Thesis (Ph.D.)--York University, 2003. Graduate Programme in English. / Typescript. Includes bibliographical references (leaves 217-228). Also available on the Internet. MODE OF ACCESS via web browser by entering the following URL: http://gateway.proquest.com/openurl?url%5Fver=Z39.88-2004&res%5Fdat=xri:pqdiss &rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:NQ99215

Orientador: Omar Ribeiro Thomaz / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas / Made available in DSpace on 2018-08-22T13:53:53Z (GMT). No. of bitstreams: 1 Bulamah_RodrigoCharafeddine_M.pdf: 14001558 bytes, checksum: e36033a33ebd0c8fafb8b3cfa998e349 (MD5) Previous issue date: 2013 / Resumo: O presente trabalho e uma etnografia sobre o parentesco e as praticas sociais em um povoado rural no norte do Haiti, parte das sessões rurais de Milot. Através de um trabalho de campo de três meses e meio e de uma discussão teórica sobre o parentesco, pretendo refletir sobre a formação dos grupos domésticos locais. A partir destas instituições, analisarei o modo como relações de vizinhança são estruturadas e como pessoas estabelecem e mantém redes de parentesco e amizade. A atenção dada a essas relações abriu possibilidades de se pensar também à produção e a troca dentro do povoado e as formas como bens e mercadorias circulam nos mercados da região. Por fim, minha analise se debruçara também sobre o modo como magia e parentesco se estabelecem enquanto partes complementares de um mesmo regime moral e pratico / Abstract: This thesis is ethnography of kinship and social practices in a rural village near Milo in the north of Haiti. Drawing from three and half months of fieldwork and my intellectual training in theoretical dimensions of kinship, I intend to analyze the formation of local households. Building from that foundation, I will evaluate how neighborhood relationships are structured and how people establish and maintain friendships and kinship networks. Examining these kinds of deeply personal relationships opens up unexpected possibilities for thinking about networks of production, exchange, and good/commodity circulation that connects the village to regional markets. My research will also expand to consider how ideas of magic and kinship are complementary parts of the same moral and practical regime / Mestrado / Antropologia / Mestre em Antropologia

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Anthropological studies about indigenous people can be held by different approaches. The present study seek for its comprehension taking as a starting point the questions referring to economical practices and unfolding interfaces among Kaingang members. This study is supported by an ethnographic research done at Pedra Lisa sector in Terra Indigena Guarita - Rio Grande do Sul state - Brazil, observing indigenous people moving to Santa Maria city, also in Rio Grande do Sul state, and taking as highlights factors related to handcrafting and selling of native artisanal goods, as well as the emergence of a group of artisans at the Pãri, a Guarita sector which serves as a passage to the city. The dissertation examines the historical path of this Kaingang group as they arrived to Santa Maria and the creation of economic practices underlying its ethnic identity, passing by cosmological and structural questions of Kaingang society, and theories dealing with construction of identity and ethnicity to seek for the comprehension about an economy developed and exercised by indigenous people. The study observed that Kaingang group necessity of entering in an urban area activates its ethnical identity and position themselves in a social layer where they were not used to take part as agents, obliging them to dispute social space and roles, and to articulate cultural and economic characters that until than were just something external. This research shows how the movement of coming to the city and of finding the others stimulated the group to strengthen its internal ties and to elect diacritical signs that could be activated, demonstrating the group skills to refresh its culture and to relate to it. / Os estudos antropológicos sobre as sociedades indígenas podem se configurar por diferentes abordagens como é o caso do presente estudo que busca tal compreensão partindo das questões referentes às práticas econômicas e as relações delas advindas junto a um grupo Kaingang. Baseado em um trabalho etnográfico realizado entre os indígenas da TI Guarita/RS - do setor Pedra Lisa - que se dirigem-à cidade de Santa Maria-RS, destacaram-se fatores relacionados ao fabrico e comercialização do artesanato indígena, bem como a constituição de um Grupo de Artesanato junto à área da Guarita, o Pãri, que serve de suporte para esse trânsito à cidade. Assim, esta dissertação parte do recorte histórico do grupo, sua chegada à Santa Maria e a constituição de práticas econômicas ligadas a sua identidade étnica, passando pelas questões cosmológicas e organizacionais da sociedade Kaingang, as teorias que tratam de etnicidade e identidade como são elaboradas e podem fundamentar a compreensão e exercício de uma economia desenvolvida pelos indígenas. A necessária inserção dos Kaingang no meio urbano faz com estes indivíduos acionem uma identidade étnica e se posicionem em uma esfera social da qual até então não faziam parte como agentes, disputando espaços e papéis e tentando da melhor forma articular caracteres de uma cultura e economia que até então lhes eram externas. Essa pesquisa destaca ainda como o movimento de vir à cidade e encontrar o outro estimulam o grupo a fortalecer laços internos e eleger os sinais diacríticos que serão acionados, demonstrando a destreza do grupo em atualizar a sua cultura e as formas de se relacionar com ela.

This thesis explores how the sharing economy in America combines Collaborative Consumption ideas and social values with capitalist business models to make a profit. I discuss definitions of terms associated with the sharing economy, economic anthropological theories and case studies, as well as company and consumer motivations in sharing economy companies.

In Myanmar’s southern borderlands, the Dawei special economic zone (SEZ) is one of the world’s most ambitious infrastructure projects. With strong backing from the Thai government and private sector, the project includes plans for a deep-sea port, a vast petrochemical estate, an industrial zone, a dam and two reservoirs, dual oil and gas pipelines, and road and rail links to the Thai border. Yet in 2013, the Myanmar government suspended the SEZ project following limited investment, as well as sustained criticism of the project’s social and environmental impacts. Based on fieldwork conducted mainly over 18 months from 2016-2018, this dissertation follows the political activity and ideas that coalesced around the project—in Dawei town and the villages of the SEZ project areas—as rumors swirled that the project would resume. Against the backdrop of Myanmar’s reform period in the 2010s, I bring together a set of changing material conditions and a series of political projects, locating the political life of infrastructure at that dynamic intersection. This dissertation turns around three central findings. First, the outstanding political fact in Dawei is one of fragmentation over time, principally between town-based youth-led organizations and villagers living in the SEZ project areas. Although condemnation of the project was once widely shared, the period of suspension led many villagers to wish for the project to resume. This fragmentation leads me away from an a priori relational thematization of infrastructure. This theme prevails not only in anthropology’s turn to infrastructure but also in Marxist geography and science and technology studies. Second, I identify two political trajectories, one secular-universal, the other situational-differential. One criticizes the SEZ project through appeals to liberal values, calling for greater transparency, accountability, and local participation. The other sees in the SEZ project a promise of material progress and distributional gain: employment opportunities, financial compensation, better basic infrastructure. These trajectories present less a binary than a set of contingent tendencies that sometimes overlap. Both operate within a normative commitment to development; neither partakes of the rebellious or evasive repertoires of peasant politics past. Third, I argue that this fractured political landscape corresponds to a contradiction at the heart of postcolonial capitalism: between shared desires for developmental progress—a hegemonic complex that drives primitive accumulation onwards—and the splintering force of the accumulation process, which creates a heterogeneous material terrain. Thus, I trace and draw out the political implications of a differentiating accumulation process, tracking how a range of political subjects navigate an uneven landscape as the project’s return loomed. I suggest that the political activities and ideas I find in Dawei offer provisional answers to a pressing impasse: the need for new knowledge and new politics now that earlier promises of capitalist transition—from the farm to the factory, agriculture to industry—no longer hold. I find that for many of my interlocutors, the promise of developmental time remains, even if the absorptive, incorporative notion of capitalist transition does not. The forms and figures of the political in Dawei are not particularly hopeful or optimistic, nor radical or emancipatory. On the contrary, they inhabit and index a time-space out of joint, a difficult political present unmoored from past certainties. In a place supposed to exemplify the transition from farm to factory, I capture instead an elliptical present of incomplete structures and abandoned sites, horizons receding and beginnings fading from memory. Long on hold, the SEZ project has all the presence of a dream. It is now a kind of fantasy, unreal. For many, it is also an aspiration, unmet.

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The lack of a chronological framework for 16th and 17th century northeastern North America has impeded local and regional cultural reconstructions. Based upon the changing style of 16th and early 17th century European glass beads and the settlement patterning of the Neutral Iroquoians of southern Ontario, a chronology has been created. It provides the means to investigate native and European cultural trends during that era, and within this dissertation three topics are examined--the development of the commercial fur trade and its archaeological manifestations, an archaeological definition of the Neutral Iroquoian confederacy, and changes in European material culture recovered from pre-ca. AD 1650 archaeological contexts throughout the Northeast.

Hunting by horticulturalists in the Southwest examines the impact of horticulture on hunting behavior and animal exploitation among late Archaic and Hohokam Indians in south-central Arizona. A model incorporating ecological and ethnographic data discusses the impact horticulturalists had on the environment and the ways in which that impact affected other aspects of subsistence, specifically hunting behavior. The model is then evaluated using a regional faunal data base from Archaic and Hohokam sites. Five major patterns supporting the model are observed: (1) a reliance on small and medium-sized mammals as sources of animal protein, (2) the use of rodents as food, (3) the differential reliance on cottontails (Sylvilagus) and jack rabbits (Lepus) at Hohokam farmsteads versus villages, (4) the relative decrease in the exploitation of cottontails versus jack rabbits as a Hohokam site was occupied through time, and (5) the recovery contexts of artiodactyl remains, which indicate their ritual and tool use as well as for food.

This research is based upon fieldwork carried out in 2005 and 2006 among Truku people, a Taiwanese indigenous group living in eastern Taiwan. It examines the transformation of the relationship between women and land, and explores meanings related to women’s ownership of land since the government introduced the privatisation of land ownership and cash cropping into Truku society in the 1960s. However, the imposition of these programmes of land reform and capitalisation has generated various types of conflict over land in Truku society. Since the 1960s, Truku people have suffered from loss of lands, arising from various governmental policies on economic development. Hence, many land reclamation movements have arisen, organised by Truku people in order to reclaim their land rights. Furthermore, the transformation of property relations has generated many conflicts over land and inheritance between different households and has created tensions between women and men in terms of land ownership in contemporary society. Most importantly, I reflect on the prevalent idea that women’s right to own land is not sanctioned by ‘traditional’ Truku culture, an argument which, I argue, is problematic, because the idea does not (neatly) fit into actual Truku practices of property transaction. Truku people strategically make use of this narrative of ‘tradition’ in order to strengthen their own tactical position in land disputes which arise between different households. Furthermore, I am critical of the emphasis placed on masculine or male Truku culture in this narrative, which is constructed by Truku activists in land reclamation movements in contemporary Truku society. Through investigation of the processes by which women obtain land in Truku society, I argue that women’s ownership of land cannot simply be regarded as a consequence of the implications of privatisation, but is also a result of kinship practices and their work in cultivating land and maintaining the economic well-being of the household in contemporary society. This research attempts to contribute to anthropological perspectives on property relations, economic anthropology, gender studies, kinship studies and studies of indigenous movements in Taiwan.