The purpose of this research is to analyse how gender is ‘done’, represented and reproduced in a Peruvian baby shower ritual. The study is situated geographically in the urban Andean setting of Cusco, and theoretically, in a feminist framework combining an ethnomethodological ‘doing gender’ perspective, anchored in social interactions, with a linguistic performativity approach, as formulated by Judith Butler. In the latter, gender is understood as performed through discursive practices of iterability. The ethnographic material, collected from two baby showers and additional interviews, demonstrate several ways and sites in which gender is done and performed in the Cusqeanean baby shower. This occurs, for instance, by the means of gendered gifts, decorations and performances of gender-crossing and hyperbolised displays of masculinity, femininity and sexuality.             Furthermore, to help make sense of the notions of prenatal gender, as well as the strictly gendered cultural norms for invitation cards, decoration and gift-making, which made me unknowingly brake conventions when bringing gender-neutral wooden toys to a Peruvian baby shower, I draw on theorisation of fetal personhood. Adapting van Gennep’s (2004[1909]) concept, I propose that the baby shower could be conceptualised as a rite of passage, in which the unborn transcends from the state of fetus to a gendered baby. The acts of naming and attributing gender in the baby shower ritual, I argue, are requisites for incorporating the child into the society, as family members and, ultimately, as human beings. The baby shower can, thus, be regarded a crucial site for the ‘social birth’ of the Cusqueanean baby.

Depuis la fin des années 1980, le phénomène de revitalisation culturelle amérindienne observé à l’échelle continentale s’est enraciné au Québec. Ce phénomène panindien, qui se définit entre autres par un mouvement de guérison dit communautaire – c’est- à-dire qui s’organise à l’intérieur-même des communautés (par opposition à ce qui vient de l’extérieur) – est caractérisé par la prise en charge des problèmes sociaux rencontrés par les populations amérindiennes. Par l’analyse du rite de la tente à sudation, une pratique emblématique de la spiritualité panindienne et du mouvement de guérison, ce mémoire explore la dualité des stratégies de relation d’aide qui y sont déployées. Pour ce faire, l’expérience en milieu carcéral et en communauté d’aînés et d’intervenants autochtones a été prise à témoin. L’enquête de terrain révèle ainsi qu’en parallèle avec la fonction de mobilisation sociale et politique associée à la revitalisation culturelle amérindienne, on assiste à une instrumentation du rituel à des fins psychothérapeutiques. Tout en s’inscrivant dans la structure cosmologique commune à plusieurs traditions orales algonquiennes, cet usage particulier de la symbolique du rituel met à jour une vision plus clinique, plus individualisée et plus dépolitisée de la guérison autochtone habituellement revendiqué dans le discours panindien. / Since the end of the 1980’s, the Native cultural revitalization observed in North America has taken hold in Québec. This panindian phenomenon has defined itself through the aboriginal healing movement. In turn, this healing movement has been addressing the numerous social problems encountered by the Native populations both inside and outside of their communities. While connecting these events, this thesis explores, through the study of the sweat lodge ceremony, the duality of the counseling strategies deployed both in the panindian spirituality and the aboriginal healing movement. In this regard, the counseling experience of elders and professionals in prison and in the community reveals that besides the social and political functions usually associated with aboriginal healing, we can observe a psychotherapeutic instrumentation of the sweat lodge ritual. While capturing the cosmological structure of many Algonquian oral traditions, this particular use of the sweat lodge symbolism shows a more clinical, more individualized and more apolitical vision of aboriginal healing than the one that is usually described in the panindian discourse.

Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal

Mémoire numérisé par la Direction des bibliothèques de l'Université de Montréal.

Esta pesquisa focaliza a relação entre rito e arquitetura considerando o rito como o fluxo semiológico e está embasada em estudos de semiologia e semiótica aplicadas à arquitetura e às teorias da linguagem. O conceito de rito semiológico está desenvolvido a partir das transformações dos elementos significantes tanto em aspectos diacrônicos quanto em aspectos sincrônicos, determinando as noções de fluxo e mutação. A arquitetura é compreendida como uma relação entre duas formas: a forma de expressão e a de conteúdo, conceitos retirados dos estudos de linguagem. Associa-se a este fato ser também entendida como um produto cultural, pertencente a um determinado diagrama histórico, principalmente o contemporâneo e suas alterações diagramáticas. As bases teóricas partem das leituras de Michel Foucault, Gilles Deleuze, Ferdinand de Saussure e Louis Trolle Hjelmslev e das comparações possíveis com textos sobre arquitetura e projetos. Os fundamentos da história da arquitetura são trabalhados no decorrer do texto conforme os autores, pela cronologia das idéias e não das publicações. A pesquisa procura demonstrar uma arquitetura em movimento através do conceito de rito, sua pertinência na história da arquitetura como uma forma de linguagem. Averigua, também, a pertinência deste conceito quanto a quatro categorias estabelecidas como base para a arquitetura, sendo estas: significação, poética, materialidade e técnica, e por elas, se verifica a relação entre rito e arquitetura. / This research focuses the relationship between rite and architecture considering the rite as a semiological flow and it is based on semiology studies and semiotics applied to the architecture and the theories of the language. The concept of semiological rite is developed starting from the transformations of the significant elements as much in diachronic aspects as in synchronous aspects, determining the flow and mutation notions. The architecture is understood as a relationship among two forms: the expression and content, extracted concepts of the language studies. It associates to this fact to also be understood as a cultural product, belonging to a certain historical diagram, mainly the contemporary and its diagrammatic alterations. The theoretical bases leave from Michel Foucault, Gilles Deleuze, Ferdinand de Saussure and Louis Trolle Hjelmslev readings and from the possible comparisons with texts on architecture and projects. The foundations of the history of the architecture are worked on elapsing of the text according to the authors, from the chronology of the ideas and not from the publications one. This research search to demonstrate an architecture in movement through the rite concept, its pertinence in the history of the architecture as a language form. It discovers, also, the pertinence of this concept as four established categories as a base for the architecture, being these: significance, poetic, materiality and technique, and for them, the relationship is verified between rite and architecture.

Trata-se de uma pesquisa que tem como eixo a relação entre o rito e o mito: A corporeidade existente nesta interseção e sua relação com o teatro. A partir da aquisição do conhecimento, do estudo e da prática das danças ritualísticas e da mitologia das divindades (minkisi), enquanto figuras arquetípicas do Camdomblé Angolano surge uma corporeidade para ser explorada pelo ator/performer na e para cena. Esta investigação se insere na Antropologia da Performance, valendo-se dos estudos de Schechner e Turner sobre a restauração do comportamento, por meio da transmissão, manipulação e transformação do rito e do mito em processo artístico e também na Antropologia da Corporeidade com a abordagem de Thomas Csordas sobre o corpo que é o sujeito da cultura e não apensas objeto desta. Da experiência dos corpos-fictícios surgidos das divindades emerge o Ator-Sacrário, como receptáculo desta cultura. A pesquisa foi realizada na prática com um grupo de atores amadores e profissionais, de modo consciente e sem transe religioso, onde se tem o registro do desenvolvimento de potências eficientes na e para improvisação a partir desta corporeidade adquirida. / This is a reserch that has as its axis the relationship between the rite and mith: the existent embodiment in this intersection and its relationship with the theater. From the acquisition of knowledge, study and practice of ritualistic dances and mythology of deities (minkisi) as archetipal figures from Candomble of Angola arises embodiment to be exploited by actor/performer in and for scene. This research is inserted into Anthropology of Performance, drawing upon studies by Schechner na Turner on the restoration of behavior through the transmission, manipulation and transformation of the rite and mith in the artistic process and also in Anthropology of Embodiment with Thomas Csorda´s approach on the body which is the subject of the culture and not only the object of this culture. From the experience of bodies-fictitious arisen from deities emerges the Actor-Sacrarium, as a receptacle of this culture. The research was carried out in practice with a group of Professional and amateur actors, in a conscious way and without religious trance, in which it was obtained the development Record of efficient potencies in and for improvising from this acquired embodiment.

Trata-se de uma pesquisa que tem como eixo a relação entre o rito e o mito: A corporeidade existente nesta interseção e sua relação com o teatro. A partir da aquisição do conhecimento, do estudo e da prática das danças ritualísticas e da mitologia das divindades (minkisi), enquanto figuras arquetípicas do Camdomblé Angolano surge uma corporeidade para ser explorada pelo ator/performer na e para cena. Esta investigação se insere na Antropologia da Performance, valendo-se dos estudos de Schechner e Turner sobre a restauração do comportamento, por meio da transmissão, manipulação e transformação do rito e do mito em processo artístico e também na Antropologia da Corporeidade com a abordagem de Thomas Csordas sobre o corpo que é o sujeito da cultura e não apensas objeto desta. Da experiência dos corpos-fictícios surgidos das divindades emerge o Ator-Sacrário, como receptáculo desta cultura. A pesquisa foi realizada na prática com um grupo de atores amadores e profissionais, de modo consciente e sem transe religioso, onde se tem o registro do desenvolvimento de potências eficientes na e para improvisação a partir desta corporeidade adquirida. / This is a reserch that has as its axis the relationship between the rite and mith: the existent embodiment in this intersection and its relationship with the theater. From the acquisition of knowledge, study and practice of ritualistic dances and mythology of deities (minkisi) as archetipal figures from Candomble of Angola arises embodiment to be exploited by actor/performer in and for scene. This research is inserted into Anthropology of Performance, drawing upon studies by Schechner na Turner on the restoration of behavior through the transmission, manipulation and transformation of the rite and mith in the artistic process and also in Anthropology of Embodiment with Thomas Csorda´s approach on the body which is the subject of the culture and not only the object of this culture. From the experience of bodies-fictitious arisen from deities emerges the Actor-Sacrarium, as a receptacle of this culture. The research was carried out in practice with a group of Professional and amateur actors, in a conscious way and without religious trance, in which it was obtained the development Record of efficient potencies in and for improvising from this acquired embodiment.

The purpose of this study is to explore the meaning of womanhood in relation to the Swedish fäbod culture at the turn of the 20th century. The study is based upon a questionnaire from 1928 and the material is collected from the archives at the Nordic Museum in Stockholm and the Institute for Language and Folklore in Uppsala. Drawing upon gender and ritual theories, the study intends to gain an understanding for what it meant to be a woman of the fäbod by examining how fäbod herdswomen were culturally shaped and initiated into women both in relation to their place in the fäbod community of herdswomen, but also in respect to the wider community and society of which they were a part of.  The main conclusion of the study is that the journey into the fäbod woods can be seen as a rite of passage where adolescent girls going to the fäbod for the first time were initiated into the fäbod community of herdswomen. Womanhood is a cultural phenomenon in which women are culturally shaped and initiated into women not only by the codes, conceptions and values of the society at large, but also by the stories, customs and traditions of their local communities. The fäbod herdswomen were born into the gender power structures of a patriarchal society that sought to shape them into promising wives, and they were also women of the fäbod, initiated into the fäbod communitas, a form of female counterculture with its very own musical language, customs and traditions, and with its very own definitions of womanhood.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2016-08-25T11:54:58Z No. of bitstreams: 1 Thiago Aparecido Faccini Paro.pdf: 1657489 bytes, checksum: c62424fe31ba2329d429912e10ebdb37 (MD5) / Made available in DSpace on 2016-08-25T11:54:58Z (GMT). No. of bitstreams: 1 Thiago Aparecido Faccini Paro.pdf: 1657489 bytes, checksum: c62424fe31ba2329d429912e10ebdb37 (MD5) Previous issue date: 2016-03-29 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The ain of this study, reflection of methods and practices in the initiation process the Christian life of our communities, showing that not only an oral transmission of the faith. Its to have faith is experienced by the senses and celebrated conscious, and it is through experience and understanding of the ritual. We conduct a historical Christian Initiation in the early church, identifying the anthropological, cultural and theological foundations for a “Initiation” containing rituals and symbols. Since the Second Vatican Council had decreed the restoration of the catechumenate of adults lived in stages. The Rite of Christian Initiation (RICA), which rises from there, it becomes a valuable instrument of inspiration that must be recognized and valued by the communities. Rescued understanding of the initiation process of the early Church and the deeper understanding of the structure and dynamics celebratory ritual RICA, uniting catechesis and liturgy, comes a proposed application of the RICA child catechesis. The proposal is provocative and to achieve your goals you must uninstall routine and methodology as used today by many catechists who have not kept yearning manifested the Church as a whole experiences and documents. Are small actions, in the long run, will form a new assembly celebrant: active participants in and aware of what this celebrating / O presente trabalho teve, como objetivo, refletir sobre os métodos e práticas adotadas no processo de iniciação à vida cristã de nossas comunidades, mostrando que não basta apenas uma transmissão oral da fé. É preciso fazer com que a fé seja experimentada pelos sentidos e celebrada de maneira consciente, e isso se dá através da vivência e compreensão de toda ação ritual. Neste sentido, buscou-se fazer um resgate histórico da Iniciação Cristã da Igreja primitiva, identificando os fundamentos antropológicos, culturais e teológicos para uma “Iniciação” permeada por ritos e símbolos. Já o Concílio Ecumênico Vaticano II havia decretado a restauração do catecumenato dos adultos vividos em etapas. O Ritual de Iniciação Cristã (RICA), que nasce a partir daí, torna-se um valioso instrumento de inspiração que deve ser reconhecido e valorizado pelas comunidades. Resgatando o entendimento do processo iniciático da Igreja primitiva e a e compreensão mais profunda da estrutura e dinâmica ritual celebrativa do RICA, unindo catequese e liturgia, surge uma proposta de aplicação do RICA a catequese infantil. A proposta é provocativa e para atingir seus objetivos deverá desinstalar a metodologia rotineira e tão utilizada ainda hoje por muitos catequistas que não têm acompanhado o anseio da Igreja manifestado em seu conjunto de experiências e documentos. São pequenas ações, que em longo prazo, poderão formar uma nova assembleia celebrante: ativa, participante e consciente do que esta celebrando

Cette étude s’est inspirée de l’observation d’une pratique de guérison toujours vivante, bien qu’en voie de disparition ; cette dernière représente une intéressante niche anthropologique en ce qui concerne l’emploi d’une médecine paysanne encore répandue dans certaines zones de l’Italie du Nord, plus précisément de l’Émilie-Romagne, où l’on trouve encore aujourd’hui des femmes qui segnano (« marquent », à travers la pratique de la segnatura, la « marque ») des maladies telles que le feu de Saint Antoine, les brûlures, l’herpès, les entorses. Elles véhiculent ainsi un concept de guérison différent de la norme, mais susceptible de réflexions qui font dialoguer l’héritage des cultures anciennes avec le futur d’une médecine où il est toujours possible de s’interroger sur les droits du malade, sur le rôle du sujet dans le processus de guérison et sur des concepts très fortement liés aux façons d’affronter la maladie, comme l’importance de la confiance et la capacité de renforcer les liens interpersonnels. / The present study is designed to examine the healing rite of "segnatura" that is part of the popular tradition of rural medicine. Up until 1950 there were many women that knew and practised this ritual form of healing to to cure herpes zoster (cold sores), burns and warts. The action combines symbolic gesture and ritual formula: it is called "segnatura" from the verb "segnare", to mark. The aim of the analysis is to explore the rite trough interviews. Now it represents a custom at constant risk of disappearance, but the heritage of ritual forms of healing can create a connection with the present, because it addresses the sick role and its needs. / Questo progetto di ricerca nasce dall'osservazione di un antico rito di cura: la segnatura. Essa nasce nel contesto di una civiltà contadina ormai definitivamente tramontata, di cui rimane esile testimonianza votata a un oblio della memoria silenzioso, ma implacabile. Se un tempo il rito veniva utilizzato nei molti casi della vita quotidiana in cui era richiesto un intervento terapeutico in seguito a cadute, "Herpes zoster", bruciature, storte, oggi appare conosciuto e praticato in forme isolate. Alcuni ambiti di applicazione, quali la segnatura per ritrovare le cose perdute o per scacciare la paura, sono quasi del tutto scomparsi e nel corso della ricerca non vi si farà che un breve accenno. Ciò che resta del rito, tuttavia, non è solo una stimolante nicchia antropologica, bensì una riflessione, viva e attuale, sulla sua efficacia simbolica e sulla possibilità di mettere in discorso dinamiche di gestione della sofferenza in grado di contribuire al potere trasformativo della malattia.