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Of interest to many researchers is the study of the processes and effects of passives in the world’s languages and the contributions that the analyses of this phenomenon have made to linguistic theory. The present work is my own contribution to the discussion of this construction, an overview of the passive form and function in Kuna, a Chibchan language of Panama, Central America. Because passives are relevant to most areas of grammar (e.g. syntax, semantics, discourse, etc.), its study is an opportunity to explore how different phases of grammar interact with each other. In this work, I explore how the linguistic form and the pragmatic-functional aspects of the language intertwine in Kuna. More specifically, I look at how two proposed functional characterizations of passives, topicalization (Givón 1979, Keenan 1985) and agent-defocusing (Shibatani 1985), can be adopted to describe their occurrence in the language depending on the discourse context in which they are present. / text

No description available.

En 1925, les Kunas (Gunas), autochtones du nord-est du Panama, se soulevèrent en armes afin de contrer les politiques assimilationnistes du gouvernement national. Première étape dans un long processus d’affirmation identitaire et de revendications territoriales, ce soulèvement est aujourd’hui connu sous le nom de Révolution kuna (Revolución Dule). Considéré de nos jours comme un symbole des luttes autochtones pour l’autodétermination et l’autonomie politique, cet épisode historique est grandement célébré dans le territoire de Kuna Yala (Gunayala). À Uggubseni, scène principale du soulèvement de 1925, la commémoration prend la forme d’une reconstitution historique où, pendant plus d’une semaine, les villageois reconstruisent le scénario révolutionnaire. Cette commémoration particulière est l’objet du présent travail de recherche, par lequel nous tentons d’analyser comment est remémorée et interprétée aujourd’hui la Révolution kuna. Pour ce faire, nous nous sommes d'abord penchés sur l’événement même de la commémoration. Une analyse de sa forme nous amena à considérer l’ensemble commémoratif comme un nouveau rite au sein de la ritualité kuna. Nous argumentons que par sa forme carnavalesque, la commémoration permet aux villageois de repenser la relation dialectique entre l’État panaméen et l’autonomie kuna, de même qu’elle sert d’exutoire aux tensions internes. Ensuite, nous nous sommes intéressés aux diverses interprétations de cette étape de l’histoire kuna et panaméenne afin de cerner les différents intérêts impliqués dans la commémoration du soulèvement kuna. Enfin, le cœur de ce travail porte sur le rôle de la mémoire collective dans la construction et la réitération d'un discours identitaire, et ce, en analysant comment la mémoire de la révolution est transmise, reçue, interprétée et utilisée aujourd'hui. / In 1925, the Kunas (Gunas), an aboriginal group in northeastern Panama, rose up in arms to fight the assimilationist policies of the national government. First step in a long process of identity recognition and land claims, this uprising is now known as the Kuna Revolution (Revolución Dule). Considered today as a symbol of the indigenous struggles for self- determination and political autonomy, this historic episode is the centre of important festivities in the territory of Kuna Yala (Gunayala). In Uggubseni, where the uprising of 1925 mainly took place, the commemoration takes the form of an historical reconstruction where, for nearly a week, the villagers re-enact the revolutionary scenario. This commemoration is the subject of my research, where I examine how the Kuna Revolution is remembered and interpreted in Uggubseni today. The first question addressed in this thesis concerns how the revolution is commemorated. An analysis of its form leads us to look at the commemoration as a new Kuna ritual. I argue that, by taking a carnival form, the commemoration allows villagers to rethink the dialectical relationship between the Panamanian state and Kuna autonomy, and at the same time serves as an outlet for internal tensions in the community. I then raise the question of to what exactly is being commemorated in this ritual. In doing so, I analyse the different interpretations of this episode in Kuna and Panamanian history and identify the various interests involved in the commemoration of the Kuna uprising. Finally, I examine the role of collective memory in the construction and reiteration of a discourse of ethnicity, analyzing how the memory of the revolution is transmitted, received, interpreted and used today. / En 1925, los Kunas (Gunas), indígenas del noreste de Panamá, se levantaron en armas en contra de las políticas asimilativas del gobierno nacional. Primera etapa de un largo proceso de afirmación identitaria y de reivindicaciones territoriales, ese levantamiento se conoce hoy en día como la Revolución Kuna (o Dule). Partiendo de considerar ese evento como símbolo de las luchas indígenas para el reconocimiento, la autodeterminación y la autonomía política, en este proyecto de investigación se propone estudiar cómo se celebra, se recuerda y se interpreta hoy en día tal etapa histórica. Concretamente, enfocamos nuestro estudio en la comunidad de Uggubseni, que fue la escena principal de la insurrección de 1925 y donde cada año los comuneros representan su historia, celebrando el aniversario de la Revolución Kuna en forma de una reconstitución histórica. Proponemos acercarnos primero al evento mismo de conmemoración. A través del análisis de la forma hemos llegado a considerarlo como un nuevo rito dentro de la ritualidad kuna. Sostenemos que por su forma carnavalesca, la conmemoración permite a los comuneros repensar la relación dialéctica entre la autonomía kuna y el estado panameño y a la vez resolver tensiones internas en la comunidad. Nos hemos interesado luego por las diversas interpretaciones de la Revolución Kuna, etapa importante de la historia kuna y panameña, para entender los distintos intereses implicados en los eventos conmemorativos. En fin, la preocupación principal de este trabajo se centra en el papel de la memoria colectiva en la construcción y reiteración de un discurso identitario, analizando cómo el recuerdo de la Revolución Kuna se transmite, recibe, interpreta y utiliza hoy en día.

En 1925, les Kunas (Gunas), autochtones du nord-est du Panama, se soulevèrent en armes afin de contrer les politiques assimilationnistes du gouvernement national. Première étape dans un long processus d’affirmation identitaire et de revendications territoriales, ce soulèvement est aujourd’hui connu sous le nom de Révolution kuna (Revolución Dule). Considéré de nos jours comme un symbole des luttes autochtones pour l’autodétermination et l’autonomie politique, cet épisode historique est grandement célébré dans le territoire de Kuna Yala (Gunayala). À Uggubseni, scène principale du soulèvement de 1925, la commémoration prend la forme d’une reconstitution historique où, pendant plus d’une semaine, les villageois reconstruisent le scénario révolutionnaire. Cette commémoration particulière est l’objet du présent travail de recherche, par lequel nous tentons d’analyser comment est remémorée et interprétée aujourd’hui la Révolution kuna. Pour ce faire, nous nous sommes d'abord penchés sur l’événement même de la commémoration. Une analyse de sa forme nous amena à considérer l’ensemble commémoratif comme un nouveau rite au sein de la ritualité kuna. Nous argumentons que par sa forme carnavalesque, la commémoration permet aux villageois de repenser la relation dialectique entre l’État panaméen et l’autonomie kuna, de même qu’elle sert d’exutoire aux tensions internes. Ensuite, nous nous sommes intéressés aux diverses interprétations de cette étape de l’histoire kuna et panaméenne afin de cerner les différents intérêts impliqués dans la commémoration du soulèvement kuna. Enfin, le cœur de ce travail porte sur le rôle de la mémoire collective dans la construction et la réitération d'un discours identitaire, et ce, en analysant comment la mémoire de la révolution est transmise, reçue, interprétée et utilisée aujourd'hui. / In 1925, the Kunas (Gunas), an aboriginal group in northeastern Panama, rose up in arms to fight the assimilationist policies of the national government. First step in a long process of identity recognition and land claims, this uprising is now known as the Kuna Revolution (Revolución Dule). Considered today as a symbol of the indigenous struggles for self- determination and political autonomy, this historic episode is the centre of important festivities in the territory of Kuna Yala (Gunayala). In Uggubseni, where the uprising of 1925 mainly took place, the commemoration takes the form of an historical reconstruction where, for nearly a week, the villagers re-enact the revolutionary scenario. This commemoration is the subject of my research, where I examine how the Kuna Revolution is remembered and interpreted in Uggubseni today. The first question addressed in this thesis concerns how the revolution is commemorated. An analysis of its form leads us to look at the commemoration as a new Kuna ritual. I argue that, by taking a carnival form, the commemoration allows villagers to rethink the dialectical relationship between the Panamanian state and Kuna autonomy, and at the same time serves as an outlet for internal tensions in the community. I then raise the question of to what exactly is being commemorated in this ritual. In doing so, I analyse the different interpretations of this episode in Kuna and Panamanian history and identify the various interests involved in the commemoration of the Kuna uprising. Finally, I examine the role of collective memory in the construction and reiteration of a discourse of ethnicity, analyzing how the memory of the revolution is transmitted, received, interpreted and used today. / En 1925, los Kunas (Gunas), indígenas del noreste de Panamá, se levantaron en armas en contra de las políticas asimilativas del gobierno nacional. Primera etapa de un largo proceso de afirmación identitaria y de reivindicaciones territoriales, ese levantamiento se conoce hoy en día como la Revolución Kuna (o Dule). Partiendo de considerar ese evento como símbolo de las luchas indígenas para el reconocimiento, la autodeterminación y la autonomía política, en este proyecto de investigación se propone estudiar cómo se celebra, se recuerda y se interpreta hoy en día tal etapa histórica. Concretamente, enfocamos nuestro estudio en la comunidad de Uggubseni, que fue la escena principal de la insurrección de 1925 y donde cada año los comuneros representan su historia, celebrando el aniversario de la Revolución Kuna en forma de una reconstitución histórica. Proponemos acercarnos primero al evento mismo de conmemoración. A través del análisis de la forma hemos llegado a considerarlo como un nuevo rito dentro de la ritualidad kuna. Sostenemos que por su forma carnavalesca, la conmemoración permite a los comuneros repensar la relación dialéctica entre la autonomía kuna y el estado panameño y a la vez resolver tensiones internas en la comunidad. Nos hemos interesado luego por las diversas interpretaciones de la Revolución Kuna, etapa importante de la historia kuna y panameña, para entender los distintos intereses implicados en los eventos conmemorativos. En fin, la preocupación principal de este trabajo se centra en el papel de la memoria colectiva en la construcción y reiteración de un discurso identitario, analizando cómo el recuerdo de la Revolución Kuna se transmite, recibe, interpreta y utiliza hoy en día.

This research concerns a Kuna-Spanish bilingual elementary school in Panama City, founded for Kuna children by Kuna teachers. Based on ethnographic and linguistic fieldwork, this research investigates the socio-cultural context for the emergence of the school and the ways that students, teachers and parents, together with Kuna elders, navigate the path of indigenous schooling. The process of negotiating linguistic and cultural meanings in Kuna-language education includes both "traditionalized" Kuna forms of learning and informal education in and around the home. These various foundations of Kuna knowledge, from the use of Kuna oral history to eating Kuna food in the home, are incorporated into the curriculum in various ways, highlighting the potential of schooling as a place of knowledge production for indigenous peoples that is culturally inclusive. At the same time, the manner in which Kuna identity is indexed in the school is uneven. It is liberating in some moments while very restrictive in others, reflecting similar patterns, often in relation to state-sponsored notions of "multiculturalism" in the Kuna community and in the broader context of Panamanian society. In order to fully explore the complexities of the school and its workings, this research explores the Kuna experience in Panama City, where more than half of the Kuna population currently resides. This dissertation is a contribution to the fields of linguistic anthropology and the anthropology of education, analyzing the case of an urban Kuna school that employs both Western and indigenous pedagogy and content, with specific implications for studies of language socialization, bilingual education and educational politics for indigenous peoples. / text

This essay has examined how the local community is involved with the tourism development on the San Blas islands and how it effects the destinations development. The method of choice has been a qualitative interview with an operator that offers trips to the destination. Also there has been made a literature study where previous research about the San Blas and the subjects of choice is being presented. During the writing process of this essay it has become obvious to us that the local community (Kuna Yala) is very much involved in everything that concerns the destination. We can thereby establish that the local community of San Blas can be placed on the top step of Arnsteins (1969) “Ladder of Participation”. This comprehensive involvement brings both positive and negative effects on the destinations development. On the negative side we can se that the service level sometimes is low due to lack of knowledge and communication amongst the Kunas. The positive effects however shows that the destination is perceived more unique when the visitors gets to experience the real Kuna lifestyle that also creates a sustainable social environment. Many Kunas make their living on the tourism industry, which secure that the visitors money stays at the destination. The destination itself has not followed any traditional curve regarding destination development, which makes San Blas problematic to apply in Butlers model about the destination lifecycle. / Denna uppsats har undersökt hur lokalsamhället på San Blasöarna involveras i turismnäringen och hur det påverkar destinationens turismutveckling. Valet av metod har varit en kvalitativ intervju med en aktör som erbjuder resor till destinationen. Vidare har också en litteraturstudie genomförts där tidigare forskning kring destinationen och ämnesområdet presenteras. Under arbetet med uppsatsen har det blivit tydligt att lokalbefolkningen (Kuna Yala) involveras i allra högsta grad i San Blas och påverkar alla beslut som har med destinationen att göra. Vi kan därför konstatera att San Blas lokalbefolkning kan placeras på de övre stegen i Arnsteins (1969) modell över medborgarnas deltagandegrad. Den stora involveringen för med sig både positiva och negativa konsekvenser för destinationsutvecklingen. Det negativa är att servicegraden ibland blir väldigt låg till följd av bristande kunskap och kommunikation bland lokalinvånarna. Bland de positiva effekterna nämns bl.a. att destinationen upp levs unik av besökarna som får komma nära Kuna Yala och uppleva deras levnadssätt vilket skapar ett hållbart socialt förhållande. Sysselsättningen blir även högre då många inom Kuna Yala livnär sig på turismnäringen och den höga deltagandegraden minskar läckaget vilket gör att mer pengar stannar kvar på destinationen. Destinationen i sig har inte följt någon traditionell kurva över turismutvecklingen vilket gör att San Blas blir problematisk att applicera i Butlers modell över destinationslivscykeln.

The food of the stone marten (Martes foina) was studied in synantrophic enviroment in four localities. Localities were choosen with the aim to follow an urbanization gradient from the center of the city, through its periphery to small villages. The composition of a diet was studied by non-invasive method, by analysis of faeces. Macroscopic remains of the food were divided into eleven categories (mammals, birds, bird eggs, fish, unidentified vertebrates, invertebrates, fruits, vegetative plant parts, anthropogenic material, stones and unidentified remains). 104 different animal and plant taxa were identified. There was often found anthropogenic material. Differences in the diet according the type of enviroment as well as seasonal changes were investigated by comparing of frequency of occurrence and procentual weight of remains. There were found differences between marten's food in urban and rural enviroment, especially as concerned the categories mammals, birds and fruits. Consumption of mammals follows the urbanization gradient, in urban enviroment it is the lowest, in rural localities it is higher. On the contrary, bird frequence was higher in urban environment, in rural enviroment it was lower. Weight of fruit remains was higher in rural localities than in urban ones. There were also seasonal...

The main subject of the thesis is Indian ethnic group Kuna Yala, living in Panama in own geographically separated autonomous territory, on the coast of the Caribbean Sea. The thesis is dedicated to basic aspects of their society - culture, law and economic. Also it describes the uniqueness of Kuna ethnic, how it develops and protects its identity in the relationship with the majority of inhabitants of Panama. The last topic is devoted to adverse impacts, which the society faces to.

Detta arbete belyser mola, ett textilt hantverk från Panama, ur en historisk kontext genom en etnografisk och fenomenologisk ansats. Uppsatsens syfte är att belysa essensen av mola som fenomen och att skapa ökad kunskap om hantverket. Detta kommer att undersökas genom följande två frågeställningar: Hur kan mola tolkas utifrån en kulturhistorisk kontext? På vilka sätt har formgivningen av mola utvecklats mellan åren 1927 och 1981?  Genom att använda metoden föremålsanalys och litteraturstudier, har frågeställningarna kunnat besvaras. Arbetet bygger framför allt på fem mola-blusar från Världskulturmuseets samlingar i Göteborg. Textilierna har studerats och analyserats på plats, samt genom litteratur.  Resultatet som framkommit är en komplex bild av ett hantverk, som är lika mycket sprunget ur en rik tradition med en stark sinnlig identitet, som ett resultat av en industriell utveckling, där större tillgänglighet till resten av världen präglat dess uttryck och formgivning.