Pain, Injury, Mortality: Police Confront Critical Incidents

Previous research has shown that the law enforcement occupation is a dangerous profession that has the highest violent victimization rate in the United States (Fridell, Faggiani, Taylor, Brito, & Kubu, 2009). This descriptive study aims to add to the growing body of literature on victimization of police officers by answering the central research question: What are the characteristics of victimization incidents of on-duty law enforcement officers? Specific demographics of interest include; sex of the officer, method of harm used against the officer, incident location, and responding call type. A content analysis was performed on news articles reporting incidents of on-duty law enforcement fatalities and injuries (n=50), in which characters gathered from the articles were recoded to numbers for quantitative analysis. Analysis of data suggests that male officers are more likely to be victimized while on-duty. Gunfire is the method of harm most likely used to victimize officers. A roadway is the location where an incident of victimization will most likely occur, during other types of calls beyond warrant services, traffic stops, domestic disturbances, and suspicious persons. This research can lead to future more detailed research and causal analysis

Engineering E. coli–E. coli cocultures for production of muconic acid from glycerol

Background cis, cis-Muconic acid is an important chemical that can be biosynthesized from simple substrates in engineered microorganisms. Recently, it has been shown that engineering microbial cocultures is an emerging and promising approach for biochemical production. In this study, we aim to explore the potential of the E. coli–E. coli coculture system to use a single renewable carbon source, glycerol, for the production of value-added product cis, cis-muconic acid. Results Two coculture engineering strategies were investigated. In the first strategy, an E. coli strain containing the complete biosynthesis pathway was co-cultivated with another E. coli strain containing only a heterologous intermediate-to-product biosynthetic pathway. In the second strategy, the upstream and downstream pathways were accommodated in two separate E. coli strains, each of which was dedicated to one portion of the biosynthesis process. Compared with the monoculture approach, both coculture engineering strategies improved the production significantly. Using a batch bioreactor, the engineered coculture achieved a 2 g/L muconic acid production with a yield of 0.1 g/g. Conclusions Our results demonstrate that coculture engineering is a viable option for producing muconic acid from glycerol. Moreover, microbial coculture systems are shown to have the potential for converting single carbon source to value-added products.United States. Dept. of Energy (Grant DE-SC0006698

Pemberton hydroelectric power station: a teacher resource

This publication provides a resource for teachers of students in years seven to ten. Teachers are able to address a range of outcomes pertinent to the Western Australian curriculum within the context of the Pemberton Hydroelectric Power Station. The resource contains plans for four units of work, one in each of the following Learning Areas: Science, Mathematics, English, and Society and Environment

The application of the Exodus divine-presence narratives as a biblical socio-ethical paradigm for the contemporary redeemed

God is ontologically omni-present, yet he is spoken of as being present or even being absent. The presence and the absence of God are relational concepts. His presence generally shows his favor and is for the benefit of his people; and his absence indicates his disfavor. But sometimes his presence was for judgment too. The people of God are his people precisely because he is favorably present with them. God’s presence with his people bestows upon them a special position in relation to him, and a blessed future for them. God is Spirit, and his presence is not limited to visible forms. Many times God’s presence is simply indicated by divine speech. We have seen that God chose at times to reveal himself through theophanies, and these appearances related to humans in different ways. God’s presence in Exodus comes in various ways, and his presence has particular significance. Finally, God revealed himself in the person of Jesus Christ of Nazareth. For the Christian, Christ dwells with us and within us by his Spirit and through him we have access to the Father (Eph.1:18). The presence of God is redemptive. Israel was redeemed by the present God, Yahweh; and the Christian has been redeemed by the present God, the Lord Jesus Christ. As Evangelicals we believe that they are one and the same person, and the method of redemption is metaphorically equated in the New Testament. The Christian is empowered by the Holy Spirit and a new creation; two inseparable concepts that give us our identity. While Israel was redeemed as a nation, we are a redeemed people who are individually united in the Church of Jesus Christ; and in our local assemblies we are to maintain and reflect our unity by being a community. As Israel was a nation for the nations, so the Church is a community of witnesses to God’s righteousness and rule for the nations. Humans are to relate to God as Creator and as Redeemer, because they are accountable to him according to his creation and redemption (or re-creation) principles. Accountability is meaningful only in an ethical context. Man relates to God by acts of obedience to his creation and redemption principles. The chief duty of the Church is to make known the available person, purpose and power of God. God’s loving expression is his availability for a relationship with man. His self-revelation and gifts are for our benefit. His creation and creative intentions are for our benefit. His redemption and redemptive intentions are for our benefit. More so, we are accountable for the imperative to perpetuate God’s creation and redemption intentions. If they are expressions of love and intended to benefit, then they are ethical in nature. Our response to God and to creation at large must therefore also be ethical in nature. Our concern in this dissertation is to realize the socio-ethical significance of the Presence in redemption for the people of God, and in particular for the Evangelical Church. Having explored the Exodus texts from a synchronic approach, we have used the final canonical Exodus-narrative of Presence through socio-rhetorical exegesis and theological reflection to derive socio-ethical principles for our contemporary application. These principles are applied for specific contemporary contexts and questions in order to posit ethical social proposals, social responsibility, and social action. We are able to see how our Exodus pericopes were employed in the biblical Old and New Testaments. Their use in the Psalms, the Prophets and the New Testament reflected an authoritative theological interpretation of these Exodus texts for Evangelicals, merely because they are in the Bible. These Scriptural theological interpretations were a warrant for us to seek a theological interpretation of the canonical texts as the platform for socio-ethical interaction. Because we are so far removed temporarily, socio-ethical transfer from then to now was by no means cut-and-dried. Only through theological reflection are we able to derive socio-ethical principles for contemporary application, at least within an Evangelical Ecclesiology. Presence is applied theologically under the categories revelation, redemption and relationship. We are able to show how the principles of revelation, redemption and relationship related God and his people in ways that gave them a special identity as a community that must respond in a special and particular way to God and within itself. The people had to be monotheistic. Their response had monotheistic, ethical implications and social implications. Presence is also applied socially under the categories derived naturally from the Exodus narrative: Israel’s Self-Consciousness as a Community. Yahweh’s Presence and the Community’s Redemption. Yahweh’s Agent in the Redemption of the Community. Counter Forces to the Creation of the Redeemed Community. Covenant and Redemption Undergirds Social Identity. The Socio-ethical Response of the Redeemed Community. Redemption as Social Dialogue. Covenant as Societal Establishment. Covenant and Societal Conflict. Covenant and Societal Self-conscientiousness. Each of these categories is discussed under the same sub-categories, namely, revelation, redemption and relationship. We are able to derive socio-ethical principles in this way; principles which could be applied in an Evangelical ecclesiology. Indeed, the Church is the best social context in which these principles are to be applied, and within that context we are able to derive socio-ethical proposals. The Church is posited as a multiplicity of microcosmic communities, all related to God through Jesus Christ and the Holy Spirit. We are able to make social proposals for the kind of social responsibilities and actions required within the church community. These socio-ethical proposals must emanate from the social vision of the Church, which is theological and eschatological in nature. The Church, as an eschatological community, must serve as an example and vision for society at large, recognizing that society at large also has a different and more complex make-up, and that socio-ethical transfer of Christian principles is not simplistically cut-and-dried. We have to find creative ways to translate the biblical imperative in a contemporary social context. This, we will conclude is only possible because we are able to apply it from and in a narratological context. We can however not simply use the same categories of revelation, redemption and relationship in a socio-ethical application. Ethics in general and social ethics in particular needs to be considered according to categories that were naturally conducive to ethical discourse. But these categories are also to be integrated with the theological categories in such a way that does not strain the ethical discourse. Surprisingly, the ethical categories of God (theological), man (social/political) and land (economic) easily lends itself to be discussed with the sub-categories of revelation, redemption and relationship. In fact, while it is fairly easy to do so under the theological and social/political categories, it is not so easy to distinguish the sub-categories for discussion under economy. We are forced to blur the lines between revelation and redemption on the one hand, and between redemption and relationship on the other. We can obviously not make proposals dealing with every socio-ethical issue. This is not our intention. We are, however, able to provide a socio-ethical vision for the Church, and thus, to a limited extent, for society at large. Because of our socio-ethical vision, it has become necessary for us to sketch the Church as an eschatological people which is a blessing to the world by its functioning in particular roles; as example (salt and light), evangelist, prophetic voice, teacher, agent, facilitator, negotiator, and partner. As example the Church is meant to be a pattern for society. The Church, which founds its indicative and imperative values upon the biblical text, can be a blessed pattern to society. As evangelist, the Church alone has the message of redemption, and it needs to share it with society. The best way for society to change is through regeneration. Our first priority is to extend the Kingdom of God in this world through the message of Jesus Christ and then through our godly influence. As prophetic voice, the Church must make known God’s will and ways. It is mainly a voice that speaks to issues of social justice, social responsibility and social reconstruction. Aspects of oppression, exploitation and other injustices must be condemned, and proposals for redress and reconstruction must be made. The Church must entrench democratic values and be the voice that calls for integrity and accountability. As teacher, the Church’s first place of teaching must be on a theological plane. Theological awareness encourages moral and ethical awareness. In short, they can teach on a whole range of issues that encourages good relationship, both vertically and horizontally. The Church can train leaders of integrity. As agent, the Church can act in society on behalf of Government, business and other organizations who have projects that aim at Christian-likeminded outcomes. Conversely, they can also act as agent for the people and community interests. The Church must be the redemptive agent in society. As facilitators, the Church facilitates important co-operations; with Government, business and other organizations. The Church can facilitate socio-ethical debates, forums, workshops, economic pro-active and ecological and environmental projects. As negotiators and partners, the Church can act on behalf of the poor and the marginalized. The rich and the poor are to act according to the tenets of love and justice. The Church can help inculcate these tenets, and to teach tenets of good work-ethic. The Church must be a redeemed people with redemptive aims; all for the glory of their redeeming God.Thesis (PhD)--University of Pretoria, 2011.Old Testament Studiesunrestricte

Sistema de remuneração de executivos: um modelo para a criação de valor em empresas investidas por fundos de venture capital

Dissertação (mestrado) - Universidade Federal de Santa Catarina, Centro Tecnológico, Programa de Pós-Graduação em Engenharia de Produção, Florianópolis, 2015.Em empresas investidas por fundos de venture capital os empreendedores assumem, usualmente, tanto o papel de acionistas quanto o de executivos. Nem sempre, porém, seus interesses estão totalmente alinhados com os dos investidores, já que podem vir a priorizar sua remuneração de curto prazo através dos salários e bônus, em detrimento da obtenção de um maior valor da companhia em longo prazo. Isso pode levar a um problema de agência, uma vez que os fundos buscam a maximização do valor da empresa ao precisarem, necessariamente, vender sua participação em algum momento para obter o retorno do capital investido.Nesse contexto, o objetivo deste trabalho consistiu na proposição de um modelo de remuneração de executivos para empresas investidas por fundos de venture capital que alinhe a necessidade dos gestores em obter ganhos no curto prazo com a dos acionistas, especialmente os investidores, que procuram o retorno através da valorização de suas ações.Para o desenvolvimento do modelo foi realizada uma análise de literatura que permitiu determinar os principais drivers de valor que impactam o valuation da empresa e os indicadores de desempenho associados a estas medidas de valor. Adicionalmente, a partir de dados de 2012 a 2014 de vinte e três empresas de base tecnológica investidas por um fundo brasileiro de venture capital, realizou-se uma avaliação da relação da remuneração dos executivos com diferentes métricas de desempenho e rentabilidade das companhias que foi importante para a parametrização do modelo.Abstract : In companies invested by venture capital funds entrepreneurs usually take both the roles of shareholders and executives. However, their interests are not always fully aligned with those of investors, as they can come to prioritize their short-term compensation through salaries and bonuses at the expense of obtaining a higher company value in the long run. This can lead to an agency problem as the funds seek to maximize the company's value since, at some point, their shares will necessarily be sold in order to obtain return on the invested capital.In this context, the purpose of this work consisted in proposing an executive compensation model for companies invested by venture capital funds that aligns the needs of managers of obtaining short-term gains with those of the shareholders, especially investors, seeking return by increasing the value of their shares.A literature analysis was performed in order to develop the model, which allowed the determination of the main value drivers that impact the valuation of companies and the performance indicators associated with these measures of value. In addition, an evaluation was carried out from twenty-three Brazilian technology based companies (between the years 2012 and 2014) invested by a Brazilian venture capital fund, assessing the relationship of executive compensation with different revenue and profitability metrics of companies, which was important for the parameterization of the model

The need for a canonical reading of the Exodus narratives in finding its present-day theological significance

This article deals with the approach to exegesis of biblical narrative, especially in Exodus, in finding its theological significance for contemporary and relevant biblical interpretation. It shows that the historical-critical method is unable to span the divide between the original context and our contemporary context, and to provide the present relevance of Scripture. After arguing for the validity of a set canonical text, this article shows that biblical narrative in general, and the Exodus narratives in particular, are best explored theologically by means of a canonical approach. It shows that the theological significance translates more easily into life-application. It demonstrates how the Exodus narratives are employed canonically for its theological significance throughout the Bible. It concludes that the Church needs teachers who recognise their responsibility to accurately interpret their whole Scriptures, the Bible, with the necessary historical, linguistic (rhetorical) and theological considerations, and that this is best done in a canonical context - whether we use a synchronic or a diachronic approach.http://www.ve.org.zaam2013mn201

The need for a canonical reading of the Exodus narratives in finding its present-day theological significance

This article deals with the approach to exegesis of biblical narrative, especially in Exodus, in finding its theological significance for contemporary and relevant biblical interpretation. It shows that the historical-critical method is unable to span the divide between the original context and our contemporary context, and to provide the present relevance of Scripture. After arguing for the validity of a set canonical text, this article shows that biblical narrative in general, and the Exodus narratives in particular, are best explored theologically by means of a canonical approach. It shows that the theological significance translates more easily into life-application. It demonstrates how the Exodus narratives are employed canonically for its theological significance throughout the Bible. It concludes that the Church needs teachers who recognise their responsibility to accurately interpret their whole Scriptures, the Bible, with the necessary historical, linguistic (rhetorical) and theological considerations, and that this is best done in a canonical context - whether we use a synchronic or a diachronic approach.http://www.ve.org.zaam2013mn201

Malnutrition among Older Adults in the Emergency Department

Objectives: We estimate the prevalence of malnutrition among older patients presenting to an emergency department (ED) in the southeastern United States and identify subgroups at increased risk. Methods: We conducted a cross-sectional study with random time block sampling of cognitively intact patients aged 65 years and older. Nutrition was assessed using the Mini Nutritional Assessment Short-Form (0-14 scale) with malnutrition defined as a score of 7 or less and at-risk for malnutrition defined as a score of 8-11. The presence of depressive symptoms was defined as a Center for Epidemiological Studies Depression-10 score of 4 or more (0-10 scale). Results: Among 138 older adults, 16% (95% Confidence Interval [CI], 10%-22%) were malnourished and 60% (95% CI, 52%-69%) were either malnourished or at-risk for malnutrition. Seventeen of the 22 malnourished patients (77%) denied previously being diagnosed with malnutrition. The prevalence of malnutrition was not appreciably different between males and females, across levels of patient education, or between those living in urban and rural areas. However, the prevalence of malnutrition was higher among patients with depressive symptoms 52%, those residing in assisted living 50%, those with difficulty eating 38%, and those reporting difficulty buying groceries 33%. Conclusion: Among a random sample of cognitively intact older ED patients, more than half were malnourished or at-risk for malnutrition, and the majority of malnourished patients had not previously been diagnosed. Higher rates of malnutrition among those with depression, difficulty eating, and difficulty buying groceries suggest the need for multifaceted interventions.Bachelor of Science in Public Healt