Cette étude vise à explorer le caractère acculturant de pratiques scolaires ordinaires utilisant la littérature de jeunesse en classe de cours préparatoire. Adossée à la recherche LireÉcrireCP, elle compare dans une démarche à la fois écologique et quantitative les pratiques de deux groupes de classes à l’efficacité contrastée. Trois pratiques sont étudiées dans ce travail : la lecture offerte, la séance de découverte de texte et l’implantation d’une bibliothèque de classe. Le corpus est composé des 15 classes qualifiées, par la recherche LireÉcrireCP, comme les plus efficaces et les 15 les moins efficaces. L’efficacité est mesurée en fonction de la progression des élèves, évalués en début et fin d’année, et attribuable uniquement à l’enseignant, ce qu’on peut nommer aussi l’effet-enseignant. Les résultats montrent que dans le groupe des classes les plus efficaces, et contrairement au deuxième groupe, les pratiques étudiées comportent une dimension qui cultive la lecture privée chez les élèves. L’acculturation est alors caractérisée par la mise en œuvre de situations rituelles mettant en scène la pratique culturelle de lecture pour soi dans ses trois composantes indissociables : subjective, sociale et cognitive. L’étude est prolongée par une analyse qualitative des pratiques des maitres du groupe le plus efficace. Elle montre que la modélisation de l’activité de l’élève est assurée par un étayage serré de l’enseignant et que celui-ci repose sur la mise en scène des corps, des réifications et sur la verbalisation. L’analyse de l’étayage langagier montre enfin que, dans ces classes, les oraux qui entourent les lectures de littérature de jeunesse sont particulièrement réflexifs et relèvent d’une compétence professionnelle particulière consistant à étayer la construction négociée d’un point de vue où la reformulation et la structuration du discours sont essentielles. / The purpose of this study is to explore the acculturating features of some teaching practices using youth literature in the 1st year. Reinforced by the research LireÉcrireCP, it compares the practices of two different groups of classes of different efficiency within a quantitative approach without impact on the teachers’ practices. Three different types of practice are studied in this research: the reading by the teacher for pupils, the lessons of text exploration, and the implementation of a library within the classroom. In our study, according to the LireÉcrireCP research, 15 classes are recognised as the most efficient ones, and 15 others as the less efficient ones. The efficiency is assessed according to the progression made by the pupils attributable only to the teacher, so-called the teacher’s effect. This progression is assessed at the beginning and at the end of the school year. In contrast with the less efficient group of classes, the results observed in the most efficient group of class show that the investigated practices help to develop and cultivate reading for personal purpose of pupils. The acculturation is therefore characterised by the implementation of rituals featuring the cultural practice of reading for personal purpose with its three indissociable components: subjective, sociable, and cognitive. The study is extended by an investigation of the teachers’ practices within the most efficient groups. It highlights that shaping of the pupils’ activity is ensured by a strong scaffolding of the pupils by the teacher. This scaffold must rest upon the acting, on the reification, and on the verbalisation. Lastly, the analysis of the language’s scaffold shows that in these classes, the oral activity that complements the reading of youth literature is particularly thinking demanding and depends on the supporting skills of the teacher for the construction of the point of view where reformulating and structuring the pupil’s speech are essential.

Submitted by Irvana Coutinho (irvana@ufpa.br) on 2017-02-03T14:47:16Z No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Dissertacao_ArukwahawEtnografiaCasamento.pdf: 4185438 bytes, checksum: 170f4d1c68224b68016a21b781e07c54 (MD5) / Approved for entry into archive by Irvana Coutinho (irvana@ufpa.br) on 2017-02-03T15:21:48Z (GMT) No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Dissertacao_ArukwahawEtnografiaCasamento.pdf: 4185438 bytes, checksum: 170f4d1c68224b68016a21b781e07c54 (MD5) / Made available in DSpace on 2017-02-03T15:21:48Z (GMT). No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Dissertacao_ArukwahawEtnografiaCasamento.pdf: 4185438 bytes, checksum: 170f4d1c68224b68016a21b781e07c54 (MD5) Previous issue date: 2014-06-04 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / A presente pesquisa analisa por meio da lente do ritual a cerimônia do casamento da etnia indígena Suruí, residente na terra indígena Sororó localizada na região sudeste do Estado do Pará nos municípios de São Geraldo do Araguaia e de Brejo Grande. Onde, através da metodologia da etnografia, com a observação do cotidiano da aldeia, dos costumes culturais, e sociais intrínsecos aos Suruí e a cerimônia do casamento. Realizei entrevistas abertas, registros fotográficos e de vídeos, afim de compreender o casamento à luz da etnologia ritual na perspectiva de Richard Schechner e nas entrelinhas da antropologia com conceitos de Adrienne Kaeppler e Gertrude Kurath. Acredito que a importância dessa pesquisa volta-se para o estudo da cultura indígena amazônica, em especial a cultura dos Suruí, reafirmando que, apesar de todo o processo de desenvolvimento e agregação cultural dessa etnia ter sido desigual, desrespeitoso e, desumano, muitas das vezes, os valores e tradições permanecem e são dignos de estudos nas mais variadas vertentes, como no caso desta pesquisa, a vertente das Artes. Além da importância do registro cultural em vias escritas, tanto para a própria sociedade Suruí, quanto para as outras sociedade indígenas e para as não-indígenas. / This research analyzes the lens rises the ritual of the marriage ceremony Surui indigenous ethnic group residing in indigenous land Sororó located in the southeastern region of the state of Pará in the municipalities of São Geraldo do Araguaia and Great Swamp . Where , through the methodology of ethnography , with the observation of everyday village , cultural and social customs intrinsic to Surui and wedding ceremony , performed open interviews , photographic records and videos in order to understand the marriage ritual in the light of anthropology through the perspective of Richard Schechner and the lines between anthropology and concepts of Adrienne Kaeppler and Gertrude Kurath . I believe the importance of this research turns to the study of Amazonian indigenous culture , especially the culture of the Surui , reaffirming that although the whole process of cultural development and aggregation of this ethnic group have been uneven, disrespectful and inhuman , many of times , values and traditions remain and are worthy of study in various areas, such as in the case of this study , the slope of the Arts. Besides the importance of the cultural record in written copies, both for the company itself Surui , as for other indigenous society and non - indigenous.

Submitted by Irvana Coutinho (irvana@ufpa.br) on 2017-02-06T12:50:58Z No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Dissertacao_CabalaDancaEtnografia.pdf: 3818803 bytes, checksum: 87fcb54e146c22fea7cc8b8aa90e8bc6 (MD5) / Approved for entry into archive by Irvana Coutinho (irvana@ufpa.br) on 2017-02-06T12:51:33Z (GMT) No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Dissertacao_CabalaDancaEtnografia.pdf: 3818803 bytes, checksum: 87fcb54e146c22fea7cc8b8aa90e8bc6 (MD5) / Made available in DSpace on 2017-02-06T12:51:33Z (GMT). No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Dissertacao_CabalaDancaEtnografia.pdf: 3818803 bytes, checksum: 87fcb54e146c22fea7cc8b8aa90e8bc6 (MD5) Previous issue date: 2014-06-02 / This research investigated through the theoretical and methodological field of Anthropology of Dance, the Body Prayer Malachim, in order to understand and reveal their ritual structure, its symbolism and its implicit cosmology. The Malachim dance is a contemporary choreography, included in the repertoire of twelve dances from original work of Frida Zalcman entitled Hebrew Dances of Praise, inspired by a set of prayers sung in Jewish Congregation of Brazil, in Rio de Janeiro. Transformed into veritable prayers in motion, are danced in several groups of Sacred Circle Dances, both in Brazil and abroad. The research is part of a broader study about the Body Prayers, guided in this particular case, by the precepts of Kabbalah, the Tree of Life, taking into consideration the four worlds and their energy emanations (Sefirot). Hypothetically the Sacred Circle Dances can work as a kind of tool of physical, mental, emotional and spiritual healing, thanks to its sacredness, strongly present in every movement performed. This is a qualitative ethnographic research, whose fieldwork was conducted in Belém do Pará, in August 2013, when Frida Zalcman gave a workshop at the “School of Theatre and Dance” at the Federal University of Pará (ETDUFPA). Hopefully, with this research, other studies might emerge to investigate this dance form, further expanding their understanding as well as their inclusion in available bibliography from Sacred Circle Dances. / A presente pesquisa investigou, por meio do campo teórico e metodológico da Antropologia da Dança, a Oração Corporal Malachim, objetivando compreender e revelar sua estrutura ritual, seus simbolismos e sua cosmologia implícita. A dança Malachim é uma coreografia contemporânea, pertencente ao repertório de doze danças, do trabalho autoral de Frida Zalcman, intitulado Danças Hebraicas de Louvor, inspiradas em um conjunto de orações cantadas na Congregação Judaica do Brasil, no Rio de Janeiro. Transformadas em verdadeiras orações em movimento, são dançadas em vários grupos de Danças Circulares Sagradas, tanto no Brasil como no exterior. A pesquisa se insere num estudo mais amplo acerca das chamadas Orações Corporais, norteadas, neste caso específico, pelos preceitos da Cabala, a Árvore da Vida, levando-se em consideração seus quatro mundos e suas emanações energéticas (Sefirot). Parte-se da hipótese de que as Danças Circulares Sagradas podem funcionar como uma espécie de ferramenta de cura física, mental, emocional e espiritual, graças à sua sacralidade, fortemente presente em cada movimento realizado. Trata-se de uma pesquisa qualitativa de caráter etnográfico, cujo trabalho de campo foi realizado em Belém do Pará, em agosto de 2013,quando Frida Zalcman ministrou uma oficina na Escola de Teatro e Dança da Universidade Federal do Pará (ETDUFPA).Espera-se, com esta pesquisa, o surgimento de outros trabalhos que investiguem essa forma de dança,ampliando ainda mais a sua compreensão, bem como sua inclusão no acervo bibliográfico disponível das Danças Circulares Sagradas.

“The Ground On Which I Stand” Healing Queer Trauma through Performance: Crafting a Solo Performance through the investigation of Ritual Poetic Drama within the African Continuum. By: Ashley W. Grantham A thesis submitted in partial fulfillment of the requirements for the degree of Master of Fine Arts in Performance Pedagogy at Virginia Commonwealth University Virginia Commonwealth University April 16th, 2019 Thesis Adjudicator: Dr. Tawnya Pettiford-Wates Committee: Dr. Keith Byron Kirk, Director of Graduate Studies and Karen Kopryanski, Head of Voice and Speech How does this method of Ritual Poetic Drama within the African Continuum, by extension, solo performance, uncover, heal queer trauma through witnessing and performance practice? How do these methods give us an intersectional approach to talking about race, identity, gender and bridge those divides? How does this devised work of solo performance allow the author as practitioner to claim the ground on which they stand and surrender to their own healing? This thesis attempts excavation of the foundational theories in regard to performance structure, and to discover how healing trauma through theoretical techniques achieves liberation through their enacted practice. This is an allowance of ourselves as artists and facilitators to claim our traumatic bodies as worthy sites of invention.

This article is the first of a series exploring domination culture through the ways narrative has been indoctrinated as reality and weaponized as a holding cell for captives. Within this exploration, the narrative of domination is placed in relation to higher dimensional realms of the unknown; this being the before and after of domination culture. This positioning will allow for the reality of a simultaneous existence within the labyrinth of domination and a higher dimensional unknown to be framed. Within this series of articles, I question the roll of the rogue characters shamanistic agents of resisting domination, the fear of dark matter as a sub-narrative of domination, the power of submitting to the limits of human perception and the way perceived darkness can help unveil the structure of the narrative of domination. This article will begin to define this narrative and introduce the poetic freedom, of what lies beyond human perception.

Cette recherche présente une lecture des textes poétiques de deux auteurs indigènes contemporains: Hugo Jamioy Juagibioy et Anastasia Candre Yamacuri. Dans leurs œuvres, ils évoquent des pratiques culturelles et des expressions rituelles des groupes ethniques auxquels ils s’identifient. Ce pourquoi cette étude établit des liens entre les textes poétiques et les contextes culturels où se déroule l’art verbal des camënstá et múruimuina, respectivement. Dans la première partie nous encadrons cette analyse dans une perspective conceptuelle, historiographique et critique dans le débat académique qui réfléchit sur l’incorporation des expressions littéraires de racine orale dans le domaine des études littéraires. La deuxième partie comprend deux chapitres à propos de l’œuvre de chaque auteur. Chaque chapitre expose une analyse qui se partage entre l’herméneutique littéraire et une approche documentaire et ethnographique des contextes rituels évoqués dans leurs œuvres. De cette façon, nous constatons que ces auteurs mettent en lumière la dignité de leurs langues maternelles, ainsi que les formes d’expression symbolique de leurs groupes ethniques vis-à-vis de la société majoritaire. De plus, leurs textes expriment des formes alternatives d’interprétation du monde à partir d’un exercice complexe de traduction qui constitue une poétique particulière. / This research focuses on two contemporary indigenous authors and their poetic texts: Hugo Jamioy Juagibioyand Anastasia Candre Yamacuri. In their work, these authors evoke cultural practices and ritual expressions ofthe ethnic groups which they identify with. Bridges between the poetic texts and the cultural areas where theCamëntsá and the Múrui-Muina verbal art exist, will be proposed. In the first part, I will analyze conceptually,historically and critically, the academic debate about literary expressions with oral roots that have beenincluded in the field of Literary Studies. The second part is divided in two pieces, each one focusing on one ofthe authors. An analysis between literary hermeneutics and ethnography on the ritual contexts and culturalpractices that the authors mention in their texts will be used. In celebrating in the society at large their ownnative language and the symbolic expressions of their ethnic groups, Candre’s and Jamioy’s texts propose aunique poetics based on a complex translation exercise, and an alternative interpretation of the world.

For over five centuries, the Muiscas have faced direct colonial aggression against their traditional belief systems and sacred practices that have been historically demonized and driven to the brink of extinction. Despite such circumstances, however, the Muisca community has thrived to the present day, and since the turn of the twentieth century has begun to undergo a process of re-identification as an indigenous community in an attempt to revitalize their ethnic identity and practices. These efforts of re-indigenization have challenged their historically coerced identities, actively engaging in returning to traditional practices and beliefs, demand cultural and spiritual liberties, and regain their proper rights to sacred lands, which have also been devastated for centuries. Based on an ethnographic study conducted in Colombia, this thesis examines how rituals in sacred places are of central importance to this community within the re-indigenization process that is currently underway in the Muisca community.

La postmodernité, modifiant les repères essentiels de l'humanité que sont la durée, l'espace, la constitution du sujet, le statut de la mort et de l'absence, a affecté en profondeur le contexte dans lequel s'élabore le concept de sacré. Il en résulte une forme moderne de sacré dévoyé procédant davantage d'une mythologie résiduelle, d'une initiation tronquée ou, selon les mots de Mircea Eliade, de ritualismes dégradés, que d'un sacré systémique ayant une portée décisive, notamment, dans la détermination des valeurs et l'élaboration d'un destin commun. Or, la crise de l'éducation serait entée sur le déclin du sacré,départi de sa dimension structurelle. Le sujet contemporain, qui se cherche entre jouissance immédiate et relativisme désenchanté, ne semble plus pouvoir compter sur le potentiel fédérateur d'une éducation fragilisée, et l'altération de celle-ci paraît inéluctable, à moins que, nous engageant dans un autre temps nous n'admettions l'évidence de notre attachement phénoménologique et que nous ne sachions, en la préservant dans le langage, accepter la négativité du monde. / Postmodernity, modifying humanity's reference points - duration, space, subject's formation, status of death and non-attendance -, deeply affects the context in which the concept of sacred usually develops. The outcome is a kind of modern sacred, proceeding from a residual mythology, a rigged initiation or, in the own words of Mircea Eliade, from degraded ritualisms, and not a systemic sacred that would have any decisive impact on values determination or would draw up any common destiny.The education crisis would be a consequence of the declining sacred, deprived of its structural dimension. The contemporary subject, who is wavering between instantaneous enjoyment and disenchanted relativism, can't trust anymore the federating power of a weaken education, unless we admit the obvious of our phenomenologic statement and we are able to agree, preserving it inside the language, the negativity of the world.

Throughout history, people have made or acquired vessels from which to sip their favourite beverage. In the contemporary domestic setting, households frequently accumulate multiples of the same type of object in numbers that are considerably greater than is necessary and practical for use alone. Of these many objects there are often individual pieces that have special significance for the owner or user. Some are so valued that they may even be removed and set aside because of their perceived importance. The research was initiated by a previous study of tea drinking vessels coupled with a desire, as an object maker and collector, to find out why people have special items that they designate as personally important. The aim was to identify how significance could be recognised in specific objects and whether the notion that a group of features used to gauge such objects could be conveyed into studio based work. The research outcomes are evidenced in a text-based document (which articulates the theoretical and empirical elements of the enquiry) and a body of creative studio work developed in response to aspects of the investigation. The document encompasses two components of the study. The first references material from the fields of museum and cultural studies, pivotal in focusing the enquiry. This contributed to the compilation of a general and speculative inventory of qualities that might pertain to objects deemed ???significant???. During these early investigations it became evident that a more in depth and contemporary analysis of significant drinking vessels, their owners and/or users was required. A Survey Questionnaire regarding personal use and special drinking vessels preceded a series of Interviews with a selected group of Australia curators, artists, academics and collectors who discussed and analysed their association with a personally significant drinking vessel. Subsequently, the content of these interviews became central to the focus of the research and outcomes. The research isolates a number of attributes that are commonly identified in objects that, whatever their condition, are deemed ???significant???. These describe the maker, usage, ownership, association and historical context. The perceived value or worth of the object for its owner, is recognised as a consequence of significance and declares the object as distinctive. This outcome is clearly validated by the interviews. The studio work develops from the fusion of personal narrative that has been enhanced by findings of the research. In particular, it references the cherished object, most especially those pieces that have been retained despite the ravages of time and use. The resulting work was exhibited as Trace Elements ??? Marking Time: Significance, the Vessel and the Domestic at Kudos Gallery, Paddington in April 2004.

金馬影展對台灣藝術電影影迷而言，就像是場神聖的盛宴，在這場儀式中，透過群體的力量，讓信念的力量益發強大。本研究嘗試依循「朝聖」（pilgrimage）的角度，將金馬影展的觀影者，視為一種信仰著藝術電影教派（cult）的信徒，他們的身份不只是閱聽人或消費者，而是一種參與者（participants）。 本研究分為三階段進行。第一階段針對金馬影展三十年來（1980～2009）的影片清單進行歷史性檔案研究，歸納出金馬影展播映影片的脈絡。第二階段對影展觀眾進行問卷調查與參與觀察，以期歸納出金馬影迷的外在觀影行為，並透過田野調查實際了解金馬影迷的參與過程。第三階段則是對影迷進行深度訪談與生命史訪談。在影展現場找尋了78位金馬影迷進行訪談，另針對3位具代表性的影迷，分別透過他們參與金馬影展的經歷，來進一步認識歷年金馬影迷參與的過程。 本研究發現金馬影展的儀式概念（The Cult of Film Festival）主要來自於三者：在時間性而言，因一年一度有如逢年過節的「週期性」而營造了儀式感；在空間性而言，因影片與影迷的「齊聚性」而營造了儀式感；除了這兩者之外，要達到類宗教的景仰標準，勢必還要有「神聖性」的概念，其神聖感則是來自於電影大師的作品，所帶來的崇拜心態。 至於影迷的朝聖歷程，本研究以三位影迷的生命史作為引述，介紹20、30、40歲各個世代的影迷，究竟是什麼樣的樣貌。而後根據大量深度訪談、田野觀察與問卷調查的結果，搭配儀式結構的模式，描繪出金馬影迷單次旅程與生涯歷程。在單次旅程的部份，可以分作「前影展時期」、「影展時期」與「後影展時期」，三者中尤以前影展時期的套票搶購與排隊劃位最具儀式性特質。在生涯歷程的部份，亦可分作「前影迷階段」、「影迷階段」與「後影迷階段」，此三者之間主要差異，是以對電影的重視、迷戀與可犧牲程度作為劃分標準。 / For art cinema fans of Taiwan, Golden Horse Film Festival just like a sacred Feast, fans gathered together every year, that increasingly the forces of faith in the ritual. This study attempts to follow the "pilgrimage" view, to imagine that Golden Horse Film Festival audience as the cult followers, their identity is not just the audience or consumers, but a participants. This study is divided into three stages. First is the archive research of Golden Horse Film Festival for the thirty years (1980~2009). Second is the festival audience questionnaire survey and participant observation, to understand the fans viewing behavior. The third stage is life history interviews. The study found that the “ritual” or “cult” concept of Golden Horse Film Festival mainly from the three points: the timing, the result of annual holidays, like the "cyclical" and created a sense of ritual; in the space, for film and fans of the "gather" of the ritual to create a sense; In addition to these two, the religious admiration to achieve the standard class is bound to also have "sacred" concept, its sacred sense is from master's work in the film, brought the worship mentality. For fans of pilgrims journey, the study quoted by three fan’s life history, describes the various generations of 20,30,40 years old. Then according to a large number of interviews, field observations and findings of the survey, with the ritual process model depicts a single journey and the career of the cinephiles. In a single part of the journey, we can divided into "pre-festival period", "Film Festival Period" and "post-festival period". Part in a career of the cinephiles can be divided into "pre-cinephile stage", "cinephile stage" and "post-cinephile stage", the main differences between the three is based on the film's importance, degree of obsession and expendable as the division of standard.