Submitted by Julien Marius Reis Thevenin null (julienreis@gmail.com) on 2017-04-20T22:57:22Z No. of bitstreams: 1 Tese_A Natureza nos Caminhos da Ayahuasca_Thevenin_Versão Final.pdf: 17560972 bytes, checksum: 0f1db4155bb4e9d528fda96c5e0375da (MD5) / Approved for entry into archive by Luiz Galeffi (luizgaleffi@gmail.com) on 2017-04-25T18:37:57Z (GMT) No. of bitstreams: 1 thevenin_jmr_dr_prud.pdf: 17560972 bytes, checksum: 0f1db4155bb4e9d528fda96c5e0375da (MD5) / Made available in DSpace on 2017-04-25T18:37:57Z (GMT). No. of bitstreams: 1 thevenin_jmr_dr_prud.pdf: 17560972 bytes, checksum: 0f1db4155bb4e9d528fda96c5e0375da (MD5) Previous issue date: 2017-03-06 / Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP) / A relação que os grupos sociais estabelecem com a natureza está permeada pelos sistemas de representações e ideias, principalmente, os religiosos e filosóficos. Contudo a trajetória percorrida pela sociedade urbano industrial, baseada no lucro, tem conduzido a sérios problemas ambientais, dentre eles o desflorestamento da Amazônia. É na busca por relações que atribuam valores não econômicos à natureza que se inicia esta tese, desse modo, analisamos aqui a formação dos territórios religiosos de organizações que utilizam o chá Ayahuasca em seus rituais, no estado de Rondônia – BR, com enfoque na interação homem-natureza. Também conhecidas como religiões da floresta, pois surgiram nas primeiras décadas do século XX, em meio à floresta Amazônica, essas religiões foram fundadas por seringueiros nas suas três vertentes originais: Santo Daime; Barquinha; e UDV. A pesquisa sobre esses arranjos institucionais apresentou resultados que indicaram relações de êxito na conservação florestal associados a um processo crescente de ressacralização da natureza. A expansão territorial ayahuasqueira está relacionada ao crescimento e manutenção de áreas florestadas associadas aos plantios das espécies Banisteriopsis caapi e Psychotria viridis, que compõe o chá Ayahuasca, em sistemas agroflorestais e com predomínio da agricultura orgânica. Nas 24 propriedades rurais mapeadas, a partir de classificação orientada a objeto e imagens de alta resolução espacial, 96,6% de todo o território permanece com cobertura arbórea em estágio inicial, intermediário a avançado de sucessão, sendo que na maioria dos casos as taxas de cobertura foram superiores às exigidas para Reserva Legal. Na paisagem, muitas dessas propriedades se destacam como verdadeiras ilhas de floresta em meio a extensas áreas desmatadas para pastagens. Os parâmetros fitossociológicos estiveram, na maioria das propriedades, dentro da normalidade, para as regiões fitoecológicas em que se encontram inseridas, exceto em algumas propriedades suscetíveis a fortes efeitos de borda. O crescimento desses territórios também mostrou estar associado a práticas de reflorestamento (seja para recuperação de áreas degradadas ou no adensamento florestal), com a presença de espécies ameaçadas de extinção em 67,9 %, do total de 53 propriedades analisadas (entre urbanas e rurais), e ao respeito e zelo pela Natureza com a valorização de seus aspectos espirituais. / The relationship that social groups establish with nature is based upon representation and idea systems, mainly religious and philosophical. However, the urban and industrial society path, based on gains, has been leading to serious environmental problems, among them, the Amazon deforestation. It is in search for relations that attribute non-economic values to nature that this thesis initiates. Therefore, the formation of religious territories of organizations that make use of the tea Ayahuasca in their rituals in the state of Rondônia- BR is analyzed, with emphasis on men-nature interaction. Also known as religions of the forest, since they emerged in the first decades of the 20th century in the middle of the Amazon rainforest, these religions were founded by rubber tappers in three original branches: Santo Daime; Barquinha; and União Do Vegetal. The research on these institutional arrangements presented results that indicated success relations on forest conservation associated with a growing process of resacralization of nature. The Ayahuasca territorial expansion is related with the growth and maintenance of forests area for the planting of the species Banisteriopsis caapi and Psychotria viridis, which compose the tea Ayahuasca, in agroforestry systems and with the predominance of organic agriculture. In the 24 rural properties that were mapped, in oriented classification with high spatial resolution objects and images, 96,6% of the whole territory remains with arboreal coverage in early, intermediate to advanced stage of succession, being that in most cases, the coverage rates were higher than the rates required by Legal Reservation. In the landscape, many of these properties stand out as true forest islands in the middle of extensive areas that were deforested for pasture. The phytosociological parameters were, in most properties within normality, to the phytoecological regions in which they are inserted, except for some properties that are more susceptible to strong border effects. The growth of these territories also have shown to be associated with reforestation practices (either for the recovery of degraded areas or forest densification), with the presence of endangered species in 67,9%, from a total of 53 analyzed properties (among urban and rural), and with the respect and care for Nature along with the valorization of its spiritual aspects. / FAPESP: 2013/02207-1

For nearly 40 years, Sister Karin and the nuns at Alsike Kloster have been giving sanctuary to refugees while also taking political, social and legal action to advocate for their rights. Every day they share their home with 60 men, women and children who are fleeing violence, persecution, looming threats and even death. Unlike many activists, the sisters of Alsike Kloster have turned spiritual activism into daily life. In this thesis, I immerse myself in the process of how the community of nuns and refugees do what they do. The purpose of this thesis is to paint an ethnographic portrait and open a window of understanding into the spiritual activism that this community lives as daily life. As I participate in this community of many faiths, many languages, and people from all over the world, I hope to gain an understanding of how they manage to share meals, chores, immigration hearings, birthday parties, fears, joys and sufferings with such cohesion and acceptance. Seeing how these sisters and refugees all live together gives me hope that we can all work for social change in our own small ways. Learning from these sisters how their faith translates into direct loving action for their neighbors from many countries gives me hope that something else is possible. Spiritual activism entails a worldview that resacralizes life which has implications for every aspect of our interconnected global world: not only religions, but also politics, economics, international relations, social awareness and our global responsibility for everything from climate justice to the refugee crisis.