable resource and a key ingredient for a sustainable city. Despite many challenges, countries like India are slowly adopting measures to increase sustainability within their cities. Located in the South Indian city of Bangalore, Cariappa Park is a small urban park. In its present state, it fails to live up to its role as a provider of social, ecological and economic services to its users. In this study, an attempt is made to look into the factors that have led to the failure of this park. The study further proposes an alternative design for the park. The aim of the proposed design is to inspire environmental consciousness and sustainable design construction through example. The new design will fulfill many social, economic and environmental functions, rendering Cariappa Park into a valuable municipal resource that contributes to the well-being of its citizens and to the sustainability of the city of Bangalore.
Applied Science, Faculty of
Architecture and Landscape Architecture (SALA), School of
Graduate

The research is done within the diocese of Kanyakumari of the Church of South India. It examines the viability of the following training programmes to socio-political factors: the Church Workers Theological Training Programme, the Sunday School Programme, the Vacation Bible School Programme, the parish-based training programmes - for example retreats and workshops, the Women’s Fellowship Programme, the Christian Endeavour Programme, the Programme of Communication and Revival as well as that of the Student Christian Movement of India, and the Union of Evangelical Students of India. The practitioners of these programmes felt the need for guide-lines to transform their programmes to be more relevant to their socio-political contexts. Hence the present qualitative-oriented research was undertaken. The preliminary interviews and reading of the related literature enabled the researcher to identify some promoted theories, regarding the relationship between the socio-political factors and the programmes; this assisted him to set up a questionnaire for semistructured interviews. A sample for interviews was chosen with the help of the organisers of the programmes. A pilot study was conducted using the questionnaire, which led to the semi-structured interviews. The respondents narrated their experiences and reflections related to the socio-political factors. The information was organised, scrutinised, and the findings were recorded under six different pointers, which enabled the researcher to exhibit and explain the connections between the training programmes and the sociopolitical factors. Then the findings were evaluated, using the puzzle-solving method. Consequently, some guidelines were devised. These guide-lines indicate the limitations and the possibilities in making a socially-oriented training programme more vibrant and viable to its socio-political factors. Moreover, they highlight the possibilities for the existing pietistic-oriented programmes to become more relevant to the context. They also guide the practitioners to construct alternative approaches in training that are more relevant. The research is a small incentive to the emerging cooperation among the practitioners of the various training programmes in CSI Kanyakumari diocese. It will hopefully encourage them to join hands with people of other faiths and Non Governmental organisations in facilitating the social transformation in India today. Proposals are made for further related research work.
Practical Theology
(D.Th. (Practical Theology))

The aim of this paper is to investigate the Indian Hindu nationalist concept of “love jihad”, an idea based upon the alleged fact that Muslim men actively seeks out non-Muslim women for conversion to Islam by various methods including, false promises of love and abductions. While the accusation that Muslims are conducting love jihad currently is being propagated by several active Hindu nationalist groups, the focus of this paper lies on the Viśva Hindū Pariṣad (VHP) and the Rāṣṭrīya Svayaṃsevak Saṃgh (RSS), two major branches within the so-called family of Hindu nationalist organisations, or the Saṃgh Parivār. The material primarily con-sists of articles pertaining to love jihad, published in each organisation’s mouthpiece magazines. Utilising theories on Indian nationalism placed within a structure of analysing propaganda, based on the propaganda model of Garth S. Jowett and Victoria O'Donnell, this paper investigates the idea of love jihad in relation to the VHP and RSS constructs of Indian identities.