CRUZ, Norval Batista. Consciência corporal e ancestralidade africana: conceitos sociopoéticos produzidos por pessoas de santo. 2009. 202f. Dissertação (Mestrado em Educação) – Universidade Federal do Ceará, Faculdade de Educação, Programa de Pós-Graduação em Educação Brasileira, Fortaleza-CE, 2009. / Submitted by Maria Josineide Góis (josineide@ufc.br) on 2012-07-10T14:51:19Z No. of bitstreams: 1 2009_Dis_NBCruz.pdf: 2748619 bytes, checksum: fe772b7c67ee27628ef907287b2761c6 (MD5) / Approved for entry into archive by Maria Josineide Góis(josineide@ufc.br) on 2012-07-13T11:52:33Z (GMT) No. of bitstreams: 1 2009_Dis_NBCruz.pdf: 2748619 bytes, checksum: fe772b7c67ee27628ef907287b2761c6 (MD5) / Made available in DSpace on 2012-07-13T11:52:33Z (GMT). No. of bitstreams: 1 2009_Dis_NBCruz.pdf: 2748619 bytes, checksum: fe772b7c67ee27628ef907287b2761c6 (MD5) Previous issue date: 2009 / Este estudo apresenta os conceitos sociopoéticos produzidos por uma comunidade de terreiro de candomblé, Ilê Axé Omo Tifé, localizada no bairro de Jangurussu, na periferia de Fortaleza-Ce. O tema gerador da pesquisa é consciência corporal e ancestralidade africana. Noto que, apesar dos terreiros de candomblé, em principio estarem mais conectados com a cultura de matriz africana, nem sempre se encontra uma prática de consciência corporal associada à ancestralidade africana e às vezes, há uma dificuldade de conexão entre as práticas religiosas e as dimensões corporais da cosmovisão africana. Diante deste contexto, neste estudo procuro responder a seguinte pergunta: Quais os conceitos que as pessoas de santo produzem a respeito da consciência corporal e da ancestralidade africana e a relação entre os mesmos? Outra pergunta é: até que ponto as pessoas de santo produzem conceitos que escapam dos valores eurocêntricos racionalistas? O método utilizado foi o sociopoético, onde o grupo alvo da pesquisa se transforma em co-pesquisadores/as do tema, participando com o pesquisador oficial de todo o processo da investigação, objetivando produzir confetos (conceitos perpassados de afetos, sentimentos e emoções que apresentam sentidos desterritorializados). Nesta pesquisa, o grupo foi formado por dez pessoas entre iaôs, (iniciados) abiãs (pré-iniciados) e ogans (auxiliares da Mãe de Santo). Um dos princípios da sociopoética é o corpo enquanto fonte de conhecimento, por isso recorre-se a vivências e técnicas artísticas, visando aguçar os cinco sentidos e a imaginação. Nesta pesquisa realizei três vivências com o grupo. A primeira foi a vivência lunar, efetuada à noite, na Abreulândia, numa região agreste, com mar, dunas, lagoas, mangues e matas. Foi um ritual. Fizemos caminhadas, acessamos bases ancestrais (cócoras, movimentos dos animais, rastejamentos, descidas invertidas em dunas, reverências aos elementos da natureza, etc.). A segunda vivência foi a dança africana onde, após o momento de relaxamento, o grupo realizou movimentos individuais e coletivos de auto-percepção e danças de várias partes da África e sua diáspora. A terceira vivência foi com argila. Com os olhos vendados, os co-pesquisadores produziram esculturas. A partir dessas vivências, eles construíram confetos relativos ao tema gerador, tais como: ancestralidade raiz (saberes da tradição oral), homem terra (aquele que senta seu ânus no chão ao contrário do homem moderno que senta na cadeira), rasgar a natureza (destruição da natureza), exu impulso (energia que joga para frente e faz as coisas se movimentarem), corpo sinuosidade (movimento estático, porém circular), água-fogo (sensação de fogo dentro da água gelada). Concluo que esta pesquisa produziu conceitos surpreendentes, desterritorializados dos valores eurocêntricos e dos chavões, gerando na minha pessoa um sentimento de felicidade e prazer, por ter me apropriado, junto com o grupo, das energias vivas da nossa ancestralidade.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2017-04-03T13:51:17Z No. of bitstreams: 1 elisabethcamposdeandrade.pdf: 1614173 bytes, checksum: 02bbfb073bbecc90f3e7f67d2c386c90 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-04-03T19:01:36Z (GMT) No. of bitstreams: 1 elisabethcamposdeandrade.pdf: 1614173 bytes, checksum: 02bbfb073bbecc90f3e7f67d2c386c90 (MD5) / Made available in DSpace on 2017-04-03T19:01:36Z (GMT). No. of bitstreams: 1 elisabethcamposdeandrade.pdf: 1614173 bytes, checksum: 02bbfb073bbecc90f3e7f67d2c386c90 (MD5) Previous issue date: 2009-03-26 / FAPEMIG - Fundação de Amparo à Pesquisa do Estado de Minas Gerais / As parasitoses intestinais são um importante problema de saúde pública principalmente nos países subdesenvolvidos ou em desenvolvimento. Embora o parasitismo intestinal seja amplamente reconhecido como relevante no contexto epidemiológico de diversas comunidades, os estudos sobre o assunto são ainda insuficientes, principalmente no Brasil. Em vista da dificuldade de diagnóstico específico das parasitoses, muitas vezes são realizados tratamentos empíricos com mais de uma droga. O objetivo principal do presente estudo foi avaliar a efetividade e segurança do uso de nitazoxanida no tratamento de poliparasitoses comparado à terapêutica tradicional ofertada pelo serviço público. Além deste objetivo, foi possível investigar a prevalência e os fatores associados às parasitoses intestinais na população de Colônia do Paiol, uma comunidade quilombola, na Zona da Mata, Minas Gerais. Na comunidade analisada, procedeuse um estudo transversal por censo, sendo que dos 425 moradores, 391 (92%) foram avaliados através de questionário estruturado e exame coproparasitológico. Os resultados mostraram uma alta positividade (63,8%), sendo as espécies patogênicas mais freqüentes Ascaris lumbricoides (22,4%) e Trichuris trichiura (17,9%). O poliparasitismo ocorreu em 36,5% dos investigados. O ensaio clínico, controlado, duplo cego, randomizado avaliou 65 indivíduos em dois grupos de tratamento. A taxa de cura foi de 32,4% e 38,7% com a nitazoxanida e com o tratamento convencional, respectivamente, mas esta diferença não foi estatisticamente significativa (p=0,599). A ocorrência de vômito (p= 0,031) esteve associada ao tratamento convencional e de urina esverdeada ao uso de nitazoxanida (p=0,002). Os outros efeitos adversos foram independentes da droga. Houve diferença estatisticamente significativa em relação à cor da pele e a taxa de cura para ambos os tratamentos. A menor eficácia efetividade foi apresentada pelos indivíduos de cor preta. São necessários outros estudos para esclarecer a baixa efetividade nos casos de poliparasitismo, assim como, reavaliar as práticas preventivas e terapêuticas, com o uso de novas drogas e de agentes de largo espectro, podendo a nitazoxanida ser uma droga alternativa neste contexto. Agrega-se às novas possibilidades terapêuticas, a necessidade de políticas públicas que garantam qualidade de vida, através de saneamento básico, educação para saúde e acesso ao sistema público de saúde, minimizando as iniqüidades na sociedade. / Intestinal parasitism is an important public health concern, chiefly in underdeveloped or developing countries. Although widely recognized as a relevant community epidemiological issue, intestinal parasitism has not been sufficiently studied in Brazil. Because specific diagnosis is difficult and generally cumbersome, empiric treatment, sometimes with more than one drug, is frequently employed. The main aim of this study was the assessment of the effectiveness and safety of nitazoxanide for the treatment of intestinal polyparasitism, as compared to traditional therapy provided by the public service. The study also investigated the prevalence of and factors associated with intestinal parasitism in the population of Colônia do Paiol, a quilombola community from the Zona da Mata, Minas Gerais, Brazil. A census-based cross-sectional study used a structured questionnaire and stool examination to assess 391 people (92%) of the 425 inhabitants of the community. The frequency of intestinal parasitism was as high as 63.8%, with predominance of Ascaris lumbricoides (22.4%) and Trichuris trichiura (17.9%). Polyparasitism occurred in 36.5% of those investigated. A double-blind randomized controlled trial assessed 65 individuals in two treatment groups. Cure rates were 32.4% and 38.7% with nitazoxanide and conventional treatment, respectively, but the difference was not statistically significant (p = 0.599). Vomiting (p = 0.031) was associated with conventional treatment and greenish urine with nitazoxanide use (p = 0.002). Other untoward effects were independent of which drug was used. There was a statistically significant difference concerning skin color and cure rates for both treatments. Dark-skinned subjects had lower cure rates. Further studies are necessary to clarify the reasons for the low effectiveness found in these cases of polyparasitism, and to reevaluate preventive and therapeutic approaches with new and broad-spectrum drugs, nitazoxanide being an option in this context. In addition to new therapeutic approaches, there is a clear need to develop public policies that, through the provision of basic sanitation, health education and access to the public health system, assure quality of life and minimize inequity.

<div><div>In the forensic science community, there is a vast need for tools to help assist investigations when standard DNA profiling methods are uninformative. Methods such as Forensic DNA Phenotyping (FDP) and proteomics aims to help this problem and provide aid in investigations when other methods have been exhausted. FDP is useful by providing physical appearance information, while proteomics allows for the examination of difficult samples, such as hair, to infer human identity and ancestry. To create a “biological eye witness” or develop informative probability of identity match statistics through proteomically inferred genetic profiles, it is necessary to constantly strive to improve these methods. </div><div><br></div><div>Currently, two developmentally validated FDP prediction assays, ‘HIrisPlex’ and ‘HIrisplex-S’, are used on the capillary electrophoresis to develop a phenotypic prediction for eye, hair, and skin color based on 41 variants. Although highly useful, these assays are limited in their ability when used on the CE due to a 25 variant per assay cap. To overcome these limitations and expand the capacities of FDP, we successfully designed and validated a massive parallel sequencing (MPS) assay for use on both the ThermoFisher Scientific Ion Torrent and Illumina MiSeq systems that incorporates all HIrisPlex-S variants into one sensitive assay. With the migration of this assay to an MPS platform, we were able to create a semi-automated pipeline to extract SNP-specific sequencing data that can then be easily uploaded to the freely accessible online phenotypic prediction tool (found at https://hirisplex.erasmusmc.nl) and a mixture deconvolution tool with built-in read count thresholds. Based on sequencing reads counts, this tool can be used to assist in the separation of difficult two-person mixture samples and outline the confidence in each genotype call.<br></div><div><br></div><div>In addition to FDP, proteomic methods, specifically in hair protein analysis, opens doors and possibilities for forensic investigations when standard DNA profiling methods come up short. Here, we analyzed 233 genetically variant peptides (GVPs) within hair-associated proteins and genes for 66 individuals. We assessed the proteomic methods ability to accurately infer and detect genotypes at each of the 233 SNPs and generated statistics for the probability of identity (PID). Of these markers, 32 passed all quality control and population genetics criteria and displayed an average PID of 3.58 x 10-4. A population genetics assessment was also conducted to identify any SNP that could be used to infer ancestry and/or identity. Providing this information is valuable for the future use of this set of markers for human identification in forensic science settings. </div></div><div><br></div>

This study aimed to identify factors associated with taste acuity in healthy older European adults aged 55-87 years, employing a factorial independent design to recruit older adults from centres in France, Italy and United Kingdom. Adults aged 70-87 years (N=387) were recruited in Rome (Italy) (n=108) and Grenoble (France) (n=91) and aged 55-70 years in Northern Ireland (United Kingdom) (n=93) and Clermont-Ferrand (C-F) (France) (n=95). A signal detection theory (SDT) approach was used for detection threshold assessment of the four basic tastes (salt; sweet; bitter; and, sour). Trial data were converted to R-indices. Diet was assessed by means of four day food diaries. Dietary data were converted using WISP and then reduced, using a principal components analysis, to four components: Component 1 'high fat and salt'; Component 2 'high vitamins and fibre'; Component 3 'high fat and carbohydrate'; and, Component 4 'high trace elements'. Socio-demographic information was collected by self report survey. Four separate regression analyses were carried out, one for each of the four basic taste qualities (sweet; sour; bitter; salt). Mean ROC scores for each taste quality were the response variables and age, sex, country, social class and dietary components were predictor variables. The main predictors of taste acuity were age, sex, social class and country, which had differential effects for each taste quality. These data suggest that socio-demographic and cultural factors should be taken into account when considering taste acuity in older people.

No description available.

Dans cette étude, j’examine la propension à former une union interethnique parmi les Canadiens arabes de seconde génération et de génération 1.5 en utilisant les données du recensement canadien de 2016. L’analyse descriptive montre que les unions interethniques sont fréquentes au sein de cette population. Environ la moitié des hommes (56%) et des femmes (49%) sont dans une union interethnique avec une personne non-Arabe d’origine immigrante ou un(e) Canadien(ne) de troisième génération ou des générations suivantes. La régression logistique multinomiale révèle que les hommes et les femmes avec un niveau d’éducation plus élevé, une ascendance partiellement arabe et un statut d’immigrant de deuxième génération sont significativement plus enclins à être en union interethnique qu’à être en union intraethnique avec un immigrant de première génération. Conformément à la théorie de l’assimilation segmentée, ces résultats suggèrent que l’intégration socioéconomique et l’acculturation contribuent à la propension des descendants arabes à former des unions avec des individus non-arabes. La propension des descendants arabes à être en union intraethnique avec des immigrants de première génération ou des descendants est aussi une problématique dont je discute. / In this study, I examine the propensity to form interethnic unions among the 1.5 and second generations of Arab Canadians using the 2016 Canadian census data. The descriptive analysis shows that interethnic unions are common within this population. About half the men (56%) and the women (49%) are in an interethnic union with a non-Arab person with an immigrant background or a Canadian of third generation or subsequent generations. The multinomial logistic regression reveals that men and women with higher educational attainment, part Arab ancestry and second-generation immigrant status are significantly more prone to be in an interethnic union than in an intraethnic union with a first-generation immigrant. In accordance with the segmented assimilation theory, these results suggest that socioeconomic integration and acculturation contribute to the propensity of Arab descendants to form unions with non-Arab individuals. The propensity of Arab descendants to be in intraethnic unions with first generation-immigrants or with descendants of immigrants (1.5 and second generations) is also discussed in this thesis.

Cette recherche se propose de faire une analyse de la dissolution du lien matrimonial spécifique aux épouses musulmanes, le divorce désamour ou ẖul‘. Cette faculté de divorcer élaborée par la casuistique doctrinale islamique sunnite ou fiqh sera reprise par le Code algérien de la famille promulgué en 1984. Le mode de divorce imparti exclusivement aux femmes fera l’objet de critiques sur le plan théologique et sur le plan juridique. Dans la théologie du droit dans la tradition islamique, il s’agira d’interroger les fondements religieux du divorce désamour à travers les sources fondamentales du Qor’ān et de la Sunna en relation avec le fiqh. En reflet, l’examen de la positivisation de la norme islamique dans le Code algérien de la famille conduira à porter un regard sur l’articulation entre ce référent religieux d’origine scolastique et les normes juridiques de production étatique et d’inspiration positiviste caractéristique du Droit algérien, lequel se comprend comme un phénomène juridique spécifique circonscrit aux frontières du pays. L’intérêt porté à cette conjonction internormative, dénommée pour les fins de la présente étude comme une normativité axio-juridique, conduit à rendre compte de son effectivité et donc de son application par les personnes concernées par le divorce désamour qui se trouvent à l’extérieur d’un pays à majorité islamique. L’étude envisagée poursuit deux objectifs : l’un épistémologique et l’autre ethnographique. L’objectif épistémologique cherche à comprendre dans une visée heuristique l’intérêt d’un cadre théorique féministe, mais aussi islamique et décoloniale, concomitamment critique de l’interprétation par le fiqh de ce type de désunion, et du Droit algérien forgé dans un cadre colonial positif et dans des emprunts locaux (coutume, usages et fiqh sunnite de l’École malékite), pour l’étude de cette pratique spécifique en islam. Quant à l’objectif ethnographique, il tend à travers une recherche empirique à saisir la subjectivisation du rapport à la transcendance. L’analyse porte sur les actions d’un groupe de femmes musulmanes, croyantes et pratiquantes, d’ascendance algériennes exilées, au cours de la décennie 2000-2010 à Montréal. Des femmes qui ont pris la décision unilatérale d’introduire une procédure de divorce à Montréal plutôt qu’en Algérie. Par ce fait, leur démarche se trouve au croisement de normes juridiques (Code civil du Québec et Loi sur le divorce) sans égard à la normativité axio-juridique algérienne (Code algérien de la famille) qui régit, habituellement, le divorce des Musulman.e.s. La réflexion inspirée par ces objectifs formulés dans un contexte d’individualisation du croire et de la pratique, a conduit en premier, à la conclusion d’une inégalité juridique intrinsèque à la normativité axio-juridique inscrite dans le Code algérien de la famille et à sa conceptualisation. Et consécutivement, la lecture personnelle du Qor’ān indépendante de celle du fiqh sunnite, a induit une seconde conclusion : l’absence d’un fondement qor’āni du divorce désamour. L’introduction initiale du ẖul‘ dans le corpus religieux et subséquemment dans la législation algérienne contemporaine peut se comprendre comme l’expression d’un déni aux femmes, contrairement aux hommes, du droit de se défaire des liens matrimoniaux. Finalement, cette recherche a mis en lumière l’agencéité d’un groupe de femmes, musulmanes, croyantes et pratiquantes, d’ascendance algérienne, exilées à Montréal et qui ont fait le triple choix : initier le divorce, le faire selon les lois de la société d’arrivée et le faire en dehors des balises juridiques du fiqh sunni relatif au ẖul’. / This research analyses the dissolution of the matrimonial bond that is specific to Muslim spouses: the divorce out of love or ẖul ‘. This faculty of divorce posed by the Sunni Islamic doctrinal casuistry of fiqh and taken up by the Algerian Family Code. This notion will be criticized both theologically and legally. Theologically and with respect to traditional Islamic law, we will be questioning the religious foundations of disenchanted divorce through the fundamental sources of the Qor’ān and Sunna in relation to fiqh. In reflection, the examination of the positivisation of the Islamic norm in the Algerian Family Code will lead us to look at: the articulation between this religious referent of scholastic origin and the legal norms of state production of positivist inspiration; both characteristic of the Algerian Law and to be understood as a specific legal phenomenon circumscribed to the borders of the Algerian state. The interest in this internormative conjunction is denominated for the purposes of this study as an axio-legal normativity and will lead to an account of its effectiveness. Therefore, we focus on its application to those affected by the disenchanted divorce who are living outside of a predominantly Muslim country. This proposed study has two objectives: one that is epistemological and the other that would be ethnographic. Therein, the epistemological objective seeks to understand in a heuristic perspective the interest of a feminist theoretical framework, but also one that is inherently Islamic and decolonial. Concomitantly, we seek a critical interpretation of the fiqh that affects this type of disunity, the Algerian law forged in a colonial positive framework, and local borrowings (customs, uses and Sunni (Malekite) fiqh) for the study of this specific practice in Islam. As for the ethnographic objective, it tends, through empirical research, to grasp the subjectivization of the relationship to transcend the ancestry of Algerian Muslim wives who immigrated with their husbands, settled in Montreal, made the unilateral decision to divorce, and who by this fact, utilize a disparity in the repertoire of aligned strategic actions. The reflection inspired by these objectives, formulated in a context of individualization of beliefs and practices, led to the proposition of a conceptualization of the legal inequalities intrinsic to the axio-legal normativity inscribed in the Algerian family code. The reflection inspired by these objectives formulated in a contexte of individualization of belief, led first to the conclusion of a legal inequality intrinsic to the axio-legal normativity inscribed in the Family Algerian code and to its conceptualization. And consecutively the personal reading of Qor’ān, independent of the Sunni fiqh induced a second conclusion: the lack of a qor’ani basis of divorce. The initial introduction of ẖul‘ into the religious corpus and subsequently into contemporary legislation can be understood as the expression of a deny to women, unlike men, of the right to unilaterally break off marital ties. Finally, this research sheds light on the agency of a group of muslim, practicing and believing women of Algerian descent and exiled in Montreal, who have made the triple choice: to initiate the divorce, to do it according to laws of the society of happened and to do so outside the legal guidelines of the Sunni fiqh relating to ẖul’.

This thesis is an exploration of ancestral narratives in the fiction of Thomas Keneally and Christopher Koch. Initially, ancestry in literature creates an historical relationship which articulates the link between the past and the present. In this sense ancestry functions as a type of cultural memory where various issues of inheritance can be negotiated. However, the real value of ancestral narratives lies in their power to aid in the construction of both personal and communal identities. They have the potential to transform these identities, to transgress “natural” boundaries and to reshape conventional identities in the light of historical experience. For Keneally, ancestral narratives depict national forbears who “narrate the nation” into being. His earlier fictions present ancestors of the nation within a mythic and symbolic framework to outline Australian national identity. This identity is static, oppositional, and characterized by the delineation of boundaries which set nations apart from one another. However, Keneally’s more recent work transforms this conventional construction of national identity. It depicts an Irish-Australian diasporic identity which is hyphenated and transgressive: it transcends the conventional notion of nations as separate entities pitted against one another. In this way Keneally’s ancestral narratives enact the potential for transforming identity through ancestral narrative. On the other hand, Koch’s work is primarily concerned with the intergenerational trauma causes by losing or forgetting one’s ancestral narrative. His novels are concerned with male gender identity and the fragmentation which characterizes a self-destructive idea of maleness. While Keneally’s characters recover their lost ancestries in an effort to reshape their idea of what it is to be Australian, Koch’s main protagonist lives in ignorance of his ancestor’s life. He is thus unable to take the opportunity to transform his masculinity due to the pervasive cultural amnesia surrounding his family history and its role in Tasmania’s past. While Keneally and Koch depict different outcomes in their fictional ancestral narratives they are both deeply concerned with the potential to transform national and gender identities through ancestry.

No description available.