Explorations in the art form of cindu madigas

Politics of representation

The Bureau of Applied Research in Anthropology (BARA)-University of Arizona ethnographic team (UofA team) contracted with the National Park Service (NPS) Midwest Regional Office in 1998 to conduct an ethnographic and ethnohistoric study of commercial fishing activities at Isle Royale National Park (IRNP). The UofA team, having no connection with Isle Royale National Park, the commercial fishermen or their families who are the focus of this study, provides this report as an independent study of the ethnography and ethnohistory of commercial fishing at Isle Royale. The purpose of this study is to document and analyze historic and contemporary commercial fishing in the immediate vicinity of ISLE ROYALE including the identification of specific ethnic or social groups who have both traditional and contemporary ties to this fishery. By identifying resource use areas and concerns that may affect NPS management responsibilities, the results of this study will aid managers to anticipate resource protection issues that may affect Isle Royale National Park. The ability to anticipate such issues will place managers in a better position to understand and deal with such issues specifically as these pertain to the development of further cultural and natural resource studies, interpretative programs, and management decisions.

Annotation: Thesis demonstrates the importance of folklore in content of preschool education. Deals with main terms used, shows, how folklore is declared in legislative and explains the role of preschool education in the folk culture protection and preservation. Uses many examples to show how folclore can develop personality of preschool children. Key words: Traditional folk culture; folklore; folk literature; preschool education; children personality development

Neste trabalho, procurou-se construir uma aproximação da experiência de um grupo de cultura popular no que diz respeito à transmissão de seus valores e práticas entre as gerações e à transformação deles nesta passagem. Experiência, tal como é compreendida por Benjamin (1985), conta aqui como lente fundamental na medida em que requer do olhar do pesquisador um voltar-se sobre si mesmo, tendo em vista a elaboração do que ele encontra como sua matéria-prima. O trabalho de campo da pesquisa foi feito com o grupo de Jongo do Tamandaré (Guaratinguetá-SP), portador da herança de um ritmo brasileiro de origem africana, que foi tomado como interlocutor, no espírito da pesquisa etnográfica. A etnografia é tomada não como prescrição metodológica, mas como disposição intelectual (Geertz, 1978) a partir da qual o pesquisador se constitui como tradutor de sua própria experiência em campo junto a seus interlocutores, aberto a lógicas insuspeitadas e desconcertantes. No contexto de globalização e do investimento crescente nas ações de salvaguarda do patrimônio cultural imaterial brasileiro, o processo de transmissão da cultura revelou-se como uma esfera de tensões, em que o repertório de saberes da memória coletiva e a linguagem das novas tecnologias disputam entre si e se hibridizam, configurando no grupo pontos de vista diversos e dilemáticos. Porém, para além da aproximação com essas forças de permanência e mudança que se contrapõe e se compõe no seio do grupo, o trabalho de campo suscita sobretudo indagações acerca de como os caminhos de transmissão da cultura criados nessa tensão se situam em relação à necessidade moral de elaboração e transmissão da experiência (Bosi, 1992). Nessa direção, é o próprio sentido mesmo da cultura como modo de estar no mundo (Arendt, 2005) e sua significância na teia de relações humanas que é retomado, tendo em vista uma visada qualitativa dos caminhos e desafios que a cultura popular e seus criadores vêm encontrando para deixarem, na sua passagem pela vida, um rastro (Ricoeur, 1997) / At this assignment, we looked into building an approach from the experience of a group of popular culture in regard to the transmission of its values and practices among generations and also to their transformations at this passage. The experiences as much as it is comprehended by Benjamin (1994), tells us here as something fundamental as it requests from the way we look at it, a quick look at ourselves, having as a target the elaboration from what we found as our raw material. At this research, the field work was done along with the Jongo of Tamandaré group that bears the memories of the Brazilian people that originated from Africa, which, here was taken as the interlocutor in he spirit of this ethnographic research. The ethnography is taken not as a methodological prescription, but as an intellectual disposition (Geertz, 1978) from which the researcher becomes a translator of his own experiences fielded along with his interlocutors, therefore opened to logics that are inconspicuous and sometimes clumsy. In the context of the globalization, and the growing investments in the actions of preserving the abstracted cultural material, the transmission process of the culture came up as a sphere of tensions, in which the collective repertoire of knowledges and memories and the language of the new technologies put up with each other into a fusion, configuring in the group different points of view and dilemmatic. However in order to go beyond this approach with these forces of permanence and changings that many times go against each other in the heart of the group, the field work is based over all in the questionings about how the different ways of transmission of the culture created in this tension is allocated in relation to the moral necessity of elaboration and transmission of backgrounds (Bosi, 1992). Towards it, it is the sense of the culture like the same sense as being in the world (Arendt, 2005) and its meaning in the net of human relations envisioning paths and challenges that the popular culture and its creators are facing in order to leave traces of their lives in the memorabilia of humanity (Ricoeur, 1997)

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Submitted by Jos? Henrique Henrique (jose.neves@ufvjm.edu.br) on 2018-05-08T19:27:10Z No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) cibele_lima_santos.pdf: 1218952 bytes, checksum: 03cd087ac0502ce45a8d70ed5ee937a2 (MD5) / Approved for entry into archive by Rodrigo Martins Cruz (rodrigo.cruz@ufvjm.edu.br) on 2018-05-14T14:55:37Z (GMT) No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) cibele_lima_santos.pdf: 1218952 bytes, checksum: 03cd087ac0502ce45a8d70ed5ee937a2 (MD5) / Made available in DSpace on 2018-05-14T14:55:37Z (GMT). No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) cibele_lima_santos.pdf: 1218952 bytes, checksum: 03cd087ac0502ce45a8d70ed5ee937a2 (MD5) Previous issue date: 2017 / Esta pesquisa surge do interesse de investigar as formas de tratamentos alternativos e complementares conhecidos como Pr?ticas Integrativas de Sa?de incentivadas pela Organiza??o Mundial da Sa?de (OMS), bem como, aproximar de culturas e pr?ticas pouco valorizadas socialmente, frente ao mundo globalizado que se sobrep?e aos modos de vida, costumes e que, imprudentemente, se sobrep?e ?s pessoas. Assim, buscar saber quais foram as contribui??es das benzedeiras para o Programa Farm?cia Viva, desenvolvido no Distrito de S?o Sebasti?o das ?guas Claras ? Nova Lima/MG, e se seus saberes e pr?ticas tradicionais e populares acerca da medicina desenvolvida atrav?s das plantas medicinais formaram os objetivos dessa pesquisa. Trata-se de uma pesquisa qualitativa e explorat?ria, que se ancorou na hist?ria oral como forma de traduzir o sentimento singular guardado na mem?ria dos participantes, em especial das benzedeiras. Os dados foram coletados a partir de um question?rio com quest?es semiestruturadas, cujas entrevistas foram gravadas e transcritas em igual teor. Os dados analisados, portanto, partiram da sensibilidade de cada entrevistado. Assim, foi poss?vel transformar os retalhos em ricos relatos que nortearam as reflex?es na tentativa de alcan?ar os objetivos da pesquisa. Como em toda pesquisa, os resultados alcan?ados nem sempre respondem prontamente ?s expectativas. Todavia, mesmo tendo alcan?ado resultados animadores e satisfat?rios, algumas frestas ainda permeiam o universo velado da ci?ncia e da cultura. / Disserta??o (Mestrado) ? Programa de P?s-gradua??o em Ensino em Sa?de, Universidade Federal dos Vales do Jequitinhonha e Mucuri, 2017. / This study originates from the intend to investigate the alternative therapeutic options known as Integrative Health Practices encouraged by the World Health Organization (WHO), as well as to come closer to cultures and practices underappreciated by the society in the globalized world that prevails over lifestyle, traditions and recklessly over people. Thus, the main purpose of this research was try to find out what the contributions of the faith healers were to the program Farmacia Viva, carried out in the district of Sao Sebasti?o das ?guas Claras ? Nova Lima/MG, if their knowledge and traditional folk practices regarding the medical science developed through medicinal plants were respected. This is a qualitative and exploratory research anchored in oral history as a means to express the singular feeling kept in the contributors memory, particularly the faith healers. The data were collected through a survey with semi-structured questions and had the interviews recorded and reproduced in equal content. Therefore, the analysed data stemmed from the sensitivity of each interviewed, making it possible to transform the fragments into a full reports that guided the reflections in the attempt to achieve the research goals. However, as in any research, the results achieved not necessarily respond to the question promptly. Given that, although encouraging and satisfactory results have been reached, some gaps still permeate the veiled universe of science and culture.

The Spanish artist Josep Renau (1907-1982) published the propaganda periodical Nueva cultura from 1935 to 1937. Although richly illustrated with cuttingedge graphic design and photomontage, it made use of popular culture with more frequency than might be expected in a left-wing, vanguard publication. This is seen most notably in the March 1937 special edition, published to coincide with a local, popular festival. In the special edition, Renau primarily utilized popular forms of illustration in the layout. Further, by publishing it in the regional language rather than Castilian Spanish, he attested to the importance of addressing people in their own language, both linguistically and formally. This thesis examines the periodical in relation to philosopher Mikhail Bakhtin’s writings on folk culture and James V. Wertsch’s research on collective remembering.

Neste trabalho, procurou-se construir uma aproximação da experiência de um grupo de cultura popular no que diz respeito à transmissão de seus valores e práticas entre as gerações e à transformação deles nesta passagem. Experiência, tal como é compreendida por Benjamin (1985), conta aqui como lente fundamental na medida em que requer do olhar do pesquisador um voltar-se sobre si mesmo, tendo em vista a elaboração do que ele encontra como sua matéria-prima. O trabalho de campo da pesquisa foi feito com o grupo de Jongo do Tamandaré (Guaratinguetá-SP), portador da herança de um ritmo brasileiro de origem africana, que foi tomado como interlocutor, no espírito da pesquisa etnográfica. A etnografia é tomada não como prescrição metodológica, mas como disposição intelectual (Geertz, 1978) a partir da qual o pesquisador se constitui como tradutor de sua própria experiência em campo junto a seus interlocutores, aberto a lógicas insuspeitadas e desconcertantes. No contexto de globalização e do investimento crescente nas ações de salvaguarda do patrimônio cultural imaterial brasileiro, o processo de transmissão da cultura revelou-se como uma esfera de tensões, em que o repertório de saberes da memória coletiva e a linguagem das novas tecnologias disputam entre si e se hibridizam, configurando no grupo pontos de vista diversos e dilemáticos. Porém, para além da aproximação com essas forças de permanência e mudança que se contrapõe e se compõe no seio do grupo, o trabalho de campo suscita sobretudo indagações acerca de como os caminhos de transmissão da cultura criados nessa tensão se situam em relação à necessidade moral de elaboração e transmissão da experiência (Bosi, 1992). Nessa direção, é o próprio sentido mesmo da cultura como modo de estar no mundo (Arendt, 2005) e sua significância na teia de relações humanas que é retomado, tendo em vista uma visada qualitativa dos caminhos e desafios que a cultura popular e seus criadores vêm encontrando para deixarem, na sua passagem pela vida, um rastro (Ricoeur, 1997) / At this assignment, we looked into building an approach from the experience of a group of popular culture in regard to the transmission of its values and practices among generations and also to their transformations at this passage. The experiences as much as it is comprehended by Benjamin (1994), tells us here as something fundamental as it requests from the way we look at it, a quick look at ourselves, having as a target the elaboration from what we found as our raw material. At this research, the field work was done along with the Jongo of Tamandaré group that bears the memories of the Brazilian people that originated from Africa, which, here was taken as the interlocutor in he spirit of this ethnographic research. The ethnography is taken not as a methodological prescription, but as an intellectual disposition (Geertz, 1978) from which the researcher becomes a translator of his own experiences fielded along with his interlocutors, therefore opened to logics that are inconspicuous and sometimes clumsy. In the context of the globalization, and the growing investments in the actions of preserving the abstracted cultural material, the transmission process of the culture came up as a sphere of tensions, in which the collective repertoire of knowledges and memories and the language of the new technologies put up with each other into a fusion, configuring in the group different points of view and dilemmatic. However in order to go beyond this approach with these forces of permanence and changings that many times go against each other in the heart of the group, the field work is based over all in the questionings about how the different ways of transmission of the culture created in this tension is allocated in relation to the moral necessity of elaboration and transmission of backgrounds (Bosi, 1992). Towards it, it is the sense of the culture like the same sense as being in the world (Arendt, 2005) and its meaning in the net of human relations envisioning paths and challenges that the popular culture and its creators are facing in order to leave traces of their lives in the memorabilia of humanity (Ricoeur, 1997)

Charlotte and Emily Brontë both incorporate folk traditions into their novels, which help define and complicate notions of class and identity in their work. This thesis examines the folklore of the novels, including customs, folktales, and material folk culture, and explores how these elements work within the worlds created by the Brontës. While scholars such as Micael Clarke, Lauren Lepow, and Heta Pyrhönen have established the presence of folk tale, ballad, and supernatural motifs in the Brontës’ work, few have discussed the ways in which folk culture, in particular, underscores the notions of class and identity.