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”.

Orientador: Luciene Cristina Risso / Banca: Bernadete Aparecida Caprioglio de Castro / Banca: Paulo Fernando Cirino Mourão / Resumo: A presente dissertação tem por objetivo identificar e refletir sobre as estratégias socioculturais que permitiram aos índios Xavante, depois de séculos de espoliação cultural e territorial, o desenvolvimento de diferentes mecanismos adaptativos que garantiram sua reprodução. A tentativa aqui é de mostrar que essas estratégias e mecanismos socioculturais foram decisivos não só na manutenção de parte de seu território, mas também na manutenção de sua coesão social e relativa autonomia cultural. Outrossim, pretende-se como objetivo específico dessa dissertação, identificar quais dessas mudanças culturais são perceptíveis na paisagem, de forma a se buscar uma compreensão mais profunda sobre os mecanismos de apropriação desenvolvidos por esse povo na interface com a sociedade nacional contemporânea. A metodologia proposta para galgar tais objetivos, estrutura-se em extensos levantamentos bibliográficos multidisciplinares, que possam viabilizar, entre outras coisas: a construção concisa da historiografia Xavante, permitir o real entendimento da variação da organização social desse povo ao longo do contato com a sociedade nacional e, igualmente, auxiliar na construção de um aparato teórico capaz de alicerçar a dissertação desejada e sustentar os argumentos utilizados. Outros procedimentos relevantes aos objetivos pretendidos são as entrevistas e observações em campo, que, ao produzirem dados primários, podem revelar detalhes e oferecer diferentes nuances sobre dinâmicas sociocultura... (Resumo completo, clicar acesso eletrônico abaixo) / Abstract: The present dissertation has the objective of identifying and reflecting upon the sociocultural strategies that allowed the Xavante indians, after centuries of cultural and territory spoliation, the development of different adaptative mechanisms which guaranteed their reproduction. Here, the attempt is to show that those sociocultural strategies and mechanisms were decisive not only for the maintenance of part of its territory, as well as the maintenance of its social cohesion and relative cultural autonomy. On the other hand, as a specific objective of this dissertation, one intends to identify which of those cultural changes are perceived in the landscape, in order to seek a deeper comprehension of the appropriation mechanisms developed by those people in the interface with the national contemporary society. The proposed methodology to reach said objectives has been built up upon extensive multidisciplinary bibliographical surveys that might make feasible, among other things: the concise construction of the Xavante historiography, allow for the actual understanding of the social organization variation of those people during the interaction with the national society, and equally support the construction of a theoretical apparatus capable of laying the foundation for the desired dissertation and sustaining the employed arguments. Other procedures relevant to the intended objectives are the interviews and field observations that, upon producing primary data, may reveal details... (Complete abstract click electronic access below) / Mestre

Orientador: Paulo José Brando Santilli / Banca: Renata Medeiros Paoliello / Banca: Maria Inês Ladeira / Resumo: Pretende-se neste trabalho, dar visibilidade às motivações sociocosmológicas, culturais, portanto, que justificam a dinâmica de deslocamento e ocupação espacial de um grupo Mbyá Guarani, além de problematizar os processos etnohistóricos que justificam a autenticidade quanto à ocupação que concretizaram do território em questão, ou seja, da Terra Indígena Tekoá Mirim. Desta maneira, as reflexões contidas nesta dissertação irão se referir, às análises executadas sobre o fato de que os Mbyá Guarani ao estabelecerem a Tekoá Mirim, o fizeram em execução plena de consonância com a sua mitologia/cosmologia e com a sua práxis cotidiana, que de maneira dialógica, derivada das relações estabelecidas com a sociedade envolvente. Também se verificará a atuação das instâncias do Estado diante desta situação, podendo ser constatado, que a legislação que a norteia, padece de uma profunda e ininteligível contradição, em relação ao que diz respeito à garantia dos direitos dos povos indígenas no Brasil, sobretudo, quando definem as questões relacionadas às TIs, e a posse das mesmas pelos respectivos povos que milenarmente as utilizam. Nesse sentido, portanto, pode ser revelado que no decorrer dos séculos, as relações de contato pouco mudaram, fruto da recusa em se admitir que povos com outras visões de mundo, de espaço e de tempo e com outros costumes e tradições possam coexistir em espaços compreendidos e classificados de maneiras diferentes em relação àquelas padronizadas pela sociedade envolvente / Abstract: It is intended in this work, give visibility to the socio-cosmological, cultural motivations, thus justifying the dynamics of displacement and spatial occupation of a Mbyá Guarani group, in addition to questioning the etnohistóricos processes that justify the authenticity as the occupation realized that the territory in question ie the Indigenous Land Tekoá Mirim. In this way, the reflections contained in this paper will refer, the analyzes performed on the fact that the Mbyá Guarani to establish the Tekoá Mirim, did so in full implementation of line with its mythology / cosmology and its everyday practice, which dialogically derived of relations with the surrounding society. Also check the performance of state institutions to this situation, which can be found, that the legislation that guides suffers from a deep and incomprehensible contradiction, as to what concerns the guarantee of the rights of indigenous peoples in Brazil, above all, when defining the issues related to IT, and the possession thereof by the respective people who use the millennia. In this sense, therefore, it can be revealed that over the centuries, the contact relationships have changed little, the result in refusal to admit that people with other worldviews, space and time and other customs and traditions can coexist in space understood and classified in different ways compared to those standardized by the surrounding society / Mestre

Orientador: Lílian Blanck de Oliveira. / Dissertação (Mestrado em Desenvolvimento Regional) - Programa de Pós-Graduação em Desenvolvimento Regional, Centro de Ciências Humanas e da Comunicação, Universidade Regional de Blumenau, Blumenau,

Desde la década de los 70 se inician en el estado de Chiapas, México, una serie de movimientos populares y democratizadores vinculados con la lucha agraria y campesina. La culminación de toda esta estela social y popular es el alzamiento zapatista del 94. En las comunidades que participan del zapatismo y donde su discurso renovador y reivindicativo triunfa, surgen dinámicas de redefinición de las relaciones de género que no se dan en aquellas comunidades pro-gobierno, que rechazan el zapatismo y sus postulados y demandas. Bueno, empezar en la década de los 70 se fundamenta en la coincidencia con el inicio de diversos movimientos organizativos y cooperativistas campesinos, cuyas reivindicaciones cuestionan la estructura de poderes locales tradicionales y demandan nuevos espacios de participación económica y política. Es ineludible situar el alzamiento del EZLN como la culminación de ese proceso, en base a su estímulo e incentivación colectiva de los procesos de democratización y por las nuevas y progresivas demandas de género en el área donde triunfa el alzamiento. Partiendo de esto, la finalidad del proyecto era elaborar un análisis de la articulación dialéctica entre el dinamismo discursivo en torno a la mujer indígena chiapaneca y los distintos niveles de “praxis” (Ortner, 1984) o estrategias de acción, desde esos núcleos incipientes de crítica social hasta la actualidad. A partir de ahí me permito afirmar lo siguiente: El surgimiento y desarrollo de los diversos movimientos socio-políticos en Chiapas ha ido acompañado de nuevos discursos en torno a la mujer, cuyas implicaciones cuestionan directamente los roles genéricos tradicionales. Paralela y progresivamente, se ha ido forjando una identidad reivindicativa de la mujer indígena que- nutrida de la especificidad de sus propias experiencias- ha requerido ir definiendo nuevos espacios para una creciente participación femenina en la vida pública. En caso de que, actualmente, la pertenencia o no a los diferentes grupos políticos, asociacionistas y/o religiosos, constituyese un determinante identitario, sería predecible la existencia de diferentes discursos y estrategias de acción y participación en la vida cotidiana de las comunidades. Así, de la correlación entre perfiles adscriptivos y estrategias cotidianas, pueden revelarse niveles diferenciales de negociación en las relaciones de poder intergenéricas. / Since the 70's start in the state of Chiapas, México, a series of popular and democratization movements linked to agrarian and peasant struggle. The culmination of all this social and popular trail is the Zapatista uprising of 94. In communities that participate in the Zapatista movement and where his renovator and requesting speech triumph, emerging dynamic redefinition of gender relations that do not exist in those communities pro-government, rejecting the Zapatistas and their principles and demands. Well, starting in the 70's is based on the coincidence with the onset of various organizational and cooperative peasant movements whose claims challenging the traditional local power structure and demand new spaces of economic and political participation. It is inescapable situate the EZLN uprising as the culmination of this process, based on their collective encouragement and incentive processes of democratization and the new and progressive gender demands in the area where the uprising wins. From this, the aim of the project was to develop a joint analysis of the dynamic dialectic discourse about indigenous women in Chiapas and different levels of "praxis" (Ortner, 1984) or action strategies emerging from these nuclei social criticism to the present. From there, I would say the following: The emergence and development of the various socio-political movements in Chiapas has been accompanied by new discourses around women, the implications of which directly challenge traditional gender roles. Same time gradually, has forged a protesting identity of indigenous women -nourished from the specificity of their own experiences- that have requested be defining new spaces for increasing women's participation in public life. Where, currently, belonging or not to the different political groups, associationist and / or religious identity constitute a determinant, would be predicted the existence of different discourses and strategies for action and participation in the daily life of the communities. Thus, the correlation between ascriptive profiles and daily strategies may reveal differential levels of bargaining in power intergeneric relationships.

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

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

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

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

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