This study details the effects of climate change and market fluctuations on the rural district of Cu Lao Dung located in the Mekong Delta of southern Vietnam. Using theoretical concepts on modernity, the environment and water from researchers Arjun Appadurai, Tim Ingold and Veronica Strang I study the political ecology of the Delta. Through interviews with farmers I found that climate change and market fluctuations are stalling economic development and significantly worsening already strong migration flows, leading to many people of working age leaving the district. Insufficient government support and dire climate projections means that the problems observed on Cu Lao Dung are only posed to grow worse.

Esta pesquisa, fundamentada na Psicologia Intercultural e na Antropologia Social, se propôs a compreender quais são as vivências, relacionadas aos aspectos étnicos e religiosos, existentes no casamento entre uma brasileira (muçulmana ou não) e um muçulmano estrangeiro. Para tal foi adotado o método etnográfico, presencial e virtual, tendo como campo empírico presencial uma comunidade turca muçulmana localizada na cidade de São Paulo e uma comunidade muçulmana localizada na cidade de Barretos, interior de São Paulo. Como campo empírico virtual a pesquisa contou com blogs pessoais, comunidades no Facebook e vídeos amadores produzidos por brasileiras casadas com muçulmanos turcos e árabes, uma vez que se entende o espaço cibernético como uma dimensão constitutiva de uma sociedade, onde os sujeitos se constroem e atuam. Os colaboradores desta pesquisa foram brasileiras casadas com muçulmanos turcos ou árabes, tanto do ambiente presencial quanto virtual e membros pertencentes as comunidades especificadas. Como instrumento de coleta de dados, a pesquisa contou com a observação participante da pesquisadora nas comunidades muçulmanas já referidas e em casas de casais interculturais (brasileira casada com muçulmano árabe ou turco) e casais turcos, com as observações feitas em vídeos amadores (disponibilizados no YouTube) produzidos por algumas interlocutoras como também os produzidos por outras brasileiras que se relacionavam ou haviam se casado com um muçulmano turco ou árabe, em notícias jornalísticas ou institucionais viabilizadas na rede, assim como em material televisivo: filmes e novelas. Os registros feitos em caderno de campo também foram utilizados, assim como se utilizou entrevistas abertas realizadas presencialmente e/ou via Skype, WhatsApp ou e-mail. Os dados coletados estão inseridos e analisados por eixos temáticos e encontram-se distribuídos ao longo do texto, simultaneamente à teoria. Com efeito, concluiu-se que os encantos estiveram presentes na aprendizagem de uma nova cultura; músicas, sabores, paisagens e o relacionar-se com um homem que ainda guarda o romantismo perdido de muitos brasileiros. Os desencantos se referiram a novos hábitos alimentares, a aceitação da nova religião (islâmica) pela família brasileira e a vivência em terras em que os papéis de gênero são bem delineados. Contudo, também se encontrou nessa pesquisa, a problemática dos relacionamentos realizados de forma integral no mundo virtual, em que muitas brasileiras são utilizadas como trampolim para esses homens deixarem a crise financeira de seus países, o que acaba por resultar em casamentos interculturais com enfrentamento de altos níveis de dificuldades, incluindo brasileiras vítimas de vários tipos de abusos. / This research, grounded on Intercultural Psychology and Social Anthropology, aimed to understand the experiences related to the ethnic and religious aspects of the marriage between a Brazilian woman (Muslim or not) and a foreign Muslim man. The study used the ethnographic method, using virtual and face-to-face methods to collect empirical data, having a Turkish Muslim community located in the city of São Paulo and a Muslim community located in the city of Barretos, in the interior of São Paulo state, for the face-to-face interactions. In order to collect the virtual empirical data, the researcher accessed personal blogs, Facebook communities and amateur videos produced by Brazilian women married to Turkish and Arab Muslim men, since the cyber space is understood as a constitutive dimension of a society, where the subjects build themselves and act. The collaborators of this research were Brazilian women married to Turkish or Arab Muslims, both from the face-to-face and virtual environments, and members belonging to the specified communities. Research included participant observation of the researcher in the Muslim communities already mentioned and in houses of intercultural and Turkish couples as data collection instrument. Intercultural couples were Brazilian women married to Arab or Turkish Muslim men. Amateur videos produced by some interlocutors, available in YouTube, were used for observation. Videos produced by other Brazilian women who had relationship or had married Turkish or Arab Muslim men, reports or institutional news available on the internet and television material such as movies and soup operas were also sources for participant observation. Other materials used were registers made in the field notebook and open face-to-face, Skype, WhatsApp or e-mail interviews. Collected data were inserted and analyzed by thematic axes, distributed simultaneously with the theoretical concepts throughout the text. It was concluded that charms were present in learning a new culture; music, flavors, landscapes and the relationship with a man who still keeps the lost romanticism of many Brazilians. However, the disenchantment refers to new eating habits, the acceptance of the new (Islamic) religion by the Brazilian family and the experience in lands where the gender roles are well delineated. However, the research also found the issue of relationships fully developed in the virtual world, in which many Brazilian women are used as a springboard for these men to leave the financial crisis of their countries. This ultimately results in intercultural marriages that face several difficulties, including Brazilian women being victim of various types of abuse.

Den här studien undersöker fenomenet studiero i två sjundeklasser på en högstadieskola i Sverige. Klasserna har observerats under lektionstid vid sex tillfällen och intervjuer har gjorts med sex elever och två pedagoger. Fokus ligger på elevernas upplevelse av studiero, vilka möjligheter eleverna har att forma sin arbetsmiljö samt hur eleverna ser på sitt inflytande och delaktighet. Det jag under min fältstudie har funnit är att elever och pedagoger är samstämmiga om vad studiero är, men att den bäst förstås när den störs. Då blir även andra processer tydliga så som skapandet av normer, elevernas socialiseringsprocess och det vänliga maktutövandet. Dock verkar det som om eleverna inte är fullständigt medvetna om sina möjligheter till påverkan och inflytande i skapandet av sin arbetsmiljö. / This study examines the learning conditions in two seventh grade classes at a high school in Sweden. The classes have been observed during lessons on six occasions and interviews have been done with six students and two educators. The focus is the students' experience of learning conditions in the classroom, what opportunities the students have to shape their work environment and how the students experience their participation. What I have found during my fieldwork is that students and educators agree on what good and calm learning conditions are, but that learning conditions are best understood when it is disrupted. Then other processes also become clear, such as the creation of norms, the students' socialization process and the friendly exercise of power. However, it seems that the students are not fully aware of the opportunities given when they participate in the creation of their work environment.

Esta dissertação propõe-se a fazer um mapeamento e um exercício das possibilidades de pesquisa sobre a atividade cerimonial dos índios Mebengokre (Kayapó), particularmente do subgrupo conhecido como Xikrin do Cateté, do sudoeste do Pará. A partir de uma revisão bibliográfica sobre a expressão músico-ritual indígena e sobre os processos sócio-cosmológicos que a sustentam, os principais temas explorados no trabalho giram em torno da noção xikrin de pessoa, sua construção, classificação e transformação. O pano de fundo do trabalho é a hipótese, presente na literatura, de que a produção da identidade mebengokre congrega variados domínios espaço-temporais e, possivelmente, diferentes alteridades do cosmo. Na primeira parte desta dissertação, acompanho duas discussões: (1) o lugar da \"música\" nos estudos antropológicos da experiência indígena e (2) os trabalhos sobre os Mebengokre à luz dos debates contemporâneos em torno da etnologia amazônica. Ambas as discussões convergem para a possibilidade da hipótese acima mencionada. Na segunda parte, exploro três contextos nos quais se verifica o jogo identidade-alteridade na construção da pessoa, especialmente de seu corpo: (1) as noções relacionadas às faculdades sensitivas do corpo e a maneira como elas fazem a mediação com diferentes domínios sócio-cosmológicos; (2) as possibilidades ou impossibilidades, ao longo do ciclo de vida, de um indivíduo se relacionar com a alteridade; e (3) o contexto coletivo no qual esses contatos potencializam-se: ao longo dos períodos cerimoniais. / This dissertation is intended to be a mapping out of, and an exercise in, the research possibilities on the ceremonial activity of the Mebengokre (Kayapó) Native Brazilians, especially the subgroup known as Xikrin do Cateté, in southeastern Pará, Brazil. Based on a bibliographical revision on the music-ritualistic Native Brazilian expression and on the socio-cosmological processes which support it, the main themes dealt with in this paper revolve around the Xikrin notion of person, his or her construction, classification and transformation. The backdrop of this paper is the hypothesis, present in the literature, that the production of the Mebengokre identity congregates various spatial-temporal dominions and possibly different alteritys of the cosmos. In the first part of this dissertation, I accompany two discussions: (1) the place of \"music\" in the anthropological studies on Native Brazilian experience and (2) the papers on the Mebengokre in light of contemporary debates on the Amazonian ethnology. Both discussions converge to the possibility of the above-mentioned hypothesis. In the second part, I explore three contexts in which the identity-alterity in the construction of the person, especially one\'s body, is verified: (1) the notions related to the sensitive faculties of the body and the manner in which they take measure with different socio-cosmological dominions, (2) the possibilities or impossibilities, throughout the cycle of life, of an individual having a relationship with his or her alterity, and (3) the collective context in which these contacts become potentialized throughout the ceremonial periods.

Esta tese corresponde a um experimento descritivo em torno das práticas e modos de conhecimento altorionegrinos, a partir do alto rio Tiquié (afluente do rio Uaupés na Terra Indígena Alto Rio Negro, município de São Gabriel da Cachoeira, Amazonas), onde nasceram e se criaram os seus interlocutores, hoje dispersos entre o alto Tiquié, São Gabriel, Manaus... Tornando presente minha perspectiva antropológica entre os Tuyuka, analiso percepções acerca dos processos de geração e transformação dos saberes considerados de maior valor (niromakañe). O objetivo consiste em descrever como conhecedores (masirã) são percebidos a partir de atualizações de aspectos da agnação ou das vitalidades transmitidas por linhas paternas. Agnação que se realiza sob novas formas nos movimentos de abertura ao exterior - nos abrandamentos nas práticas de proteção, na nominação, na circulação de sabres e sua eficácia na composição de almas, corpos, pensamentos. / Amazonian Northwest Region) This work is consistent with a descriptive experiment on the upper Negro river ways and uses of knowledge, beginning at the high Tiquie River (a tributary of the Uaupés River, municipality of Sao Gabriel da Cachoeira, Amazon), where the interlocutors of this work were born and raised, today dispersed among the high Tiquié, Sao Gabriel, Manaus... Presenting my anthropological perspective among the Tuyuka, I analyze perceptions circa the generation and transformation processes of the most valued considered knowledge (niromakañe). With analytical emphasis on knowledge networks, I describe agnation aspects or vitalities as they are transmittet through male lines, Agnation which is carried out on new ways under overture to the exterior (softening of protection practices and nomination, alternative modes of knowledge circulation and its efficacy in the composition of souls, bodies, thoughts).

This bachelor thesis conducts an anthropological study of the definition of face within Japanese culture through literature as well as by Japanese people in the age group 20 to 30 years living in the Stockholm/Uppsala region. It further investigates how face is related to shame and, in which conditions shame is felt by the above-mentioned target group. Having analyzed when shame occurs, the study further enquires how these Japanese people avoid shameful situations and how this relates to their face. As a core theme to this thesis will be an analysis of the conducted interviews with the help of Japanese anthropologist Takie Lebra’s definition of shame. This thesis will demonstrate how these Japanese informants are influenced, how they react to shaming situations and how it is related to their face.

Abstract The main topic of this study is IPV (Intimate Partner Violence) with a focus on the men that are exposed. The empirical data was examined from a stigma and a gender perspective. The purpose of my thesis was to investigate how different beliefs and social norms about male and female affect how men exclude themselves and are excluded, for example, from social safety nets. I started my study with inspiration from internet-based material about a woman and a man's experience with IPV. I fetched empirical data by attending a seminar on Youth IPV and in semi-structured interviews of two professionals, one who works with male victims of IPV and one who works with violence victims in generally. I also interviewed four men who has been exposed to IPV. Through my informants' stories I was able to investigate whether there were social circumstances that could affect IPV, which came about through varying concrete examples. Also how IPV distinguishes itself when the man is the vulnerable instead of the woman because most of the information and material available in Sweden is about the woman's over-represented vulnerability. With the help of previous research and literature that I used in my study, I came to the conclusion that the most effective method of analyzing IPV among men is through the personal meeting in an interview because the subject is otherwise taboo. My study showed that IPV differs where the practitioner is male or female because women use more mental violence while men use most physical violence and since the mental violence is easier to hide, the subject remains unlit partly because of the men's own silence and partly because the environment is not equipped to emphasize this kind of problem.

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Através do estudo da cerâmica dos Asuriní do Xingu e da cestaria dos Kayapó-Xikrin, desenvolvi uma reflexão sobre os diferentes significados das tecnologias. Em outras palavras, tentei evidenciar que os processos produtivos da cultura material não são, exclusivamente, um indicador da adaptabilidade ou da eficiência do homem na resolução dos problemas originado da sua relação com o mundo material, mas que ao mesmo tempo, eles são uma construção social. A partir dos dados coletados, tentei contribuir para as discussões sobre os processos de formação do registro arqueológico e mais precisamente, sobre as causas e consequências da variabilidade artefatual em sua dimensão formal, quantitativa, espacial e relacional. Acima de tudo, este trabalho é um exemplo das possibilidades que a abordagem etnoarqueológica pode oferecer para a reflexão sobre os registros arqueológicos, bem como, para os estudos de cultura material de diferentes populações. / Through the study of Asuriní of Xingus ceramic and of Kayapó-Xikrins basket, I develop a reflection on the different meanings of the technologies. In other words, I try to evidence that the productive processes of the material culture are not, exclusively, an indicator of the adaptability or of the mans efficiency in the material culture are not, exclusively, an indicator of the adaptability or of the mans efficiency in the resolution of problems originating from his relationship with the material world, but that at the same time, they are a social construction. Besides, starting from the collected data, I try to contribute for the discussions on the formation process of the archaecological record and, more precisely, on the causes and consequences of the artifact variability in its forma, quantitative, space and relational dimensions. Above all, this work is an exemple of the possibilities that the ethnoarchaeological approach can offer for the reflection on the archaeological records, as well as, for the studies of material culture of different populations.

Os personagens centrais desta pesquisa são os otakus, que podem ser descritos como fãs aficionados por mangás e animes, que passam boa parte de seu tempo entretidos com estes elementos (além de alguns outros) da cultura pop japonesa, vínculo este que exerce influência sobre sua visão de mundo e sobre o modo como agem em seu cotidiano. O foco central da pesquisa será a busca pela compreensão da relação existente entre ficção e realidade. Parto da ideia de que a ficção não é um simples produto do contexto sociocultural no qual é produzida: de fato é fruto deste contexto, porém na medida em que apresenta uma leitura, um modo de ver que extrapola os limites da realidade, ela pode ser vista como um agente ativo, transformador, como um agente que estimula a construção de novas percepções sobre o mundo que nos cerca. / The central characters of this research are the otakus, who can be described as fans of mangá and anime, who spend much of their time entertained with these (and some others) elements of Japanese pop culture, a linkage that influences their worldview and the way they act in their daily lives. The central focus of the research is the quest for understanding the relationship between fiction and reality. My assumption is the idea that fiction is not simply a product of the sociocultural context in which it is produced: in fact it is a product of this context, but as it is a way of reading, a way of seeing, which goes beyond the limits of reality, fiction may be thought of as an active agent, transformer, an agent that stimulates the construction of new insights about the world around us.