El patrimonio cultural-arqueológico nacional se caracteriza por ser uno de los más antiguos y diversos del mundo. Este representa una fuente de información histórica, científica y cultural que debe ser aprovechada por las poblaciones debido a su potencial para el desarrollo de actividades económicas e identidad territorial. Sin embargo, actualmente, este recurso se encuentra bajo amenaza antrópica permanente que se presenta de las siguientes formas: el saqueo o “huaqueo”, la destrucción o demolición, el vandalismo e invasiones y el tráfico de tierras. Estas actividades han ido incrementando de forma exponencial y se han convertido en uno de los principales factores que impiden la conservación del patrimonio en la costa norte donde se registra la mayor cantidad de atentados. Al ser el hombre el agente transformador del patrimonio y considerarse este como un elemento indisoluble del territorio, resulta necesario el análisis de sus interacciones para identificar percepciones y valoraciones con el objetivo de diseñar estrategias participativas de protección del patrimonio. El presente documento forma parte de una investigación mayor perteneciente a una tesis de la sección de Geografía y medio ambiente. Este busca comprender la relación entre las comunidades rurales del valle bajo de Chao ubicado en la región La Libertad y su patrimonio, aquella que genera conductas negativas degradadoras de este espacio. Por ende, se aplican metodologías basadas en la Geografía de la Percepción y el Comportamiento.

Rapid economic development and urban expansion of the Bangkok Metropolitan Region (BMR) places pressure on biomes and communities alike. In a world suffering from the increasing effects of climate change, unchecked urbanisation comes at the expense of carbon sequestrating environments. The modernisation, concretisation and gentrification of this low-lying, deltaic, monsoonal metropolis has seen its traditional, water-based urban morphology replaced with a solid state of perception, parallel to a loss of flood mitigating infrastructure. As the metropolis’ boundaries expand into its hinterlands, agriculturally productive land is being converted to residential, commercial and industrial development and the fate of low-income urban populations and farmers lies in the hands of speculators hoping to capitalise on increasing land values. Combatting this backdrop of neoliberal urbanisation is legislative framework intended to prevent speculation, yet it results in additional ecological damage as landowners clear natural-growth forests and mangroves to meet tax-reducing criterium. The purpose of this thesis is to examine the reasons behind and consequences of under-regulated urbanisation and gentrification and the effects this has had on the vulnerable ecology and communities of the BMR. It provides lessons on how previous short sighted and poor development regulations will have enduring social and environmental consequences long into the future and how adoption of traditional morphological ways-of-life and legislative amendments can limit further damage. The legacy of neoliberal urban development resulting in gentrification and underpinned by conflicting local planning laws are analysed and supported by various theoretical materials, field studies and interviews.

La thèse explore les interrelations et interactions entre mémoire, mouvement, diaspora et espace-temps dans la danse au XXIème siècle. Dans une approche transculturelle, transdisciplinaire et transtemporelle, la publication se concentre sur des pièces solo chorégraphiées et interprétées par sept chorégraphes contemporain.e.s basé.e.s en Allemagne, France, Martinique, Palestine, à Taiwan et aux Etats-Unis. Estimant que les corps humains sont objets et sujets de relations de pouvoir, la thèse étudie ce qui se passe lorsque les corps dansent le passé au temps présent, au sens propre et au sens figuré. L'auteure introduit un nouveau concept: (to) perforMemory, à la fois un substantif et un verbe en anglais. Elle met en relief la spécificité de la danse comme forme de production et transmission de la mémoire culturelle, en relation avec des traumas historiques tels que l'Holocauste, la Traite triangulaire ou Maafa, la Nakba ainsi que des défis sociopolitiques contemporains. Conçu comme une spirale, le livre est une invitation au voyage à travers des paysages diasporiques dansés, dans lequel les notions d'identité, d'appartenance, de spatialité, de temporalité et de représentation émergent tour à tour, et s'illuminent mutuellement dans l'analyse de séquences de danse concrètes. Le corpus théorique puise dans des domaines aussi variés que les études de genre, la danse, les études postcoloniales, la litérature, les Cultural Studies, la physique quantique, les études queer et la poésie. Basée sur des recherches doctorales conduites de 2013 à 2017 à travers le monde, cette publication électronique comprend également les transcriptions intégrales des entretiens personnels menés avec les artistes Oxana Chi, Zufit Simon, Chantal Loïal, Christiane Emmanuel, Farah Saleh, Wan-Chao Chang, et André M. Zachery, ainsi que des liens vers des extraits audiovisuels de spectacles. / Die Dissertation von L. Zuckerman (auch bekannt als Layla Zami) erforscht die Wechselbeziehungen zwischen Erinnerung, Bewegung, Diaspora und Zeit/Raum in Tanzproduktionen des 21. Jahrhunderts. In einer innovativen transkulturellen, transdisziplinären und transtemporalen Perspektive setzt die Publikation den Akzent auf die Solo-Arbeiten von sieben zeitgenössischen Choreograph_innen, die in Deutschland, Frankreich, Taiwan, Martinique, Palästina und den USA leben, und Interpret_innen ihrer eigenen Stücke sind. Ausgehend von der Hypothese, dass Körper eine zentrale Rolle in der Aushandlung und Überwindung von Machtverhältnissen spielen, fragt die Forschung was geschehen kann, wenn tanzende Körper die Vergangenheit in die Gegenwart transportieren, im materiellen und im metaphorischen Sinne. Die Autorin leitet ein neues Konzept ein, das im Englischen sowohl Substantiv als auch Verb ist: (to) perforMemory. Sie reflektiert die Besonderheiten der Ausdruckform Tanz in der Darstellung, Herstellung, und Tradierung von kultureller Erinnerung im Bezug auf historische Traumata wie der Holocaust, der Transatlantische Sklavenhandel, die Maafa, die Nakba und zeitgenössische gesellschaftspolitische Herausforderungen. Das als Spirale konzipierte Buch lädt zu einer Wanderung durch diasporische Tanz_schaften, in denen sich Fragestellungen zu Identität, Körperlichkeit, Zugehörigkeit, Räumlichkeit und Zeitlichkeit entfalten, und sich in der Diskussion von bestimmten Tanzsequenzen wechselseitig beleuchten. Die Doktorarbeit basiert auf den Ergebnissen einer vierjährigen internationalen Forschung. Die Quellen schöpfen aus unterschiedlichen Fachrichtungen, u.a. Gender und Queer Studies, Tanz/Performance, Kulturwissenschaften, Erinnerung, Postkoloniale Studien, Literatur, Quantenphysik, und Lyrik. Die Veröffentlichung beinhaltet ebenfalls die vollständigen Transkripte von persönlichen Gesprächen, die die Autorin mit den Künstler_innen Oxana Chi, Zufit Simon, Wan-Chao Chang, André M. Zachery, Farah Saleh, Christiane Emmanuel und Chantal Loïal aufgenommen hat, sowie Links zu Performance-Ausschnitten. / The dissertation by L. Zuckerman (aka Layla Zami) explores the interrelations and interactions between memory, movement, diaspora, and spacetime in 21st century dance productions. In an innovative transcultural, transdisciplinary and transtemporal approach, the publication focuses on solo works by seven contemporary dancers-choreographers based in Germany, France, Taiwan, Martinique, Palestine and the USA. Contending that corporeality is a site and a source of power, the research asks what happens when moving bodies propel the past into the present, metaphorically and materially. The author introduces a new concept: (to) perforMemory, which is both a noun and a verb, and discusses the specificity of dance in the production and transmission of cultural memory in relation to historical trauma such as the Holocaust, the Transatlantic Slave Trade, Maafa, the Nakba and contemporary sociopolitical challenges. Conceived in a spiral-like fashion, the book takes the reader through diasporic dancescapes in which notions of identity, home, embodiment, spatiality and temporality unfold and are brought into resonance with each other in the discussion of specific dance examples. The theoretical references connect such various fields as gender studies, dance and performance studies, cultural memory studies, postcolonial studies, literature, quantum physics, queer studies and poetry. Based on doctoral research conducted across the globe from 2013 to 2017, the electronic publication also features the full interview transcripts of personal conversations recorded by the author with the artists Oxana Chi, Zufit Simon, Wan-Chao Chang, André M. Zachery, Farah Saleh, Christiane Emmanuel and Chantal Loïal, as well as links to audiovisual performance excerpts.

研究目的 我國農地政策向以農地農有、農地農用，培養自耕農為主導。現行的農地政策，為保 護農業的生產條件，對農地有著嚴格的對人及對地的雙重管制。唯隨經濟環境改變， 近來屢有議者提出「小農經營制度，已不適於經濟原則，應由農企業公司購買農地， 實施企業化的大農經營，以促使農業升級」，則是否農地應該開放自由買賣？企業化 的大農經營是否適合當前台灣農業生產結構？開放農地買賣對農村社會又會造成什麼 影響？是為本文研究的目的。 主要參考文獻 現階段台灣農地問題之探討一劉泰英。經濟自由化與農地保護一陳明健。企業法人承 受農問題之探討一蘇志超。 研究方法 １•搜集次級資料探討當前農業問題與農業生產環境，以研究當前的農業問題之癥結 ，是否以開放農企業購買農地能有助於農業問題的舒解。 ２•以問卷調的方式，探討農家與農企業法人購地或售地意願，並進一步探討開放農 地買賣可能造成的影響。 研究內容 １•對於農業整體面，嘗試以農場經營規模，農業勞力結構轉換，農業機械化推行， 農產運銷、農業技術改良、作物、價格政策、土地管制等項目來分析。 ２•農家與企業家意願則以問卷內容為研究內容。

Made available in DSpace on 2016-04-28T19:59:20Z (GMT). No. of bitstreams: 1 Debora Rodrigues de Miranda.pdf: 609895 bytes, checksum: cd742246d2dfd61682877964fed67997 (MD5) Previous issue date: 2009-09-30 / This study aims to elucidate how the chroniclistic text play its role in the novel Risen from the Ground by José Saramago. A hybrid kind of novel, it presents the historical course of the Portuguese people by means of saga, myth and orality traits found in the histories of poor peasants from the Alentejan great landed states. To create Fiction as History, the novel s narrator records the ordinary dealings of the Bad-Weather family a forerunner of effective Portuguese mentality changes along three generations. By following the characters trajectory it is possible to make sense of the novelistic universe composed of small passages that give the significance of the whole work. With this study, we hope to contribute not only to studies on Saramago s chronicles, but also to researches focused on literary works with historical content, and on the understanding of novel as a literary genre / O presente estudo tem por objetivo elucidar o modo como o texto cronístico participa na estrutura do romance Levantado do Chão, de José Saramago. Romance de caráter híbrido, apresenta o percurso histórico do povo português por meio da saga, do mito e dos traços de oralidade presentes nas histórias dos homens simples do latifúndio alentejano. Para criar a Ficção como História, o narrador do romance registra o dia a dia da família Mau-Tempo precursora de efetivas mudanças da mentalidade portuguesa ao longo de três gerações. Acompanhando-se o percurso das personagens, é possível apreender o universo romanesco formado por pequenas passagens que garantem toda a significação da obra. Por meio desse trabalho, espera-se contribuir não só com os estudos sobre as crônicas saramaguianas, mas também com as pesquisas voltadas às produções literárias de teor histórico e a compreensão do gênero romanesco

Made available in DSpace on 2016-04-26T18:16:54Z (GMT). No. of bitstreams: 1 Gicelma da Fonseca Chacarosqui Torchi.pdf: 2845002 bytes, checksum: 6212b8bb3bbf1187427230cc682d683b (MD5) Previous issue date: 2008-03-27 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / The aim of this research is the study of the intersemiotics translations made by the filmic work of Joel Pizzini Caramujo-flor(Clam-flower) re(reading) the verbal and visual signs that are interlaced in the construction of the poetic text of Manoel de Barros´s work Gramática Expositiva do Chão-Poesia quase toda. We started from the problem that the semiotics relationships between the poetic of Manoel de Barros and the film Caramujo-flor (Clam-flower) constitute what we can call Movies of Poetry. Therefore, our aim is to analyze the film and the poems that make it, in a correlating way, to prove the raised problem. This analysis was developed around three significant axes: the metaphor of the mosaic that translates the intersemiotics relationships; the fictional imaginary and its presence in culture, going through the Baroque and the eroticism of the poetic word and its recreation in the filmic object; finally, how the proliferous relationship of the intertextual, metalinguistic and hybridization elements influence the semiotic-cultural mediations accomplished by the medias, especially the movies. We articulated, therefore, as first hypothesis, that Clam-flower, when proposing a new look on the appealing narrative structures of the independent movies, enrolls in what Buñuel and Pasolini call Movies of Poetry . As a methodological approach, we will use the necessary bibliographical research instead of the analysis of the procedures on the construction of the studied works. Based on the authors that study movies and in the translating theories between semiotics and movies, joined to Joel Pizzini's and Manoel de Barros bibliographies. The based theory is the semiotics of lotmaniana root, in which the dialogue among the cultural compounds permeates the frontier zones of the arts, promoting generating spaces of sense that move dynamically. Concerning movies, we will use the theories of Eisenstein, Pasolini and Buñuel. In order to elucidate the questions concerning the Baroque, we will read Sarduy and Haroldo de Campos. We also point out authors as Paul Zumthor, who works with the performance specification of the oral language. We also go through the translation theorists (from Benjamin to the concretes) along with those of the miscegenation (Laplantine, Gruzinski, Amálio Pinheiro, etc) / O objeto desta pesquisa é o estudo das traduções intersemióticas feitas pela obra fílmica de Joel Pizzini Caramujo-flor ao re(ler)os signos verbais e visuais que se entrelaçam na construção do texto poético de Manoel de Barros na obra Gramática Expositiva do Chão-Poesia quase toda. Partimos do problema de que as relações semióticas entre a poética de Manoel de Barros e o filme Caramujo-flor constitui o que podemos chamar de Cinema de Poesia. Nosso objetivo portanto é analisar o filme e os poemas que o constituem, de maneira correlacional, para comprovarmos o problema levantado. Análise esta desenvolvida em torno de três eixos de significação: a metáfora do mosaico que traduz as relações intersemióticas; o imaginário ficcional e sua presentificação na cultura, perpassando pelo barroco e pelo erotismo da palavra poética e sua recriação no objeto fílmico; por fim, como a relação prolífera dos elementos intertextuais, metalingüísticos e de hibridação influenciam as mediações semiótico-culturais realizadas pelas mídias, especialmente o cinema. Articulamos, portanto, como hipótese primeira que Caramujo-flor, ao propor um novo olhar sobre as estruturas narrativas recorrentes do cinema independente se inscreve no que Buñuel e Pasolini chamam de Cinema de Poesia . Como procedimento metodológico usaremos a pesquisa bibliográfica necessária à análise dos procedimentos de construção das obras estudadas. Fundamentando-nos nos autores que estudam cinema e nas teorias tradutórias entre semiótica e cinema, agregados as bibliografias de Joel Pizzini e Manoel de Barros. A teoria base é a semiótica de raiz lotmaniana, segundo a qual o diálogo entre os complexos culturais permeia as zonas fronteiriças das artes, promovendo espaços geradores de sentido que se movem dinamicamente. Sobre cinema lançaremos mão das teorias de Eisenstein, Pasolini e Buñuel. Para elucidar as questões referentes ao barroco leremos Sarduy e Haroldo de Campos. Ressaltamos ainda autores como Paul Zumthor, que trabalham a especificidade performática da linguagem oral. Perpassamos também pelos teóricos da tradução (desde Benjamin aos concretos) em conjunção com os da mestiçagem (Laplantine, Gruzinski, Amálio Pinheiro etc)

Depuis l’aube des temps, l’humanité s’est toujours construite en fonction d’une binarité primaire faisant des uns les inclus d’une communauté axiologique et des autres ses exclus. Ce n’est toutefois qu’au lendemain des « trente glorieuses » que le vocable d’exclusion fit son apparition en France non pas que le phénomène n’eût jamais existé mais que les catégories de populations auxquelles il renvoyait désormais étaient bien visibles et jugées gênantes. Au Portugal des années 40 et 50 du siècle dernier, les néoréalistes, s’affirmant comme le noyau de résistance sociale à une dictature ploutocratique (le salazarisme), consciemment ou non, ont écrit l’exclusion mais, à notre avis, ils se sont limités à l’étude des types sociaux, des protagonistes collectifs. Par conséquent la complexité psychologique des personnages individués leur a échappé. José Saramago, à son tour, se penche dans Levantado do Chão sur la structure antagonique de la société latifundiaire mais, avec le décalage temporel rendu possible par la Révolution des Œillets, sans Censure ni textes muselés, il écrit de façon très originale l’exclusion des populations rurales de l’Alentejo sinon en intégrant dans son étude la dimension psychologique de personnages individués ou stéréotypés (pícaro, ivrogne) du moins en proposant des solutions technico-littéraires novatrices. Notre étude se fonde sur une approche littéraire, linguistique et sociologique de la problématique de l’exclusion dans ce roman publié en 1980. Dans la première partie, nous nous penchons sur l’exclusion socio-économique. Ensuite nous avons examiné la manière très sui generis dont l’auteur écrit l’exclusion, sur la base de textes d’individualités de la théorie littéraire. Et, enfin, dans notre troisième partie, nous étudions la voix et ses particularités dans le récit. / Since the dawn of time, mankind has always been built according to a primary binarity according to which one is being marginalized by an axiological community and the others being those who excluded. However, it is that after the "Glorious Thirty" that the term of exclusion appeared in France not because the phenomenon had never existed but the categories of people for whom he referred were now clearly visible and considered embarrassing. The 40s and 50s of the latter century in Portugal witness that the neorealists who considered themselves as the nucleus of a social resistance to a plutocratic dictatorship, have dealt with exclusion but, as far as we are concerned, they are only interested in studying social types called joint protagonists.Therefore they got away from the psychological complexity of individuated characters. Jose Saramago, in turn, leans, in Levantado Chão, on the antagonistic structure of the large farm society but with the time shift made possible by the "Revolution of Carnations", without censorship or muzzling texts, writes in a highly original exclusion of rural populations of Alentejo if not including in its study the psychological dimension characters individuated or stereotypes (picaro, drunkard) at least proposing innovating technical literary solutions. Our study is based on an approach to literary, linguistic and sociological problems of exclusion in this novel published in 1980. In the first part, we focus on the socio-economic exclusion. Afterwards we are very interested in the sui generis which the author deals with the exclusion of individuals on the basis of literary theory. And finally, in our third party, we are studying voice and its particularities in narrative. / Desde tempos longínquos, a humanidade sempre se construiu em função de umbinarismo primário que faz de uns os incluídos duma comunidade axiológica e dosoutros seus excluídos. Todavia, só à saída dos “trinta anos gloriosos” é que o vocábuloexclusão fez a sua aparição em França não que o fenómeno nunca tivesse existido masque as categorias de populações às quais se referia daí em diante eram bem visíveis econsideradas como incómodas. Em Portugal, nos anos 40 e 50 do último século, os neorealistas,afirmando-se como o núcleo de resistência social a uma ditadura plutocrática(o salazarismo), consciente ou inconscientemente, escreveram a exclusão, mas, ao nossover, limitaram-se ao estudo de protagonistas colectivos. Por conseguinte, acomplexidade psicológica de personagens individualizadas escapou-lhes. JoséSaramago, por seu turno, debruçou-se, em Levantado do Chão, sobre a estruturaantagónica da sociedade latifundiária mas, com a distância temporal tornada possívelpela Revolução dos Cravos, sem Censura nem textos amordaçados, escreveu de maneiramuito sui generis a exclusão das populações rurais do Alentejo, integrando no seuestudo a dimensão psicológica de personagens individualizadas ou estereotípicas(pícaro, bêbedo), propondo novas soluções técnico-literárias. O nosso estudo baseia-senuma abordagem literária, linguística e sociológica da problemática da exclusão nesteromance publicado em 1980. Na primeira parte, debruçamo-nos sobre a exclusão socioeconómica.Analisamos em seguida a maneira muito original como o autor escreve aexclusão na base de textos de individualidades da teoria literária. E, enfim, na terceiraparte, estudamos a voz e os seus particularismos no seio da narrativa.

<p>This essay is the result of a field study in Ko Lanta in Thailand, during October-December 2009. The purpose of the study was to document the traditional religion of Urak Lawoi and to analyze in what way their life and beliefs have changed during the last 20 years.</p><p>Urak Lawoi is the name of one of the sea nomadic ethnic groups who lives along the shores of Myanmar, Thailand and Malaysia. They are spread on many of the islands in the Andaman Sea archipelago and Ko Lanta is the main settlement. Ural Lawoi is regarded as the indigenous people of the island and they live there as a minority with Muslims and Thai-Chinese.</p><p>The traditional religion of Urak Lawoi is built upon the animistic belief of their ancestors. The religious leader and link between the spirit world and the humans is the To Maw. The family bonds are strong in the Urak Lawoi community and the elders play an important role in life and after death, when they can keep on watching out for their offspring. For the living it is important to do the rituals and ceremonies in the right way to obtain good luck and avoid bad luck.</p><p>In the last 20 years Ko Lanta has experienced a tremendous process of change caused by the increasing tourism. The conditions of the Urak Lawoi and their way of life have dramatically changed. The modern society with money economy, new technical solutions and a rationalized large-scale fishing has rapidly changed their way of life. The tsunami catastrophe, and the following attention from help organizations and missionary activities, has escalated the process. The traditional religion and culture of the Urak Lawoi is still present on the island but it is declining and changing under the influence of the constant pressure from other interests.</p>

This essay is the result of a field study in Ko Lanta in Thailand, during October-December 2009. The purpose of the study was to document the traditional religion of Urak Lawoi and to analyze in what way their life and beliefs have changed during the last 20 years. Urak Lawoi is the name of one of the sea nomadic ethnic groups who lives along the shores of Myanmar, Thailand and Malaysia. They are spread on many of the islands in the Andaman Sea archipelago and Ko Lanta is the main settlement. Ural Lawoi is regarded as the indigenous people of the island and they live there as a minority with Muslims and Thai-Chinese. The traditional religion of Urak Lawoi is built upon the animistic belief of their ancestors. The religious leader and link between the spirit world and the humans is the To Maw. The family bonds are strong in the Urak Lawoi community and the elders play an important role in life and after death, when they can keep on watching out for their offspring. For the living it is important to do the rituals and ceremonies in the right way to obtain good luck and avoid bad luck. In the last 20 years Ko Lanta has experienced a tremendous process of change caused by the increasing tourism. The conditions of the Urak Lawoi and their way of life have dramatically changed. The modern society with money economy, new technical solutions and a rationalized large-scale fishing has rapidly changed their way of life. The tsunami catastrophe, and the following attention from help organizations and missionary activities, has escalated the process. The traditional religion and culture of the Urak Lawoi is still present on the island but it is declining and changing under the influence of the constant pressure from other interests.

[pt] A partir da leitura de duas casas vizinhas no Butantã, na cidade de São Paulo, como um conjunto – uma casa bandeirante restaurada em 1954 pelo Sphan (Serviço do Patrimônio Histórico e Artístico Nacional) e transformada em museu como parte das comemorações do IV centenário da cidade, e a casa que o arquiteto Paulo Mendes da Rocha construiu para si entre 1964 e 1967 – busca-se entender, através da dimensão material, construtiva e tátil da arquitetura, questões de escala continental que transpassam de um tempo ao outro; não por acaso dois momentos fundamentais para o estabelecimento das fronteiras nacionais, a partir do litoral atlântico para dentro do continente americano. Olhando simultaneamente para essas duas casas icônicas da história da arquitetura paulistana, construídas lado a lado e em uma mesma cota, é possível estabelecer associações entre as ideias de habitar que elas representam, e, na arquitetura, manifestações da construção de um território– visível não só nas duas casas, como também no plano comum que as atravessa. Uma terra batida que guarda expressões dos caminhos, dos meandros, da topografia transformada e recriada pela ação humana; t(T)erra que foi sendo minerada, escavada e revirada para caber em algum lugar no intervalo entre esses dois gestos; entre as duas casas, o Butantã. / [en] From the analysis of two neighbouring houses in the Butantã neighbourhood, in the outskirts of the metropolis of São Paulo, as a set - a Bandeirante house restored in 1954 by Sphan (National Historical and Artistic Heritage Service) and transformed into a museum as part of the celebrations of the IV centenary of the city, and the house that the architect Paulo Mendes da Rocha built for himself between 1964 and 1967 – the aim is to understand, mainly through the material, constructive and tactile dimensions of architecture, how issues of continental scale may cross from one time to another; not by chance two fundamental moments in the establishment of national borders, from the Atlantic coast to the interior of the American continent. Looking simultaneously at these two iconic houses when considering the history of São Paulo s architecture, built side by side and on the same level, it is possible to establish associations between the ideas of inhabiting that they represent, and, in their architecture, manifestations of the construction of a territory – visible not only in the two houses, but also in the common plane that traverses them. A beaten earth that carries expressions of the paths, the meanders, the topography transformed and recreated by human action; e(E)arth that was mined, excavated and turned over to fit somewhere in the interval between these two gestures; in between the two houses, Butantã.