Made available in DSpace on 2014-06-11T19:31:05Z (GMT). No. of bitstreams: 0 Previous issue date: 2010-08-25Bitstream added on 2014-06-13T19:01:21Z : No. of bitstreams: 1 rodrigues_gtm_dr_mar.pdf: 1990070 bytes, checksum: 2b9a38eef2efa194166a8fb33cae6826 (MD5) / Nos últimos anos tem sido notado no campo do direito um significativo aumento do interesse pelo referencial teórico e metodológico fornecido pela antropologia. No entanto, e apesar de algumas relevantes contribuições direcionadas a uma aproximação entre a antropologia e o direito, o fato é que a antropologia jurídica, ao menos no cenário acadêmico nacional, ainda ressente de uma maior reflexão sobre o seu espaço epistemológico e possibilidades práticas. Nesse âmbito de análise, e partindo do pressuposto de que o conhecimento reivindicado de forma autônoma pelo direito e pela antropologia representam, sobretudo, domínios de saber que se expressam como discursos históricos, o presente estudo apresenta duas finalidades: primeiramente, identificar os fundamentos e as possibilidades de análise do discurso jurídico-antropológico através de uma leitura dos seus principais referenciais epistemológicos; e, num segundo momento, desenvolver uma etnografia do discurso jurídico no campo cultural da execução penal sob a proposta de uma antropologia do conhecimento / In recent years it has been noticed in the field of law a significant increase in interest in the theoretical and methodological framework provided by anthropology. However, despite some outstanding contributions aimed at a rapprochement between anthropology and law, the fact is that anthropology of law, at least in the national academic scene, still lacks a major reflection on your epistemological space and practical possibilities. Within this framework of analysis, and assuming that the knowledge claimed autonomously by law and anthropology especially represent areas of knowledge that are expressed as historical discourses, this study has two purposes: first, identify the reasons and possibilities of discourse analysis, legal and anthropological frames; and, second, to develop an ethnography of legal discourse in the cultural field of criminal enforcement under the proposal for an anthropology of knowledge

En 1947, après l’obtention de l’indépendance, l’Inde est devenue une république séculière et démocratique proposant ainsi une nouvelle organisation de la société. Sans faire l’unanimité, des lois familiales différenciées selon l’identité religieuse ainsi que des droits socioéconomiques associés à l’appartenance à un groupe ont été reconnus par l’État. Dans le climat politique des années 90, le secularism et les droits de groupe ont été le sujet de débats. À partir d’une considération du contexte sociohistorique, cette recherche porte sur les manières de se représenter la laïcité indienne et sur ses rapports potentiels avec des lois différenciées selon l’appartenance religieuse. À travers la notion d’égalité, cette recherche explore les droits et les devoirs associés à la juste approche de la diversité religieuse en Inde indépendante. Une attention particulière est accordée à la période contemporaine et aux droits des Indiens musulmans. Dans cette recherche, les représentations juridiques qui se dégagent de l’analyse des débats publics et intellectuels sont mises en parallèle avec les points de vue de dix-sept répondants de la classe moyenne de Kolkata (été 2011). À travers cette démarche, cette analyse du discours informe sur les conceptions du secularism débattues en Inde indépendante et dans la période contemporaine. Parallèlement à un accent mis sur l’amour de la diversité, les droits individuels, les devoirs et l’auto régulation, les droits différenciés pour les musulmans sont, pour la majorité des répondants, rejetés. Deux approches de l’État sont soulevées dans les définitions du secularism, une version plus dirigiste et l’autre laissant plus de souveraineté aux groupes. / In 1947, India became a secular democratic republic proposing a new organization of society. Family laws, established according to religious affiliation and affirmative action policies, were recognized by the state without unanimity. In the political climate of the nineties, such secularism and group rights were questioned. From a socio-historical perspective, this research focuses on the practices & representations of Indian secularism and its potential relationship with laws differentiated by religious affiliation. Based on the notion of equality, the present research explores the rights and obligations associated with the just approach to religious diversity in independent India. Particular attention is given to the contemporary period and to Indian Muslims’ group rights. In this research, legal representations that emerge from the analysis of public and intellectual debates are paralleled with the viewpoints of seventeen of Kolkata’s middle-class informants (summer 2011). Using this approach, the discourse analysis informs the reader on the conception of secularism discussed in contemporary, independent India. Recognising the value of diversity, duties and self regulation, the majority of respondents reject differentiated rights for Muslims. Two approaches of the state emerge; one in which the State is more directive and one which provides more autonomy to the group.

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Orientador: Chritina de Rezende Rubim / Banca: Ana Lúcia Pastore Schritzmeyer / Banca: José Geraldo Poker / Banca: Jayme Wanderley Gasparoto / Banca: Gilberto Giacóia / Resumo: Nos últimos anos tem sido notado no campo do direito um significativo aumento do interesse pelo referencial teórico e metodológico fornecido pela antropologia. No entanto, e apesar de algumas relevantes contribuições direcionadas a uma aproximação entre a antropologia e o direito, o fato é que a antropologia jurídica, ao menos no cenário acadêmico nacional, ainda ressente de uma maior reflexão sobre o seu espaço epistemológico e possibilidades práticas. Nesse âmbito de análise, e partindo do pressuposto de que o conhecimento reivindicado de forma autônoma pelo direito e pela antropologia representam, sobretudo, domínios de saber que se expressam como discursos históricos, o presente estudo apresenta duas finalidades: primeiramente, identificar os fundamentos e as possibilidades de análise do discurso jurídico-antropológico através de uma leitura dos seus principais referenciais epistemológicos; e, num segundo momento, desenvolver uma etnografia do discurso jurídico no campo cultural da execução penal sob a proposta de uma antropologia do conhecimento / Abstract: In recent years it has been noticed in the field of law a significant increase in interest in the theoretical and methodological framework provided by anthropology. However, despite some outstanding contributions aimed at a rapprochement between anthropology and law, the fact is that anthropology of law, at least in the national academic scene, still lacks a major reflection on your epistemological space and practical possibilities. Within this framework of analysis, and assuming that the knowledge claimed autonomously by law and anthropology especially represent areas of knowledge that are expressed as historical discourses, this study has two purposes: first, identify the reasons and possibilities of discourse analysis, legal and anthropological frames; and, second, to develop an ethnography of legal discourse in the cultural field of criminal enforcement under the proposal for an anthropology of knowledge / Doutor

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Au XVIIIe siècle, les Bohémiens sont déjà présents dans le royaume de France et ses différentes provinces depuis plus de trois cents ans. Dans les deux derniers siècles de l’Ancien Régime, leur mode de vie est progressivement criminalisé, ce qui aboutit à leur rejet dans les franges marginales des vagabonds, voleurs, etc. Par conséquent, dans l’historiographie de ces groupes en Europe occidentale à l’époque moderne, la législation pénale et les archives judiciaires occupent une place prépondérante. Toutefois, il convient de dépasser une lecture univoque de ces documents. L’étude de la réglementation visant les Bohémiens en Lorraine et les considérations de la doctrine fournissent un large cadre d’analyse, mais les nombreuses pièces des procès permettent d’accéder à une réalité anthropologique plus subtile dans la mesure où les magistrats doivent prouver la qualité de Bohémien, et, à cette fin, cherchent à caractériser les accusés. C’est au moyen de techniques d’enquêtes, d’interrogatoires, et d’informations judiciaires qu’ils s’efforcent de mener à bien cette entreprise. La collecte archivistique a principalement mobilisé les fonds de bailliages et de maréchaussées, et s’est notamment fondée sur le corpus largement inédit du bailliage d’Allemagne. La masse conséquente des archives judiciaires criminelles relative au vagabondage a nécessité un véritable travail d’enquête visant tout d’abord à repérer les Bohémiens. Les pièces de procédure se révèlent donc une source d’informations importante, et, au travers des interrogatoires individuels, une identité collective se dessine. Le « métier de Bohémien » apparaît comme notion centrale dans la caractérisation de ces groupes. Le caractère transnational de la circulation des Bohémiens lorrains, dont on trouve des traces sur tout le territoire du royaume de France, en Belgique, au Luxembourg, dans les provinces allemandes, en Suisse et en Italie, laisse néanmoins transparaître un enracinement dans la région du Palatinat et de la Lorraine allemande. Pour autant, les juges se cantonnent à l’attribution d’une identité virtuelle, qui oblitère une identité réelle marquée par l’insertion des Bohémiens dans le tissu social. La doctrine juridique et les sciences humaines en devenir, s’emparant de la question à la fin du XVIIIe siècle, jouent un rôle important dans ce processus. / In the eighteenth century, the "Bohémiens" are already in the kingdom of France and its provinces since over three hundred years. In the last two centuries of the Ancien Regime, their lifestyle is progressively criminalized, resulting in their rejection in marginal fringes of vagabonds, thieves, etc. Therefore, in the historiography of these groups in Western Europe in the modern era, criminal law and judicial archives dominate. However, it must be moved beyond an unambiguous reading of these documents. The study of the regulation of the "Bohémiens" in Lorraine (in fact Gypsies belonging to the Manouche or Sinti group) and considerations of doctrine provide a broad framework, but the many parts of the trial provide access to a more subtle anthropological reality as judges must prove the gypsy quality, and to this end, seek to characterize the accused. It is through investigative techniques, interrogations, and legal information they seek to carry out this business. The archival collection consisted primarily of garnering data from bailiwicks and maréchaussées, and is particularly based on the largely unpublished body of the bailiwick of Germany ("bailliage d’Allemagne"). The consequent mass of criminal court records relating to vagrancy required a real investigative work, first of all to identify the Gypsies. The pleadings therefore reveal an important source of information, and, through individual interviews, collective identity is emerging. The art of Gypsy ("métier de Bohémien") appears as a central concept in the characterization of these groups. Transnational nature of the movement of Lorraine’s "Bohémiens", whose traces are found throughout the territory of the kingdom of France, Belgium, Luxembourg, in the German provinces, Switzerland and Italy, lets nonetheless see strong roots in the Palatinate region and the German Lorraine. Still, judges are confined to the allocation of a virtual identity, which obliterates a real identity marked by the integration of Gypsies into the social fabric. The legal doctrine and human sciences in the making, seizing the question at the end of the eighteenth century, play an important role in this process.

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Ending colonialism requires the revitalization of not only indigenous systems of law, but also the indigenous legalities of which they form part. This means that Canada’s unique form of liberal constitutionalism cannot serve as the constitutional framework within which indigenous law is revitalized. Rather, we shall have to advert to the fact that indigenous law was and is generated by unique indigenous legal processes and institutions, which find their authorization in unique indigenous constitutional orders, which are in turn legitimated by indigenous peoples’ unique and varied creation stories. Through the gifts of diverse Anishinaabe writers and orators, and through work with my circle of elders, with aadizookaanan, in community, and on the land, I present one view of Anishinaabe legality. I give special emphasis to its earth-centric ‘rooted’ form of constitutionalism, which is characterized by mutual aid and its correlate structure, kinship. In the second half, I examine the problem of colonial violence in contemporary indigenous-settler relationships. I identify two principles necessary for indigenous-settler reconciliation and I consider how commonly proposed models of indigenous-settler relationship fare against them. I conclude that one vision of treaty, treaty mutualism—which is a form of rooted constitutionalism—is non-violent to indigenous peoples, settler peoples and to the earth. Finally, I consider counter-arguments on themes of fundamentalism, power, and misreading. / Graduate

What makes real life contractual arrangements? How does the law influence real life contractual arrangements? These are everyday questions for businesspeople and commercial lawyers. The traditional ‘imperative’ view of law assumes that business people contract ‘in the shadow of the law’ and contractual arrangements conform to what the law says. But empirical studies on contract practice suggest that contract law may, in fact, play a very insignificant role in real life contractual arrangements. This thesis provides a sociological view of the role of contract law in real life contractual arrangements in the context of the Vietnamese market. Specifically, this thesis applies an institutional law & economics approach to investigate how social structures of the market influence contractual arrangements to marginalize contract law in the Vietnamese market. Drawing on two surveys of contract behaviour in the Vietnamese market, this thesis finds that real life contractual arrangements respond to the institutional structure of the market as a whole, rather than only ‘the shadow of the law’. Institutional changes in the Vietnamese market suggest that there exists a merchant law system, constituted of traditional moral norms and social structures in the market. This merchant law system continues to order contractual arrangements in the market, despite the introduction of a transplanted contract law system. Disagreeing with the imperative approach, this thesis claims that contract law reform should conform to the institutional structure of the market to reduce transaction costs of contracting and to provide an effective framework for real life contractual arrangements.