Orientador: Maria Tereza Duarte Paes / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Geociências / Made available in DSpace on 2018-08-26T21:37:07Z (GMT). No. of bitstreams: 1 Santos_AlbertoLuizdos_M.pdf: 4071606 bytes, checksum: d68a9b418def28c6e004c62d90c8fb7a (MD5) Previous issue date: 2014 / Resumo: Esta pesquisa propõe uma interpretação geográfica de tombamentos estabelecidos pelo sistema normativo de proteção ao patrimônio cultural. Buscamos compreender os processos que envolvem o tombamento do Núcleo Original do bairro da Freguesia do Ó / SP, através da Resolução nº 46 / 92 do CONPRESP, que elenca um conjunto de vias, logradouros, praças e edificações como bens culturais na cidade de São Paulo. Considerando que o patrimônio cultural possui valor simbólico inerente e que, na mesma medida, os processos de atribuição destes valores se dão através das práticas socioespaciais cotidianas, destacamos duas categorias geográficas de sustentação para nossa interpretação: a refuncionalização e as territorialidades. A primeira delas por acreditarmos que os bens culturais materiais representam um acervo de objetos com funções urbanas específicas ao serem tombados. Uma vez que um conjunto de valores justifica tais tombamentos, este processo pode implicar numa valorização econômica, incentivando modificações no uso do solo. Um bem cultural se constitui, simultaneamente, através das contínuas ressignificações manifestadas pelos grupos sociais, que transcendem o conteúdo e o contexto histórico do próprio tombamento. Estas ressignificações se expressam em valores simbólicos, que podem ser compreendidos através das múltiplas territorialidades manifestadas por estes grupos sociais. Por tratarmos, especificamente, de um conjunto de edificações nos arredores de dois Largos, que possuem um intenso processo de apropriação por moradores, visitantes e transeuntes, optamos por partilhar destas vivências através de trabalhos de campo e metodologias qualitativas. Assim pudemos estar diante da intersubjetividade que envolve o cotidiano dos Largos Nossa Senhora do Ó e Largo da Matriz Velha e elencarmos um conjunto de manifestações simbólicas que se apresentam como acervo de bens culturais da Freguesia do Ó. Esta pesquisa sustenta-se teórica e metodologicamente através da dimensão cultural do espaço geográfico / Abstract: This research proposes a geographic comprehension about the systematization of heritage listed that is established by the protection of cultural heritage. Through the Resolution nº 46 / 92 of CONPRESP that proclaims several streets, squares, buildings as São Paulo cultural heritage, we try to understand the process that had recognized the original core of Freguesia do Ó/SP as a historical landmark. Once that the cultural heritage has inborn symbolic value, to the same extend, the assign values process occurs through the daily social spatial practices, highlighting two geographic categories that support our understanding: refunctionalisation and the territorialities. The first of them we use for considering that material and cultural good represent a collection of objects that have specific urban functions when they became a cultural heritage. When a group of values justified the registered of the buildings as a cultural heritage, this process can imply an economic appreciation what incentive changes in land uses. A cultural good consist in a continue framings and reframing that are manifested for the social groups that transcends the contents and the historical context of the own cultural heritage process. Those framings and reframing are expressed in symbolic values that can be understood trough the multiple territorialities manifested by those social groups. We consider a specific group of buildings nearby the two squares that have a deep appropriation process by the dwellers, guests and passers that is why we choose to share those experiences trough the work fields and quantitative methodologies. In that way we could stand before the intersubjectivities that evolves the Largo Nossa Senhora do Ó and Matriz Velha diurnal and list a set of symbolic manifestation that are showed as a collection of cultural goods of Freguesia do Ó. This research is sustained theoretically and methodologically through a cultural dimension of geographic space / Mestrado / Análise Ambiental e Dinâmica Territorial / Mestre em Geografia

Orientador: Emília Pietrafesa de Godoi / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas / Made available in DSpace on 2018-08-27T15:44:09Z (GMT). No. of bitstreams: 1 Marques_CarlosEduardo_D.pdf: 8031293 bytes, checksum: 10aac12f44d147b7d627703321dc2e27 (MD5) Previous issue date: 2015 / Resumo: A presente tese trata do processo de des-re-territorialização da comunidade de Manzo. A partir da análise de aspectos da vida vivida e vivenciada pelos moradores de Manzo, constato que a experiência religiosa do Candomblé emerge como central na criação do quilombo urbano Manzo Ngunzo Kaiango. Analiso como as práticas, as ações e as represent(ações) perfazem o lugar e o habitar dos quilomblecistas. Para tanto, privilegio a análise sociocosmológica das trocas e dos caminhos cruzados através da expressão êmica tomada da palavra política entendido como uma cosmopolítica / Abstract: This thesis treats with the process of de-re-territorialization of Manzo Community. From aspects of the life lived and experienced by quilomblecistas of Manzo, I'll present as religious experience of Candomblé emerges as central for the awakening of the sense of Community, as well creates a urban Quilombo in the city, Manzo Ngunzo Kaiango. As well as analyze the process in which practices, actions and representa(c)tions make up the place and dwell of quilomblecistas. Insomuch, this thesis will present a sociocosmological analysis of exchanges, crossed paths and crossroads through the emic expression of political speech taking understood as cosmopolitics / Doutorado / Antropologia Social / Doutor em Antropologia Social

O Alto Guaporé por suas características e situação geográfica, contribuiu como uma região estratégica de convergência e ou passagem de muitas populações indígenas pré-coloniais e etno-históricas oriundas de regiões vizinhas a esta porção peculiar do território sul americano, envolvendo desde possíveis grupos paleoíndios do Pleistoceno Superior a comprovados grupos pré-ceramistas arcaicos do Holoceno Antigo e Médio, ceramistas da Era Cristã, bem como grupos etno-históricos contemporâneos. Levantamentos arqueológicos efetuados pelo Projeto Fronteira Ocidental nas duas últimas décadas em um raio de 100 km no entorno da cidade de Vila Bela da Santíssima Trindade, fronteira do estado do Mato Grosso e a República da Bolívia, levaram a um registro e estudo de 52 sítios arqueológicos distribuídos em cinco padrões de inserção dentro de três compartimentos geomorfológicos principais peculiares à região em estudo. Entre as ocupações ceramistas, cada qual concentrada nos compartimentos geomorfológicos ali existentes, foi possível reconhecer uma indústria cerâmica ainda inédita na literatura arqueológica concernente à área do Alto Guaporé (Cerâmica Capão do Canga), além de prováveis fenômenos de territorialidade e de existência de redes de trocas. / The Upper Guaporé, due to its characteristics and geographical situation, acted as a strategic region of convergence and/or passage of many pre-colonial and ethno-historical indigenous populations from regions adjacent to this peculiar portion of the territory of South America, ranging from possible Pleistocene Paleo-Indians to confirmed pre-ceramic Old and Middle Holocene groups, ceramists of the Christian Era, as well as ethno-historical contemporary indian groups. Archaeological surveys conducted by the Projeto Fronteira Ocidental in the last two decades within a 100 km radius around the city of Vila Bela da Santíssima Trindade, on the border between the Brazilian State of Mato Grosso and the Republic of Bolivia, led to record and study 52 archaeological sites distributed in five settlement patterns into three major geomorphological compartments peculiar to the region under study. Among the ceramic occupations, each one concentrated on the geomorphological compartments that exist in the study area, it was possible to recognize a new ceramic industry still unkown in the archaeological literature concerning the Upper Guaporé area (Capão do Canga Ceramic), including probable phenomena of territoriality and the existence of exchange networks.

O debate em torno da territorialidade guarani no Mato Grosso do Sul chegou a um impasse teórico: de um lado, há os que a entendem a partir das concepções próprias dos indígenas das categorias territoriais; do outro, estão os que posicionam essas categorias, sobretudo a expressão tekoha, como contingências das políticas de Estado que historicamente vincularam os Kaiowá e Guarani a um território específico e produziram como efeito um movimento de retomada das áreas tradicionais. Esta dissertação pretende avançar neste impasse tentando percorrer, a partir de reflexões sobre a violência, e a morte, esses dois modelos de territorialidade. Os primeiros capítulos dão um panorama da disposição atual dos Kaiowá e Guarani por sobre o seu território, com foco no corpo: impondo uma segregação no espaço, a colonização impôs aos índios uma disciplina corporal. É como estratégia de resistência a essa disciplina que eles tentam reorganizar o espaço a partir dos acampamentos de retomada. A relação com a morte e com os mortos emerge como um eixo orientador da vida sobre o território, e os dois últimos capítulos vão dedicados a etnografar essas relações e as concepções de pessoa, de corpo, e os elementos escatológicos e proféticos envolvidos nos ritos funerários. Dividido entre uma parte substantiva, e uma parte imaterial, o corpo aparece no fim como o elemento organizador da produção e da reprodução da vida social, da territorialidade, e do cosmos. Do mesmo modo, é o corpo o eixo organizador da destruição do que há nesta terra. Traduzindo um registro no outro, os Kaiowá e Guarani operam uma crítica histórica que sugere uma conciliação entre as teorias já não como opostas, mas como complementares e variadas em perspectiva. / The debate regarding the guarani territoriality in Mato Grosso do Sul has come to a theorical impass: in one hand, there are those who see it from the indigenous own conceptions of Territorial categories; on the other hand are those that put these categories, most of all the expression tekoha, as State policies contingences that through history have connected the Kaiowá and Guarani to a specific territory and as an effect produced a movement for the reocupation of traditional areas. This dissertation aims at advancing in this impasse by trying to go through these two territorial concepts from the perspective of reflections about violence and death. The first chapters show the panorama of the current diaposition of the Kaiowa and Guarani people in their territory, focusing on the body: by forcing a physical segregation, the colonization imposed to the indigenous a body discipline. It is as a kind of resistance strategy to this diacipline that they try to reorganize the space through the retaking campings. The relation with death and their dead emerge as an orientating axis to the life over the territory, and the last two chapters arr dedicated to an ethnography of these relations the conceptions of person, body ans the escatological and prophetical elements involved in the funeral rites. Divided between a substantial part and an immaterial part, the body appears in the end as an organizing element of social life, territoriality and cosmos production and reproduction. In the same way, the body is the organizing element of the desteuction of every single thing in this land. Translating a register on another, the Kaiowa and Guarani operate a historical critic that suggests a conciliation between the theories no longer as opposites, but as complementaries and varied in perspectives.

O dimorfismo sexual nas espécies pode surgir a partir da seleção decorrente dos diferentes sistemas reprodutivos. Estudos comportamentais de espécies neotropicais são raros e pouco se sabe sobe as espécies brasileiras. Neste estudo, foram descritos o comportamento de três espécies neotropicais que ocorrem no Cerrado brasileiro: Acanthagrion truncatum, Argia reclusa (Coenagrionidae) e Heaterina rosea (Calopterygidae). Também foi evidenciado o dimorfismo sexual nestas espécies e investigou-se a partir de observações comportamentais, como o dimorfismo se desenvolve em espécies com diferentes táticas reprodutivas. Com os resultados obtidos, vemos que em espécies territoriais os machos são maiores do que as fêmeas, enquanto em espécies não-territoriais as fêmeas são maiores do que os machos. Sugere-se que, diferentemente de outros estudos, em Zygoptera o tipo de sistema reprodutivo pode determinar o dimorfismo sexual. / Sexual size dimorphism (SSD) can in some species result from the selection acting through different mating systems. Behavioral studies of neotropical species are rare, and few is known about the brazilian species. In this study, we described the behavior of three neotropical species that occur in the brazilian neotropical savannah: Acanthagrion truncatum, Argia reclusa (Coenagrionidae) and Heaterina rosea (Calopterygidae). We show the SSD in these species and investigates through behavioral observations, how SSD develops in species with different mating tactics. With our results, we can see that in territorial species the males are larger than females, while in non-territorial species the females are larger than males. We suggest that, unlike other studies, in Zygoptera the kind of mating system adopted by males may determinate the SSD in a species.

[pt] A Umbanda, através de seus ritos e símbolos em reuniões coletivas, promove uma integração, no plano mítico, entre todas as categorias sociais. Ao forjar a identidade umbandista, como prática social e cultural, essa religião sincrética e moderna pode manter viva a esperança de grupos marginalizados em ocupar espaços de prestígio social e criar modelos de convívio que primam pelas sustentabilidades, através da transposição do significado da natureza, de acidente geográfico, como portadora de valores culturais para a criação de um possível espaço social mais solidário. A partir da compreensão de que a RMRJ expressa pluralidade de sentidos, interrelações entre as diversas dimensões das práticas espaciais e sua aproximação com as práticas culturais, demonstra-se como a Umbanda expressa potenciais mecanismos de interpretação das representações socioespaciais de segmentos incluídos precariamente, assim como na transformação das condições socioambientais vigentes que, por sua vez, pode deslanchar um novo paradigma de educação ambiental no âmbito da gestão do território. Trata-se, antes de tudo, de resgatar a solidariedade, o cuidado e a responsabilidade dos homens sobre as coisas da Natureza, que, por sua vez, são destinadas aos mesmos homens territorializados. / [en] The Umbanda, through its rituals and symbols in gatherings, promotes the integration of all social categories in a mythical level. By creating its own identity as a social and cultural practice, this syncretic and modern religion can help to keep alive the hope of segregated groups to occupy spaces of social prestige. Besides, it can create models of coexistence which prioritize sustainability by transposing the meaning of nature from a geographical accident that holds cultural values to the creation of a more sympathetic social space. Based on the understanding that the RMRJ expresses the plurality of meanings, of interrelations among the many dimensions of the spacial practices and their approximation to the cultural practices, it is shown how the Umbanda expresses potent mechanisms of interpreting the socio-spacial representations of segments precariously included, as well as in the transformation of the existing socio-environmental conditions raising a new paradigm of environmental education in terms of territory management. Above all, it is about restoring mankind’s solidarity, care and responsibility for everything related to nature which is designated to these same territorialized human beings.

Pratiques et représentations sociales transmises de génération en génération, les patrimoines culturels immatériels (PCI) sont aujourd’hui définis dans le cadre de dispositifs internationaux et nationaux (Unesco, 2003). Dans certaines situations, l’attachement au PCI révèle l’existence d’« espaces en souffrance ». En effet, phénomènes spatiaux aux manifestations inscrites dans des lieux, les PCI contribuent à la capacité des individus et des sociétés à assurer leur pérennité en sauvegardant leurs sentiments d’identité, de présence territoriale et de continuité à travers l’histoire. Réussies ou échouées, les patrimonialisations témoignent d’un dynamisme de ceux qui les opèrent. In fine, les PCI traduisent des territorialités liées à la résilience pour les hommes qui les créent, et y tiennent. L’étude de terrain de neuf sites en Normandie et Pays-de-la-Loire montre que les manifestations du « PCI » sont autant de dépassements de perturbations par des résiliences inscrites dans des échelles géographiques multiples : depuis les échelles micro, celles où l’on soigne le sujet et son lieu corporel organique, aux échelles méso et macro où ces résiliences tendent à raccommoder des tissus socio-territoriaux plus vastes. Ainsi, entre lieux, milieux englobants et territoires, le patrimoine culturel immatériel relève d’une territorialité matricielle. Il participe à la permanente re-création de la relation de l’Homme à la Terre. / Social practices and representations, passed from generation to generation, are today defined as “intangible cultural heritage” and figure in both national and international patrimonial provisions (Unesco 2003). In some cases, people’s attachment to “intangible cultural heritage” can reveal the existence of “areas of suffering”, whether personal or societal. As a spatial phenomenon, the expression of which is often related to a geographical location, “intangible cultural heritage” contributes to Man’s and society’s capacity to ensure its sustainability through the preservation of Man’s feelings of identity, territorial presence and continuity through Time. Successful or not, patrimonialisations are proof of the energy of those who perpetrate them. In fine, “intangible cultural heritage” conveys territorialities linked to the resiliency of those who create such heritage and hold on to it. A field study of 9 sites, in the Normandy and Pays de la Loire regions, shows that these expressions of “ICH” provide Man with a way to overcome disruptions through resiliency, detectable on various geographical scales: from the micro scale, where we look after the individual and his organic corporal location, to the meso and macro scales, where they tend to mend the wider socio-territorial fabric. Thus, between locations, communities and territories, “intangible cultural heritage” becomes part of a matrix territoriality. It is, therefore, part of the permanent re-creation between Mankind and Earth.

This thesis analyzes and problematizes the challenges and dilemmas associated with the implementation in practice of the indigenous conceptualization Sumak Kawsay/Buen-Vivir that originally is a conceptualization of a lifestyle in indigenous communities in Ecuador. The concepts were included in the new Constitution of Ecuador in 2008 that was ratified during progressive constitutional reforms under the former president Rafael Correa and with the support of the indigenous movement. Methodologically, by focusing on the implementation in practice, this ethnographic field study also examines Sumak Kawsay/Buen-Vivir as a conception of a lifestyle on local community level among indigenous peoples in two different regions of the country. More specifically, in the provinces of Imbabura in the northern Andean highlands and the Amazonian Pastaza. By applying a comparative approach, the research objective of this thesis is to study how these conceptions are perceived, interpreted and practiced on local community level and how similarities and differences are shaped by connotations of territoriality. The central findings of the study illustrate how many challenges and dilemmas linked to the implementation in practice of the values and visions of Sumak Kawsay/Buen-Vivir are grounded in the country’s continuous reliance on extracting natural resources as an important revenue to finance social welfare. Another central finding is that different socio-political, cultural and spatial factors contribute in shaping local perceptions, interpretations and how Sumak Kawsay/Buen-Vivir is practiced on local community level among indigenous peoples.

4 ANNOTATION The diploma thesis deals with parental behavior and recognition of youngs by two kinds of desert geckos of genus Teratoscincus, specifically T. scincus and T. keyserlingii. The geckos inhabit a very extreme environment where it is not easy to survive, especially for the small hatchlings. Therefore, it is probable that small hatchlings live together with their parents in their territory for some time. If the parents tolerated them inside their territory, they would provide them with an indirect form of parental care. In the first part of the thesis the hypothesis that adults tolerate to the presence of juvenile conspecifics and heterospecifics (Eublepharis macularius) was tested. The main goal was to determine whether adults tolerate juveniles generally or whether they recognize juveniles conspecifics. To support the hypothesis of the adults' tolerance of juveniles the eggs of the adult geckos living in pair were left in their terrarium until the hatching of the juvenile. Further, the reaction of adult geckos to the presence of a E. macularius juvenile (small), admitted into the terrarium, was tested. The aim was to find out whether the two kinds of geckos, preying other geckoes in the nature, show predatory behavior toward the E. macularius. The standard experiment was carried out in the second...

The applicability of criminal law statues (abstract) The submitted thesis is focused on the applicability of criminal law statutes and aims to summarize the current legislation regarding the applicability of criminal law statutes, assess its current state, draw attention to any legislative gaps and propose possible de lege ferenda changes. The usual focus of university textbooks might suggest the applicability of criminal legislation is a matter more or less brief, which does not require a special level of attention. However, the opposite is true. The applicability of criminal legislation is a rather broad and diverse topic, its legal framework can be found both in substantive and procedural law, as well as in regular law, constitutional law and law of international treaties. A detailed theoretical research and the solution of individual cases uncovers a number of subquestions, not only in criminal law, but also in a number of other areas of law. There are four basic aspects of applicability: temporal, territorial, personal and subject matter. Every single one of those has a rich history in theoretical, statutory and case law development. Despite such history, it remains an ongoing issue, both from the perspective of professional and general public alike. The matter is also a part of the regular occupation...