Made available in DSpace on 2016-04-26T14:53:22Z (GMT). No. of bitstreams: 1 Luciana Galante.pdf: 5211850 bytes, checksum: b1c4b1c61696515d155e8e077af8764f (MD5) Previous issue date: 2011-10-27 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / This study analyzes the relationship between the Guarani community from Tekoa Pyau with the environment through an ethnobotanical approach, in particular with the vegetal universe. There have been several speculations that the people in this community are deprived from their cultural references, due to the fact that they live in a small area adjecent to a Conservation Unit. The Atlantic Forest is an ideal site for the nhandereko Gurani way of life and it is surrounded by symbolysm. Such symbolic references often pertain to a refined knowledge about the natural resources, which is of extreme importance to the Guarani people. The Jaraguá State Park is not only a site for natural resources. Most importantly, there is evidence that it has a cultural collection , given that certain vegetables were sacredly named by the Guarani. The several plants and animals provided by Nhanderu (our Father) enabled the Guarani to survive and were particularly associated to their myths. The Guarani strive to maintain such knowledge. Yet, they do so through a particular traditional education, which includes orality, life experience, myths and rituals. In addition, the Guarani have been attempting to enagage in dialogs with people in our society as a way to be heard, understood, and equally important, to have their knowledge acknowledged and respected / Este estudo tem como objetivo analisar através de uma abordagem etnobotânica a relação que a comunidade Guarani de Tekoa Pyau estabelece com o ambiente, especificamente com o universo vegetal. Inseridos numa área reduzida e próxima a uma Unidade de Conservação, são muitas as especulações de que estariam privados de suas referências culturais e abandonando suas práticas. A Mata Atlântica, lugar ideal para se viver o nhandereko (modo de ser Guarani), é cheia de simbolismos que atrelados ao conhecimento refinado sobre seus recursos tem, para o povo Guarani, uma importância única. A sacralidade que os Guarani atribuem a certos vegetais nos leva a crer que longe de ser apenas uma reserva de recursos naturais a ser utilizada na cultura material, o Parque Estadual do Jaraguá adquire o status de acervo cultural , uma vez que muitas plantas e animais que lá circulam foram deixadas por Nhanderu (nosso pai) para que os Guarani pudessem sobreviver estando inclusive associados aos mitos de origem. A luta pela manutenção desses conhecimentos se faz através da educação tradicional em que a vivência, a oralidade, os mitos e os ritos possuem grande destaque. Além disso os Guarani buscam estabelecer um diálogo incansável com a nossa sociedade para que sejam ouvidos, compreendidos e tenham seus conhecimentos respeitados

Depuis plusieurs décennies, la question nationale a ressurgi de façon spectaculaire sur les scènes politiques et scientifiques. Plutôt que de définir la nation, la recherche s’est intéressée à ses armatures, évoquant désormais ses « imaginaires nationaux » (Benedict Anderson) ou encore ses « inventions de tradition » (Eric J. Hobsbawm). Cette thèse propose d’appliquer ces concepts, complétés néanmoins des travaux d’une génération d’historiens apparue durant les années 1990 (Gérard Noiriel, Anne-Marie Thiesse…) et des armes de l’histoire culturelle, vis-à-vis de l’histoire contemporaine de la Corse. Après la conquête française (1769), l’île n’échappe pas au XIXe siècle, et à son cortège d’exaltations nationales. Tout en demeurant au sein du strict cadre français, une poignée d’élites n’en exalte pas moins les vertus de la Corse, loue ses figures illustres, instaurant déjà quelques paradigmes patriotiques. Afin de livrer la meilleure exhaustivité possible à notre propos, plusieurs sources ont été mobilisées durant ce travail, notamment la littérature, les actes administratifs, la presse ou encore l’image, dont une première pensée tarde à voir le jour. Dans le but de délimiter un cadre thématique précis à notre travail, nous avons orienté nos prospections vers trois axes. Tout d’abord, celui de l’histoire, une des plus importantes « inventions » du XIXe siècle. En marge des histoires nationales qui se développent au même moment sur le Vieux Continent, la discipline sera abordée dans ses expressions littéraires et illustratives sans oublier son facteur institutionnel, qui reste le meilleur support d’enracinement des mythes fondateurs. Le deuxième axe que nous avons choisi de traiter est celui du héros, nous menant à la constitution de l’« assiette héroïque » composée de Sampiero, Paoli et Napoléon. La construction de ce propos observera un développement analogue à la partie précédente, où à la sphère des représentations succèdera celle du figement, marqué par la fonte statuaire.Enfin, ce travail se terminera par l’évocation d’un phénomène que nous avons appelé la « geste nationaliste » prenant pour cadre l’autonomisme de l’entre-deux-guerres. Au moyen de publications phares (A Muvra), celle-ci propose un remodelage complet du système de représentation précédemment édifié, modifiant l’« assiette héroïque » et investissant à son tour les scènes mémorielles. Ayant fait des éléments linguistiques et littéraires leurs forces de créations, cette mouvance se démarquera par les enjeux de palimpseste et de mimesis qu’elle met en place, où à l’exaltation d’une vérité autre répond l’imitation d’un modèle existant. / For several decades, the national question has reappeared in the political and scientific spheres in a spectacular way. Rather than defining the nation, the research was interested in its framework, evoking from now on its “national imagination” (Benedict Anderson) or even its “inventions of tradition” (Eric J. Hobsbawm). This thesis suggests applying these concepts, which are nevertheless completed by both the works of a generation of historians that appeared during the 1990s (Gérard Noiriel, Anne-Marie Thiesse…) and the weapons of cultural history, towards the contemporary history of Corsica.After the French conquest (1769), the island does not escape the 19th century and its procession of national ecstasies. While strictly remaining within the French context, a small elite exalts the virtues of Corsica nevertheless, praises its illustrious figures, already establishing some patriotic paradigms. In order to deliver a completeness as good as possible about our subject, several sources were gathered during this work, especially some sources from literature, administrative acts, the press or even related to the image, the first thought of which takes a long time to emerge. With the aim of defining a specific thematic setting in our work, we steered our research towards three axes. First of all, that of history which is one of the most important “inventions” of the 19th century. Outside the national histories that develop on the Old Continent at the same time, this discipline will be approached on its literary and illustrative expressions, not forgetting its institutional factor which remains the best medium to implant the founding myths.The second axis we chose deals with the theme of the hero and leads us to the creation of what is called the “heroic plate” composed of Sampiero, Paoli and Napoleon. The construction of this subject will follow a development similar to that of the previous part, in which to the sphere of the representations will succeed that of the materialisation marked by the statuary cast iron.Finally, this work will end with the evocation of a phenomenon that we called the “nationalist gest” developing in the context of the interwar period separatism. By means of key publications (A Muvra), this gest proposes a complete reshaping of the previously built system of representation, modifying “the heroic plate” and flooding in its turn the memory scenes. Having drawn its strength of creation from the linguistic and literary elements, this movement will stand out by the stakes oof palimpsest and mimesis that is sets up, and in which, to the ecstasy of another truth answers the imitation of an existing model.

Som följd av mediernas felaktiga publiceringar av anklagelser mot Fredrik Virtanen under metoo-hösten 2017, gjorde Uppdrag granskning ett program där de granskade mediernaspubliceringar, som mötte stor kritik. Kritiken väckte vårt forskningsintresse för att genomföradenna studie. Syftet är att studera Uppdrag gransknings program “#metoo och FredrikVirtanen” med metoden MCDA för att ta reda på hur anklagelserna och de sociala aktörernablir representerade. Studiens vetenskapliga perspektiv grundas i genusteorin med fokus på hurkvinnor blir representerade vid sexualbrott. Tidigare forskning visar hur rape myths kommertill uttryck vid nyhetsrapportering av sexualbrott och det använder vi sedan för att sätta vårtresultat i relation till. Vi har utformat två frågeställningar för att reda på hurrepresentationerna i avsnittet ser ut. I analysen finner vi tecken på en orättvis representationav de sociala aktörerna. Däremot visar vårt resultat att Uppdrag granskning inte gör sigskyldiga till reproduktion av rape myths.

Cette étude se fonde sur la comparaison entre l'empire romain et l'empire inca inaugurée par les chroniqueurs espagnols au XVIe siècle. Le symbolisme de Rome est analysé en fonction d'images de Cuzco produites par l'imaginaire européen. L'importance du passé romain dans la définition de l'Autre est rattaché au processus d'acculturation des Incas. L'analyse de symboles universels des mythes, et notamment du rôle des tricksters dans la construction de l'ordre des communautés et du pouvoir, vise à discerner les éléments pouvant être rattachés aux idéologies impérialistes. Le choixdes objets d'étude pousse à conclure sur l'universalisme de certains éléments interprétés de façon différente par chacune des civilisations. / Comparisons between Incas and Romans first started by 16th century Spanish chroniclers. We ail to highlight how Roman past and origins have been the bastion for European power justification and how Roman history and ideals became a cultural pattern. We suggest that Cuzco was stereotyped by European imaginary. As so, we chose to take an interest in mythical tricksters and their part in defining social boundaries. This leads to critical thinking on the way political power was perceived. We conclude that similar but not identical symbols were mobilized by Incas and Romans.

CoordenaÃÃo de AperfeiÃoamento de Pessoal de NÃvel Superior

Submitted by Celso Magalhaes (celsomagalhaes@ufrrj.br) on 2017-11-08T12:10:49Z No. of bitstreams: 1 2016 - Joao Batista Macedo Sobrinho.pdf: 1253537 bytes, checksum: d98d46333023745b8bbf0f4e4462a16b (MD5) / Made available in DSpace on 2017-11-08T12:10:49Z (GMT). No. of bitstreams: 1 2016 - Joao Batista Macedo Sobrinho.pdf: 1253537 bytes, checksum: d98d46333023745b8bbf0f4e4462a16b (MD5) Previous issue date: 2016-06-30 / This research was developed at the Federal Institute of Education, Science and Technology Amazon, Campus Mau?s, with the participating students. This study aimed to know the relationship between the myths and beliefs related to the consumption of guarana (Paullinia cupana) powder by students and their application as a socializing element, seeking also to identify these objectives in the design of a group of elders in the city. Considering the focus of the search and the lack of specific theoretical framework on the selected theme, it used the questionnaire technique, workshops and interviews. The research work was carried out with two specific groups of students: the first group, glimpsing the general knowledge of guarana with issues related to myths, legends, beliefs, cultures, as well as guarana seen as a social element in Mau?s and other places. The second group focused on the search for specific knowledge regarding the guarana associated with physical activity, with questions focused on the reasons for the guarana consumption during cultural and sports activities. To achieve the objectives of this research it was necessary to seek theoretical foundations related to indigenous peoples Sater?-Maw?, discoverers of guarana and first consumers of this product, highlighting the historical context and the origin of guarana as well as the various forms of consumption. Mau?s, known worldwide as "the land of guarana", for being the place where it originated guarana, being known by the effects of strength and longevity. Over 182 years of the city, the population of Mau?s learned from the Indians about the habit and the various ways to consume guarana, preserving cultural values and customs of its discoverers. Through survey data, it was possible to draw a profile of the students / athletes on physical performance, as well as people in the third age, identifying the relationship as guarana consumers in Mau?s powder. It was found that 70% of practitioners of physical activity students are Mau?s guarana powder consumers, consuming the product at least 1 time a day. As for the amount of guarana powder consumed, the research indicates that 65% of respondents consume approximately 3.33 to 13,33g guarana daily. The main forms of product consumption are: (1) Commercial powder, ground - and 55%; (2) grated in the language of arapaima - 45%. Therefore, this research also shows that Maueense community consumes guarana as an inherited custom from generation to generation, since 95% of respondents attribute the consumption of guarana to family tradition and improvements in performance during physical activity practices . It was noted that the youth of not consuming guarana, but those who consume it, use it as a tradition, to improve physical performance and as a source of energy (ergogenic) and pleasure, being guarana a natural product, It is the municipality and symbolizes the connection of this with the valuation of maueense culture / Esta pesquisa foi desenvolvida no Instituto Federal de Educa??o, Ci?ncia e Tecnologia do Amazonas, Campus Mau?s, tendo como participantes os estudantes. Objetivou-se conhecer a rela??o existente entre os mitos e as cren?as relacionadas ao consumo de guaran? (Paullinia cupana) em p? pelos estudantes e na concep??o de um grupo de anci?os na cidade. Considerando o foco do trabalho e a car?ncia de referencial te?rico espec?fico sobre a tem?tica abordada, empregou-se a t?cnica do question?rio, oficinas e entrevistas. O trabalho de pesquisa foi realizado com dois grupos espec?ficos de estudantes: o primeiro grupo, vislumbrando os conhecimentos gerais sobre o guaran? com quest?es relacionadas a mitos, lendas, cren?as, culturas, assim como, o guaran? visto como elemento social em Mau?s e em outros lugares. O segundo grupo focou a busca por conhecimentos espec?ficos com rela??o ao guaran? associada ?s atividades f?sicas, com questionamentos voltados para os motivos do consumo do guaran? durante as atividades culturais e desportivas. Para o alcance dos objetivos desta pesquisa foi necess?rio buscar fundamenta??o te?rica relacionada aos povos ind?genas Sater?-Maw?, do guaran? e primeiros consumidores deste produto, destacando o contexto hist?rico e a origem do guaran?, assim como as diversas formas de consumo. O munic?pio de Mau?s, conhecido mundialmente como ?terra do guaran??, por ser o lugar onde se originou o guaran?, sendo conhecido pelos efeitos de resist?ncia e longevidade. Ao longo de 182 anos de exist?ncia do munic?pio, a popula??o de Mau?s aprendeu com os ind?genas quanto ao h?bito e as v?rias maneiras de consumir o guaran?, preservando os valores culturais e os costumes dos seus descobridores. Atrav?s de dados da pesquisa, foi poss?vel tra?ar um perfil dos estudantes que consomem o guaran? e se esse consumo tem influ?ncia em sua vida como atletas, assim como em pessoas na terceira idade, identificando a rela??o como consumidores do guaran? em p? de Mau?s. Constatou-se que 70% dos discentes praticantes de atividades f?sicas s?o consumidores do guaran? em p? de Mau?s, consumindo o produto pelo menos 1 vez ao dia. Quanto ? quantidade de guaran? em p? consumido, as pesquisas apontam que 65% dos entrevistados consomem aproximadamente entre 3,33 a 13,33g de guaran? ao dia. As principais formas de consumo do produto s?o: (1) p? comercial, moido ? 55% e; (2) ralado na l?ngua do pirarucu - 45%. Assim sendo, essa pesquisa tamb?m mostra que a comunidade Maueense consome o guaran? como um costume herdado de gera??o a gera??o, uma vez que em 95% dos entrevistados atribuem o consumo do guaran? ? tradi??o familiar e as melhorias no desempenho durante as pr?ticas de atividade f?sicas. Constatou-se ainda que parte da juventude n?o consome guaran?, mas os que o consomem, utilizam-no como tradi??o, para melhorar o desempenho f?sico e como fonte de energia (ergog?nico) e de prazer, por ser o guaran? um produto natural, que representa o munic?pio e simboliza a liga??o deste com a valoriza??o da cultura Maueense. O consumo de Guaran? ? uma atividade costumeira para a comunidade da cidade de Mau?s, ? visto como um elo entre heran?a ind?gena e tradi??es que s?o reproduzidas em diferentes ?pocas do ano, ? saud?vel, ? economicamente acess?vel no local, tem sabor e significado de preserva??o da cultura local, al?m de ser elemento identificador do povo da regi?o do m?dio amazonas, especialmente do nascido em Mau?s.

This research analyzes campus discourse at a university in south central Appalachia in an effort to highlight the role of communication in the prevention of sexual assault and its powerful effects on communities and individuals. Using a critical feminist lens, this qualitative case study identifies the communication goals, interpretations, and strategies of two important speech communities who participate in sexual assault discourse on college campuses—campus professionals who communicate about the issue of sexual assault (issue managers) and sexual assault survivors whose identity is shaped by sexual assault (identity managers). While both groups talk about the problem, the parties diverge on the core function of sexual assault communication. Findings from these speech communities suggest the need for targeted efforts to decimate rape myths on university campuses, as well as the necessity to create safe spaces for survivors to report and talk about sexual assault and form solidarity with other survivors.

The present study examined if a conceptual change intervention would decrease pre-service teachers’ beliefs in four prevalent brain-based myths in education, including Visual-Auditory-Kinesthetic (VAK) learning styles, Gardner’s multiple intelligences theory, left- or right-brained hemispheric dominance, and that humans only use 10% of their brains. Participants included 87 college students from one large, comprehensive university who were enrolled in an educational psychology course. All participants received the conceptual change intervention, which consisted of reading an article refuting the brain-based myths, submitting a paper showcasing evaluative thinking and reflection about the brain-based myths, and discussing cognitive development and the brain-based myths in class. All participants completed a measure of demographics and a pre-test, post-test, and delayed post-test measuring their beliefs in each of the brain-based myths. Cochran’s Q Test revealed that there was a significant difference in the change of proportion of believers and non-believers between at least two of the tests. Results of McNemar’s Test indicate that there was a significant difference in the change of proportion from believers to non-believers from the pre-test to the post-test, but not from the post-test to the delayed post-test. The relevance of these findings to current research, the implications for teacher education programs, limitations, and future directions are discussed.

Traditionally, rape has been viewed as a crime perpetrated by men against women. However, it is now recognised that males can also be victims of rape. The current research had several interrelated aims to; (i) provide a profile of both male and female rape victims, (ii) compare the characteristics of rape perpetrated against male and female victims, (iii) estimate the incidence of male and female rape within the general community, (iv) describe the reporting practices of rape victims, and (v) determine the relationship between rape and depression, suicide ideation, and suicide attempts. The community's level of rape myth endorsement was also explored. Rape myths were defined as attitudes and beliefs about rape, rape victims, and rapists that are generally false but are widely and persistently held, and serve to deny and justify sexual aggression against women and men. The present study compared rape myth endorsement levels concerning both male and female victims. However, it was first necessary to construct a rape myth questionnaire, the Rape Attitudinal Scale (RAQ), which minimised the methodological limitations of pre-existing scales. The current research utilised online methodology and, in total, 560 individuals participated in the research. It was found that almost two out of every five participants had been a victim of rape during their lifetime, with males accounting for 8.60% of the raped sample. Rape victims emanated from a variety of demographic backgrounds and the gender differences between the characteristics of the rape were discussed. Approximately one in seven rape victims stated that they had reported the rape to police, with half of those rape victims regretting informing the police of their experience. Almost twice as many female rape victims than male rape victims failed to report their rape to anyone. It was also found that victims of rape are more likely to report rape to authorities when the rape fits the

Men and women in advertising - a study of the ads in the magazines Café and Elle is an essay in media and communication studies covering 15hp. The author examines what is considered masculinity and femininity in a variety of advertisements, and which products are linked to masculinity and femininity. Besides this, the author also examines the production of happiness, and how this may differ between men and women. Although stereotypes, myths and metaphors are examined. The essay is examined on the basis of gender theory, and theories about stereotypes and myths. This is examined by using both a less extensive quantitative approach and a more detailed qualitative method. Semiotics is the qualitative method used, which include denotation and connotation that is used as some of the tools. The result of the study shows that masculinity and femininity is something that is separate from each other. Different stereotypes, myths and metaphors could also be found in the material. One of the conclusions is that while masculinity seems to be something that is associated with doing something, femininity seems to be something that is associated with being something. Also happiness is something that differs between men and women.