All-fiber passively mode-locked picosecond erbium doped fiber laser using a 45-tilted fiber grating ing

We demonstrate an all-fiber erbium doped fiber laser passively mode-locked using a 45° tilted fiber grating and a fiber Bragg grating in the laser cavity. The laser generates 18ps pulses with output pulse energies ~0.2nJ. © 2014 OSA.

Progettazione e sviluppo di un' applicazione mobile basata su Wi-Fi Direct per la comunicazione tra veicoli e pedoni

Questo documento di tesi si incentra principalmente sullo studio delle reti wireless mobili e dei relativi scenari di utilizzo. In particolare, come esse vengono applicate per il riconoscimento e la prevenzione di incidenti stradali. Vista l’importanza di questo problema a livello di sicurezza stradale, ho deciso di sviluppare un' applicazione per smartphone Android, in grado di riconoscere le attività di uso quotidiano dell’utente e associarle a dei comportamenti, come ad esempio quello di un ciclista, di un pedone o di un automobilista. Nel caso in cui, in uno scenario stradale i dispositivi si trovassero ad una distanza ravvicinata, possono comunicare tramite una connessione Wi-Fi Direct il loro ruolo e lanciare messaggi di pericolo per avvisare la loro presenza, in modo da prevenire collisioni stradali. La realtà in cui si vuole collocare questa applicazione è quella che viene chiamata Pedestrian Detection, già idea di General Motors, che la sta sviluppando sui futuri veicoli che metterà in produzione nei prossimi anni e che sicuramente integreranno funzionalità aggiuntive per la segnalazione di pericoli tramite smartphone e Wi-Fi Direct.

Some Þing To Talk About : Assemblies in the Íslendingasögur

Date of Acceptance: 16/06/2015

Some Þing To Talk About : Assemblies in the Íslendingasögur

Date of Acceptance: 16/06/2015

Spic'ing into Existence: Epitaph, Epithet, and the Ethnopoetic Imagination

Quién Es, Quién Somos? Spic’ing into Existence claims a four-fold close-reading: first, analysis of texts: from theoretical meditations to (prison) memoir and film. Second, a half dozen central figures appear, largely Latinx and black American. They cut across a score of registers, socio-economics, ideological reservations, but all are, as Carl Carlton sang, poetry in motion. Writers, poets, theologians, pathologists, artists, comedians, actors, students whose vocation is invocation, the inner surge of their calling. Third, the manuscript draws from a series of historical moments—from radical liberation of the late 60s, to contemporary student activism. Finally, this body of work is movement, in all its social, gestural, and kinesthetic viscera. From this last heading, we peel away layers of what I call the ethnopoet, the fascia undoing that reveals its bio-political anatomy, dressing its bare life with kinship speech. First, the social revolutions of the Civil Rights, Black Power, abolitionism, the Black Panthers and Young Lords, boycotts and jarring artistic performances. These events are superficial not in vain sense, but key epicenters of underground murmurings, the workings of a cunning assailant. She robs not lavish estates, but another day to breathe. Gesturally, as perhaps the interlocutor, lies this author, interspersing his own diatribes to conjure her presence. The final branch is admittedly the most intangible. Kinesthetically, we map the nimbleness, footwork lígera of what I call the ethnopoet. Ethnopoet is no mere aggregate of ethnicity and poetry, but like chemical reaction, the descriptor for its behavior under certain pressures, temperatures, and elements. Elusive and resisting confinement, and therefore definition, the ethnopoet is a shapeshifting figure of how racialized bodies [people of color] respond to hegemonic powers. She is, at bottom, however, a native translator, the plural-lensed subject whose loyalty is only to the imagination of a different world, one whose survival is not contingent upon her exploitation. The native translator’s constant re-calibrations of oppressive power apparatuses seem taxing at best, and near-impossible, at worst. To effectively navigate through these polarized loci, she must identify ideologies that in turn seek “affective liberatory sances” in relation to the dominant social order (43). In a kind of performative contradiction, she must marshall the knowledge necessary to “break with ideology” while speaking within it. Chicana Studies scholar, Chela Sandoval, describes this dual movement as “meta-ideologizing”: the appropriation of hegemonic ideological forms in order to transform them (82). Nuestros padres se subieron encima de La Bestia, y por eso somos pasageros a ese tren. Y ya, dentro su pansa, tenemos que ser vigilantes cuando plantamos las bombas. In Methodology of the Oppressed, Sandoval schematizes this oppositional consciousness around five principle categories: “equal rights,” “revolutionary,” “supremacist,” “separatist,” and “differential.” Taken by themselves, the first four modes appear mutually exclusive, incapable of occupying the same plane, until a fifth pillar emerges. Cinematographic in nature, differential consciousness, as Sandoval defines it, is “a kinetic motion that maneuvers, poetically transfigures, and orchestrates while demanding alienation, perversion, and reformation in both spectators and practitioners” (44). For Sandoval, then, differential consciousness is a methodology that privileges an incredible sense mobility, one reaching artistic sensibilities. Our fourth and final analytic of movement serves an apt example of this dual meaning. Lexically speaking, ‘movement’ may be regarded as a political mobilization of aggrieved populations (through sustained efforts), or the process of moving objects (people or otherwise) from one location to another. Praxis-wise, it is both action and ideal, content and form. Thus, an ethnic poetics must be regarded less as a series of stanzas, shortened lyric, or even arrangement of language, but as a lens through which peripheralized peoples kaleidecope ideological positions in an “original, eccentric, and queer sight” (43). Taking note of the advantages of postponing identifications, the thesis stands its ground on the term ethnopoet. Its abstraction is not dewey-eyed philosophy, but an anticipation of poetic justice, of what’s to come from callused hands. This thesis is divided into 7.5 chapters. The first maps out the ethnopoet’s cartographies of struggle. By revisiting that alleged Tío Tomas, Richard Rodriguez, we unearth the tensions that negatively, deny citizenship to one silo, but on the flipside, engender manifold ways of seeing, hearing, and moving . The second, through George Jackson’s prison memoirs, pans out from this ethnography of power, groping for an apparatus that feigns an impervious prestige: ‘the aesthetic regime of coercion.’ In half-way cut, the thesis sidesteps to spic into existence, formally announcing, through Aime Cesaire, myself, and Pedro Pietri, the poeticization of trauma. Such uplift denies New Age transcendence of self, but a rehearsal of our entrapment in these mortal envelopes. Thirdly, conscious of the bleeding ethnic body, we cut open the incipient corpse to observe her pathologist. Her native autopsies offer the ethnic body’s posthumous recognition, the ethnopoetics ability to speak for and through the dead. Chapter five examines prolific black artists—Beyonce and Kendrick Lamar—to elide the circumvention of their consumption via invoking radical black hi/her-stories, ones fragmenting the black body. Sixth, the paper compares the Black Power Salute of the 1968 Mexico City Olympics to Duke’s Mi Gente Boycott of their Latino Student Recruitment Weekend. Both wielded “silent gestures,” that shrewdly interfered with white noise of numbed negligence. Finally, ‘taking the mask off’ that are her functionalities, the CODA expounds on ethnopoet’s interiority, particularly after the rapid re-calibration of her politics. Through a rerun of El Chavo del Ocho, one of Mexican television’s most cherished shows, we tune into the heart-breaking indigence of barrio residents, only to marvel at the power of humor to, as Friday’s John Witherspoon put it, “fight another day.” This thesis is the tip of my tongue. Y por una vez, déjala que cante.

“Newter”-ing the Nicodemite: Reception of John Calvin’s Quatre sermons (1552) in Sixteenth-Century England

This dissertation examines the publication history of a single work: John Calvin’s 1552 Quatre sermons de M. Jehan Calvin traictans des matières fort utiles pour nostre temps, avec briefve exposition du Pseaume lxxxvii. Overlooked for both its contribution to Calvin’s wider corpus and its surprising popularity in English translation, successive editions of Quatre sermons display how Calvin’s argument against the behavior of so-called “Nicodemites” was adapted to various purposes unrelated to refuting religious dissimulation. The present study contributes to research in Calvin’s anti-Nicodemism by highlighting the fruitfulness of focusing on a discrete work and its reception. Borrowing a term (“Newter”) from John Field’s 1579 translation of Quatre sermons, this study’s title adumbrates its argument. English translators capitalized on the intrinsic malleability of a nameless and faceless opponent, the Nicodemite, and the adaptability of Quatre sermons’ genre as a collection of sermons to reshape—or, if you will, disfigure—both Calvin’s original foes and his case against them to advance various new agenda. Yet they were not the first to use the reformer’s sermons this way. They could have learned this from Calvin himself.

My examination of Quatre sermons opens by setting the work in the context of Calvin’s other writings and his political situation (Introduction, chapters one and two). Calvin’s unrelenting literary assault on French Nicodemism over three decades has long been recognized for its consistency and negativity. Yet scholars have tended to neglect how Calvin’s polemic against religious dissimulation could exhibit significant flexibility according to the needs of his context. Whereas Calvin’s preface promises simply to revisit his previous argument against participation in the Mass, his approach to Nicodemism in Quatre sermons seems adapted to accomplish goals beyond decrying false worship, offering a carefully-crafted apology for Calvin’s pastoral authority directed at his political situation. Repeatedly emphasizing God’s purpose to bless his children through the ministry of a rightly-ordered church, Quatre sermons marks a shift in Calvin’s anti-Nicodemite rhetoric away from purely negative critique, stressing instead God’s provision of spiritual nurture via political exile. Read in light of Calvin’s 1552 context, two audiences emerge: sermons ostensibly targeting believers in France who hid their faith also appear especially designed to silence Calvin’s foes in Geneva.

The remainder of the study examines the reception of Quatre sermons in the rapidly shifting religious and social contexts of Marian and Elizabethan England, where it appeared in more unique editions than any of Calvin’s writings besides the Institutio and the reformer’s 1542/45 Genevan Catechism. Calvin’s anti-Nicodemism has not been examined for its distinct contribution to the overall English reception of his thought. Five English versions of Quatre sermons appeared between 1553 and 1584—four of these under a Protestant queen, a situation quite different from the French context Calvin addressed. After situating Calvin’s position within the currents of Tudor Protestant anti-Nicodemism (chapter three), I place each of the five translations in its particular context, investigating prefaces, appendices, marginalia, and translation methods to discover how and why individuals used Quatre sermons (chapters four to six). Like Calvin in 1552, those who brought Quatre sermons to English readers were not primarily concerned with Nicodemism. Rather, the malleability of Calvin’s Nicodemite as polemical opponent and the flexibility of Quatre sermons as a sequence of discrete, interrelated parts made it popular with those eager to press Calvin into the service of a variety of diverse goals he could not have imagined, including turning his anti-Nicodemism against fellow members of the English church.

Neuartiges Hochgeschwindigkeitsfördersystem Palettentransport

In der Intralogistik werden beim Transport von Stückgütern häufig hohe Förderleistungen benötigt. Dabei stehen für den Transport großer Massen bisher nur Systeme zur Verfügung, die einerseits nicht die notwendigen hohen Geschwindigkeiten erreichen und andererseits Zwischenstufen mit Umladeprozessen zur Überwindung von Höhenniveaus erfordern.

Wi-share: partilha de configurações wi-fi

A popularidade dos dispositivos móveis tem vindo a aumentar significativamente nos últimos anos e, com isso, surge a necessidade de aceder à Internet nos smartphones e tablets, quer para fins laborais quer para lazer. Devido às limitações de tráfego nas redes móveis, como 3G ou 4G, as pessoas procuram conectar-se aos pontos de acesso nas suas proximidades para poupar tráfego móvel. Os pontos de acesso também são uma outra forma de se conseguir conectar à Internet no estrangeiro, mesmo quando não se tem disponível um plano de dados móveis. As soluções existentes, que visam conectar os seus utilizadores à Internet através de pontos de acesso, requerem o pagamento de uma taxa elevada ou violam a privacidade das redes Wi-Fi ao permitir que todos os utilizadores se consigam conectar sem a devida autorização dos proprietários e que consumam tráfego e largura de banda sem quaisquer restrições. Com este trabalho pretende-se permitir que os proprietários das redes possam limitar os recursos de quem acede às suas redes (tráfego, largura de banda e/ou número de utilizadores conectados) usando apenas uma aplicação Android para fazer todo o controlo de acesso e limitação de recursos. Além de limitar os recursos pretende-se possibilitar a interoperabilidade entre pontos de acesso de diferentes plataformas para permitir que utilizadores de diferentes operadores de telecomunicações possam partilhar as suas redes mutuamente. Para se atingir estes objetivos foi desenvolvido um sistema composto por uma aplicação Android e um servidor web. O teste da solução foi feito através de testes com utilizadores, identificando-se que os participantes partilharam maioritariamente as suas próprias redes. A maioria dos utilizadores optou por partilhar as suas redes de forma pública (com todos os utilizadores) e limitar o número de utilizadores conectados para salvaguardar o desempenho da sua ligação. Com este trabalho, consegue-se concluir que é possível incentivar os utilizadores a partilhar as suas redes caso estejam presentes mecanismos que consigam manter a privacidade da rede e que lhes consigam dar controlo sobre a partilha.

Brenntechnologie für Geschirr unter besonderer Berücksichtigung des Glattbrands von Porzellan Flachware im Schnellbrandofen

Otto-von-Guericke-Universität Magdeburg, Fakultät für Verfahrens- und Systemtechnik, Dissertation, 2016