The reproductive justice movement gives a voice and representation to women of color whose experience of reproductive control is impacted by intersecting layers of oppression. This thesis uses an intersectional approach to develop the concept of racial reproductive control logics, which describes the relationship between racial logics and racial patterns of reproductive control. The study uses qualitative interviews and content analysis of organizational material to explore how the reproductive justice movement is influenced by racial reproductive control logics.

This case study examines the role of music and music-making for the youth in Brikama, the Gambia in terms of freedom of expression, sustainable development and social change. The study is situated within a project where young musicians with different backgrounds wrote and recorded their own songs during workshops with established musicians. The data was collected via interviews with the participants and instructors, observations and song analysis. The study uses Small’s (1998) theory of musicking to analyze the meaning of the musical events in the social context. Furthermore, it uses theories on the relationship between music and sustainability to analyze the role of music for the youth on an individual-, group- and societal level, but also on an organizational level. The study finds that on all four levels music and music-making holds many of the characteristics required for sustainable development and that it can foster resilience through creativity. However, it also shows that this requires the creation of inclusive spaces with an awareness of the cultural narrative and forces (such as limiting traditional values and gender issues) that might limit the capabilities of individuals, and the society, to reap these benefits. The study also shows how music, with its artistic characteristics, can offer pockets of freedom of expression to a certain but limited extent. Finally, the study shows how music can and should be incorporated more extensively by organizations working for sustainable development and social change, both as a tool to achieve other sustainability agendas, but also for the inherent characteristics of resilience and creativity that is found in music-making itself. / Denna fallstudie undersöker musik och musikskapandets roll för ungdomar i Brikama, Gambia, och dess relation till yttrandefrihet, hållbar utveckling och social förändring. Studien är genomförd inom ramen för ett projekt där unga musiker med olika bakgrund komponerade och spelade in sina egna låtar under workshops tillsammans med etablerade musiker. Materialet samlades in genom intervjuer med deltagarna och instruktörer, observationer och textanalys av låtarna. Studien använder sig av Smalls (1998) koncept musicking för att analysera den musikaliska situationens mening i sin sociala kontext. Dessutom används teorier om relationen mellan musik och hållbarhet för att analysera musikens roll för ungdomarna på en individuell-, grupp- och samhällsnivå, men även på en organisationsnivå. Studien visar på alla fyra nivåer att musik och musikskapande innehar många av de karaktärsdrag som krävs för hållbar utveckling och att det kan främja resiliens genom kreativitet. Dock visar studien att inkluderande sammanhang behöver skapas med medvetenhet om den kulturella kontexten. Detta för att kunna navigera de krafter (såsom negativa traditionella värderingar kring genus) som kan begränsa individers deltagande och i slutändan samhällets möjlighet att ta del av fördelarna. Studien visar också hur musik, med sina konstärliga karaktärsdrag, kan erbjuda ett visst utrymme för yttrandefrihet. Slutligen visar studien hur musik kan och bör inkorporeras till större grad av organisationer som arbetar för hållbar utveckling och social förändring, både som ett verktyg för att uppnå hållbarhetsagendor, men även för de inneboende karaktärsdragen resiliens och kreativitet som finns att hitta i själva musikskapandet.

Durante séculos as pessoas com transtornos mentais sofreram pela exclusão social e espacial. No Brasil, apenas a partir da Reforma Psiquiátrica se iniciaram propostas de inclusão social do doente mental, que passa a ser tratado em serviços substitutivos aos hospitais psiquiátricos. Hoje em dia, o principal equipamento com a missão de articular a atenção em saúde mental na comunidade é o Centro de Atenção Psicossocial CAPS. Com o recente aumento de numero de CAPS no território brasileiro, as práticas de inclusão social têm se desenvolvido e as pessoas com transtornos mentais têm enfrentado o desafio de buscar formas de interação na comunidade em que vivem. Este trabalho investiga os avanços na inclusão social do usuário atendido em CAPS. A finalidade deste estudo foi identificar ações que possibilitem a inclusão social do usuário e colaborar com diretrizes para as políticas públicas de saúde mental. Para atingir esta finalidade os objetivos específicos foram: analisar a concepção de inclusão social expressa na representação social dos usuários de CAPS e pessoas da rede social dos usuários, identificar o cotidiano e a rede social de suporte dos usuários e analisar as estratégias existentes nos CAPS que auxiliam na construção do cotidiano e da inclusão social do usuário. Como referencial teórico de suporte para o desenvolvimento da pesquisa, foi utilizada a teoria sobre cotidiano de Ágnes Heller, que considera que as transformações sociais muitas vezes começam no nível microscópico. Nesta investigação optou-se por utilizar como referência as seguintes categorias analíticas: exclusão/inclusão social, Reabilitação Psicossocial e Representações Sociais. O estudo foi realizado em um CAPS da cidade de São Paulo e os sujeitos desta investigação foram pessoas com transtorno psíquico, usuários do CAPS e pessoas de sua rede sua social. Para a coleta de dados foram realizadas entrevistas semiestruturadas, e para a apuração dos dados foi utilizada a análise do discurso. A partir desta análise foram identificadas as seguintes categorias empíricas: processo de exclusão/inclusão social, redes sociais e cuidado em saúde mental. Como resultados foram encontradas dificuldades no processo de inclusão social como: a existência de concepções alinhadas ao modelo manicomial, estigma e preconceito, desvantagens de recursos materiais, dificuldade em exercer a cidadania, isolamento social, pouco contato social fora do CAPS, poucas oportunidades no contexto e falta de uma rede de atenção à saúde e rede intersetorial articulada. Os avanços encontrados no processo de inclusão social foram: concepções sobre inclusão social de que todos devem estar integrados na comunidade, experienciais de participação em espaços da cidade, aumento da rede social do usuário, contato com pessoas fora do CAPS, inclusão em grupos religiosos, apoio de associações e ONGs e o CAPS enquanto espaço de acolhimento, inclusão, pertencimento e cuidado à saúde. Percebe-se que o CAPS tem favorecido a inclusão social dos usuários, criando acessos e opções, projetando um novo paradigma em saúde mental no Brasil. Porém, mais do que avanços nas práticas em saúde mental esta pesquisa encontra diversos desafios a serem solucionados. Estes desafios não são postos apenas para o CAPS, mas para a sociedade. / For centuries, people with mental health issues suffered social and spatial exclusion. In Brazil, it was only after the psychiatric reform that the proposal of inclusion of the mental patients started with treatment in public services that substituted psychiatric hospitals. Currently the main service with the purpose of articulating mental health attention in the community is the Psychosocial Care Center (CAPS). With the recent increase in the number of CAPS in the Brazilian territory, the practice of social inclusion has developed and people with mental health problems have faced the challenge of finding new ways to interact in the community they live in. This work investigates the advances of social inclusion of CAPS users. The purpose of this study was to indentify actions that allow for the social inclusion of users and to help the design of mental health public policies. To achieve this goal the specific object of the study was: to analyze the conception of social inclusion expressed in the social representation of CAPS users and people in their social networks, to identify the everyday life and their support social networks, and to analyze the strategies existent in CAPS that help building everyday life and the social inclusion of users. As support theoretical reference for the development of the research Agnes Heller´s everyday life theory, that considers that often social transformation starts at the microscopic level, was used. In this research the chosen analytic categories for reference are: social exclusion/inclusion, psychosocial rehabilitation and social representations. The research was conducted in a CAPS in São Paulo city and the subjects were people with mental health problems, CAPS users and their social networks. For data collection semi-structured interviews were conducted and subjected to discourse analysis. Based on this analysis the following empirical categories were identified: social exclusion/inclusion process, social network and mental health care. As results difficulties in the social inclusion process were revealed, such as: the existence of conceptions aligned with the asylum model, stigma and prejudice, lack of material resources, difficulties in the exercise of citizenship, social isolation, lack of social interaction outside CAPS, lack of opportunities in the milieu, lack of support in the health care network and in the articulated multi-sector network. The advances found in the process of social inclusion were: conceptions about social inclusion that everyone should be integrated in the community, experiences of participation in spaces in the city, increase of the social network of users, contact with people outside CAPS, inclusion in religious groups, support of NGOs and the CAPS as a space of welcoming, inclusion, belonging and health care. Thus, the CAPS have favored the social inclusion of users, crating access and options, projecting a new paradigm in mental health in Brazil. Nevertheless, even more than advances in the mental health practices the research finds several challenges to be solved. These challenges are not faced just by the CAPS but by the society.

Thesis advisor: Deborah Levenson / The emergence of the concept of Fair Trade has inspired a new form of supply-determination by socially conscious consumers. Since it began official certification, Fair Trade has served as a tool to curb the exploitation of labor. It has also promoted direct connections between vendors and producers, organized participatory democracy, continuity in trade relations, respect for the environment, movement toward equal status of gender, and living wages for workers. Small family farmers now produce over 51 percent of coffee in the world, and 90 percent of the world's cocoa. With a History Honors Thesis, I seek to examine the use of worker-owned recuperated factories of Argentina for the production of Fair Trade footwear and apparel. Such factories require more complicated chains of supply (primary materials, numerous factories for production, contractors, transportation, warehouses, and retail) than primary materials such as coffee. Started in the 1980s, the recuperated factories in Argentina may provide the complex links to a sweatshop-free market, which have been lacking. The experiment has exploded to about 180 businesses since an economic crisis in 2001 forced owners to flee and workers to gain expropriation, half through legislation and half through occupation, according to journalist Andrés Ruggeri. My project seeks to investigate whether chains of production and distribution of complex Fair Trade certified or sweatshop-free products, using recuperated factories in Argentina, could serve as an economic alternative for manufactured Fair Trade products. By pursuing in-depth research on this project and understanding porteño culture and labor struggles, I have built a strong foundation for a thesis. My independent study project for the School for International Training during my Fall 2005 semester abroad in the Southern Cone (Argentina, Uruguay, Paraguay, and Brazil) became my passion and provides preliminary background information. Basing the project on interviews I had conducted with workers from ceramics, textile, and shoe recuperated factories all over, I found evidence of new supply chains with words from key leaders like Raul Godoy, Vasco Abelli, and Luis Caro (Control Obrero, El Movimiento Nacional de Empresas Recuperadas, and El Movimiento Nacional de Fábricas Recuperadas por los Trabajadores). I also became personally involved in the network of founders of current trade groups based in Argentina, with whom I will consult for my work on the History Honors Thesis. Building directly on research interests, and especially the interviews that I conducted in my semester in Argentina, I will address the complexities of the philosophical foundations, key figures, and actions that have comprised the vast history of labor in Argentina from its pre-capitalist mutuales artisan communities up to the contemporary situation with close academic mentorship from Professor Levenson. With plentiful sources of information, I will document each prospective or current deal to produce for Fair Trade distributors, develop an understanding of which products are feasible for ethical supply chains, analyze the success of such collaborations with new distributors, and compare and contrast them with business for former or other clients. Portions of the movement vary in ideology and vision, but all seek to maintain relations with former distributors. The primary concern is surviving and gaining expropriation, but the movement is witnessing a series of new strong inter-relations and projects for Fair Trade. There is a hopeful outlook for the recuperated factories, and integration into a Fair Trade market is a feasible goal for the next era (2006-2011) of the movement. / Thesis (BA) — Boston College, 2007. / Submitted to: Boston College. College of Arts and Sciences. / Discipline: History. / Discipline: History Honors Program.

This thesis is concerned with the ways in which Muslims in Russia’s Povolzhye region define, and strive towards, spiritual and material well-being. It explores how pious subjectivities are cultivated in a secular and often politically hostile environment. In addition, it deals with Povolzhye Muslims’s pursuit of worldly success in the context of social change brought about by Russia’s transition to a market economy. Povolzhye is a prosperous, multi-ethnic and multi-confessional historical region, home to Russia’s second largest ethnic group, the Volga Tatars. Although the Tatars have been Sunni Muslims for centuries, the post-Soviet emergence of cosmopolitan, scripturalist piety trends – which I collectively refer to as Povolzhye’s ‘halal movement’ – has raised unprecedented concerns and disputes about the meaning of Muslimness and the place of Muslims in Russian society. Scripturalist virtue-ethics projects have been underrepresented within the expanding body of anthropological literature concerning Islam in the former USSR, and particularly in the Russian Federation. With its explicit ethnographic focus on Povolzhye’s halal movement, this work aims at filling this gap. The halal movement is characterised by its hypermodern transnational imagery as well as significant discursive overlapping with the realms of business and economy. The pursuit of a virtuous existence is particularly appealing to those ascending sectors of society that most successfully engage with Russia’s post-socialist free-market environment, while the idiom of piety both communicates and dissimulates novel forms of stratification and exclusion. This project brings together anthropological theories of ethical self-cultivation with approaches that focus on power, social change, and political economy. In order to explore the political life of the halal movement vis-à-vis both state institutions and the market, I employ Giorgio Agamben’s notions of ‘form-of-life’ and ‘rule/law’, which shed light on the relationship between power and virtue in original ways. In addition, particular attention is given to the social distribution of virtue and the role it plays in reproducing distinction, status, and a ‘capitalist spirit’.

Cette thèse analyse la manière dont les relations de paternité, de fraternité, de conjugalité, de genre et d'altérité qui construisent l'univers de vie des Fasu de Haivaro (un village situé dans les basses-terres au nord-ouest de la Province du Golfe, en Papouasie-Nouvelle-Guinée) ont été - et sont toujours - renégociées et reconfigurées dans le contexte de leur engagement avec de multiples expressions de la modernité, et plus particulièrement avec une compagnie forestière implantée sur leur territoire. Cette recherche montre comment ces transformations entrainent un processus d'incarnation, de désincarnation et de réincarnation de ces relations. / This thesis analyses ways in which the relationships of fatherhood, brotherhood, conjugality, gender and otherness that build the lifeworld of Fasu people of Haivaro (in the northwestern lowlands of Gulf Province, Papua New Guinea) have been and continue to be renegotiated and reconfigured in the context of their engagement with multiple expressions of modernity, in particular with a logging company operating on their land. I show how these transformations entail processes of embodiment, disembodiment and re-embodiment of those relations.

A relação entre o Estado brasileiro e a sociedade, especialmente quando se trata de questões tributárias, é marcada por um desgaste histórico: paga-se uma carga tributária considerada excessiva, ao passo que o retorno em benefícios sociais não é compatível ao esforço. Diante dessa realidade, a Educação Fiscal (EF) surgiu como um instrumento para renovar o voto de confiança e defende, não apenas que todos paguem os tributos, mas que o façam conscientemente e ativamente, e estabelece, para isso, um diálogo profícuo com as noções de democracia, cidadania, ética e responsabilidade social. Para os fins desta pesquisa, a EF é analisada consoante os pressupostos teóricos da Análise Crítica do Discurso (ACD), tal como compreendido por Fairclough (1989, 2001, 2003 e 2010) e Chouliaraki e Fairclough (1999) e, para aprofundar e facilitar o estudo, são utilizados também os postulados da Nova Retórica de Perelman e Olbrechts-Tyteca (2005) como um instrumento de análise complementar à ACD. O estudo está dividido em três seções de forma a abranger a teoria tridimensional do discurso: textual, discursiva e prática social. Nesse ínterim, o diálogo com a Nova Retórica serve como uma relevante ferramenta para descoberta dos discursos subjacentes ao DEF enriquecendo a reflexão das dimensões textual e discursiva. Nesse diapasão, é contemplada, na análise do discurso da Educação Fiscal (DEF), a tentativa do DEF de ensejar uma mudança social a partir de uma abordagem dos três níveis da estrutura social (GIDDENS, 2009). Neste estudo, de natureza interdisciplinar, são mostrados, de um lado, o poder de influência do DEF nessa conjuntura, e, de outro, os elementos da estrutura social que são obstáculos para que o DEF alcance a hegemonia. Dos resultados da pesquisa, destacam-se os seguintes: a possibilidade de inserção do DEF no evento maior chamado de modernidade tardia (GIDDENS, 1991 e 2002); sua conexão com o fenômeno do aprofundamento dos processos democráticos (GIDDENS, 2002); as relações de poder envolvendo os instrumentos utilizados para a propagação do DEF, como a escola e o material didático (FAIRCLOUGH, 1989 e AGAMBEN, 2005); a tentativa de remodelamento do ethos do Estado realizado pelo DEF (FAIRCLOUGH, 2003); do ponto de vista da intertextualidade e da ordem do discurso (FAIRCLOUGH, 2003), observa-se que o DEF articula diferentes discursos, desde aqueles da democracia e da cidadania até o discurso do direito tributário. Para finalizar, são explorados e discutidos os modos de operação da ideologia (THOMPSON, 2002) no corpus e a relação do DEF com a noção de hegemonia (GRAMSCI, 1999). / The relationship between the Brazilian state and society, especially when it comes to tax matters, is marked by a historical deterioration: one pays taxes considered excessive, while the return on social benefits is not compatible with the effort. Given this reality, Fiscal Education (FE) has emerged as an instrument to renew the vote of confidence on the State and defends not only that everybody should pay taxes, but that they do it consciously and actively, and it establishes a positive dialogue with the concepts of democracy, citizenship, ethics and social responsibility. For the purposes of this research, the discourse of FE (DFE) is analyzed according to the theoretical assumptions of Critical Discourse Analysis (CDA) according to Fairclough (1989, 2001, 2003 and 2010) and Chouliaraki and Fairclough (1999) and to develop and facilitate the study, the postulates of the New Rhetoric by Perelman and Olbrechts-Tyteca (2005) are used as a complementary analytical tool to CDA. The study is divided in three sections to cover the three-dimensional theory of discourse: textual, discursive and social practice. Meanwhile, the dialogue with the New Rhetoric serves as an important tool for discovering underlying discourses existing in the corpus. This enriches the discussion of textual and discursive dimensions. The analysis of the DFE suggests that it attempts to cause a social change; the analysis, of a largely interdisciplinary nature, is based on an approach to the three levels of the social structure (GIDDENS, 2009) with, on the one hand, the power of DFE to influence this juncture, and on the other hand, the elements of social structure that are obstacles for DFE to reach hegemony. One of the findings of this research is that, in this context, the DFE is integrated in the largest event called late modernity (GIDDENS, 1991 and 2002); another one is its connection with the phenomenon of the widening scope of democratic processes (GIDDENS, 2002). Further, it was observed that there are power relations involving the instruments used for the propagation of DFE, as the school and the teaching material (FAIRCLOUGH, 1989 and AGAMBEN, 2005); that there is an attempt at reshaping the ethos of the State in DFE (FAIRCLOUGH, 2003); that, in terms of intertextuality and orders of discourse, the DFE combines different discourses, ranging from that of democracy and citizenship to the discourse of tax law (FAIRCLOUGH, 2003). Finally, the modes of operation of ideology (THOMPSON, 2002) in the corpus; and the relation of DFE with the notion of hegemony (GRAMSCI, 1999) are also explored and discussed.

A partir de dezenove textos publicados por Otto Kirchheimer no período final da República de Weimar, o presente trabalho investiga as possibilidades oferecidas por uma forma específica de organização política o Estado Constitucional Parlamentar para a realização da democracia e, ao mesmo tempo, para a promoção de transformações sociais. Amálgama inconstante entre a crítica de Carl Schmitt às instituições liberais e a crítica marxista da sociedade, a obra weimariana de Kirchheimer apresenta uma análise instigante do ordenamento jurídico e da realidade histórica na qual ele está inserido. Constituição, Estado Parlamentar, separação de poderes e a legitimidade de diferentes meios de ação política são alguns dos temas abordados. O trabalho discute, assim, uma importante ruptura teórica na obra de Kirchheimer nesse período: o progressivo reconhecimento de que o direito pode e deve servir como limitador do poder político, garantindo certo conteúdo mínimo de liberdade. Das falhas no funcionamento do Parlamento e das instituições da democracia formal passa a decorrer, para ele, a necessidade de aperfeiçoá-los e não mais de rejeitá-los. / Based on nineteen texts written by Otto Kirchheimer during the final period of the Weimar Republic, the present work wishes to investigate the possibilities opened by a specific form of political organization the Parliamentary Constitutional State for the implementation of democracy and, at the same time, for the promotion of social change. Shifting combination of Carl Schmitt criticism of liberal institutions and Marxist criticism of society, the weimarian work of Kirchheimer offers a compelling analysis of the legal system and the historical reality in which it inheres. Constitution, Parliamentary State, separation of powers, and the legitimacy of different ways of political actions are some of his main themes. We detect, then, an important cleavage appearing in the writings of Kirchheimer during this period: his progressive conscience that the legal system can and should serve as a counterweight to political power, in order to guarantee a minimum of liberties. From the deficiencies detected in the working of Parliament and, more generally, of democratic institutions, he now arrives at the necessity of enhancing them not anymore of rejecting them.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2017-11-09T11:21:25Z No. of bitstreams: 1 Homero Jorge Mazzola.pdf: 6715257 bytes, checksum: 0ca8ade2e27bf06bea8cc8e5da6d6b4d (MD5) / Made available in DSpace on 2017-11-09T11:21:25Z (GMT). No. of bitstreams: 1 Homero Jorge Mazzola.pdf: 6715257 bytes, checksum: 0ca8ade2e27bf06bea8cc8e5da6d6b4d (MD5) Previous issue date: 2017-11-27 / To build a sustainable future is humanity's great mission in a world characterized by deep social inequalities and environmental changes. Saint-Exupéry said: "The future is not a place where we are going, but a place we are creating. The path to it is not found but built and the act of doing so transforms both the creator and his destiny". Man has the competence to begin its construction, however, must transform himself to make it happen. The purpose of this thesis, elaborated in the form of an essay, is to explore possibilities to build this auspicious future, committed to future generations without under valuating the forces that defend the continuity of our way of life. Three fundamental questions ground this work: where do we come from, what are we and where are we going to, that are structured in three human journeys: past, present and future. In the first we find the lessons and learnings of the evolution process, essential for understanding the present and planning the future. The second journey depicts both the human capacity to transform the planet, adapting it to its needs and desires, as the resistance of those who stand against the continuity of the capitalist world system and defy humanity to metamorphose into a meta system rich in possibilities or to sink in a generalized insignificance. On the last journey, the future, it is approached a vision of the complexity of the world and the human psychic nature, which feed discussions about the individual and collective transformations that must occur to generate a desired future. Man has before him uncertainties, bifurcations and dilemmas, which can result in catastrophe or well-being. The social and climatic deterioration, perverse by itself, can also be good, taking the humanity off passivity, leading it to an overall transformation. A plausible path is a new civilizing context grounded in holistic and ecological educational reform, and structured through a truly global society: the World-Society. There is a great challenge ahead. What will happen, however, only the future will show / Construir um futuro sustentável é a grande missão da humanidade em um mundo assinalado por desigualdades sociais enraizadas e mudanças ambientais profundas. Saint-Exupéry disse: “O futuro não é um lugar para onde estamos indo, mas um lugar que estamos criando. O caminho para ele não é encontrado, mas construído e o ato de fazê-lo transforma tanto o realizador quando o destino”. O homem tem competência para iniciar sua construção, mas deverá se transformar para concretizá-lo. Com esta tese, elaborada na forma de um ensaio, exploram-se possibilidades para se construir esse futuro auspicioso, comprometido com as gerações futuras, sem desprezar as forças que defendem a continuidade do nosso modo de vida. Três questões fundamentais a embasam: de onde viemos, quem somos e para onde vamos, que na tese são abordadas na forma de jornadas humanas: passada, presente e futura. Da primeira extraem-se as lições e aprendizados da história evolutiva, imprescindíveis para se compreender o presente e planejar o futuro. A segunda jornada retrata tanto as profundas transformações que o homem produziu no planeta, adequando-o às suas necessidades e desejos, como as reações dos se posicionam contra a continuidade do sistema mundo capitalista e convidam a humanidade a metamorfosear-se em um metassistema rico em possibilidades ou sucumbir no abismo da insignificância generalizada. Na última jornada, a futura, são abordados conhecimentos sobre a complexidade do mundo e sobre a natureza psíquica humana, que alimentam discussões sobre as transformações individuais e coletivas que devem ocorrer para que se possa engendrar um futuro desejado. O homem tem diante de si incertezas, bifurcações e dilemas, que podem conduzi-lo à catástrofe ou ao bem-estar. A deterioração social e climática, perversa por si, pode ser também um bem e tirar a humanidade da passividade, conduzindo a uma mudança abrangente. Um caminho plausível é um novo contexto civilizatório embasado em uma reforma educacional holística e ecológica, e estruturado através de uma sociedade realmente global: uma Sociedade-Mundo. Há um grande desafio à frente. O que acontecerá, entretanto, só o futuro dirá

Submitted by Mariana Dornelles Vargas (marianadv) on 2015-05-05T17:39:40Z No. of bitstreams: 1 recuperacao_memoria.pdf: 792044 bytes, checksum: 1223cfb36beb27fd854e54bddabcc133 (MD5) / Made available in DSpace on 2015-05-05T17:39:40Z (GMT). No. of bitstreams: 1 recuperacao_memoria.pdf: 792044 bytes, checksum: 1223cfb36beb27fd854e54bddabcc133 (MD5) Previous issue date: 2011-10-31 / Nenhuma / A dissertação desenvolve a necessidade de recuperação da memória das vítimas como postulado para a concretização dos direitos humanos, o que somente pode ser realizado a partir de um novo olhar sobre o conceito de responsabilidade. A memória a ser recuperada é aquela que decorre da violação dos direitos humanos e que acaba por colocar as vítimas em uma clandestinidade histórica, diante da falta de reconhecimento pela sociedade, das atrocidades cometidas contra elas. Trata-se de uma luta constante contra o esquecimento, que deve ser discutida sob a ótica da alteridade. Para isso, deve-se compreender que os atuais instrumentos de responsabilidade civil, administrativa e penal não são suficientes para dar o retorno à injustiça cometida no caso de graves violações de direitos humanos, por não exigirem o comprometimento necessário de toda a sociedade e resumirem a questão, muitas vezes, a uma solução pecuniária que não corresponde a dimensão do prejuízo moral causado. Nesse contexto, surge a responsabilidade coletiva como um meio de comprometimento e conscientização da pessoa em relação ao outro, sua dignidade e seu sofrimento, já que trabalha com a ideia de que, para não repetição dos fatos para garantir justiça às vítimas, é necessária a construção de uma sociedade que consiga viabilizar um futuro melhor a partir da revisitação de seu passado. / The paper develops the need to recover the memory of the victims as postulated for the realization of human rights, which can only be done from a new perspective on the concept of responsibility. The memory to be recovered is that which arises from the violation of human rights and that ultimately put the victims in an underground history, given the lack of recognition by society, the atrocities committed against them. Its a constant struggle against forgetting, which should be discussed from the perspective of otherness. For this, it should be understood that current instruments civil, administrative and criminal are not sufficient to return to the injustice in the case of serious human rights violations, as it requires the necessary commitment of the whole society and summarizing the question, often the payment solution that does not match the scale of material damage caused. In this context there is a collective responsibility as a means of commitment and awareness in relation to another person, their dignity and suffering, since it works with the idea that, to avoid repetition of facts to ensure justice for victims, it is necessary to building a society that can enable a better future from the revisitation of her past.