Històricament el conreu de la vinya al Bages es fon en la nit dels temps i, tot i haver viscut pujades espectaculars, no han faltat baixades importants. Amb tot, el futur passa per una modernització de mètodes i tècniques de vitivinificació que trenquen amb tota una tradició mil·lenària i aporten un nou lèxic que duu implícit el risc de desaparició de tot un vocabulari associat a una manera de veure i explicar-se el món. Aquesta manera de veure i explicar-se el món és l'eix vertebrador i l'objecte d'estudi del present treball.Els resultats obtinguts són extrapolables a una àrea geogràfica que supera, de bon tros, els límits de la comarca de la D. O. Pla de Bages. És per això que, modestament, aquest diccionari voldria afegir-se als estudis lingüístics romànics sobre el món de la vinya i el vi, ja que un cop revisats els repertoris lèxics, específics o generals de la bibliografia, s'ha pogut constatar que pràcticament un 25 % de lèxic recollit no figura en cap d'ells. Partim d'una comunicació directa amb les persones que encara conserven el saber tradicional que donen generacions i generacions d'experiència, bo i fent convergir aquest saber ancestral amb el de diverses fonts culturals, encreuant així l'etnolingüística amb d'altres disciplines. La característica principal que defineix aquest diccionari és la multimodalitat. Amb això s'ha cregut fer una petita aportació metodològica a l'etnolingüística, especialment en l'aplicació de les noves tecnologies en els estudis d'aquest tipus, tant pel que fa al mètode de col·lecta (ús de gravadora de veu, vídeo i fotografia digitals) com al de la plasmació gràfica i sobretot audiovisual, que permet un grau més alt de fidelitat a les produccions lingüístiques dels informadors (ús d'escàner, programes informàtics de fotografia, vídeo, tractament de so o base de dades). El fet de poder veure una imatge fixa o en moviment i poder escoltar la veu directa de l'entrevistat amb la fidelitat que ens procuren els moderns mitjans digitals permet copsar directament l'abast de les produccions lingüístiques i, a la vegada també, fixar-les en el temps, al costat dels camps de diccionari tradicional (entrada, definició, etimologia, sinònims, traducció, transcripció fonètica o dites i refranys). Així, aquest treball no esgota totes les possibilitats d'estudi en si mateix: és un recull de material divers, classificat segons uns criteris concrets, però que es pot mirar, revisar, reclassificar i estudiar des d'innumerables punts de vista.Mai ens cansarem de valorar la importància i riquesa de la saviesa popular i de la memòria col·lectiva. Ni tampoc de recordar la necessitat de divulgar-les a les noves generacions. D'aquí aquest intent d'aproximar la cultura de la vinya i el vi (morfologia del cep, menes de ceps i raïms, malalties i plagues, vegetals i animals de vinya, vins i derivats), però també del món tradicional de pagès en general (eines i màquines, estris i atuells, feines, guarniments de l'animal, construccions, termes jurídics, mesures, meteorologia, creences i tradicions), de manera prou entenedora i que estalviï els esculls d'unes formes potser massa acadèmiques que puguin tancar a algú l'entrada a aquest celler de tradicions. Així, s'ha volgut establir una mena de pont, entre el rigor científic i el saber popular, pouant d'ambdós, mirant d'acostar-los, i de fer-los accessibles a qui hi pugui estar interessat, bo i pensant sobretot en les novelles generacions, oferint-los un registre de la memòria d'aquests dos centenars de savis bagencs, els nostres padrins, per edat, per experiència i per voluntat, que algun dia des d'aquestes pàgines, poden parlar-nos de nou i fer-nos de guia i de memòria de qui som i on anem. / The history of growing vines in Bages goes back a long way , and while there have been spectacular booms , there have also been important slumps. All in all, the future implies a modernization which will break with a thousand year old tradition and the use of a new vocabulary which implicitly threatens the existing one ,associated with a way and vision of life. This way and vision of life is the basis and object of study of the thesis.The results obtained can be extrapolated to a geographical area much larger than the area of D.O. Plain of Bages. For this reason , this dictionary would modestly like to be added to the Romanesque linguistic studies on the world of vines and wine, due to the fact that after having checked the lexical ,specific and general content of the bibliography,it can be seen that almost 25% of the lexis gathered does not appear in any of them.Our basis is direct communication with people that still conserve traditional know-how that comes of several generations of experience. At the same time we mix this ancestral knowledge with that of various cultural sources, thus the ethnolinguistic converges with other disciplines.The main defining characteristic of this dictionary is its multiple forms . In this sense, a small methodological contribution has been linked to the ethnolinguistic one ,especially in the use of new technology in this type of study, both for the method of collection ( use of voice recorder, video and digital photography) and also the graphic and especially audiovisual forms which allow a much higher degree of accuracy ( use of scanner, computer programmes of photography, sound and database ) .The fact that one is able to see a fixed or moving image and also listen to the voice of the interviewee live with the accuracy that modern digital means offer, allows us to grasp directly the range of the linguistic content , and especially , place it in time alongside the information found in a traditional dictionary ( entry, definition, etymology, synonyms, translation, phonetic transcription or sayings and proverbs ) . In this way, this project does not exhaust all the possibilities of study in itself : it is a collection of diverse material , classified according to specific criteria , but which can be viewed, checked, reclassified and studied from innumerable points of view.We can not stress enough the importance and wealth of popular wisdom and collective memory . Nor should we forget the need to pass them on to future generations. Hence this study which tries to bring us closer to the culture of vines and wine (morphology of vine, types of vine and grapes, illnesses and plagues, vegetables and animals associated with vines, wines and derivatives) as well as the traditional country world in general (tools and machines, receptacles, jobs ,attire for animals , buildings, legal terms, measures, weather, beliefs and traditions )in a way which can be easily understood, and which avoids the pitfalls of academia. Thus, a kind of bridge has been built between scientific and popular knowledge with the intention of bringing them closer together and making them more accessible, especially to the younger generations by offering a register of the memory of these two hundred wise men and women from Bages, our godparents in age and experience, who one day from these pages will be able to speak to us again, guide us and remind us of who we are and where we are going.

Esta tesis doctoral se interroga sobre las interrelaciones existentes entre el espacio construido de la ciudad y las personas que lo habitan. Se busca desvelar las reciprocidades entre el entorno material urbano y las personas que lo utilizan. Para ello se elige el espacio público de Barcelona en sus componentes materiales y sociales como lugar de estudio privilegiado para producir la información etnográfica. Como método de trabajo se propone la observación participante a lo largo de tres “itinerarios etnográficos” por el espacio público barcelonés. Estos itinerarios estructuran la delimitación del espacio objeto de estudio que el investigador recorrerá andando. Los tres recorridos arrancan del centro histórico de la ciudad y culminan en los bordes del municipio atravesando numerosos barrios bajo el criterio de acceder a una diversidad urbanística y social. A partir del pensamiento teórico del sociólogo y filósofo Henri Lefebvre, se plantea el espacio urbano como una producción social, asociado por tanto a un modo de producción y reproducción dominante. Como modelo de análisis aplicable a la información producida, también se toma de Lefebvre su teoría de los tres momentos del espacio o “trialéctica espacial”. Esta tríada conceptual propone que el espacio se puede analizar por sus prácticas espaciales, sus representaciones del espacio y sus espacios de representación; o lo que es lo mismo: el espacio percibido, el espacio concebido y el espacio vivido. El trabajo de campo etnográfico y las fuentes de documentación secundaria se analizan bajo estos conceptos mostrando las interacciones resultantes como elementos de una dramaturgia de actores, intérpretes, escenario y bambalinas. El espacio público de Barcelona en los itinerarios etnográficos estudiados es el resultado del proceso continuo de interacción de los tres momentos del espacio. Esta tesis los ha identificado a través de la observación de sus usos y actividades sociales, su urbanismo y su arquitectura, sus signos y sus normativas… / This thesis questions the interrelationships between the city’s built spaces and people who inhabit it. It seeks to uncover the reciprocity between the urban physical environment and the people who use it. Barcelona is chosen as a public privileged space for ethnographic information production in their material and social elements. As a working method we propose participant observation over three "ethnographic itineraries" in Barcelona’s public spaces. These itineraries limit our object of study and are structured by the researcher walking procedure. The three walks start in the historical center and culminate at the edges of the city going through many neighbourhoods which provide for direct access to urban and social diversity. From the theoretical thinking of the sociologist and philosopher Henri Lefebvre, urban space is understood as a social production, therefore related to a dominant production and reproduction mode. Also, Lefebvre’s theory of the three stages of space or "space trialectics" is applied in analysing produced information. This conceptual triad suggests that space can be analyzed by their spatial practices, representations of space and spaces of representation, or similarly: perceived space, conceived space and lived space. The result of ethnographic fieldwork and secondary documentation sources are analyzed under these concepts showing the resulting interactions as a drama of actors, performers, stage and backstage elements. The public space in Barcelona, studied by the ethnographic itineraries, is the result of a continuous interaction process of the three moments of the space. This thesis has identified them through the observation of their habits and social activities, its urbanism and its architecture, their signs and their regulations.

Esta tesis se ubica en el campo de la antropología auto-etnográfica. En ella se estudian las posibilidades que ofrece la lengua quechua para realizar la auto-etnografía sin tener que limitarse al problema de la objetivación y la subjetivación. Provengo de la comunidad de Ch’isikata, ubicada en la puna peruana de la región del pueblo Yauri Espinar (departamento del Cuzco, Perú). Mi familia me formó e instituyó como cuenta cuentos, siguiendo los pasos maternos, y también como tejedora, al igual que todas las niñas de mi generación en Ch’isikata. Recogiendo tales enseñanzas, esta tesis se concibe como un tejido que al tejer narra y analiza el universo narrativo y ritual de la comunidad de Ch’isikata contado desde mi propia experiencia, desde mi memoria de cuenta cuentos, desde mis procedimientos de pensamiento y desde la información recogida en entrevistas a los miembros de mi familia ampliada y, más extensamente, de otras personas comuneras de Ch’isiskata. El trabajo comienza por un recorrido del mapa mito-topológico dibujado por mi madre. Ese mapa es un relevamiento de los lugares del paisaje donde se ubican-tian las wak’as, los seres supranaturales-no humanos. Esos lugares-narraciones constituyen el ámbito de la comunidad. Son lugares de narraciones (mitos-cuentos y narraciones conversacionales) sobre las wak’as situadas en algunos rasgos del paisaje. Se estudian esas narraciones centrándose en las wak’as como entidades dotadas de cualidades que producen efectos como hap’iqi, llaksay, samay, larphay. Esas cualidades-condiciones de las wak’as serían algo así como categorías de pensamiento por medio de las cuales los ch’ísikatas perciben y piensan su mundo físico, y dan significados a los sucesos de su vida diaria. Esas categorías organizan los cuentosmitos y las narraciones conversacionales (o historias-vivencias) que cuentan los ch’isikatas y dan sentido a los rituales y a la vida cotidiana La tesis relata y estudia las narraciones y a través de ellas, analiza las lógicas de pensamiento chisikateñas tomando como ámbito comparativo el universo andino. Un tercer tema que se enfoca es el de la transmutación de entidades. Las narraciones relatan las relaciones entre los runa-gente y los seres no-humanos, las wak’as. En muchos cuentos los no-humanos se transmutan en humanos-runa, los seducen, engañan y fecundan. A la vez, los runa-gente en ciertas circunstancias devienen entidades vegetales, animales, minerales o supra humanos-no humanos. El trabajo estudia las franjas de indefinición que hacen posible ese intercambio entre seres de diversas condiciones-kay. Por último, y a modo de conclusión, se observa que la lengua quechua abre las posibilidades de concebir las transmutaciones por sus características estructurales que impiden designar entidades como esenciales y establecer clasificaciones inmutables / This thesis pertains to the field of auto-ethnolographical anthropology. It studies the possibilities offered by the Quechua language to carry out auto-ethnography without being limited to the problems of objectivation and subjectivation. I am from the Ch’isikata community which is located in the Peruvian Puna of the Yauri Espinar village region (department of Cuzco, Peru). My family trained and established me as a story-teller, following in my mother’s footsteps, and also as a weaver, like all the other girls of my generation in Ch’isikata. Taking up the education I received, this thesis is conceived of as a fabric which as it is woven narrates and analyses the narrative and ritual universe of the Ch’isikata community told from my own experience, from my story-telling memory, from my own thought processes and from information collected in interviews with members of my extended family and, more extensively, other people from Ch’isiskata. The work begins with a tour of the mythological-topological map drawn up by my mother. This map represents all the places in the lands where the wak’as can be found –those supranatural non-humans. These places-narrations constitute the atmosphere of the community. They are places of narrations (mythsstories and conversational narrations) about the wak’as situated in some of the characteristic places of the landscape. These narrations are studied centred on the wak’as as entities with the gift for producing effects such as hap’iqi, llaksay, samay, larphay. These qualities-conditions of the wak’as are something like thought categories through which the ch’isikatas perceive and think about their physical world and give meaning to the events in their daily life. The categories organise the stories-myths and conversational narrations (or experiences) as told by the ch’isikatas and give meaning to the rituals and to daily life. A third theme focuses on the transmutation of entities. The narrations tell of the relationship between the runa-people and the non-human beings. In many of the stories the non-humans become runa-humans, seducing, tricking and impregnating them. At the same time, under certain circumstances the runa-people become animal, vegetable or mineral entities or suprahuman-non-humans. This work studies the bands of identification that make this exchange between beings of different conditions-kay possible. Finally, and by way of conclusion, it is observed that the Quechua language opens up new possibilities for conceiving the transmutations from their structural characteristics which impede the designation of entities as essential and establish immutable classifications.

El dia 2 de juny de 1906, el periòdic local La Veu de Capellades publica una entusiasta crida sota el títol “Salutació Germanívola a tots els Catalans” amb la qual es convida a encendre fogueres als cims més enlairats de cada municipi la Nit de Sant Joan. Els promotors, ben conscients de la significació popular de les tradicionals fogueres santjoanenques, imaginen que dalt les muntanyes i en la fosca de la nit podran ser observades les unes a les altres de ben lluny i faran visible la unitat dels catalans en un acte de germanor. Les circumstàncies polítiques d'aquest any i el següent per l'efervescència social de la coalició catalanista Solidaritat Catalana, fan que el nou ritual festiu i polític tingui un gran ressò periodístic i sigui un èxit. Les crides i les adhesions precedents, les cròniques posteriors dels fets i també algunes obres poètiques escrites per a l’ocasió, mostren les intencions d'unes persones que volen canviar les coses, que demanen llibertat pel país, regeneració política i progrés, però que paradoxalment l'estan creant en aquest mateix moment ritual amb elements simbòlics antics i tradicionals. Les Foguerades Patriòtiques, tal com se les anomena, esdevenen un ritual que possibilita en aquests moments la representació del discurs essencial de la Solidaritat Catalana però que també incorpora per primera vegada al Foc de Sant Joan els significats polítics que perduraran amb força cent anys després, sobretot amb l'empenta que li donarà un altre ritual polític i festiu, la Flama del Canigó, inventat mig segle més tard. En aquest sentit, aquesta tesi aporta una informació inèdita sobre el començament històric de la significació catalanista del foc de la Nit de Sant Joan. El foc, les muntanyes emblemàtiques de cada població i la nit santjoanenca són símbols de primera força que, com mostren els comentaris exegètics de l'època, arrosseguen significats de tota mena atès que formen part de molts àmbits i discursos: els mites clàssics i les referències bíbliques, la literatura, la litúrgia catòlica, el folklore..., llavors, no solament s'articulen per a donar el missatge renovador desitjat pels promotors de la festa sinó que també generen altres significats particulars i col·lectius. En definitiva, el procés ritual i les seves exegesis creen realitats noves amb significat, moltes dels quals inesperades. Aquesta evidència fa que la primera part d'aquesta tesi tracti teòricament el fenomen de la gènesi dels significats, i l’episodi històric de les Foguerades Patriòtiques en sigui finalment el cas de mostra. La proposta teòrica es basa en la idea de les realitats humanes com un procés narratiu complex amb conceptes inevitablement polisèmics que formen part, en diverses posicions i mesures, del propi relat i de relats diferents. Aleshores, el desenvolupament de qualsevol discurs, ritualment o verbalment, acaba parlant del propi discurs i, alhora, també parla de molts altres amb les quals comparteix conceptes o estructura discursiva. Aquesta analogia interna provocada per la interacció permanent de símbols o estructures simbòliques genera el significat: la percepció íntima, però també amb consens social, que les coses tenen sentit, i per tant, són ben reals. Però el darrer relat significatiu no és sinó una baula més cap a la construcció de nous patrons discursius que provocaran, és clar, noves realitats significatives. Vet aquí l'eficàcia simbòlica. Les Foguerades Patriòtiques inventades el 1906 i les seves exegesis no solament van fer real la nació imaginada, que es va fer visible des de dalt les muntanyes, alhora i per a tothom, sinó que va generar moltes altres realitats socials posteriors, totes ben significatives. / On 2 June 1906, the local newspaper La Veu de Capellades published an enthusiastic summons under the title “Salutació Germanívola a tots els Catalans” (“Brotherhood salute to all Catalans”) in which it invited all Catalans to light bonfires on the highest peaks of each county for Saint John’s night. The promoters, who were well aware of the popular significance of the traditional Saint John bonfires, thought that on the tops of the mountains in the darkness of the night, they would be seen all around and would make the Catalans unite in an act of brotherhood. The political circumstances of this year and the subsequent year, due to the social effervescence of the Catalan ideology of the Solidaritat Catalana (“Catalan coalition for Solidarity”), meant that this new festive and political ritual had extensive and successful media coverage. The summons and the response of support that advanced it, the stories in the form of news reports following the event and also some poetic works written especially for the occasion, demonstrated the intentions of a group of people who wanted to change things, who demanded freedom for their country, political re-birth and progress, but paradoxically, at the same time, were creating this re-birth and progress with ancient, traditional symbols. The Patriotic Bonfires, as they were called, became a ritual that, at that time, opened up the way for an essential electoral programme of Solidaritat Catalana, but which also, for the first time, included within the Saint John Bonfire the political meaning which would last with such strength one hundred years later, especially with the impulse it would be given by another festive but political ritual, the Canigó Flame, invented a half a century later. This thesis contributes previously unedited information about the historic beginning of the Catalan meaning of fire on Saint John’s night. The fire, the emblematic mountains of each town and Saint John’s night are symbols of the primary force that, as demonstrated by the exegetic comments at the time, bring to light all kinds of meanings, given that they form a part of many areas and ideals: classical mythology and biblical references, Catholic liturgy, folklore…, not only are these expressed to send the new message so desired by the instigators of the celebration, but they also generate other private and public meanings. Certainly the ritual process and its exegesis create new realities with meanings, many of which are unexpected. This evidence means that the first part of this thesis deals theoretically with the phenomenon of the genesis of the meanings and the historical episode of the Patriotic Bonfires is used as a sample case. The proposal put forward by this thesis is based on the idea of human reality as a complex narrative process with inevitably polysemic concepts which form part, in various positions and measures, of the account itself and different accounts. As a result, the development of any discourse, be it ritual or verbal, culminates in a discussion of the discourse itself whilst, at the same time, speaking of many others with which it shares concepts or a discursive structure. This internal analogy caused by the permanent interaction of symbols or symbolic structures generates the meaning: the intimate perception, which also has a social consensus, that things make sense and are therefore truly real. However, the final significant tale is simply a further link in the chain of new discursive patterns that will give rise to new significant realities. This is the symbolic efficacy. The Patriotic Bonfires invented in 1906 and their exegesis not only made real an imagined nation, visible from high up in the mountains to everybody, but also generated many other subsequent social realities of great significance.

L’objectiu d’aquesta recerca es l’anàlisi demogràfica (perspectiva del cicle de vida familiar) i territorial del canvi que s’ha produït entre 1970 1 1986 en l’activitat laboral femenina a l’Estat Espanyol. Les fonts de dades demogràfiques: a ) Dades provincials dels Censos de població i dels Padrons Municipals d’habitants (1970-1986; i b) l’Enquesta de Fecunditat de 1986 per Comunitats Autònomes per a l’anàlisi biogràfica de l’activitat laboral femenina, la nupcialitat i la fecunditat. Les conclusions de l’anàlisi transversal i longitudinal són: 1) La reducció de l’activitat laboral en les edats més joves, per perllongar la durada dels estudis, observada en la població masculina des de 1970, només es perceptible a partir de 1981 en els grups d’edat més joves en aquelles províncies que registren durant tot el període estudiat les taxes d’activitat femenina més elevades, con ara Barcelona, Girona i Alaba. 2) Pel que fa a la relació entre treball i família: increment de l’activitat laboral femenina per la incorporació de dones casades; desplaçament del matrimoni a etapes posteriors del cicle familiar de la incompatibilitat entre treball i constitució familiar, essent les generacions dels cinquanta les que marquen aquest canvi de. En les regions del Nord Est, l’activitat de la generació de 1955-60 no solament no declina en les edats centrals de la maternitat, sinó que creix en aquestes edats, tant per un canvi en el comportament nupcial i reproductiu (ajornament del calendari), com per la reducció de l’efecte inhibidor del matrimoni i del naixement dels fills sobre l’activitat laboral. 3) En relació a la influencia de la situació relativa del mercat de treball regional, la diversificació de les oportunitats de treball pels homes, de la qual els moviments migratoris en son un bon Indicador, és un factor favorable a l’activitat femenina. En totes les regions emigratòries, fins i tot en aquelles on la dona ha participat tradicionalment en les activitats econòmiques, con Galicia i Lleó, les generacions més joves es caracteritzen per unes taxes d’activitat laboral molt reduïdes. En canvi, les àrees que s’han convertit en focus d’immigració masculina per la localització d’activitats industrials, el dinamisme econòmic i demogràfic ha generat a la llarga oportunitats de treball creixents per a les dones. En conseqüència, la geografia de l’activitat femenina a Espanya al final del període estudiat, es caracteritza per una activitat elevada en les regions econòmicament més dinàmiques (mediterrànies, País Basc i l’eix de l’Ebre); moderada, però en augment entre les generacions més joves de la major part de Castella, especialment notable a Valladolid; i molt feble en les regions del Nord-Oest, en recessió, i en tota la meitat Sud de la península on el problema crònic d’atur masculí no contribueix a fomentar una cultura favorable a l’activitat laboral de la dona casada. / This research aims to analyse the demographic and territorial changes that occurred between 1970 and 1986.The sources for the demographic data used are: a) the Population Census and the Town Inhabitants Registers, and b) the 1986 Fertility Survey. The results are: 1) The decrease of women’s work in younger ages, as a consequence of to extend the duration of studies observed in the male population from 197O on, is only perceptible from 1981 among young ages in provinces that show the highest women’s work rates during the whole period studied, such as Barcelona, Girona and Álava. 2) An increase of women’s work occurred thanks to the incorporation of married women to the active population; and a transfer of the incompatibility between work and family constitution from marriage to later stages of the family cycle. In the North Eastern regions, the activity of the 1955-1960 generation not only doesn’t decrease in the central ages of maternity, on the contrary it increases in those years, by a change in nuptial and reproductive behaviour (postponed calendar), as well as by a reduction of the inhibiting effect of marriage and childbirth upon working activities. 3) The diversification of working opportunities for men is a factor favourable to women’s work. In all the emigratory regions, even in the ones where women have traditionally taken part to economic activities, such a Galicia and Leon, the younger generations are characterized by very low working activity rates. On the contrary, in the areas that have become inmigratory poles due to the presence of industrial activities that had first employed men only, economic and demographic dynamism has in the long run generated increasing opportunities for women. Consequently, the geography of women’s work in Spain at the end of the period of time studied, is characterized by a high activity in the regions economically more dynamic (Mediterranean, Basque Country and the Ebro River axis); a moderate activity, though increasing, among younger generations of the major part of Castilla; and a very weak in the recessive North-Western regions, and in the whole Southern half of the Peninsula where the chronic problem of male unemployment does not contribute to encourage a culture favourable to working activities for married women.

Esta tesis doctoral examina la representación del trabajo de las mujeres en la prensa escrita. El análisis empírico se ha realizado mediante la aplicación del Test ADSH para evaluar la Amplitud, la Diversidad y la Sensibilidad Humana de la información, en el contexto de la promulgación de la Ley Orgánica para la Igualdad Efectiva entre Mujeres y Hombres (LOIEMH), en marzo de 2007. El objetivo principal de la tesis se centró en el análisis de la repercusión de la LOIEMH en la representación de los modelos femeninos de trabajo y la visibilización de las transformaciones sociales protagonizadas por las mujeres. Específicamente, se examinan distintos ejemplares de diarios españoles: ABC y El País, con el fin de evaluar el enfoque y el tratamiento que realizan sobre el trabajo de las mujeres y su participación en la construcción de la "actualidad informativa". Como referencia teórica, tomamos las aportaciones realizadas desde la crítica al androcentrismo del discurso académico y de los medios de comunicación y exploramos otras investigaciones y aportaciones sobre la historia contemporánea del trabajo de las mujeres en España, la representación del trabajo de las mujeres en los medios de comunicación, la situación laboral de las mujeres en las empresas de comunicación, los modelos femeninos de trabajo y las relaciones sociales. Con esta investigación se pone en evidencia que el bajo nivel de visibilidad del trabajo de las mujeres en la prensa actual no se corresponde con una realidad social que se ha transformado incesantemente en los últimos años. Por lo tanto, se concluye que los diarios analizados no han sido permeables a los cambios sociales y a las modificaciones normativas más recientes que afectan a la equidad entre mujeres y hombres.A su vez, hemos constatado que en los textos periodísticos analizados, se da una ausencia casi total de referencias a la necesidad de generar un debate social sobre la situación del empleo de las mujeres: la precariedad, la conciliación, la doble jornada de trabajo y la igualdad de oportunidades, que incluya diferentes protagonistas individuales y colectivos y a las propias involucradas. Los resultados de esta investigación nos permiten afirmar que las noticias analizadas en ambos diarios gozan de credibilidad y validez informativa porque están legitimadas racionalmente por los profesionales y los medios que las elaboran. De ahí que planteemos la necesidad de hacer un reconocimiento de las mujeres, sacarlas de la invisibilización y convertirlas en agentes productoras y merecedoras de políticas públicas destinadas a conseguir una verdadera equidad social material y simbólica que vaya más allá de los postulados normativos. A partir de esta investigación, podemos afirmar que la evolución hacia una sociedad justa e igualitaria, basada en la participación real de toda la ciudadanía en los escenarios de poder político, económico y social, depende de la supresión de las disparidades y obstáculos que limitan el empleo y la evolución profesional de las mujeres, así como de la eliminación de su exclusión o su presencia estereotipada en los medios de comunicación. / This PhD thesis examines the representation of women's work in print press. The empirical analysis has been performed by applying the ADSH test to assess the extent, diversity and human sensibility of the information, in the context of the promulgation of the Organic Law for the Effective Equality Between Women and Men (Ley Orgánica para la Igualdad Efectiva entre Mujeres y Hombres, LOIEMH), in March of 2007.The major aim of this thesis was centered on analyzing of the repercussion of LOEIMH in representing feminine work models and the visibilization of social transformations featuring by women. Specifically, we examined different issues of Spanish newspapers: ABC and El Pais, in order to assess the approach and treatment of women's work and their participation in the construction of "currently informative". As theoretical reference, we take the contributions performed from the critique to the androcentrism of the academic discourse and from the media, and we also explore other researches and contributions about the contemporary history of women's work in Spain, the representation of women's work inside the media, employment status of women in communication business, feminine work models and social relationships. This research shows that the low level of visibility of women's work in current print press does not correspond to a social reality that has incessantly changed throughout the recent years. Therefore, we concluded that the newspapers analyzed did not reflect social changes and recent policy modification that affect equality between women and men. In the same way, we found that in the newspapers analyzed, there is an almost total absence of references to the need to generate a public debate on the employment situation of women: the precariousness, conciliation, the double day of work and equal opportunities, including different individual and collective actors and women themselves. The results of this research allow us to affirm that the analyzed news in both newspapers have credibility and informative validity because they are rationally legitimized by the professionals and the media to which they belong to. Hence we raise the need to make a recognition of women, to take them out of the invisibility and to become them in productive agents and deserving of public policies designed to achieve a genuine social equity material and symbolic that goes beyond normative postulates. From this research, we can affirm that the evolution towards a just and egalitarian society, based on the actual participation of all citizens on political, economic and social power scenarios depends on the suppress of disparities and obstacles that limits the employment and professional evolution of women, as well as of the elimination of their exclusion or their stereotyped presence inside the media.

Causos pantaneiros são as narrativas orais conservadas e transmitidas pelos moradores da maior planície alagável do mundo, situada no Brasil, que tem por nome Pantanal. Essas narrativas são fontes de informação e entretenimento do povo da região.Para identificar os causos, partimos para seus contadores. O critério escolhido foi a consulta entre moradores das fazendas do Pantanal. Dos proprietários aos os peões, a maioria conhecia alguém que tinha um talento para contar histórias.Chegamos a dez contadores, todos do sexo masculino, em seis municípios distintos. Foram ouvidas 161 histórias, que classificamos em quatro grupos: causos de bichos, enigmáticos, de perigo e de exageros.A temática dos causos está situada no "bio-espaço real" e nas "representações imaginárias" do povo pantaneiro. Contudo, não podemos aprisionar as narrativas em um ou outro campo. Muitas vezes, o tema pode estar localizado no cotidiano "real" e seu desenvolvimento fazer parte do imaginário.Os causos de serpente, por exemplo, se realizam no bio-espaço real, representa o perigo cotidiano do encontro com este animal. Mas, as histórias tomam proporções maiores que as experiências vivenciadas e acabam se projetando nas representações imaginárias. Os causos pantaneiros podem ser caracterizados pelo sentimento que motiva suas ações: o medo. As narrativas constituem-se basicamente na vitória dos peões pantaneiros contra seus adversários naturais, sejam eles as feras, os monstros, a Natureza, o trabalho ou a necessidade. Com estes elementos, o pantaneiro dos causos adquire uma feição de herói.O heroísmo é uma característica que acompanha as narrativas orais desde muito cedo. Na Idade Média já era comum. O pantaneiro serve-se deste atributo para se colocar em destaque diante de seus companheiros. O contador sempre sai vitorioso no causo. Em ocasião de derrota, os méritos são de um terceiro.Além do medo e do heroísmo, encontramos alguns elementos mais contundentes para definir o causo. Os principais são a sua relação com a oralidade, em sua expressão, e com a regionalidade, em seu conteúdo. Também é importante o reconhecimento do objeto narrativo denominado causo pela população local.O causo é uma narrativa curta, aproxima-se do conto e como ele, deve ter suas raízes fincadas na realidade histórica do passado, de acordo com Propp (2002). Enxergamos o causo como um gênero, tentamos encontrar nele uma poética, de acordo com o termo de Zumthor (2000). Para este fim, reconhecemos nele, as três características propostas pelo próprio Zumthor para esta definição: "textos identificados como tais", "produtores de textos assim reconhecidos" e "público iniciado".Os causos pantaneiros, assim como o próprio Pantanal, são moventes e dinâmicos, mas há um eixo que os preserva. Estamos falando de sua "forma", segundo o conceito de Zumthor (2000), que lhes dá sustentação. Os causos são: relatos breves, iniciados com fórmulas e apresentados com recursos performáticos (teatralidade).Também são típicos no causo: o auditório interativo, a importância dos assuntos regionais e cotidianos, além de sua inserção no universo masculino.A ambientação também é uma característica do causo. Ela o define não geograficamente, mas o projeta como universo mítico. Em outras palavras, o Pantanal recria um universo paralelo ao sertão. A região pantaneira passa a ser garantia de veracidade para acontecimentos suspeitosos. Imagina-se que o ouvinte não questionará algo acontecido em lugar tão misterioso, tão intransponível para a razão humana.A partir das barreiras estabelecidas pelos narradores pantaneiros, surge dentro deste espaço um lugar livre para a invenção. As crenças ancestrais se somam à inventividade do pantaneiro moderno. Começa haver uma mescla de informações sabidas pela tradição oral vinda dos pais com as informações chegadas da cidade, principalmente através do rádio e da televisão. / Wetland stories are the oral narratives kept and conveyed by the people from the largest area of swamp in the world, placed in Brazil, and named Pantanal. These narratives are sources of information and entertainment for the local people. In order to identify the stories, we shall start with the storytellers. The chosen criterion was to consult the people who live in the farms at Pantanal. The majority of these people, either owners or farm workers, used to know someone talented to tell stories.We were able to interview 10 male storytellers, in six different towns.We listened to 161 stories, which were sorted into four groups: stories of animals, enigmas, danger, and exaggeration.The subject matter of these stories is grounded in the wetland people's "real bio-space" and also in their "imaginative representations".Nevertheless, we can not sort the narratives in this or that field. Sometimes, the subject can be placed in their "actual" daily lives, whereas its progress can be part of their imaginary.Serpent stories, for example, take place in the actual bio-space, representing their daily danger of facing this amphibious. However, the stories get greater dimensions than the real life experiences and end up reflected in these imaginary representations.Stories from the wetland may be characterized by the feeling that motivates their actions: fear. The narratives are basically based on wetland farm worker's victory over their natural opponents, either they be beasts, monsters, Nature, work, or necessity. With these elements, the wetland storyteller gains features of a hero.Heroism is a feature that follows oral narratives from yore. It was already common during the Middle Ages. Wetland people use this characteristic to put themselves in a differentiated position towards their companions. The storyteller will be always the winner in the stories they narrate. Should a defeat occur, merits are dedicated to a third person.Apart from fear and heroism, it is also possible to find some stronger elements to define what a wetland story is all about. The major arguments are their close relation to speaking as to their expression, as well as to regionalism, as to their content. It is also important to recognize the narrative story known and named as "causo" by local population.According to Propp (2002), "causo" is a short narrative, similar to a short story and, as such, grounded in the past historical reality.We understand the causo as a distinct genre, and we try to find poetry in it, according to Zumthor's term (2000). For that purpose, we recognize in it the three characteristics suggested by Zumthor himself when defining this: "texts identified as such", "text producers recognized as such", and "distinct audience".Wetland stories, as the Pantanal region itself, are moving and dynamic, but there is hub that preserves and sustains them, namely their "form", according to Zumthor (2000). The causos are: brief reports, started with formulas and presented with performing resources (theatricality).The following also typify a causo: an interactive audience, therelevance of daily life and regional issues, as well as their presence in the male universe.Environment is also a causo characteristic. Rather than defining it geographically, it projects the causo as a mythic universe. In other words, the wetland recreates an universo parallel to the moor. The wetland region ensures veracity to suspicious happenings. It is supposed that listeners will not question what has happened in such a mysterious place, far beyond where the human reason can reach.From the borders established by the wetland storytellers rises a place free for invention. Ancestral beliefs are added to the modern wetland-man's inventiveness. There starts to be a miscellany of information that is known from the oral tradition and conveyed by parents with information that comes from the city, mainly through the radio and the television.

pendent resums

América del Sur es un continente sin mito, sin esa palabra primera que indica una destinación. No por esa realidad ineludible se encuentra sin palabra, ya que cuenta con una herencia, que viene en las lenguas Castellana y Portuguesa. Es através de ellas que hereda la latinidad. América del Sur es heredera de la pietas latina cantada en la Eneida de Virgilio. La reunión de la Eneida con América da origen a Amereida. En el poema de Amereida, obra colectiva en cuyo blanco actuante aparecen unos planos que forman parte del poema como tal, siendo parte del aporte hecho por la arquitectura al poema. Ellos lo hacen entrar en la arena poética, América del Sur entra en el blanco poético de la página. Es la extensión del continente la que entra en el campo poético. Esto permite leer una proposición primera: la América poética es el concreto continente que le concierne a quienes lo habitan. La poesía por otra parte ha abordado la interrogante de la relación poesía y realidad. Su respuesta es la construcción de la Phalène, donde el poeta es el portador de la fiesta, es una poesía hecha por todos, concitada por el juego. De este modo se crea el acto poético donde la palabra poética surge y queda en medio de la vida y la extensión, constituyendo el lugar. De esta manera se ha constituido un espacio en el cual se han vinculado palabra y extensión poesía y arquitectura, la extensión del continente y el acto poético. Son los arquitectos quienes vinculan palabra poética y extensión orientada, palabra y posición. Esto es posible porque originan la obra en la contemplación del acto de habitar. Trayendo a presencia la complejidad del espacio arquitectónico por medio de la abstracción del croquis y el texto. A quien origina de este modo la obra, le es posible darle cabida a la poesía, porque su obrar con fundamento, es con palabra. Volviendo a esta tierra sin mito la poesía propone la travesía. Atravesar el continente, padecer su extensión y erigir una obra de arquitectura que es una donación. La donación es la clave que garantiza una nueva relación con la extensión, ya no de explotación o dominio, propio del espacio colonial, sino nacida de una contemplación que es anterior a todo uso. Obra de donación que construye una relación de gratitud con la tierra. La obra de arquitectura debe garantizar la donación, lo que la lleva a desarrollar una arquitectura efímera, que por sí misma no se impone, sino que incluye a quien la recibe, permitiéndole la decisión de su permanencia o desaparición. La arquitectura construye aquello que es lo fijo en el espacio para habitar. Lo fijo ha sido tradicionalmente construido como lo perdurable. Se propone una nueva posibilidad, la construcción de lo fijo que es el espacio arquitectónico de un modo efímero. Ahora el continente sud americano no tiene un interlocutor directo que asuma su unidad y totalidad, que pueda recibir las proposiciones que apuntan a su constitución. La primera figura de unidad de este continente es su propia extensión, aquello que se hace presente en los seis mapas que contiene el poema Amereida. En la tarea de construir esta posibilidad de destinación en la latinidad, en este principiar latino que incluye a todos quienes residen en suelo americano, se requiere de un nombre que signe este principiar. Así la poesía adelanta un nombre y un lugar: una Capital Poética, Santa Cruz de la Sierra en Bolivia. La poesía avanza palabras de una posible realidad, así indica una capital poética y juega su posibilidad en una concreta ubicación en Santa Cruz de la Sierra. La arquitectura inicia su construcción con las travesías para lo cual propone un primer modo de ser de la capital poética: todo lugar de Sud América está en una relación equivalente con esta capital, en cuanto a ser una donación que canta la gratitud a la tierra. De este modo la Capital poética es un horizonte que está al inicio de la construcción de las obras y al término de ellas ya que al permanecer o desaparecer cantan su posibilidad / South America is a continent without myth: it does not have that initial word which indicates a destination. Given this inescapable reality it is not without words, it has the heritage that comes with the Castilian and Portuguese languages. Through these languages its inheritance is Latin. South America inherits the Latin pietas sung by Virgil in the Aeneid. The joining of the Aeneid with America gives origin to Amereida. The active whiteness of the poem Amereida supports diagrams that form a substantial part of this collective work, making them integral to the architecture of the poem. They allow South America to enter the poetic arena via the poetic white of the page. It is the extent of the continent that enters the poetic field. This permits the reading of an initial proposition: poetic America is the actual continent that concerns its inhabitants. On the other hand this poetry addresses the relation between poetry and reality. Its answer is a construction in which the poet is the bearer of the fiesta, la Phalène: a poetry made by all that is structured as a game. In this way a poetic act is created where the poetic word comes to light and mediates life and extent, establishing place. In this manner a space is constituted in which are grounded word and extent, poetry and architecture, the extent of the continent and the poetic act. Architects ground the poetic word and the oriented extent, word and position. This is possible because they give origin to a work by contemplating the act of inhabitation. They bring into presence the complexity of the architectonic act by way of the abstraction of sketch and text. It is possible for those who generate a work in this way to give room to poetry, because their work has a foundation, it has a word of origin. Returning to this land without myth, poetry proposes the travesía: a crossing of the continent, endurance of its extent, and the erection of a work of architecture that is a gift. The gift is the key that guarantees a new relation with this extent, so that it is not born of exploitation or dominion like colonial space, but of a contemplation that precedes all use. This work that is a gift builds a relationship of gratitude with the land. The work of architecture must guarantee this gift, and thus there arises an ephemeral architecture that does not impose itself, but considers those who receive it, allowing them to decide its permanence or transience. Architecture builds what is fixed about the space of inhabitation. What is fixed has traditionally been constructed as something that endures. A new possibility is proposed: building the fixed, i.e. the architectonic space, in an ephemeral way. Now the South American continent does not have a direct interpreter who can assume its unity and totality, and receive propositions concerning its constitution. The primary figure of unity of this continent is its own extent, presented in the six maps that the poem Amereida contains. The task of constructing this possibility of Latin destination, of fostering this Latin act of beginning that includes all who reside on American soil, requires a name that signals this beginning. Thus poetry proposes a name and a place: a Poetic Capital, Santa Cruz de la Sierra in Bolivia. Poetry puts forward words of a possible reality, thus indicating a poetic capital and venturing its possibility in an actual location, Santa Cruz de la Sierra. Architecture initiates the construction of the poetic capital with the travesías, proposing the primary way in which it plays this role: every place of travesía in South America has an equivalent relation to the poetic capital in being a gift that sings of gratitude to the land. In this way the Poetic Capital is a horizon at the beginning and end of the construction of the travesía works of architecture, because in remaining or disappearing they sing of its possibility.

La presente investigación aborda diversas perspectivas feministas sobre el poder con el objetivo de identificar elementos para una teoría política. Se parte de la dicotomía básica entre poder para y poder sobre, a partir de la cual se desarrollan tres tareas. En primer lugar se propone una tipología que ordene los modos en que la teoría feminista de segunda ola ha interpretado la cuestión del poder. En segundo lugar se muestran algunas revisiones relevantes realizadas desde los años noventa y se identifican algunos nuevos debates en torno a esta cuestión. Finalmente se trabaja un caso empírico que permite extraer conclusiones teóricas en este campo. En la primera parte se aborda la teoría feminista de segunda ola proponiendo una tipología parcialmente basada en los trabajos de Amy Allen y Judith Squires. Según ésta, se sugieren cuatro modos de interpretar el poder. Primero, el poder ha sido considerado un recurso a distribuir bajo una perspectiva individualista. Segundo, se ha desarrollado la idea de poder como dominación, en particular a través del concepto de patriarcado. Éstas dos son interpretaciones divergentes del poder como poder sobre. Hay, sin embargo, otras aportaciones que han cuestionado estas visiones del poder por estar sesgadas de un modo androcéntrico. Así, han sugerido que el feminismo debería desarrollar y llevar a la práctica una idea alternativa de poder, el poder para. La primera de estas conceptualizaciones alternativas es la idea del poder como cuidado, vinculado al empoderamiento de terceros en la esfera privada y que debería emerger en la esfera pública. Por último, la perspectiva del poder como libertad femenina propone la práctica de una relación política basada en la experiencia compartida de la diferencia sexual. La segunda parte de esta tesis muestra algunas revisiones relevantes de los tipos expuestos anteriormente. La propuesta de Martha Nussbaum permite dar mayor complejidad a la idea del poder como recurso mediante el concepto de capacidades. Sylvia Walby (desde la teoría social) y Anna Jónasdóttir (desde la teoría normativa) han actualizado las ideas de patriarcado y dominación estructural, des-esencializándolas. Chandra T. Mohanty y Gayatry Spivak – entre otras – abordan algunos temas clave como la cuestión del sujeto colectivo. Y finalmente, la teoría crítica (específicamente Iris M. Young y Amy Allen) lleva a cabo la tarea de proponer un marco para la interpretación conjunta del poder sobre y el poder para, y lo hace integrando las perspectivas macro y micro. Por lo que respecta al poder para, resulta relevante la idea de performatividad de Judith Butler, así como la de empoderamiento de Naila Kabeer y Srilatha Batliwala (entre otras). La idea específica de empoderamiento que defienden estas autoras es, de nuevo, un recurso clave para la integración del poder sobre y el poder para. En la conclusión de esta parte se propone una definición formal del poder. En la tercera parte se desarrolla un análisis de cinco grupos de discusión de mujeres en puestos intermedios de responsabilidad de los principales partidos políticos de Cataluña. Aplicando una metodología inductiva, se identifican dos tipos de fenómenos. Primero, desde una perspectiva macro y meso, emergen diecinueve mecanismos de subordinación estructural y/o institucional que experimentan las mujeres en estas organizaciones. Segundo, se identifican desde una perspectiva micro cinco formas de poder de los individuos en dichas organizaciones (afiliación, participación, representación, capacitación y mando). Además de estos dos hallazgos, se apuntan algunos criterios teóricos de mayor alcance para pensar sobre el poder. Dichos criterios, discutidos junto con los resultados de los apartados primero y segundo, dan lugar a un repertorio de apuntes útiles para la conformación de una teoría política feminista. / This dissertation deals with feminists’ ideas of power in order to clarify a number of key elements needed for a political theory. To do so a basic dichotomy between power to and power over has been used structuring the investigation. A threefold task has been carried out: firstly, organizing the most relevant second-wave literature on this issue, secondly, highlighting relevant insights and debates about it from the 1990s, and thirdly, presenting an empirical case that allows the emergence of theoretical insights on the matter. In the first part, dealing with second-wave feminist theory and modifying Amy Allen’s and Judith Squires’ contributions, a typology of feminist understandings of the idea of power has been propounded. There are four main ways of theorising power. On one side, power has been understood as a resource to be distributed. On the other side, an idea of power as domination has been developed, which deals with the concept of patriarchy. These two ideas are specific interpretations of power as power over. There are, on the other hand, other feminist contributions that challenge what is understood as an andocentric epistemic bias in the concept of power. They suggest that an alternative idea as power to should be conceptualized or developed for a feminist politics. The first of these alternative conceptions is the idea of power to as care, which implies that power is developed in the private sphere as an empowering-others practice that should extend to the public domain. Finally, what has been called the power as feminine freedom perspective suggests the need for free agency in the context of a common experience of sexual difference as the way of developing an alternative basic social relation. The second part of the dissertation deals with several relevant nineties’ revisions of this fourfold frame. We suggest that Martha Nussbaum’s contribution allows the revisiting of the idea of power as a resource through the concept of capability. Sylvia Walby (in social theory) and Anna Jónasdóttir (in normative theory) have updated the ideas of patriarchy and domination, de-essentializing them. Chandra T. Mohanty and Gayatry Spivak –among others- address some key issues -such as the Subject question-. Finally, Critical Theory (specifically Iris M. Young and Amy Allen) undertakes the task of drawing a comprehensive frame including both power over and power to, as well as a background and a foreground perspective of the issue. In revisiting the concept of power to, we suggest the relevance of Butler’s idea of performativity and also Kabeer and Batliwala’s (among others) theorisation of empowerment. Their specific understanding of empowerment is identified as a key idea for a transformative integration of power to and power over from a feminist standpoint. Concluding this part, a formal definition of power is suggested. In the third part, an analysis of five focus groups with women who are medium-ranking officials in the main Catalan political parties is developed, through the application of an inductive methodology. The first part of the analysis, from the background perspective, arises nineteen mechanisms of structural and/or institutional subordination of women in party organisations, and also explores some opportunities for agency to be developed. In the second part, from the foreground perspective, five ways of power (over and to) are identified that may be developed by the individuals or groups in the everyday life of the party. In addition, some general theoretical criteria are suggested in order to think about power. These theoretical insights are put in common in the concluding chapter to suggest seven key elements that should be considered by any feminist theory dealing with the idea of power.