Realization-Preserving Simplification and Reduction of Dynamic System Models at the Graph Level.

The literature deems a model “proper”, if it is only as complex as necessary to fulfill its purpose. Ensuring the properness of models is critical to efficient and successful design, analysis, and control of engineering systems, but it requires much time and expertise as systems become more complex. Thus, there is a growing need for proper-modeling tools for complex systems. Existing tools are inadequate in terms of applicability to nonlinear systems at the graph level, accounting for the scenarios of interest explicitly, preserving the realization, and considering the model structure. This dissertation is aimed to address this gap within the scope of lumped parameter models of nonlinear energetic deterministic systems. Building on the “activity” concept from the literature, a structural simplification algorithm is developed. This algorithm removes from the model structure those elements that do not contribute to the energetic behavior of the system in the considered scenario, thereby simplifying the model without affecting its predictive ability for that scenario. To complement the simplification algorithm, a coordinate frame reorientation algorithm is developed to better orient body-fixed coordinate frames in multibody systems to render the model more conducive to simplification. This Karhunen-Loève-expansion-based algorithm detects the existence of and finds the transformation into coordinate frames preferred for simplification. To reduce models further, a new metric is proposed to evaluate the relative contributions of various system parts to the system behavior. This metric uniquely considers the correlations between the energy-flow patterns throughout the system, and allows for the assessment of system components and their interactions. Based on this metric, a reduction algorithm is proposed. This algorithm reduces not only the model order, but also the model structure for the scenario of interest. The proper modeling of the HMMWV is presented as a case study. The multibody dynamics of the HMMWV is modeled through a modular approach first. This “full” model is then simplified and reduced for three different scenarios: a two-double-lane-change maneuver, a shaker table setup, and driving straight. Thus, three different proper models of the HMMWV are obtained for the respective scenarios, illustrating the benefits of the proposed algorithms.Ph.D.Mechanical EngineeringUniversity of Michigan, Horace H. Rackham School of Graduate Studieshttp://deepblue.lib.umich.edu/bitstream/2027.42/57603/2/tersal_1.pd

FILM DOKUMENTER URBAN SPORT “BIKE TRIAL”

Dengan perkembangan zaman dan arus globalisasi semakin pesat berkembang di Indonesia, hal ini menyebabkan pola gaya hidup remaja semakin menjadi-jadi. Mulai dari mengkonsumsi rokok, minum-minuman keras hingga ke narkoba. Untuk mengatasi masalah tersebut dibutuhkan strategi khusus dalam menggunakan media secara efektif. Salah satu media yang tepat dan sangat diminati remaja adalah media audio visual, atau yang biasa disebut dengan film. Tulisan ini akan membahas bagaimana merancang tayangan yang menggunakan media audio visual secara efektif untuk mengenalkan Urban Sport ”Bike Trial”

Bulgaristan'da Müftü Yardımcısı Yetiştiren Bir Vakıf Kuruluşu : Nüvvap

[No Abstract Available

Impact of probability of crisis on the economy

Ankara : The Department of Economics, Bilkent Univ., 2004.Thesis (Master's) -- Bilkent University, 2004.Includes bibliographical references leaves 36-40.The increased frequency of financial crises in the last two decades led to a surge of interest in search for common elements of those crises and to the creation of early warning systems as instruments to avoid currency crises by predicting the timing of the crises. Along with the early warning systems, observation of increased frequency of crisis called forth deeper research of costs of crisis. This study combines both areas of research in it by employing a new econometric approach in assessing costs of crises. The study utilizes an early warning system in order to measure the impact of the predicted probability of crisis on the economy. Later on, the predicted probabilities of crises obtained are employed in a country-specific VAR system so as to come up with measures of consequences of currency crises. The study predicts crises for a sample of 15 emerging market economies over the period of 1980-2000. The costs of crises analysis for Latin American countries reveals that crises experienced during 1980-2000 caused significant amount of reduction in growth rates of output of those countries. Furthermore, the results suggest that the slowdown in economic activity lasts no more than two years and then the economy recovers.Ersal, EylemM.S

Aleviliğin Kurumsal Yapısında Değişim ve Dönüşüm: Ocak Sisteminden Tarikat ve Süreklere Evriliş

Der Fokus dieser Studie liegt auf der unter dem Einfluss politischer, gesellschaftlicher und religiöser Ereignisse vonstatten gehenden Entwicklung der Ocaks, die die konstitutive und tragende Einheit des alevitischen Glaubenssystems darstellen. Die heutzutage durch den Oberbegriff „Aleviten“ bezeichneten Gemeinschaften sind im Laufe der Geschichte – und im Grunde bis in die Gegenwart – mit verschiedenen Namen versehen worden. Jedoch hat man erst in den letzten Jahren begonnen, über die Gründe für die jeweiligen Bezeichnungen und die Frage, wie sich die Gemeinschaften voneinander unterscheiden, zu diskutieren. Eine jegliche Bezeichnung ist dabei äußerst komplex und ist Ergebnis diverser Faktoren, wie z.B. charismatische historische Persönlichkeiten, Glaubensstruktur (rituelles Universum, glaubensbezogene Hierarchie) und politische und gesellschaftliche Ereignisse. Die wichtigsten Faktoren bei der Definition der alevitischen Gemeinschaft sind die auf Vererbung basierende Struktur des alevitischen Glaubenssystems und sein rituelles Universum. Rituale waren ausschlaggebend dafür, dass die Gemeinschaft als „die anderen“ definiert wurde. Trotzdem wurden die Rituale in Studien über das Alevitentum oft ignoriert oder aber nicht im Kontext des geschlossenen Charakters der Gemeinschaft betrachtet. Eine der wichtigsten Erkenntnisse vorangehender Forschungsarbeiten ist jedoch, dass es nicht möglich ist, das Alevitentum und seine institutionelle Struktur vollständig zu begreifen, ohne seine rituelle Welt zu verstehen. Allerdings wurden im Laufe der Geschichte immer wieder auftretende Kämpfe um die Gestaltung von Ritualen zu Machtkämpfen zwischen politischen Machthabern verklärt. So sind auch die Bemühungen des Osmanischen Reiches unter Balım Sultan, die auf Vererbung basierende Struktur der alevitischen Gemeinschaften aufzulösen und sie in bestimmten rituellen System unterliegenden Orden umzuwandeln, oder die Bemühungen Schah Ismails und der Erdebil-Tekke, sie nach dem Vorbild der „Buyruk“-Exemplare und dem „Erdebil Erkânı“ umzuformen, als politische Kämpfe oder intrakonfessionelle Konflikte angesehen und sind als solche in die Geschichtsbücher eingegangen, ohne dass der eigentliche Hintergrund dieser Phänomene wirklich verstanden wurde. Wie alle auf einem Glaubenssystem beruhenden Gemeinschaften haben sich jedoch auch die alevitischen Gemeinschaften weiterentwickelt, so dass im Laufe der Zeit neue Bezeichnungen und Rituale entstanden sind. In den von Aleviten bewohnten Siedlungen in der Türkei, Bulgarien und Griechenland, in denen im Rahmen dieser Studie eine Feldforschung durchgeführt wurde, ließen sich unterschiedliche Bezeichnungen und Ritualsysteme feststellen.Die Feldforschung hat gezeigt, dass es Gemeinschaften gibt, in denen die Cem-Gottesdienste von zwei Personen geleitet werden, oder auch solche, die sich zwar Rifaî, Qadirî oder Nakşibendi nennen, tatsächlich aber bektaschitische Rituale durchführen oder auch Cem-Gottesdienste und Rituale, die jeweils eine Kombination aus Praktiken der Bektaschiten einer- und solchen der Rifaî, Qadirî bzw. Nakşibendi andererseits darstellen. In diesem Artikel wird anhand der untersuchten Bevölkerung der Gemeinschaften die Evolution von Ritualen und der traditionellen Struktur analysiert. Die untersuchte Bevölkerung umfasst zunächst Gemeinschaften, die vom traditionellen Ocak-System zur Ordensstruktur der Babagan-Bektaschiten bzw. Ocak-System zum Ritualsystem übergegangen sind, und Gemeinschaften, die nach der Nominierung von Babas der Babagan an verschiedenen Tekken und Dergahs zur Praxis des doppelt geführten Cems übergegangen sind, weiterhin Gemeinschaften alevitischen Ursprungs, die heute Ordensnamen wie Rifai oder Kadiri tragen, und schließlich Gemeinschaften, die heute als Bektaschi bezeichnet werden, obwohl ihre Struktur traditionell dem Kadiri- oder Rifaî-Orden entspricht. Auf Grundlage der Daten der Feldstudien (Aufzeichnungen von Ritualen, Oral History) und historischer Daten (Dokumente, Stammbäume, etc.) und mithilfe der themenbezogenen Fachliteratur werden in diesem Artikel, soweit es dieses Format erlaubt, der hier als Evolution begriffene Wandel der Rituale und ihre Umbenennung erörternd analysiert.This study’s focus will be on the evolution of ocaks, the basic constituent and sustaining system of the Alevi belief system, through political, social and religious events. The communities that we include today under the Alevi umbrella, have been and continue to be called with different names through history and nowadays. The question about the reasons for the naming, and the differences between communities was not discussed until recent years. However, each naming presents a complex structure which includes factors such as historical charismatic personage, religious structure (ritual system, religious hierarchy), political and social events. Hereditary structure and ritual system of the Alevi belief system have been the main factor in defining the community. The rituals played a dominant role in defining community as the “other”. Despite this, the studies on Alevism have often ignored rituals or not seen them due to the feature of closed community. However, the most important outcome of our studies is the fact that it is not possible to fully understand Alevism and its institutional structure without understanding the ritual system. Again, the struggles to shape the rituals through history have been perceived as power struggles of political powers. The efforts of the Ottoman Empire to transform Balım Sultan and Alevi communities from a hereditary structure into a certain ritual system of an order, and to shape them according to the “Ardabil Rule System (Erkan)” and the Buyruk copies of Shah Ismail and the Ardabil tekke, were also seen as a political struggle or a sectarian conflict, and were included, as such, into the books without understanding their background. However, as in the communities belonging to every belief system, Alevi communities too have evolved and new names, new rituals have emerged. We identified different nomenclatures and ritual systems in Alevi settlements in Turkey, Bulgaria and Greece, where we carried out our fieldwork. We also identified the communities that performed cems belonging to two rule systems (erkan), the Bektashi rituals but called Rifai, Kairi and Nakshibendi or cems and rituals which are mixture of Riafi-Bektashi, Bektashi-Kadiri, Nakshi-Bektashi rule systems. This paper will analyse the evolutions of ritual and traditional structure on the samples of the communities transformed from the traditional ocak system to the Babagan Bektashi order, transformations from the ocak system into surek ritual system, the communities transformed into the cem system with two rule systems (erkan) under the influence of the Babagan Babas (leaders) appointed to tekkes and derghas, the communities with the Alevi origin being known today by the names of orders such as Riafi and Kadiri, and finally, the communities defined today as Bektashi despite being affiliated with the Kadiri or Rifai orders in their traditional structure. In the limitations of study, we will address and analyse the change and transformation, which we defined as evolution, using data obtained during our fieldwork (records of rituals, oral history), historical information (documents, genealogy, etc.) and written literary sources, from the perspective that also tries to explain the evolution of rituals and their definition in new names.Bu çalışmada, Alevi inanç sistemin temel kurucu ve yaşatıcı sistemi olan ocakların siyasi, sosyal ve inançsal olaylarla geçirdiği evrilişe odaklanılacaktır. Bugün Alevi şemsiye kavramı içinde adlandırdığımız topluluklar tarihsel süreçte ve günümüzde farklı adlarla adlandırılmış ve adlandırılmaya devam etmektedir. Adlandırmaların nedenleri ve “Toplulukların birbirinden farkı nedir?” sorusu son yıllara kadar tartışılmamıştır. Oysa her adlandırma tarihî karizmatik şahsiyet, inançsal yapı (ritüel evreni, inançsal hiyerarşi), siyasi ve sosyal hadiseler gibi etkenleri içinde barındıran kompleks bir yapı sergilemektedir. Alevi inanç sisteminin kalıtsal yapısı ve ritüel evreni, topluluğun tanımlanmasında temel etken olmuştur. Topluluğun “öteki” olarak tanımlanmasında ritüeller başat rol üstlenmiştir. Böyle olmasına rağmen Alevilik hakkında yapılan çalışmalarda çoğu zaman ritüeller görmezden gelinmiş ya da kapalı topluluk özelliği ile görülememiştir. Oysa yaptığımız çalışmalarda vardığımız en önemli tespit, ritüel dünyasını anlamadan Aleviliği ve Aleviliğin kurumsal yapısını tam anlamıyla anlamanın mümkün olmadığı gerçekliğidir. Yine tarihsel süreçte verilen ritüelleri şekillendirme mücadeleleri de siyasi iktidarların güç savaşları gibi algılanmıştır. Osmanlı Devleti’nin Balım Sultan ile Alevi toplulukları kalıtsal yapıdan belirli ritüel sistemine tâbi tarikata dönüştürme, Şah İsmail ve Erdebil Tekkesinin “Buyruk” nüshaları ve “Erdebil Erkânı”na göre şekillendirme mücadeleleri de siyasi bir mücadele gibi ya da bir mezhep kavgası gibi görülerek arka planı anlaşılamadan kitaplarda yerini almıştır. Oysa her inanç sistemine bağlı toplulukta olduğu gibi Alevi topluluklar da evrilmiş, yeni adlar ve ritüellerle karşımıza çıkmıştır. Saha çalışmalarımızı yürüttüğümüz Türkiye, Bulgaristan ve Yunanistan’daki Alevi yerleşim birimlerinde farklı adlandırmalar ve ritüel sistemleri tespit ettik. İki erkânlı cemlerini yürüten topluluklar, Rifaî, Kadirî ve Nakşibendi olarak adlandırılan ama Bektaşi ritüellerini ya da Rifâî-Bektaşi, Bektaşi-Kadiri, Nakşi-Bektaşi erkânlarının karşımı cemler ya da ritüeller tespit ettik. Bu bildiride öncelikle geleneksel ocak sisteminden Babagan Bektaşi tarikatına geçen topluluklar, ocak sisteminden “sürek”e geçişler, tekke ve dergâhlara atanan Babagan Babaların etkisi ile iki erkânlı cem sistemine geçen topluluklar, daha sonra bugün Rifâî ya da Kadirî gibi tarikat adlandırmaları ile anılmalarına rağmen Alevi kökenli topluluklar ile en son olarak da geleneksel yapısında Kadirî ya da Rifâî tarikatına tâbi olmasına rağmen bugün Bektaşi olarak tanımlanan topluluklar örnekleminde ritüelin evrimi ile geleneksel yapının evrimi analiz edilecektir. “Evriliş” olarak tanımladığımız değişim ve dönüşümü; saha çalışmalarımızda elde ettiğimiz veriler (ritüelik kayıtlar, sözlü tarih çalışmaları), tarihsel veriler (vesikalar, seçereler vb.) ve yazılı literatür rehberliğinde ritüellerin evrimini ve yeni adlarla tanımlanmasını da açıklamaya çalışan bir bakış açısı ile makale sınırlılıklarını dikkate alarak ele alıp analiz edeceğiz

Alevî-Bektaşî inanç sisteminde hukuka örnek: “Veli Baba Sultan Ocağı Ahitnâmesi”

Alaouite – Bektashi (Turkish Shi‘ites) faith had its own judicial system and sanctions. Although this jurisprudence is usually an oral tradition, a written document, a treaty, was prepared in the house of Veli Baba Sultan, at Uluğbey in Senirkent, Isparta. There are three copies of this treaty which belong to different dates. In this study I have examined how the rules in this document have been followed and how they have changed throughout history.Alevî-Bektaşî inanç sisteminin kendi içinde hukuki yaptırımlara sahip olduğu bilinmektedir. Bu yaptırımlar, genel olarak sözlü gelenekle devam ettirilmektedir. Isparta ili Senirkent ilçesine bağlı Uluğbey beldesinde bulunan Veli Baba Sultan Ocağı’nda, yaptırımlar yazıya aktarılarak bir ahitnâme meydana getirilmiştir. Ahitnâme metninin farklı tarihlerde hazırlanmış üç nüshası bulunmaktadır. Çalışmamızda tarihi süreç içerisinde Ahitnâmenin kurallarındaki ve uygulamalarındaki değişimi örneklerle aktarmaya çalışacağız