Aquesta tesi d’antropologia simbòlica té per objectiu analitzar la noció de persona a la vall del Jalori, situada a la vall de Kullu, a Himachal Pradesh (Índia) i és fruit d’un treball de camp de llarga durada entre els anys 2005 i 2013. El recurs a les tècniques tradicionals de l’antropologia social, particularment l’observació participant, i la reflexió sobre els debats extensos que la disciplina ha desplegat sobre els temes centrals de la tesi a la Índia, han permès elaborar una interpretació actualitzada de les nocions de casta, de transmissió de fluids, d’impuresa, de parentiu i de relacions socials i cosmològiques en una regió que es distancia dels cànons establerts per la resta del país. El treball, que parteix del cos, explora la interacció de la persona en les diferents xarxes socials en les quals s’insereix, per tal de posar de relleu les modalitats diferents de relacions, així com els diversos recorreguts, individuals i col·lectius, dels homes i les dones, amb la mirada posada en l’apropiació dels seus rols en la societat actual. La tesi analitza la construcció de l’ésser humà en aquesta vall himalàia començant per la corporalitat. En aquest punt el treball aprofundeix en els elements i els criteris distintius, tant aquells que permeten adquirir l’estatut de persona com els que tracen el límit entre humans i no humans. Aquesta exploració passa aleshores a l’anàlisi detallada d’un concepte fonamental en la visió local: la impuresa, mitjançant la qual explorem les connexions inter-corporals, els mecanismes de coerció del sistema de castes, així com les estratègies que resituen aquesta impuresa amb una finalitat contestatària. Mitjançant aquesta anàlisi la tesi destaca la manera com els cossos i els seus fluids són símbols i instruments de certes discriminacions, particularment en els àmbits del gènere i de les castes. A continuació l’estudi es desplaça progressivament sobre els cercles de parentiu en els quals s’insereix l’individu, per naixement o per aliança, i es disposa a resseguir la construcció de la persona mitjançant aquests lligams. Finalment, aquesta tesi aborda les relacions entre l’humà i les altres entitats cosmològiques, descriu les influències còsmiques recíproques i les modalitats socials que actuen, entre d’altres, en la religió. L’objectiu principal d’aquest treball consisteix doncs a posar les bases per a comprendre la noció actual de persona en una societat hindú del nord de la Índia, tant a partir de l’observació detallada dels elements que la composen i de la seva corporalitat, com situant-la en els diversos contextos on es mou. Però és, alhora, un estudi sobre els sistemes classificatoris, sobre la manera com es legitimen i naturalitzen les jerarquies socials, així com sobre els mecanismes mobilitzats per a protegir les fronteres entre aquestes categories. / This PhD thesis, pertaining to Social and Symbolic Anthropology, aims to analyse the notion of the people in the Jalori Pass, situated in the Kullu Valley, State of Himachal Pradesh (India), and it is a result of a long fieldwork conducted between 2005 and 2013. Using the traditional techniques of ethnology (especially participant observation), together with an analysis of some anthropological theories on the central topics of our thesis in India (caste system, person, body), enabled us to elaborate a present interpretation of the caste system, the impurity, kinship, social relations and cosmological links in a region that does not always coincide with the Indian patterns. Taking the body as a starting point, this work explores the interaction of the people with their social networks, showing various relationship modalities, as well as the individual and collective pathways of men and women for self-appropriation of their roles in their present society. Beginning with the corporality, we analyse the construction of the human being in this Himalayan valley, itemising its components, and searching for its distinctive criteria, namely those who allow to attain a person status, and those who delineate the limit between humans and non-humans being. Subsequently, we analyse a crucial concept for the local vision: impurity. This notion permits us to decipher the inter-body connexions, the coercive mechanisms of caste system, and the strategies for turning over this impurity. Through this analysis, we strive to emphasise the way in which bodies and their fluids are symbols and instruments of discriminations, particularly of caste and gender. Then, we examine the kinship circles in which an individual is inserted by birth or by alliance, and we seek to chart the construction of the person through those links. Finally, we address the relationships between humans and the other cosmological entities, by describing reciprocal cosmic influences, and by examining the social modalities at work in the religion. The main purpose of our work consists thus of trying to understand the present notion of a person in a north Indian Hindu society, observing its components, its corporality, and situating it in the various contexts in which it moves. At the same time, it is an analysis of the classificatory systems, the way in which social hierarchies are legitimated and naturalised, and the mechanisms implemented to protect the frontiers between categories.

Aquesta tesi és una monografia etnogràfica que se sustenta en 9 anys de recerca entre la població rifenya de Catalunya (en especial de la comarca d’Osona). Els rifenys són la població amazigh (berbers) provinent de les muntanyes del Rif, al nord del Marroc. Fonamentada en l’observació participant com a tècnica principal i també en les entrevistes en profunditat i semipautades, aquesta recerca aborda la descripció i l’anàlisi etnogràfica del procés reproductiu de la població rifenya, entès aquest com les formes de representació, conceptualització i les pràctiques que tenen com a objectiu la reproducció del grup i del seu ordre social. Dins del procés reproductiu es trobaria el procés procreatiu (concepció, gestació, part i postpart) que, com a forma de reproducció biològica del grup, esdevé l’element central i vertebrador del procés reproductiu i a partir del qual totes les seves formes socioculturals de representació i les pràctiques associades a aquestes, s’articulen per a aconseguir el seu èxit: el naixement d’un nou membre i l’assoliment de la maduresa social de pare i mare. Partint des d’una perspectiva folk que considera moltes fases i esdeveniments del procés reproductiu dins l’àmbit de la salut, aquesta etnografia té com a marc la intersecció entre el domini teòric del parentiu (entès com la regulació sociocultural de la procreació, l’adscripció i la criança i cura dels infants) i el de la salut. I és des d’aquesta percepció que es presenta el model d’articulació dels sistemes mèdics que empren els rifenys (biomèdic, alcorànic i rifeny), cada un dels quals és utilitzat, segons la lògica subjacent, en diferents moments del procés reproductiu. Tres són els objectius principals d’aquest treball: el primer és d’ordre empíric. Amb les dades etnogràfiques obtingudes a partir de l’observació participant, s’ha volgut omplir el buit etnogràfic sobre la població rifenya, la resident a Catalunya i, en menor mesura, també la del Marroc. El segon objectiu és d’ordre teòric. Aquesta etnografia ha pres com a marc teòric la proposta de domini teòric del parentiu, situant-se en el què la definició de parentiu anomena intersecció, en aquest cas amb l’àmbit de la salut en ambdós casos, tal com els entenen els rifenys. Finalment, el tercer objectiu és d’ordre metodològic. Partint de la tècnica de l’observació participant com a principal, l’objectiu ha estat situar-la i fer-ne una apologia en un context en el que les investigacions antropològiques tendeixen a privilegiar altres tècniques de forma exclusiva que proporcionen dades parcials en menys temps. Aquesta etnografia esdevé descriptiva, interpretativa i analítica des d’un vessant expressament clàssic i empíric. S’estructura entorn de dos volums que, tenint entitats diferents, són independents l’un de l’altre alhora que es complementen. En el primer volum es descriuen i s’analitzen qüestions com: perfils sociodemogràfics de la població rifenya d’estudi, què és la família rifenya, processos de construcció identitària i de relacions de gènere, sexualitat procreativa i no procreativa, matrimoni i divorci, processos procreatius, maternitat, paternitat i cura dels infants, migracions temporals per salut, noció de persona, articulació dels sistemes mèdics, malalties pròpies dels rifenys i formes d’adquisició del do terapèutic entre els especialistes del sistema mèdic rifeny. En el segon volum es troben descrits i analitzats elements terapèutics i teràpies des de la perspectiva del simbolisme, el ritual i la seva pràctica alhora que es recullen i s’analitzen 52 itineraris terapèutics, la construcció dels quals esdevé una proposta metodològica que també es presenta. Aquest volum conté també el recull de 10 genealogies, l’anàlisi de la terminologia rifenya de parentiu, un glossari de termes en tarifit així com els materials estadístics elaborats a partir de les entrevistes semipautades i les històries clíniques procreatives de dones gestants. / This thesis is an ethnographic monography. It is based on 9 years of research among Riffian people of Catalonia (especially in comarca of Osona). Riffian people are Amazigh people (berbers) from the Rif Mountains, in northern Morocco. Primarily based on participant observation, in-depth and semi-structured interviews, this research presents an ethnographic account of the reproductive process of the Riffian people. The “Reproductive Process” is understood as “the representations, conceptualizations and practices that guarantee the reproduction of a group and its social organization”. Within the reproductive process, there is the procreative process (conception, pregnancy, birth and postpartum), which, as a form of biological reproduction, becomes a central and structuring element of the reproductive process. As the core element, the procreative process is the point from which socio-cultural forms of representation and other associated practices are articulated in order to ensure its success: the birth of a new member and the achievement of social maturity for the parents. By using a folk perspective that considers some phases and events of the reproductive process as a healthcare issue, this ethnography sits between the intersection of two main theoretical domains: on one side, kinship studies (understood as the cultural regulation of procreation, affiliation, upbringing and care of children), and on the other, Medical Anthropology. From this perspective I present a model to articulate the three healthcare systems that Riffian people normally use (the biomedical, the Koranic and the Riffian approaches) and prioritize depending on their specific underlying logic and the specific moment of the reproductive process. This research has three main objectives. The first one is empirical. It accounts for the lack of ethnographic data on Riffian people living in Catalonia and, to a lesser extent, those living in Morocco. The second objective is theoretical. This ethnography takes as a theoretical frame the proposal of theoretical domain of Kinship, in particular in what the definition of Kinship calls intersection. Finally, the third objective is methodological. By favouring observant participation as my main research technique, I want to emphasize the benefits of such approach in a context where recent anthropological research is prioritizing other techniques that produce more partial data but require less time commitment. From a classical and empirical perspective, this is a descriptive, interpretative and analytical ethnography. It is structured in two volumes that can be read independently but at the same time, are complementary to each other. The first volume has 9 chapters in which analyses issues like: sociodemographic profiles of the Riffian people studied, the Riffian family composition, the processes of identity construction and gender relations, procreative and no procreative sexuality, marriage and divorce, procreative processes, motherhood, fatherhood and childcare, temporary migrations for health reasons, personhood, articulations of medical systems, culture-bound syndromes and ways to get the therapeutic gift among specialists of Riffian medical system. The second volume opens with a description of the therapeutic elements and therapies used by the Riffians during the reproductive process. Subsequently, I discuss and analyze them not only from a symbolic and ritualistic angle but also from the meaning of its practices. I then present and analyze 52 therapeutic itineraries, which have become the basis of a methodological proposal that I have developed along this process. This volume closes with the genealogies of 10 Riffian families I have been working with, an in-depth analysis of Riffian Kinship terminology, a glossary of tarifit terms and lastly, the statistical materials elaborated from semi-structured interviews and clinical histories of 410 pregnant women.

La següent tesi té com a objectiu analitzar la relació entre Comissions Obreres (CCOO) i les treballadores de l’àrea de Barcelona durant la dictadura franquista. Per fer-ho s’ha estudiat com van participar-hi les dones, l’evolució de la conflictivitat laboral femenina i la seva vinculació amb el moviment sindical antifranquista, així com les relacions de gènere a CCOO. Aquest darrer punt implica estudiar quina percepció tenien els dirigents i militants de les dones treballadores, com consideraven que s’havien d’organitzar i la importància que atorgaven a les seves reivindicacions. A més, s’estudia com les dones van percebre la discriminació que experimentaven en el moviment i el seu qüestionament dels rols de gènere i del discurs de la pròpia organització al respecte. La relació de CCOO amb les treballadores va estar molt condicionada per la definició masculina del moviment obrer, fonamentada en la idea que era un moviment propi d’homes treballadors industrials i que, per tant, havia de defensar les seves reivindicacions. Aquest plantejament va afavorir que en el període entre 1964 i 1969 hi hagués una escassa presència de dones treballadores manuals a CCOO i que moltes de les dones que hi van participar no fossin considerades militants. A més, al llarg de tot el franquisme les reivindicacions de les treballadores van considerar-se secundàries. Tanmateix, la masculinització del moviment obrer es va haver de matisar pel context polític. La voluntat d’augmentar la capacitat de mobilització de CCOO, perquè fos un bon instrument per erosionar el règim franquista, va fomentar que es volgués atreure les dones treballadores al moviment sindical. A partir de 1969 va augmentar la presència de dones en l’organització, i la majoria van ser considerades militants. Aquestes dones van encoratjar el plantejament de reivindicacions als seus llocs de treball, i sovint protagonitzaren conflictes laborals. Van qüestionar els rols de gènere del moment, tant pel mateix fet de militar en una organització obrera i il·legal, com per les implicacions personals que tenia. Tanmateix, van assumir que el principal objectiu del moviment obrer era la lluita antifranquista i la millora de la situació dels treballadors (entesos com a col·lectiu masculí) fins que es va desenvolupar el moviment feminista, durant la Transició. A partir d’aquells moments, algunes militants nascudes cap a 1950 i incorporades a CCOO durant els anys setanta, van començar a posar en entredit la definició de treball, de classe obrera i de quines eren les seves reivindicacions. / The aim of the following thesis is to analyze the relationship among a social and political movement called Comisiones Obreras (Committees of Workers, CCOO) and the female workers during Franco’s dictatorship in the area of Barcelona. In order to do so, we study how women become involved in CCOO, the evolution of female workers’ protests, their links with anti-francoist labor movement and, finally, gender relationships in CCOO. In order to study the last issue, we scrutinize leaders’ and militants’ perceptions on female workers, how they believed women should be organized and how important female workers’ claims were. We also analyze how women perceive sexual discrimination in CCOO and whether they questioned gender roles and the organizational discourse about them. The masculine definition of “working class” assumed by CCOO harmed its relationship with female workers. The masculinisation of working class consisted of the idea that labor movement was a blue-collar men’s issue and consequently, it should fight for male worker’s claims. This way of thinking helps to understand the low presence of female workers in CCOO from 1964 to 1969, and why many women involved in the movement weren’t considered militants. In addition, female workers’ claims were treated as subsidiary during the dictatorship. Nevertheless, labor movement needed to moderate its masculine definition due to the political context. As CCOO wanted to increase its capacity to summon, in order to fight the dictatorship more efficiently, it wanted to attract female workers. From 1969 the female participation in CCOO increased, and these women were treated as militants. These female militants encouraged worker’s claims and often were leaders of labor conflicts. They questioned female domesticity because they took part in an illegal trade union, what had consequences in their private lives, which also questioned gender roles. Nevertheless, these women accepted that the main CCOO aims were to fight the dictatorship and improve workers’ situation (assuming that workers were men). It changed with the development of feminist movement in Spanish transition to democracy. From 1976, some female militants who were born in the 1950’s and took part in CCOO since the early 1970’s, began to doubt about CCOO definition of work, working class and its claims in terms of gender.

En el transcurso de la Edad Moderna tiene lugar una vasta campaña religiosa de conquista espiritual, auspiciada principalmente por los misioneros apostólicos populares. Este movimiento, que tiene sus raíces en la Baja Edad Media, tiene como finalidad esencial catequizar las comunidades rurales. Su objetivo último es la transformación profunda y definitiva de las creencias y conductas religiosas del pueblo afín de transformarlas al espíritu y a los preceptos surgidos del dogma de la Contrarreforma católica promulgados en el Concilio de Trento.A este respecto, la investigación se propone analizar los diferentes métodos y procedimientos empleados por la Iglesia institucional, por la vía de la predicación y de la catequesis, para reformar, entre la gente del pueblo, los comportamientos considerados supersticiosos o magicos, a los que estaban adheridos la mayor parte de las poblaciones rurales del continente europeo, con el objeto de erradicarlos de la vida cotidiana de la cultura popular en sus múltiples ámbitos de aplicación. Dentro de este contexto cultural, la tesis aborda el examen de las diversas transformaciones que esta problemática haya podido sufrir en el curso del período histórico de la Edad Moderna, a consecuencia de los avatares sociales, económicos y políticos. En lo que concierne a Cataluña, más que una erradicación, convendría hablar en la mayoría de los casos, de un proceso paulatino de sustitución de numerosas prácticas de carácter mágico de la cultura popular, por otras nuevas basadas en las ceremonias y ritos católicos de protección. Sin embargo, esta política eclesiástica fracasa en gran medida a consecuencia de las resistencias de gran parte de la población frente a los esfuerzos doctrinales del clero. En la Cataluña de los siglos XVII y XVIII, la cultura popular conservará un sistema de prácticas autónomas protectoras de tipo supersticioso, al margen de todas las prescripciones de la institución eclesiástica, y que la predicación pastoral no consigue extirpar. / During the Modern Era there arose a vast religious campaign of espiritual conquest, principally emanating from popular apostolic missionaries. The main aim of this campaign, which had roots that went back to the late Middle Ages, was to catechize the rural communities. The ultimate objective was a profound and permanent transformation of human behavior that would bring it into harmony with the christian precepts laid down by the Counter Reformation, originating at the Council of Trent.In this regard, the investigation proposes to analyse the different methods and procedures employed by the Church as an institution, via preaching and catechesis, to reform the superstitious or magical practices which were widespread among the rural population all over Europe, and to root out their different manifestations from popular culture. It will also examine how the problem may have evolved during the historical period in question, as a result of cultural and ideological avatars.As regards Catalonia, it was not so much a question of eradication as, in many cases, the substitution of many of the magical activites of popular culture by new ones founded of catholic ceremonies. However, this ecclesiastical policy failed, in great measure because of the resistance of a large part of the population to the doctrinal efforts of the clergy. The people preserved a system of autonomous protective superstitious practices, outside the regulations of the Church, which pastoral preaching was unable to eradicate.

A partir de una base teórica histórica, y en una revisión exhaustiva de los trabajos sobre las concepciones occidentales sobre la adopción, la literatura antropológica clásica sobre este tema y el análisis desde la antropología y desde otras disciplinas de las adopciones internaciones desde Occidente, he empezado a desarrollar el caso de estudio (o itinerario adoptivo) entre China y España, para arrojar luz a los cambios sustanciales que han sufrido ambos países a raíz de la instauración del PAI chino. En concreto, esta es la primera investigación sistemática etnográfica que profundiza en las vías de circulación de menores actuales, tradicionales y nuevas, cuyas familias no quieren o no pueden hacerse cargo de ellos. Es decir, indaga en la diferentes formas en que estos/as menores –normalmente no registrados debido a la Política de Hijo Único - son adscritos en diferentes casas, familias e Instituciones de Bienestar Social, teniendo en cuenta prácticas que abarcan desde las adopciones informales al trabajo doméstico, pasando por el tráfico de menores hasta las adopciones legales internacionales y domésticas. Describe las interrelaciones de estas vías informales con las instituciones de bienestar públicas y privadas, los vínculos con otros proyectos gubernamentales y no gubernamentales internacionales y nacionales y las concepciones que subyacen a todos estos procesos. Así, este proyecto incluye las perspectivas de una miríada de actores, desde familias biológicas a oficiales del ministerio, pasando por familias adoptivas y potenciales “traficantes” de menores. Recuperando la dimensión histórica, mi tesis analiza las formas en que estas vías compiten o cooperan, dependiendo de los intereses y las concepciones de los agentes implicados. Se centra principalmente en las transformaciones acaecidas desde la Era de las Reformas y en las consecuencias de la introducción del Programa de Adopciones Internacionales, que abrió la puerta a actores, recurso, prácticas e imaginarios extranjeros, en el parentesco, las vías de circulación y en el cambio en el valor de determinados tipos de menores. Asimismo, analiza la construcción del itinerario adoptivo entre China y España, indagando sobre los imaginarios que han permitido fundar y desarrollar uno de los Programas de Adopción Internacional (PAI) más relevantes de todo el mundo. En definitiva, esta investigación trata de ofrecer una nueva perspectiva sobre las consecuencias que la modernización china, insertada en un mundo de interconexiones globales, está teniendo en los ámbitos de la circulación y protección de menores en y desde ese país. De esta manera, me propongo cuestionar las concepciones culturales hegemónicas respecto al cuidado y protección de la infancia, redefinir términos como adopción o abandono y contribuir así en los debates globales sobre el rol de la adopción internacional como medida de protección de menores en el mundo actual. Además, mi objetivo es arrojar luz sobre el contexto en el que los/las menores chinas adoptados/as internacionalmente pasan los primeros meses/años de sus vidas. Considero de gran valor poder aportar al conocimiento existente, los datos obtenidos en el contexto donde nacen los menores. La delicadeza del tema, la dificultad de acceder a la información y las limitaciones del trabajo de campo previenen frente a la generalización de resultados al conjunto del país. No obstante, un trabajo de este tipo además de necesario, permite enriquecer un discurso que se ha construido unilateralmente, con una etnografía específica que tiene en cuenta, por primera vez, las voces “del otro lado”. / This project, based on five years of research that includes more than two years of intensive fieldwork in a central province in China, breaks away from the conventional dichotomy between origin/placement countries as two segregate research locations by proposing a more comprehensive and dynamic structure, called Transnational Adoptive Field (TAF), that both enfolds and moves beyond the origin/placement countries. TAF is a methodological approach based on single multi-sited case studies (Marcus, 1995) of the elements that each ethnographic case (adoptive itinerary such as China-USA, China-Spain, Russia-USA) should consider when trying to explain the totality of the process and the way that transnational adoption studies should be regarded. TAF aims to analyze the adoptive experience of all parties involved, while integrating socio-economic, political and historical contexts with the attitudes, ideas, perceptions, values and collective imaginaries that flow between the birth country and the adoptive country (Vich, 2010a; González, Grau & Vich, 2010). Ultimately, it allows us to unmask the unique net of socio-cultural constructions that shape and continuously transform each TAP. The first year of my five year MA thesis focused on the historical patterns of child-circulation throughout the Ming and Qing Dynasties (Vich, 2009), exploring the cultural roots of Chinese kinship in order to link them to traditional practices surrounding the circulation of minors and identify convergences and divergences with current, actual patterns in a posterior moment of the doctoral project. Part of this work has been transformed into the chapters 4 and 5 of this dissertation. Within this broad framework, I have developed an original but nascent case study (or adoptive itinerary) of the transnational adoption process between China and Spain, in order to shed light into the substantial changes that have transpired in both countries over the last few years. I carried out the first systematic, in-depth ethnographic analysis of the various ways in which Chinese children – mostly unregistered, and thus “hidden” and devoid of legal rights, due to the One Child Policy - circulate between households, families, and private and public welfare institutions both inside China and abroad. I break such systems of child-circulation into (i) informal placements (employment as household labor within China or the so-called chāobào or informal adoptions), (ii) formal placements (legal domestic and international adoption), and (iii) child trafficking networks. My dissertation analyzes the ways in which these three systems compete and cooperate with each other for the ‘protection’ of children. Through ethnographic fieldwork and historical inquiry into the cultural roots of these practices, it links the three systems to today’s actual patterns of institutionalization and circulation of minors. At the same time, it focuses on the changes brought about by the Reform Era and the introduction of China’s TAP as well as the entrance of international actors, resources, perceptions and transnational practices. Moreover the dissertation analyzes how the child-circulation paradigm has been constructed from the Spanish perspective, emphasizing the needs and interests derived from our demographic and socio-economic context, and digs into the imaginaries that have allowed the development and the stability of the TAPs. This project offers a new perspective on the consequences that Chinese modernization, inserted in a global connection network, is having in the field of child-circulation and the protection of minors in and from China. I question hegemonic cultural conceptions about the protection and care of minors, redefine terms such as adoption or abandonment and contribute to the global debate on the role of international adoption as a mean of protecting children. Ultimately, my aim is to shed light into the contextual surroundings in which children adopted internationally spend their first days, months and years of life. I believe that doing so has great value for both the children and society at large, even if the sensitivity of the subject, the difficulty encountered in accessing credible information and the inherent limitations of the fieldwork prevent us from drawing broad generalizations of the results. My dissertation attempts to add another voice to an academic discourse on TAPs that has been unilaterally constructed, inserting an ethnographical analysis that takes into account, for the first time, the voices “from the other side”.

A reabilitação pós-queimadura caracteriza-se pela busca da recuperação das funções e da aparência e pela retomada das atividades diárias. O sujeito atribui significados diversos à experiência, refletindo aspectos da dimensão complexa que integra sua vida: afetiva, social, econômica, natural e sobrenatural. Os objetivos deste estudo foram compreender o significado da reabilitação na perspectiva dos sujeitos, vítimas de queimaduras, e de seus familiares; identificar as prioridades estabelecidas para suas vidas e delimitar os principais elementos acionados para o enfrentamento da reabilitação. O referencial teórico baseou-se na Antropologia Interpretativa pela busca da compreensão da experiência vivida do ponto de vista dos participantes, pela articulação entre cultura, saúde e doença e pelos modelos explicativos (disease, illness, sickness) utilizados no adoecimento-reabilitação. A etnografia foi o método utilizado por proporcionar o estudo das pessoas no ambiente natural; permitir ao pesquisador observações do fenômeno no contexto onde ele ocorre e descrever densamente o universo de crenças e práticas de saúde, significados sociais e atividades cotidianas do sujeito, favorecendo a compreensão do comportamento de saúde e doença e do modo de vida desse sujeito. Participaram deste estudo 16 sujeitos, sendo 11 vítimas de queimaduras, adultos, com idades entre 25 e 67 anos, moradores de Ribeirão Preto/SP, que estiveram internados na Unidade de Queimados do Hospital das Clínicas da Faculdade de Medicina de Ribeirão Preto e que atendiam aos critérios de inclusão estabelecidos e cinco familiares desses pacientes que demonstraram interesse em participar. As visitas domiciliares aconteceram de um ano e seis meses até três anos, após o trauma. Todos os participantes apresentaram sequelas visíveis estéticas e funcionais, em consequência da queimadura, e se encontravam em acompanhamento pela equipe. As técnicas usadas para coleta dos dados foram: observação direta e entrevista semiestruturada. Os dados coletados foram analisados separadamente, comparados entre si, visando a identificar as semelhanças e divergências. Os temas identificados foram: O impacto da queimadura: ruptura no processo de vida; Alteração no senso de identidade: \"convivendo\" com a queimadura e A Família: compartilhando e participando da experiência da reabilitação pós-queimadura. O primeiro tema inclui: conscientização das sequelas físicas e psicológicas; repercussão da alteração na aparência e no humor; percepção negativa da autoimagem e autoestima; revelação da perda da identidade e percepção do estigma sofrido na reabilitação. O segundo inclui a experiência da alteração ou intensificação dos vínculos e conflitos preexistentes; alteração na sexualidade, nas rotinas de lazer, na capacidade para o trabalho e no sentido de autoeficácia. O terceiro inclui a percepção dos familiares das sequelas nos aspectos alterados: físicos, psicológicos, sociais e na capacidade para o trabalho; o apoio ao cotidiano e os recursos (financeiros, emocionais e instrumentais) considerados importantes para a reabilitação. O trabalho em conjunto da equipe de saúde, família e rede social deve focalizar as necessidades que os sujeitos identificam para tornar possível a reabilitação. A interação família-sujeitoequipe possibilitará compreender condutas, crenças e valores relacionados ao adoecimento e cuidado à queimadura e ampliará a comunicação entre equipe e sujeitos, com repercussões positivas na qualidade da assistência, pois os objetivos serão construídos nessa coparticipação. / Post burn rehabilitation is characterized by a process of recovering functions and appearance and also an attempt to resume daily activities. Individuals attribute various meanings to the experience, which reflect aspects of the complex dimension that integrates their affective, social, economic, natural and supernatural lives. This study sought to understand the meaning of rehabilitation from the perspective of burn victims and their family members; identify the priorities established for their lives and delimit the main elements used in coping. The theoretical framework was based on Interpretative Anthropology aiming to understand the experience from the participants\' perspectives, through the interconnections among culture, health and disease, and through explanatory models (disease, illness, sickness) used in the illness-rehabilitation process. Ethnography was the method used to study individuals in their natural environment and enabled the researcher to observe the phenomenon in the context in which it occurs and densely describe the individuals\' universe of health beliefs and practices, social meanings and daily activities in order to understand their behavior in health and disease and life style. A total of 16 individuals participated in the study: 11 adult burn victims between 25 and 67 years of age, residents of Ribeirão Preto, SP, Brazil who were hospitalized in the Burn Unit at the Hospital das Clinicas, University of São Paulo at Ribeirão Preto Medical School and met the inclusion criteria, in addition to five family members who showed interest in participating. Home visits were made from one year and six months up to three years after the trauma. All the participants presented visible aesthetic and functional sequelae caused by their burns and were undergoing follow-up. The data collection techniques were: direct observation and semi-structured interviews. Data collected were separately analyzed and compared with each other aiming to identify similarities and divergences. The themes identified were: The impact of the burn: rupture in life processes; Altered sense of identity: living with the burn; and Family: sharing and participating in the experience of post-burn rehabilitation. The first theme includes: becoming aware of the physical and psychological sequelae; implications of altered appearance and mood; negative self-image and perception of self-esteem; revealing loss of identity and perception of stigma experienced during rehabilitation. The second includes the experience of changing or intensifying preexistent bonds or conflicts; altered sexuality, leisure, work capacity, and self-efficacy. The third theme includes the perceptions of family members concerning the altered aspects: physical, psychological, and social aspects and work capacity; support provided within the individual\'s routine and financial, emotional and instrumental resources, considered important for the rehabilitation process. The work jointly with the health team, family and social network should focus on the needs the individuals identify themselves in order to enable rehabilitation. The interaction among family, individual and team enables the understanding of practices, beliefs and values related to the disease and care provided for their burns and broadens communication between the team and individuals with positive repercussions for the quality of care delivery because the objectives are determined in this co-participation.

Este estudo volta-se para a educação indígena, mais especificamente ao do grupo Uru-Eu-Wau-Wau do Alto Jamari em sua educação tradicional e a sua expectativa quanto à educação escolar. Esse grupo habita a região central de Rondônia próxima às nascentes dos rios da serra dos Pakaas Novos. Como o objetivo dessa dissertação é o estudo do grupo e da educação escolar que será oferecida a essa comunidade, portanto, para isso, estão presentes todos os aspectos que servirão de contextualização para o grupo e para a educação escolar indígena. Assim o grupo está descrito na sua perspectiva histórica, dentro das grandes migrações indígenas na região amazônica, nos choques interétnicos com as migrações dos não-índios, que estão também descritas, o seu primeiro contato, em 1981, até se conseguir a demarcação de suas terras em 1985. A partir daí serão apresentados os estudos etnográficos que foram feitos sobre a cultura Kawahiba, a qual pertence os Uru-Eu-Wau-Wau, acrescidos aos relatos feitos pelos integrantes da própria comunidade, que poderão dar uma extensão maior a tais estudos. Para tanto, conseguiu-se nesse estudo o relato dos mitos, a descrição da sua organização social e outros aspectos da sua cultura, através dos membros mais velhos da aldeia do Alto Jamari tendo como intérpretes os próprios jovens da aldeia. Sobre a educação escolar há uma exposição relativa aos aspectos mais importantes do Referencial Curricular Nacional para as Escolas Indígenas - o RCNE/Indígena elaborado pelo MEC - e, ainda, a atual situação da educação escolar indígena em Rondônia, com relevância para as primeiras escolas dos grupos Uru-Eu-Wau-Wau, parentes do povo do Alto Jamari. / This research concentrates on the indigenous education of the group Uru-Eu-Wau-Wau of the Alto Jamari. It considers the indigenous traditional education and the expectation towards school education. The Uru-Eu-Wau-Wau inhabits the central regionof Rondônia near the Springs of Pakaas Novos. In order to carry out the study of the group of school education I present all aspects. Which will help to contextualize the indigenous school education. Thus the group is described in its historical perspective within the big indigenous migration in the Amazon region in the inter-ethnical chocks with the migration of non-indigenous, which are described here too; the group first contact, in 1981, until they got the demarcation of land in 1985. Then I present the ethnographic study on the Kawahiba culture which belongs to the Uru-Eu-Wau-Wau together with the reports made by members of the community, who will give a larger dimension to the study I present, therefore, the myths, the description of its social organization and other aspects of the Indians culture as related by the older people of the group who used the young ones as interpreters. The work also presents the most important aspects of the National Curriculumfor Indigenous Schools elaborated by the Ministry of Education and the current situation of the indigenous school education in Rondônia, mainly what is concerned to the groups Uru-Eu-Wau-Wau relative to the people of Alto Jamari.

Made available in DSpace on 2019-03-30T00:02:42Z (GMT). No. of bitstreams: 0 Previous issue date: 2015-11-23 / Over the last years, the world of work and the dinamic of the production process are going through changes, and more specifically, since the 1970s the old ways of production fordist/taylorist are reconfigured, this way, new production processes are evident, including informality. The term informality, from its origin, was used to define a wide range of activities involving workers in heterogeneous and precarious occupations . About the relationship between work and gender, the literature shows that despite the current achievements in recent decades, women's work is still permeated by numerous impediments, with a significant inclusion of women in undervalued jobs and lower incomes. In this context, we highlight the work of Brazilian sacoleira , women who work by themselves and travel to buy popular products to resell. This way, this research had as general objective to know the work of this sacoleira woman, and as especific objective, characterize the work of this woman; analyze the professional trajectory and insertion modes in the activity; portray the daily lives of these women through photography, identifying the working and living conditions for accomplishment of this activity. To conduct this study, an exploratory, descriptive, qualitative research was conducted guided by the ethnographic method, which was attended by six sacoleiras women of three northeastern States: Ceará, Rio Grande do Norte e Piauí. The data collection was carried out through semi-structured individual interviews; observation and field diary, associated with this, it was used the photographic feature that had a foundation role in the methodological approach in the immersion process the researched field, in which it was possible to experience and photograph various scenes that specifically represent the labor of everyday sacoleira women. The images made were associted with the interviews with the aim of enhancing some of these women work visibilities. The results point to an eminently feminine and informal activity, with working conditions marked by a strong instability, insecurity and an intense work routine fraught with financial risks and life itself. All participants concile this work with the tasks of space in which happens to family life, which characterizes the strong gender segmentation that permeates the relationship work of sacoleira women being assigned to this a key factor: the time flexibility to reorder the personal and professional life. Given the above, it is considered that the ethnographic experience made possible to know aspects of the daily work of sacoleira women. Women are involved in this labor activity by the sense of financial independence and also to alleviate the poverty experienced by them. Thereby, the paper takes on a central role in the lives of these women to obtain income, especially , there is a great demand of physical and psychological stress on the challenges and faced adverse situations, which ultimately contributes subtly to the reproduction of capitalist relations. Keywords: Informal work. Sacoleira. Genre. Ethnography. Photography. / Nos últimos anos, o mundo de trabalho e a dinâmica do processo produtivo vêm passando por transformações. Mais especificamente, a partir da década de 1970, os velhos modos de produção fordista/taylorista se reconfiguraram, assim, novos processos produtivos se evidenciam, dentre eles, a informalidade. O termo informalidade, desde a sua origem, foi utilizado para definir um conjunto amplo de atividades que envolvem trabalhadores em ocupações heterogêneas e precárias. Acerca da relação trabalho e gênero, a literatura mostra que, apesar das conquistas vigentes nas últimas décadas, o trabalho feminino ainda é perpassado por inúmeros impedimentos, com uma inserção significativa de mulheres em postos de trabalho desvalorizados e com menores rendimentos. Nesse contexto, destaca-se o trabalho das sacoleiras brasileiras, nordestinas, que trabalham por conta própria e viajam em busca de comprar produtos populares para revender. Desse modo, a presente pesquisa teve como objetivo geral conhecer o trabalho das mulheres sacoleiras. Como objetivos específicos, buscou caracterizar o trabalho dessas mulheres; analisar a trajetória profissional e os modos de inserção na atividade; retratar o cotidiano dessas mulheres através da fotografia, identificando as condições de trabalho e de vida para a realização dessa atividade. Para operacionalização desse estudo, foi desenvolvida uma pesquisa exploratória, descritiva, de natureza qualitativa, pautada pelo método etnográfico, da qual participaram seis sacoleiras de três estados nordestinos: Ceará, Rio Grande do Norte e Piauí. A coleta de dados se deu através de entrevista individual semiestruturada; observação e diário de campo. Associado a isto, foi utilizado o recurso fotográfico que teve um papel fundamental no percurso metodológico no processo de imersão ao campo pesquisado, no qual foi possível vivenciar e fotografar diversas cenas que concretamente representam o cotidiano do laboral das sacoleiras. As imagens feitas foram associadas às entrevistas, com o intuito de intensificar algumas visibilidades do trabalho dessas mulheres. Os resultados apontam para uma atividade eminentemente feminina e informal, com condições de trabalho marcadas por uma forte precariedade, insegurança, com uma rotina intensa carregada de riscos financeiros e a própria vida. Todas as participantes conciliam essa atividade com as tarefas do espaço no qual se passa a vida familiar, o que caracteriza a forte segmentação de gênero que perpassa a relação trabalho das sacoleiras, sendo atribuído a este um fator fundamental: a flexibilidade de horário para reordenar a vida pessoal e profissional. Diante do exposto, considera-se que a experiência etnográfica possibilitou conhecer os aspectos do cotidiano de trabalho das mulheres sacoleiras. São mulheres implicadas nessa atividade laboral pelo sentimento de uma independência financeira e também de amenizar as condições de pobreza vividas por elas. Com isso, o trabalho assume uma centralidade na vida dessas mulheres para obtenção de renda, sobretudo, há uma grande demanda de esforço físico e psicológico diante dos desafios e situações adversas enfrentadas, o que acaba contribuindo de forma sutil para a reprodução das relações capitalistas. Palavras-chave: Trabalho informal. Sacoleira. Gênero. Etnografia. Fotografia.

Submitted by Ana Paula Lisboa Monteiro (monteiro@univates.br) on 2010-06-21T20:23:42Z No. of bitstreams: 1 EdiFassini.pdf: 492392 bytes, checksum: c76b02471c940cd2413a13ab5a977173 (MD5) / Made available in DSpace on 2010-06-21T20:23:42Z (GMT). No. of bitstreams: 1 EdiFassini.pdf: 492392 bytes, checksum: c76b02471c940cd2413a13ab5a977173 (MD5) / A presente pesquisa enfocou as percepções e representações de um grupo de mulheres de uma rede social chamada clube de mães, localizada no município de Imigrante, Rio Grande do Sul, acerca de sua participação no grupo. A investigação foi realizada a partir de uma perspectiva etnográfica, onde a pesquisadora conviveu com o grupo na suas experiências coletivas, participando de reuniões e eventos juntamente com os sujeitos investigados. Foram realizadas entrevistas com todas as integrantes do grupo e em suas residências, visando a mais apreensões do pesquisador acerca da vida dos pesquisados (onde moram, como e com quem vivem, no quê trabalham). As entrevistas partiram de questões abertas, visando ao não direcionamento das respostas e demandaram constante interação dos envolvidos. Dada a complexidade que envolve temática tão subjetiva, o trabalho apresenta um arcabouço teórico acerca da conceituação de identidade, cultura e pertencimento, como ancoragem para a análise do conteúdo colhido na pesquisa. O texto apresenta o que Geertz chama de descrição densa, envolvendo situações cotidianas, cujos sentidos são apreendidos pelo pesquisador que as narra e interpreta a partir de sua experiência e do contexto local-cultural dos investigados. Construção identitária pessoal e de grupo, através do resgate da arte e da cultura, da educação alternativa, da autoestima e da competência para a cidadania são aspectos revelados pela pesquisa e possibilitados pela organização e convivência do grupo.

Made available in DSpace on 2019-03-29T23:22:14Z (GMT). No. of bitstreams: 0 Previous issue date: 2008-12-17 / Breastfeeding is biologically determined and sociocultural conditioned, consisting of an act made up of ideologies and influences, arising from conditions and lifestyle, being the primary factor for growth and development of the baby. The maternal beliefs regarding the feeding of infants from 0 to 6 months has an effect over the life of the individual. The study aimed to investigate the causes of insertion of complementary feeding early in primiparae of children in the age group 0 to 6 months, describing the food cultural practices used by mothers of children aged 0 to 6 months; identify the difficulties faced by mothers in the process of breastfeeding and see how the support networks affect the process of breastfeeding. The path had the methodological quality approach, with the use of ethnographic study, developed during the months of March until August 2008. The informants of the research were eighteen primiparous mothers of children 0 to 6 months, which were not exclusively breast fed attending the consultation of child welfare in UBASFs of the Unit or the Joint Association of Jereissati III, in the Municipality of Pacatuba- Ceara. For data collection, used a semistructured and daily camp. The results were analyzed and reflected upon the principles that guide the technical thematic analysis of Bardin, emerging categories: I use complementary feeding to calm the baby, because he not only meets with the breast; The complementary feeding help to grow, develop and fatten the baby, preventing diseases; Difficulties experienced in the process of breastfeeding; Foods that are not included in infant feeding and influence of support networks for feeding. It was evident that the primiparous show insecure from of exclusive breastfeeding and that the influence of the lifestyle cooperating for the decisions taken on the early weaning because the individuality of each participant through the culture rooted in the community and to the complementary feeding is directly associated with other nutrients to be healthy for the newborn, apart from problems related to the aesthetics, comfort and leisure in front of exclusivebreastfeeding. / A amamentação é biologicamente determinada e socioculturalmente condicionada, composta por um ato formado por ideologias e determinantes, que derivam das condições e do estilo de vida, sendo fator primordial para o crescimento e desenvolvimento do bebê. As crenças maternas em relação a alimentação de lactentes de zero a seis meses tem repercussões ao longo da vida do indivíduo. A pesquisa teve como objetivos investigar as causas da inserção da alimentação complementar precoce por primíparas de crianças na faixa etária de zero a seis meses; descrever as práticas culturais alimentares utilizadas pelas mães de crianças na faixa etária de zero a seis meses; identificar as dificuldades enfrentadas pelas mães no processo de amamentação e verificar como as redes de apoio influenciavam no processo de amamentação. O caminho metodológico teve a abordagem qualitativa, com o emprego do estudo etnográfico, desenvolvido durante os meses de março a agosto de 2008. As informantes da pesquisa foram dezoito mães primíparas das crianças de zero a seis meses, que não estavam em aleitamento materno exclusivo, atendidas na consulta de puericultura, nas UBASFs da Unidade Mista ou da Associação do Jereissate III, no município de Pacatuba - Ceará. Para a coleta dos dados, utilizou-se entrevista semiestruturada e diário de campo. Os resultados foram analisados e refletidos mediante os princípios que norteiam as técnicas de análise temática de Bardin, emergindo as categorias: Eu uso alimentação complementar para acalmar o bebê, porque ele não se satisfaz só com a mama; A alimentação complementar ajuda a crescer, desenvolver e engordar o bebê, evitando doenças; Dificuldades enfrentadas no processo de amamentação; Alimentos que não são inseridos na alimentação infantil e Influência das redes de apoio na alimentação. Pôde-se evidenciar que as primíparas demonstraram insegurança diante da amamentação exclusiva e que a influência do estilo de vida colaborou para as decisões tomadas quanto ao desmame precoce, devido a individualidade de cada participante, mediante a cultura enraizada na comunidade e em virtude da alimentação complementar estar diretamente associada a outros nutrientes considerados saudáveis para o recém-nascido, além das dificuldades relacionadas com a estética, comodidade e lazer diante da amamentação exclusiva.