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Funded by Nellis Air Force Base (NAFB), my thesis research and analysis examined Native American knowledge of heritage foods and how diminished access to food resources has affected Native American identity and health. NAFB manages the Nevada Test and Training Range (NTTR), land and air space in southern Nevada, which includes Native American ancestral lands. During a research period of 3 months in the spring/summer of 2012, I interviewed members of Native American nations culturally affiliated with ancestral lands on the NTTR, the Paiute Indian Tribe of Utah (PITU) and the Bishop Paiute Tribe. My research included participant observation and 31 interviews with tribal members considered knowledge holders by tribal leaders. In dialogue with the literature of the anthropology of food, political economy, and Critical Medical Anthropology, my analysis focused on the role of heritage foods in everyday consumption, taking into account the economic, social, environmental, and political factors influencing heritage foods access and diet. My work explored the effects of structural forces and rapid changes in diet and social conditions on Native American health. I found shifts in concepts of food-related identity across ethnic groups, tribes, ages, and genders. I also found evidence of collective efforts to improve diet-related health at tribal and community levels. Through the applied aspects of my research, participants and their families had the opportunity to share recipes and food dishes containing heritage foods as a way to promote human health and knowledge transmission.

This thesis is an ethnographic analysis of kinship among the Kuna of the San Blas Archipelago of eastern Panamá, which focuses on the creation of bodies and persons. San Blas island villages are characterized by a compact layout and a burgeoning demographic concentration in relation to space. Despite land is available on surrounding mainland areas, the Kuna continue living in nucleated villages, emphasizing kinship as the value of a life in spatial and social concentration. By describing quotidian life in one Kuna community, this thesis considers what it means to live in concentration from a Kuna perspective, and how wellbeing is created through daily practices and rituals aimed at contrasting the social disengagement, that people consider an effect of domestic splitting, the ramification of collateral ties, and illnesses inflicted by invisible pathogenic beings. My analysis focuses on two main lines of enquiry: 1) the progression of social relations from close to distant. Beginning from the house, where the bodies of co-residents are made consubstantial through commensality, the thesis analyses marriageability as the management of social distance, and the celebration of communal drinking festivals as the re-patterning of relations with different types of non-kin (e.g. non co-resident kin, the dead, and pathogenic spirits) for the regeneration of fertility and wellbeing. 2) It focuses on the person and discusses how adults make sense of babies and processes of body and kinship making in relation to non-human beings. By describing how ritual and micro-quotidian practices operate according to patterns of density and repetition, this thesis demonstrates that concentration and saturation are the core notions of sociality and personhood for the Kuna. The thesis argues that saturation is interior to the ongoing creation of kinship.

This thesis presents an analysis of Piaroa shamanic practices that combines elements of symbolic, psychobiological and phenomenological approaches. Theories from, and clinical findings in, neuroscience, pharmacology, psychology and psychoneuroimmunology are integrated with extended participant observation field study involving basic shamanic training to demonstrate how Piaroa shamans learn to understand and effect biopsychosocial adaptation and promote health. It is argued that Piaroa shamanism is a sophisticated means of interpreting ecological forces and emotional processes in the interests of minimising stress across related systems: self, society, ecosystem, and cosmos. Piaroa shamans should be cadres in the promotion of an ethos, the good life of tranquillity, which serves as the basis for low-stress social relations. Piaroa mythology is predicated upon human-animal-god reciprocity and provides the shaman with a series of informationprocessing templates, designed to be invoked with the use of hallucinogens, which assist him to understand inter-systemic relations. I analyse how Piaroa shamans develop the psychic skills to divine and regulate ecological relationships and emotional processes, while highlighting possible relationships among native symbolism, neurology, consciousness and the emotions. It is argued that Piaroa shamanic practices involve conditioning the mind to achieve optimal perceptive capacities that, in association with sensitive biopsychosocial study, facilitate accurate prediction and successful psychosocial prescription. A cultural neurophenomenological approach enables articulation of the psychocultural logic of ethos, epistemology, divination, sorcery, and curing, and a fuller picture of a South American indigenous society’s shamanic practices than less integrative approaches have afforded

O objeto do presente trabalho é conhecer a realidade fática das etnias Kaingang e Guarani da reserva/área indígena da Guarita no município de Redentora-RS nos aspectos da preservação ou perda da biodiversidade e dos conhecimentos tradicionais associados. Colher dados sobre suas culturas (material e imaterial), sobre as influências benéficas ou não decorrentes de contatos com não índios, seus modos de vida, seus domínios dos conhecimentos da medicina tradicional. Objetiva tal pesquisa analisar as informações colhidas e verificar se a legislação brasileira é dotada de efetividade na proteção e conservação dos patrimônios naturais e culturais dessas duas comunidades tradicionais indígenas locais e, ainda, analisar possíveis medidas jurídicas que possam ser aplicadas para a inclusão sócio-econômica das mesmas através da justa repartição dos benefícios decorrentes do acesso ao patrimônio genético e aos conhecimentos tradicionais associados. O conhecimento da realidade fática, do modo de vida, dos costumes, dos hábitos, das crenças, das influências benéficas ou não de outras culturas, do sentido da natureza e sua importância da mesma para cada indivíduo é imprescindível na efetivação dos objetivos do trabalho de pesquisa realizado. Para se obter tais resultados, realizaram-se nos meses de julho e agosto de 2009, na etnia Kaingang, e em razão das condições climáticas no mês de janeiro de 2010 na etnia Guarani, entrevistas, tanto individuais como coletivas, na área/reserva indígena da Guarita com alguns componentes dessas duas etnias. Propôs-se neste trabalho uma técnica de interação, conversas, observações para poder compreender como vivem, o que produzem, o que conservam de suas origens culturais, como se relacionam com o meio ambiente que os cerca, o que sabem sobre Direito, Cidadania, seus Direitos, se transmitem entre os seus o conhecimento tradicional associado de que são detentores e também se comercializam ou não espécimes da medicina tradicional existentes em seus territórios. Conclui-se, ao final, da urgente necessidade em se regulamentar através de uma norma específica tanto o acesso como a repartição justa dos benefícios decorrentes da exploração dos recursos da biodiversidade, do patrimônio genético nacional e principalmente dos conhecimentos tradicionais. Em razão do vácuo legislativo do país, propôs-se hipoteticamente a construção da uma norma para servir como norte a fim de regulamentar essas questões em todo o território nacional. / Submitted by Marcelo Teixeira (mvteixeira@ucs.br) on 2014-06-05T17:22:35Z No. of bitstreams: 1 Dissertacao Daniel Guedes Goncalves.pdf: 4995091 bytes, checksum: 15ff2fa1405409566e9d232aea36d331 (MD5) / Made available in DSpace on 2014-06-05T17:22:35Z (GMT). No. of bitstreams: 1 Dissertacao Daniel Guedes Goncalves.pdf: 4995091 bytes, checksum: 15ff2fa1405409566e9d232aea36d331 (MD5) / Kaingang reservation / Indian area in the municipality of Guarita Redentora-RS aspects of the preservation or loss of biodiversity and associated traditional knowledge. Collect data about their culture (material and immaterial), the beneficial influences on whether or not arising from contacts with outsiders, their lifestyles, their domains of knowledge of traditional medicine. This research aims to analyze the information collected and see if Brazilian law is endowed with effectiveness in the protection and conservation of natural and cultural heritage of these two traditional local indigenous communities and also review possible legal measures that can be applied to the socio-economic inclusion the same through the fair distribution of benefits derived from access to genetic resources and associated traditional knowledge. The knowledge of the factual reality, the way of life, customs, habits, beliefs, or not beneficial influences of other cultures, the sense of nature and its importance for the same individual is indispensable for the realization of the goals of work research conducted. To get such results, were held in July and August 2009, at Kaingang ethnicity, and because of the weather in January 2010 in the Guarani race, interviews, both individual and collective, in the area / Indian reservation Guarita with some components of these two ethnic groups. It was proposed in this paper a technique for interaction, conversations, observations in order to understand how they live, what they produce, which retain their cultural backgrounds, how they relate to the environment that surrounds them, they know about law, Citizenship, their rights, transferring them between their associated traditional knowledge holders and they are also selling or not specimens of traditional medicine into their existing territories. Concludes, after all, the urgent necessity to regulate by a particular standard so access as the fair distribution of benefits from exploitation of biodiversity, genetic heritage and traditional knowledge mainly. Because of the legislative vacuum in the country, it was proposed hypothetically the construction of a standard to serve as the north in order to regulate these issues across the country.

O objeto do presente trabalho é conhecer a realidade fática das etnias Kaingang e Guarani da reserva/área indígena da Guarita no município de Redentora-RS nos aspectos da preservação ou perda da biodiversidade e dos conhecimentos tradicionais associados. Colher dados sobre suas culturas (material e imaterial), sobre as influências benéficas ou não decorrentes de contatos com não índios, seus modos de vida, seus domínios dos conhecimentos da medicina tradicional. Objetiva tal pesquisa analisar as informações colhidas e verificar se a legislação brasileira é dotada de efetividade na proteção e conservação dos patrimônios naturais e culturais dessas duas comunidades tradicionais indígenas locais e, ainda, analisar possíveis medidas jurídicas que possam ser aplicadas para a inclusão sócio-econômica das mesmas através da justa repartição dos benefícios decorrentes do acesso ao patrimônio genético e aos conhecimentos tradicionais associados. O conhecimento da realidade fática, do modo de vida, dos costumes, dos hábitos, das crenças, das influências benéficas ou não de outras culturas, do sentido da natureza e sua importância da mesma para cada indivíduo é imprescindível na efetivação dos objetivos do trabalho de pesquisa realizado. Para se obter tais resultados, realizaram-se nos meses de julho e agosto de 2009, na etnia Kaingang, e em razão das condições climáticas no mês de janeiro de 2010 na etnia Guarani, entrevistas, tanto individuais como coletivas, na área/reserva indígena da Guarita com alguns componentes dessas duas etnias. Propôs-se neste trabalho uma técnica de interação, conversas, observações para poder compreender como vivem, o que produzem, o que conservam de suas origens culturais, como se relacionam com o meio ambiente que os cerca, o que sabem sobre Direito, Cidadania, seus Direitos, se transmitem entre os seus o conhecimento tradicional associado de que são detentores e também se comercializam ou não espécimes da medicina tradicional existentes em seus territórios. Conclui-se, ao final, da urgente necessidade em se regulamentar através de uma norma específica tanto o acesso como a repartição justa dos benefícios decorrentes da exploração dos recursos da biodiversidade, do patrimônio genético nacional e principalmente dos conhecimentos tradicionais. Em razão do vácuo legislativo do país, propôs-se hipoteticamente a construção da uma norma para servir como norte a fim de regulamentar essas questões em todo o território nacional. / Kaingang reservation / Indian area in the municipality of Guarita Redentora-RS aspects of the preservation or loss of biodiversity and associated traditional knowledge. Collect data about their culture (material and immaterial), the beneficial influences on whether or not arising from contacts with outsiders, their lifestyles, their domains of knowledge of traditional medicine. This research aims to analyze the information collected and see if Brazilian law is endowed with effectiveness in the protection and conservation of natural and cultural heritage of these two traditional local indigenous communities and also review possible legal measures that can be applied to the socio-economic inclusion the same through the fair distribution of benefits derived from access to genetic resources and associated traditional knowledge. The knowledge of the factual reality, the way of life, customs, habits, beliefs, or not beneficial influences of other cultures, the sense of nature and its importance for the same individual is indispensable for the realization of the goals of work research conducted. To get such results, were held in July and August 2009, at Kaingang ethnicity, and because of the weather in January 2010 in the Guarani race, interviews, both individual and collective, in the area / Indian reservation Guarita with some components of these two ethnic groups. It was proposed in this paper a technique for interaction, conversations, observations in order to understand how they live, what they produce, which retain their cultural backgrounds, how they relate to the environment that surrounds them, they know about law, Citizenship, their rights, transferring them between their associated traditional knowledge holders and they are also selling or not specimens of traditional medicine into their existing territories. Concludes, after all, the urgent necessity to regulate by a particular standard so access as the fair distribution of benefits from exploitation of biodiversity, genetic heritage and traditional knowledge mainly. Because of the legislative vacuum in the country, it was proposed hypothetically the construction of a standard to serve as the north in order to regulate these issues across the country.

The primary focus of this project is with the interaction between nature and people. How did the Obispeno Chumash affect their surroundings and what was the outcome? Did changes occur in the environment when other people took over the care of the land? Over the last 250 years, the Obispeno Chumash land has evolved from an ecologically green dominion under their stewardship to the present day where the area is noted for its mission, recreational value, wealth of opportunity, and a nuclear power plant located between Morro Bay and Point Buchon along the ocean.

Text in English with abstracts in English, Afrikaans and isiZulu. Translated titles in Afrikaans and isiZulu. / This study examines the symbiotic relationships between Hopi traditional arts, the use of art and narrative as mnemonic device, and embedded references to the Fourth World narrative that describes how the Hopi people climbed from a troubled Third World into the current spatio-temporal era, the Fourth World. (The original oral narrative was published by anthropologist Harold Courlander and anonymous consultants in 1971 as The Fourth World of the Hopis: The Epic Story of the Hopi Indians as Preserved in Their Legends and Traditions.) This study posits that the traditional arts of the Hopi and their forebears serve as visual and oral reiterations of the Fourth World narrative, including their emergence from an opening in the earth known as the sipaapuni. After promising to live a harsh but reverent life, the land’s guardian, Maasaw, made the arid southwestern North American land theirs. The Hopi people call these lands Hopi Tutskwa, the original home of the migrating “Ancestral Puebloan” predecessors. The Hopi consider objects, habitation sites, structures, and other sacred features to be these ancestors’ embodied “footprints.” This study describes how diverse Hopi arts are both Ancestral Puebloan “footprints,” and what archaeologists define as “exographic” objects or mnemonic forms of “symbolic storage.” The use of mnemonic objects within the Puebloan culture has been documented as early as 1630 by Fray Alonso de Benavides who noted the use of “knotted strings” as a form of recording “sins” (Morrow, 1996:42). As they relate to mnemonic technology, Hopi arts and lifeways expand the boundaries of Western art history studies to include elements of archaeology and anthropology. Within these interdisciplinary contexts, objects and imagery are not simply “art” in the Western sense, but embodiments of cultural belief and visual reiterations of oral narratives which preserve intrinsic cultural knowledge and belief. This study suggests that what has previously been categorised as Hopi “art” within Western academic contexts is instead an extension of the West’s tradition of ekphrasis, or simply “writing about art.” Therefore, Western academia inappropriately emphasises chronological form, style, and development within Hopi arts rather than the significant cognitive role art plays within the culture of the people. As traditional metaphors for or reiterations of the Fourth World narrative, this study shows how content embedded within Hopi arts is most appropriately studied through iconological and mytholinguistic analysis as they best serve the Hopi people’s non-Western oracy-based tradition. / Hierdie studie ondersoek die simbiotiese verhoudings tussen die Hopi se tradisionele kunsvorme; hulle gebruik van kuns en narratief as mnemoniese middele; en ingebedde verwysings na die Vierdewêreld-narratief wat vertel hoe die Hopi-nasie bo ’n veelbewoë Derde Wêreld kon uitstyg en die huidige tydruimtelike era, die Vierde Wêreld, kon betree. (Die oorspronklike orale narratief, The Fourth World of the Hopis: The Epic Story of the Hopi Indians as Preserved in Their Legends and Traditions, is in 1971 deur die antropoloog Harold Courlander en anonieme konsultante gepubliseer.) Hierdie studie voer aan dat die tradisionele kunste van die Hopi’s en hul voorvaders dien as visuele en orale reïterasies van die Vierdewêreld-narratief, insluitende hulle verskyning deur ’n opening in die aarde wat as die sipaapuni bekend staan.Nadat hulle beloof het om 'n moeilike dog eerbiedige lewe te leef, het die bewaker van die land, Maasaw, die woestynagtige suidweste van Noord-Amerika aan hulle gegee. Die Hopi-nasie het hierdie streek Hopi Tutskwa, die oorspronklike tuiste van die swerwende “Voorvaderlike Puebloaanse” voorgangers, genoem. Die Hopi beskou objekte, woonterreine, strukture en ander heilige elemente as vergestaltings van die voorvaders se “voetspore”.Volgens die studie is uiteenlopende Hopi-kunsvorme nie net Voorvaderlike Puebloaanse “voetspore” nie, maar ook die “eksografiese” objekte of mnemoniese vorme van “simboliese bewaring” wat deur argeoloë omskryf word. Die aanwending van mnemoniese objekte in die Puebloaanse kultuur is reeds in 1630 opgeteken deur Fray Alonso de Benavides. Hy het vermeld dat knope in toue gemaak is om van “sondes” boek te hou (Morrow, 1996:42). Die verband wat Hopi-kunsvorme en -lewenswyses met mnemonise tegnologie hou, verbreed die grense van Westerse kunsgeskiedenisstudie om ook elemente van argeologie en antropologie in te sluit. In hierdie interdissiplinêre kontekste is objekte en beelde nie net eenvoudig “kuns” in die Westerse sin van die woord nie; dit is ook ’n vergestalting van kulturele oortuigings en visuele reiterasies van orale narratiewe wat intrinsieke kulturele kennis en oortuigings bewaar. Hierdie studie voer aan dat dit wat voorheen in Westerse akademiese kontekste as Hopi-“kuns” gekategoriseer is, in werklikheid ’n verlenging is van die Westerse ekphrasis-tradisie, wat eenvoudig beteken “om oor kuns te skryf”. Westerse akademici plaas dus ’n onvanpaste klem op die chronologiese vorm, styl en ontwikkeling van Hopi-kuns in plaas daarvan om die kognitiewe rol wat kuns in die kultuur speel, te beklemtoon. Hierdie studie toon hoe die ingebedde inhoud van Hopi-kunsvorme, as tradisionele metafore vir en reiterasies van die Vierdewêreld-narratief, op die mees gepaste wyse bestudeer kan word deur ikonologiese en mitolinguistieke ontleding van die Hopi-nasie se nie-Westerse tradisie wat op geletterdheid van die gesproke woord (oracy) gebaseer is. / Lolu cwaningo luhlolisisa ubuhlobo bobudlelwane obukhona phakathi kobuciko bamasiko endabuko amaHopi, ukusetshenziswa kobuciko nokulandisa njengamadivaysi aphathelene nokukhumbuza kanye nezinkomba ezifakwe emlandweni Wesine Womhlaba ochaza ukuthi abantu bamaHopi bakhuphuka kanjani ezweni elabe liyinkinga ukufinyeleleni kulesikhathi sanamuhla soMhlaba Wesine. (Indaba yokuqala elandisayo exoxwayo yashicilelwa umuntu oyisazi seanthropholoji esaziwa ngokuthi nguHarold Courlander kanye nabaxhumanisi abangaziwa ngonyaka ka1971 njengengoMhlaba Wesine wamaHopi: Indaba Yokubonga Amaqhawe abantu abangaMandiya angamaHopi njengoba Kugcinwe kuyiZinganekwane Namasiko abo). Lolu cwaningo lubonisa ukuthi ubuciko bamasiko bamaHopi kanye nabokhokho babo babedlulisa imilayezo ngezinto eziphindaphindiwe ezibukwayo nezidluliswa ngomlomo ekulandiseni ngoMhlaba Wesine, kufaka phakathi ukuvela kwawo ekuvuleni emhlabeni owaziwa ngokuthi yisipaapuni. Ngemuva kokuthembisa ukuthi uzophila impilo enzima kodwa ehloniphekile, umgcini wezwe uMasaaw wenza umhlaba omelele eningizimu nasentshonalanga neNyakatho neMelika ukuthi ube ngowabo. AmaHopi abiza lemihlaba ngokuthi yiHopi Tutskwa, okuyikhaya langempela olwafuduka “koKhokho wePuebloan” owayekhona esikhundleni ngaphambilini. AmaHopi abheka izinto, izindawo zokuhlala, izakhiwo kanye nezinye izici ezingcwele ukuba zibe yilezo zinto ezifakwe "ezinyathelweni" zokhokho. Lolu cwaningo luchaza ubuciko obuhlukahlukene bamaHopi obusho “izinyathelo” Zokhokho bePuebloan kanye nalokho okuchazwa ngabantu abaphenya ngezinto zasendulo okuthiwa ama-akhiyoloji njengezinto "eziyi ekzografi " noma izinto iziphathelene nokukhumbula okuthile "okuwuphawu olugciniwe". Ukusetshenziswa kwezinto eziphathelene nokukhujulwayo osikweni lwamaPuebloan laqoshwa phansi kusukela eminyakeni ye-1630 nguFray Alonso de Benavides oye waqaphela ukusetshenziswa “kwezintambo eziboshiwe” njengento yokuqopha noma ukurekhoda “izono” (Morrow, 1996:42) Njengoba zihlobene nobuchwepheshe bezinto ezikhunjulwayo, ubuciko bamaHopi nokuphila kwabo kwandisa imingcele yezifundo zomlando yaseNtshonalanga okufaka phakathi izinto zama-akhiyoloji nama anthropholoji. Ngaphakathi komongo wezizinda ezahlukene, izinto nemifanekiso akuzona nje izinto ezilula “eziwubuciko” ngokomqondo waseNtshonalanga, kodwa ukukhombisa izinkolelo zamasiko kanye imilayezo ngezinto eziphindaphindiwe ezibukwayo nezidluliswa ngomlomo ezigcina ulwazi lwangaphakathi olujwayelekile lwamasiko nenkolelo. Lolu cwaningo lubonisa ukuthi yini eyabekwa yahlelwa nje "ngobuciko" bamaHopi ngaphakathi kwezimo zezemfundo zaseNtshonalanga kunalokho kwandiswa isiko laseNtshonalanga okuwu buciko bokukhuluma, noma “ukubhala ngosiko”. Ngakho-ke, izazi ngezemfundo zaseNtshonalanga zagcizelela okungalungile ngendlela yokulandelana, isitayela nentuthuko ngaphakathi kobuciko bamaHopi esikhundleni sendima ebalulekile yokuqonda edlalwa ubuciko osikweni lwabantu. Njengamazwibela wendabuko wokungathekisa noma ekulandiseni ngoMhlaba Wesine ngokuphindaphindiwe, lolu cwaningo lubonisa ukuthi okuqukethwe kufakwe kanjani ebucikweni bamaHopi okuyindlela efanelekile okufundwa ngayo kusetshenziswa ukuhlaziya ayikhonoloji kanye nesayensi ephathelene nolimi lwezinganekwane njengoba babechaza abantu abangamaHopi olwakhelwe osikweni lokuxoxwa ngomlomo okungelona lwaseNtshonalanga. / Art History, Visual Arts and Musicology / D. Litt. et Phil. (Art History)