The Interior City Infinity and Concavity in the No-Stop City (1970-1971)

In the late 60s it had become clear how the environment technification had allowed some typologies (supermarkets, car parks, factories) to reach potentially unlimited built depths becoming, therefore, independent from the outside. The No-Stop City is born from a very simple idea: to extend this technification to the totality of built reality encompassing, not only almost all functions, but ultimately, the whole city. This operation has paradoxical effects: as architecture grows, it loses most of the features that have traditionally defined it. A dissolution by hypertrophy that gives rise to an homogeneous, concave and potentially infinite space. But beyond the pure technical feasibility, there are two key influences, seemingly contradictory, that explain this endeavor for an interior and endless city: Marxism and Pop Art. The project is, in many senses, a built manifesto reflecting the militancy of the group members within the Italian Marxism. But it is also the embodiment of the groups declared interest in Pop Art, popular culture and mass society. The cross-influence of communism and consumerism explains this "quantitative utopia" in which the society and the factory, the production and consumption, would match. A city based on the centrality of consumer products and the subsequent loss of prominence of architecture, in which the urban phenomenon, while spreading endlessly over territory, ignoring its rural exteriority, dissolves the home as a sphere of privacy, ignoring its domestic interiority. A project, also in the wake of Marshall McLuhan, that illustrates like few others the conversion of the urbane into a virtually omnipresent "condition" and that still interrogates us with questions that are, on the other hand, eternal: What is a building? What is a city?

A SENHORA DA BERLINDA Representações sociais do cotidiano na religiosidade popular paraense

O culto a Nossa Senhora de Nazaré é uma devoção popular muito antiga em Belém do Pará, quase tão antiga quanto a cidade, pois esse culto se consolidou na mesma época em que se constituiu o município de Belém e o Estado do Pará. A população de devotos cresceu junto com a população dos habitantes da cidade. Tal fato propiciou que essa devoção popular se enraizasse profundamente na cultura paraense, penetrando até a auto-imagem do paraense católico, moldando a sua identidade cultural. A maior expressão desse culto é a grande romaria que os devotos realizam todos os anos no mês de outubro, que é conhecida como Círio de Nazaré e reúne uma média de dois milhões de pessoas, aproximadamente. O Círio de 2002 foi o recorte etnológico dessa pesquisa que disserta sobre as práticas cotidianas dos devotos no seu culto a Nossa Senhora de Nazaré, sobre como a religiosidade popular insere-se no dia-a-dia dos indivíduos, influenciando as representações sociais e recebendo a influência delas também, em um processo dialético.(AU)

A SENHORA DA BERLINDA Representações sociais do cotidiano na religiosidade popular paraense

O culto a Nossa Senhora de Nazaré é uma devoção popular muito antiga em Belém do Pará, quase tão antiga quanto a cidade, pois esse culto se consolidou na mesma época em que se constituiu o município de Belém e o Estado do Pará. A população de devotos cresceu junto com a população dos habitantes da cidade. Tal fato propiciou que essa devoção popular se enraizasse profundamente na cultura paraense, penetrando até a auto-imagem do paraense católico, moldando a sua identidade cultural. A maior expressão desse culto é a grande romaria que os devotos realizam todos os anos no mês de outubro, que é conhecida como Círio de Nazaré e reúne uma média de dois milhões de pessoas, aproximadamente. O Círio de 2002 foi o recorte etnológico dessa pesquisa que disserta sobre as práticas cotidianas dos devotos no seu culto a Nossa Senhora de Nazaré, sobre como a religiosidade popular insere-se no dia-a-dia dos indivíduos, influenciando as representações sociais e recebendo a influência delas também, em um processo dialético.(AU)

Relationship between donor age and the replicative lifespan of human cells in culture: A reevaluation

Normal human diploid fibroblasts have a finite replicative lifespan in vitro, which has been postulated to be a cellular manifestation of aging in vivo. Several studies have shown an inverse relationship between donor age and fibroblast culture replicative lifespan; however, in all cases, the correlation was weak, and, with few exceptions, the health status of the donors was unknown. We have determined the replicative lifespans of 124 skin fibroblast cell lines established from donors of different ages as part of the Baltimore Longitudinal Study of Aging. All of the donors were medically examined and were declared “healthy,” according to Baltimore Longitudinal Study of Aging protocols, at the time the biopsies were taken. Both long- and short-lived cell lines were observed in all age groups, but no significant correlation between the proliferative potential of the cell lines and donor age was found. A comparison of multiple cell lines established from the same donors at different ages also failed to reveal any significant trends between proliferative potential and donor age. The rate of [3H]thymidine incorporation and the initial rates of growth during the first few subcultivations were examined in a subset of cell lines and were found to be significantly greater in fetal lines than in postnatal lines. Cell lines established from adults did not vary significantly either in initial growth rate or in [3H]thymidine incorporation. These results clearly indicate that, if health status and biopsy conditions are controlled, the replicative lifespan of fibroblasts in culture does not correlate with donor age.

"Another Way": The Pneumatology of Deleuzean Minoritarian Communal Interpretation in Scripture, the 16th Century Radical Reformation, and Alternative 21st Century Anabaptist Community

This dissertation proposes a constructive theology of the Holy Spirit called the "pneumatology of minoritarian communal interpretation," the alternative creation of meaning within an oppressive majority context. It illustrates the convergence of Deleuzean philosophy with Anabaptist pneumatology and media communal interpretation theory in three particular locations: 1) selected mentions of the Holy Spirit in the Hebrew Bible and Christian New Testament; 2) the 16th century Radical Reformation; and 3) "Another Way," a 21st century alternative Anabaptist group focused around the spiritual discussion of art and popular media. Chapter One outlines the three theories. Chapter Two examines the Holy Spirit in the Hebrew Bible, particularly 1 Samuel 8, the book of Ezekiel, and the Gospel narratives. Chapter Three examines the pneumatological writings of the Radical Reformers, concentrating particularly on their theologies of the intersection between church and the surrounding majoritarian culture. Chapter Four outlines my original field research with Another Way, and examines the tension between minoritarian communal interpretation and the 21st century semiotic regime. Chapter Five then summarizes the conversations between theory and illustration to propose the pneumatology of minoritarian communal interpretation for Christian theology.

Realizing the Witch : Science, Cinema, and the Mastery of the Invisible /

Realizing the Witch follows the unfolding of Benjamin Christensen’s visual narrative in his 1922 film, Häxan (The Witch). Through a close reading of Häxan, Baxstrom and Meyers examine the study of witchcraft from historical and anthropological perspectives, as well as the intersection of popular culture, artistic expression and scientific ideas. This title was made Open Access by libraries from around the world through Knowledge Unlatched.

One Hundred Years of the Concert Marimba: American and Japanese Innovation and Convergence, 1915 to 2014

Thesis (D.M.A.)--University of Washington, 2016-06

Culture and children's cosmology

In this investigation, we examined children's knowledge of cosmology in relation to the shape of the earth and the day-night cycle. Using explicit questioning involving a choice of alternative answers and 3D models, we carried out a comparison of children aged 4-9 years living in Australia and England. Though Australia and England have a close cultural affinity, there are differences in children's early exposure to cosmological concepts. Australian children who have early instruction in this domain were nearly always significantly in advance of their English counterparts. In general, they most often produced responses compatible with a conception of a round earth on which people can live all over without falling off. We consider coherence and fragmentation in children's knowledge in terms of the timing of culturally transmitted information, and in relation to questioning methods used in previous research that may have underestimated children's competence.