Merciless: A Crude Hagiography

This thesis is the culmination of a project that began as an attempt to explore my relationship, as a teenager, with the Main Street of my hometown, Roundup, MT. In the process of looking through the Roundup Record-Tribune archives and revisiting adolescent memories, I began to see connective tissue between the autobiographical aspects of this documentary project and the work I had been doing in reclaiming, repurposing, and “translating” folklore and mythology in my poetry. Coming out of classes in Old English and translation theory, I had also developed an interest in experimental and creative translation of early medieval texts, which resulted in the final chapter of this thesis, “Juliana, a mistranslation,” which is rooted in Cynewulf’s version of the story of St. Juliana of Cumae/Nicomedia, found in the Exeter Book. In bringing these seemingly disparate creative and scholarly interests together, I created a new lens through which to examine my selves at different ages, and how those selves navigated, warred against, and at times fell to, the long legacy of patriarchal expectations and power structures. Understanding and articulating the self is a constant act of translation, and so translation, or often mistranslation, plays a significant role in this book. In “On language and words,” Schopenhauer argues that translation is a fundamentally impossible task, because words, as the basic units of language, are expressions of concepts, which are not universal. The phenomenon of the “untranslatable” word comes both from linguistic differences between languages and from the fact that concepts and ideas are culturally-bound constructs. Schopenhauer sees the task of translation as something which must transcend concern for word-for-word fidelity because such translation, in addition to its aforementioned futility, does not foster understanding of the language’s speakers, and by extension, texts produced by those native speakers. This is rooted in the link, for Schopenhauer, between the mind’s development and a person’s first language; the self is formed in language. The self, for Schopenhauer, cannot be honestly communicated without mastery of a language, and such communication of self in a foreign language is the marker of mastery. Walter Benjamin, in “The Task of the Translator,” argues for a similar distinction between what might be described as “direct translation” and translation which can capture the “poetry” of the original. He suggests that translation which merely “intends to perform a transmitting function” is in fact “the hallmark of bad translation.” However, for Benjamin, translation performed by a poet runs the risk of “inaccurate transmission of an inessential content” (Benjamin 253). A translator who is not a poet is likely to strip a work of its art in the effort to transmit information; a poet, on the other hand, is likely to embellish in ways which compromise the translation’s fidelity to the original. Both Schopenhauer and Benjamin ultimately call into question the nature of translation and its relationship to art, but Benjamin introduces an ethical dimension, as well when he argues that “a real translation is transparent; it does not cover the original, does not block its light” (Benjamin 260). His idea of “linguistic complementation” works against dubious appropriation of texts in living languages, by “allow[ing] the pure language [...] to shine upon the original all the more fully” rather than centering the work of the poet-translator (260). For me, the answer to, “What is the task of the translator?” hinges on this ethical dimension. As a translator primarily of older forms of European languages, the ethical implications of my more experimental translations have less to do with colonization than they do with questions of relevance. One of the questions this thesis seeks to answer is, how can the light of language “shine upon the original” when the original is so far divorced from its historical and cultural context? As a poet, I am drawn to the role of archetypes in maintaining oppressive structures and their potential to be broken down and repurposed. I am interested in the paradox of the personal archetype in poetics: the particular arrangement of symbol and figure whose meaning can only be decoded by a single mind, but which still manages to resonate with, challenge, or haunt the reader. The ways in which I go about translating, adapting, repurposing—or even bastardizing, depending on one’s perspective—medieval texts, Anglo-Saxon poetry, and mythological figures owes much to this paradox of the universal particular. Jung classifies the primary archetypal figures of the subconscious in the following way: “the shadow, the wise old man, the child (including the child hero), the mother (‘Primordial Mother’ and ‘Earth Mother’) as a supraordinate personality (‘daemonic’ because supraordinate), and her counterpart the maiden, and lastly the anima in man and the animus in women” (“The Psychological Aspects of the Kore” 157). Although full of their own recurring motifs and figures, medieval romances do not always neatly align with Jung’s archetypes; while a specific retrospective understanding of chivalric romance forms, at least in part, the basis of modern Western heteronormativity, many recurring medieval motifs serve to challenge and destabilize the status quo. Saracen princesses, disguised female knights, and foolish hero-kings are a few examples of such motifs which transcend their formulaic purposes. Jung notes a particular archetype which, while Ancient Greek and not a medieval concept in origin, has the potential to challenge patriarchal structure, even though it reinforces gender essentialism. For Jung, the Demeter-Kore myth is unique in its exclusive femininity: “I would conclude, for a start, that in the formation of the Demeter-Kore myth the feminine influence so outweighed the masculine that the latter had practically no significance. The man’s role in the Demeter myth is really only that of seducer or conqueror” (158). He even goes so far as to suggest that the lack of Eleusinian mysteries in modern culture has been psychologically detrimental to women: It is immediately clear to the psychologist what cathartic and at the same rejuvenating effects must flow from the Demeter cult into the feminine psyche, and what a lack of psychic hygiene characterizes our culture, which no longer knows the kind of wholesome experience afforded by Eleusinian emotions. (162- 63) There is a tendency in the general readership to take for granted a certain proscriptive quality of medieval texts, believing self-awareness or social critique to be modern inventions. But “man’s role […] of seducer or conqueror” does not go wholly unchallenged in medieval texts; is Gahmuret to be admired for leaving both of his wives behind to raise sons on their own? Sons who must endure countless trials in order to achieve success and, ultimately, the Grail? My task with Merciless has been, in some ways, to create a new Eleusinian mystery through archival detritus, medieval texts, and mistranslations: a renewal of a feminine psyche which does not subvert medieval archetypes so much as it works with their already often subversive nature

Leucine-glycine and carnosine dipeptides prevent diabetes induced by multiple low-dose streptozotocin in experimental model of adult mice

Aims/Introduction Peptides are considered as quasi‐hormones and effective molecules for regulation of the cells function and metabolic disorders prevention. Di‐ and tripeptides with the ability to gastrointestinal absorption have been proposed to prevent diabetes progression. Materials and Methods Small peptides with different sequences of specific amino acids were synthesized based on a solid phase peptide synthesis (SPPS) protocol as well as carnosine (A) and glutathione (B) were examined for the prevention of diabetes induced by multiple low‐dose of streptozotocin (MLDS) in mice. Results The peptides A, Leu‐Gly (D) and Pro‐Pro (F) exhibited a preventive effects on blood glucose elevation and impairment of the signaling and performance of beta cells. The beta cells function assessed by immunofluorescence and blood glucose level in mice exposed to diabetes treated by the peptides A and D was similar to the normal mice. The peptide D prevented from body weight loss caused by diabetes induction. The use of D and A peptides dramatically prevents the incidence of disruption in beta cells signaling by maintaining the natural balance of intracellular Akt‐2 and cAMP. Conclusions The results proved that peptide D (Leu‐Gly) named Hannaneh inhibits the body weight loss caused by diabetes induction. The Hannaneh and carnosine dipeptides with preservation of normal beta cell signalling and anti DPP‐4 activity were prevented from increasing the blood glucose in mice at risk of diabetes. These dipeptides may be regarded as the pharmaceutical agents for the prevention of diabetes

Diabetic nephropathy : from histological findings to clinical features

Diabetic nephropathy is a major cause of end-stage renal disease worldwide. In this thesis we investigated several aspects of diabetic nephropathy, including histological lesions scored according to the pathologic classification of diabetic nephropathy, inflammatory markers, the CNDP1 gene and the carnosine metabolism. Several studies of this thesis used histological and clinical data obtained from an autopsy cohort of patients with diabetes. The renal tissue of this autopsy cohort provided us with the opportunity to investigate more than 100 glomeruli per case and gave us the opportunity to challenge several hypotheses in a unique setup. Kolff Student research grantLUMC / Geneeskund

The role of behavioural willingness on mitigating saltwater intrusion in the Vietnamese Mekong Delta: Combining socioeconomic data with groundwater simulations using Bayesian Belief Networks

Fresh water resources in coastal areas are under intense pressure from groundwater consuming activities, sea level rise and extreme weather events, which effectively amplify salt water intrusion (SWI) into coastal freshwater aquifers. Literature on SWI describe the effects of SWI, model SWI scenarios and explain possible SWI mitigation strategies. To our knowledge there are, however, no studies that combine socioeconomic data with groundwater simulations to estimate SWI mitigation prevalence within an area. In this study, we demonstrate how a socioeconomic model can be combined with groundwater simulations to explore the possible role of behaviour willingness in finding suitable SWI adaptation/ mitigation strategies. The coastal province of Tra Vinh, located in the populated Vietnamese Mekong Delta, is an area affected by SWI and was used as case study area. Data collected from 313 households spread over nine communes, within the province, was used to construct a Bayesian Belief Network (BBN) model. The model integrates both socioeconomic (e.g. education, age) and psychosocial (behavioural) characteristics, to predict the willingness to change of the population; willingness to change from groundwater to a different source of water. The validated BBN model showed good model performances. The research found amongst others, using three model analysis, how the BBN model could be used on both regional (province) and local (commune) scale. The two different scales can help in defining both target groups and suitable locations for SWI mitigation/ adaptation interventions. Moreover, this study did not focus on finding suitable alternative water sources, that can serve as a substitute for groundwater abstraction. Though, the model analysis can help to more effectively define the possibilities of alternative sources and/ or water-saving interventions.SALINPROV

Saint Anselm And His Proofs For The Existence Of God

Credo ut intelligam. This was the motto of Saint Anselm of Canterbury. In respect to Anselm himself, it may be added Intelligo ut amem, for truly, to know Saint Anselm is to love him. A humble, studious monk, his life and his work are manifestations of one who carried his love for Christ and for His Church into every phase of his busy life. Living in an age which historians have erroneously labeled the Dark Ages, Anselm, along with many other great sons of the Church, is a complete refutation of this charge. Intelligent historians are in accord with the Church which realizes the important part which Anselm played in the continuum of religious, philosophical, and political thought. To most historians of philosophy, the name, Saint Anselm, means merely the ontological argument. Perhaps no other great philosopher was so neglected in his own day; certainly few are more neglected in modern times. While it is true that he is remembered by most students for his unique ideological argument for the existence of God, it must be understood that this was only one of his four arguments. Long before he began to write his Proslogium. he had formulated three non-ideological arguments in the Monologium: one based on the need of a standard, one from gradation in being, and one which was based on design, or order. In addition to these works, he wrote many treatises on theological and philosophical matters, among the most famous of which are Cur Deus Homo and Meditationes. To believe that Anselm\u27s contribution to philosophy was limited to the ontological argument is the same as believing that Saint Thomas wrote one argument for God\u27s existence, and nothing more. Since this work is necessarily limited to the proofs for the existence of God according to Saint Anselm, it is not the author\u27s intention to treat all of his philosophy; rather, it is intended that Anselm\u27s proofs, both ideological and non-ideological, be clearly set forth and explained. This necessitates an understanding of his basic philosophy, as well as an insight into Anselm, the philosopher, and Ids times. It was with these facts in mind that Chapter One was written. Further, since no philosophy is without its effects, it has also been necessary to follow Anselm\u27s works, so fas as is possible, to comparatively recent times. It is to be hoped that the reader of this work will realize the importance of Anselm in a study of philosophy. By studying Anselm\u27s works, an insight may be gained into the life of a man who bore his faith zealously into every one of his diverse activities, in a time and in a capacity in which this was very difficult. This having been done, the reader will gain, as the author has, a new love and respect for the runaway boy from Aosta who grew up to be the Archbishop of Canterbury, and what is greater, a Saint and Doctor of the Church