978 resultados para Ferdinand Maria, Elector of Bavaria, 1636-1679.


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Mode of access: Internet.

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Margaret, daughter of James I. of Scotland, dauphine of France, by H. E. Butler.--Elizabeth of Bohemia, daughter of James I. and VI., by R. H. Hodgkin.--Mary of Orange, daughter of Charles I. and mother of William III., by A. Cecil.--Henrietta of Orleans, daughter of Charles I., by J. S. C. Bridge.--Sophia of Hanover, grand-daughter of James I. and VI., and mother of George I., by the editor.

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Bibliographical foot-notes.

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1. période. 1409-1679. 1896.--2.période, 1. ptie. 1679-1730. 1905.

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Loss of adipose tissue in cancer cachexia has been associated with tumour production of a lipid-mobilizing factor (LMF) which has been shown to be homologous with the plasma protein zinc-a2-glycoprotein (ZAG). The aim of this study was to compare the ability of human ZAG with LMF to stimulate lipolysis in vitro and induce loss of body fat in vivo, and to determine the mechanisms involved. ZAG was purified from human plasma using a combination of Q Sepharose and Superdex 75 chromatography, and was shown to stimulate glycerol release from isolated murine epididymal adipocytes in a dose-dependent manner. The effect was enhanced by the cyclic AMP phosphodiesterase inhibitor Ro20-1724, and attenuated by freeze/thawing and the specific ß3-adrenoreceptor antagonist SR59230A. In vivo ZAG caused highly significant, time-dependent, decreases in body weight without a reduction in food and water intake. Body composition analysis showed that loss of body weight could be attributed entirely to the loss of body fat. Loss of adipose tissue may have been due to the lipolytic effect of ZAG coupled with an increase in energy expenditure, since there was a dose-dependent increase in expression of uncoupling protein-1 (UCP-1) in brown adipose tissue. These results suggest that ZAG may be effective in the treatment of obesity.

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Holograph, signed.

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The data files give the basic field and laboratory data on five ponds in the northeast Siberian Arctic tundra on Samoylov. The files contain water and soil temperature data of the ponds, methane fluxes, measured with closed chambers in the centres without vascular plants and the margins with vascular plants, the contribution of plant mediated fluxes on total methane fluxes, the gas concentrations (methane and dissolved inorganic carbon, oxygen) in the soil and the water column of the ponds, microbial activities (methane production, methane oxidation, aerobic and anaerobic carbon dioxide production), total carbon pools in the different horizons of the bottom soils, soil bulk density, soil substance density, and soil porosity.

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A frieze-like composition depicting storefronts with mixed English and Chinese language signs, as well as activities of shopkeepers and shoppers.

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In this article, I examine Thomas Middleton's Women Beware Women as a response to the particular religio-political context in the years surrounding 1621. The onset of the Thirty Years War in 1618 and the subsequent humiliation of James' son-in-law Frederick, Elector of Palatine, the vexed question of a possible Catholic marriage for Charles, Prince of Wales, the ever present difficulty of Anglo-Catholic relations, particularly with Spain, as well as growing religious factionalism within the Church of England between Calvinists and Arminians: all contributed towards a culturally febrile atmosphere, one to which, as I will argue, Middleton was well placed to respond. Given Middleton's Calvinistic beliefs, I suggest that Women Beware Women offers an acerbic examination of contemporary debates concerning human will, especially women's will, as well as promoting a sceptically apocalyptic anti-Catholic agenda throughout. I also examine the religious language and imagery used to construct Bianca as the whore of Babylon, and argue that her emergence and fall offer a political commentary on the precarious position of the English Church around 1621.

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The subject of this research is the spiritual religious field, connected with the local cultural perspectives. Its basis is the analysis of two spiritual groups settled in Natal/RN: The Spiritual Group Evangelho no Lar and the Spiritual Center Garimpeiros da Luz . These two groups represent a point of convergence of several sectors of this religion, either through its insertion in the local sphere or in contact to nationally influent leaders, like the mediums Francisco Cândido Xavier and Divaldo Pereira Franco. Then, it aims to reach the potiguar singularities in their spiritualism approaches, looking for an analyses to possible connections between local values and themes from the spiritualism largely developed in Brazil. So, its objective is to act in the scope of influence, references, representations and adaptive practices in a local context, and they signalize special practices . The approaches until now developed refer only to the living of a Brazilian spiritualism, perfectly developed in contact with the catholic substrate, but there s still a gap about the local observation, with its peculiarities, which its research aims to disclosure. The option for a qualitative approach, in perfect relationship with the nature of the questions which were made was considered as an appropriate way to guide the study. To reach this, it will be made an ethnography of the studied groups, not only in the use of open interviews with its members but also in the contact and observation of its religious behavior, for example: meeting for studies of the doctrine, mediunic meetings, public lectures, helping the public in general. As results of this research we can point to the delimitation of local cultural references, which are undeniable, in relation to the identification of RN personalities who are considered coordinators or active spirits in the work performed by the groups. Thus, Auta de Souza, poetess and woman of great religiosity, Augusto Severo de Albuquerque Maranhão, martyr of the aeronautics, Father João Maria, object of popular devotion and Abdias Antônio de Oliveira, ex president of the Spiritual Federation of RN, present themselves as spiritual beings who lead the adaptability to the local context. In such a context, we have to point out the work of mediums, who, having a specific charisma, interacted with the groups in the establishment of these cultural bridges already made in their own contexts (national level), through the work equally possible to be locally reproduced. This and other facts, point out to perspectives of cultural circularity , including referring to a greater linking to sub layers in a true zone that converges and has circulation between an erudite spiritualism with another one, turned to the incorporation of local and popular elements

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)

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As reflexões aqui apresentadas foram resultantes de uma pesquisa realizada na comunidade Santa Maria, uma das comunidades componentes do Assentamento Olho D’Água II, município de Moju, estado do Pará. O objetivo do artigo é analisar as transformações vivenciadas por um grupo de agricultores quanto ao uso da floresta, mais especificamente as associadas à obtenção de caças e à realização das roças, após a mudança da condição de uso comum (posseiros) para o uso privado (assentados) a partir da implantação do assentamento em 2002. Os resultados apontam que ocorreram transformações nas dinâmicas de uso dos recursos com a intensificação do cultivo de roças e a diminuição da obtenção de caças devido à grande dificuldade em obtê-las, em decorrência das novas condições de acesso privado à terra e ao aumento demográfico cuja demanda por caça supera em muito a oferta dos animais.