This qualitative study focuses on two questions: a) Do present-day Shona still subscribe to the world-view of their ancestors? b) How does this world-view relate to that of the modern (Western) world? Interviews were conducted with government representatives, chiefs in Masvingo Province and people in all walks of life. Virtually all interviewees, even when participating in the "modern" sector (including Christianity), still subscribe to the traditional system. Government, however, has adopted the model of the pre-Independence government, with some concessions to tradition. The traditional world-view (emphasising its key symbols, blood and soil) and the history of the two dominant tribes in Masvingo Province are outlined. A case study of a current chieftaincy dispute illustrates the dilemma. Conclusion: searching dialogue between the two belief systems is needed to resolve the potentially creative ambivalence. Some key issues are suggested as starting points for such dialogue. / M.A. (Religious Studies)

This qualitative study focuses on two questions: a) Do present-day Shona still subscribe to the world-view of their ancestors? b) How does this world-view relate to that of the modern (Western) world? Interviews were conducted with government representatives, chiefs in Masvingo Province and people in all walks of life. Virtually all interviewees, even when participating in the "modern" sector (including Christianity), still subscribe to the traditional system. Government, however, has adopted the model of the pre-Independence government, with some concessions to tradition. The traditional world-view (emphasising its key symbols, blood and soil) and the history of the two dominant tribes in Masvingo Province are outlined. A case study of a current chieftaincy dispute illustrates the dilemma. Conclusion: searching dialogue between the two belief systems is needed to resolve the potentially creative ambivalence. Some key issues are suggested as starting points for such dialogue. / M.A. (Religious Studies)

This study examines the eschatology of issues related to African folk religion. It argues about the eschatological understanding of time with regard to the afterlife, ancestors and the afterlife, Christ the eschaton and the incarnation of Christ as redeeming of the ancestors. Such a model of local theology can result from a comprehensive reflection based on the Scriptures. As such, this study suggests some principles and praxis that appropriately address mission in the African context. This study also intends to challenge the church in Africa in particular, and cross-cultural workers in general, to redefine their missions and themselves in the face of theological issues, as well as social problems, which occur at all levels of African society. / Christian Spirituality, Church History and Missiology / Thesis (D. Th. (Missiology))

Submitted by Jaqueline Silva (jtas29@gmail.com) on 2014-09-30T21:39:09Z No. of bitstreams: 2 Dissertação - Mariana de Moraes Cordeiro - 2013.pdf: 2143609 bytes, checksum: 946e8355d111cbdc3f6463281a64c83a (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Approved for entry into archive by Jaqueline Silva (jtas29@gmail.com) on 2014-09-30T21:41:49Z (GMT) No. of bitstreams: 2 Dissertação - Mariana de Moraes Cordeiro - 2013.pdf: 2143609 bytes, checksum: 946e8355d111cbdc3f6463281a64c83a (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Made available in DSpace on 2014-09-30T21:41:50Z (GMT). No. of bitstreams: 2 Dissertação - Mariana de Moraes Cordeiro - 2013.pdf: 2143609 bytes, checksum: 946e8355d111cbdc3f6463281a64c83a (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) Previous issue date: 2013-04-26 / Introduction: despite the few studies on the profile of health and nutritional status of young quilombolas, one realizes that the urban environment can influence the eating habits of this population, with consequent occurrence of overweight. This situation of nutritional status and dietary pattern in quilombolas communities seems to be a nonsense when it shows the concomitant presence of food insecurity in their homes. Objective: to characterize the nutritional status of students quilombolas and food security in their homes. Methods: A cross-sectional study with 226 students from six to 19 years who attended local schools visited in the period March-August 2012. Information was collected on age, sex, nutritional status, location of the school who were enrolled and applying the Brazilian Scale for Measuring Food Insecurity conducted with the families of the students interviewed. Tests were conducted chi-square association considered significant when p-value presented <0.05. The study was approved by the Ethics Committee of the Universidade Federal de Goiás Results and discussion: food insecurity was present in 75.2% of families quilombolas. There was a higher frequency of overweight (17.2%) compared to the low weight (1.3%) among students. Overweight was more common among students enrolled in urban schools (28.2%) (p <0,05). Conclusions: The presence of overweight concomitant to food and nutrition insecurity allows questioning about new lifestyles and consumption, and even on the poverty profile now present in Brazil. The urbanization of these communities may be an influencing factor in this correlation, which is the reason we suggest new studies to further this discussion. / Introdução: apesar dos poucos estudos sobre o perfil de saúde e estado nutricional dos jovens quilombolas, percebe-se que o meio urbano pode influenciar no hábito alimentar dessa população, com consequente ocorrência de excesso de peso. Essa situação do estado nutricional e padrão alimentar nas comunidades quilombolas parece ser um contrassenso quando se evidencia a concomitante presença de insegurança alimentar em seus domicílios. Objetivo: caracterizar o estado nutricional de estudantes quilombolas e a segurança alimentar nos seus domicílios. Métodos: estudo transversal com 226 estudantes, de seis a 19 anos que frequentavam escolas dos municípios visitados, no período de março a agosto de 2012. Foram coletadas informações sobre idade, sexo, estado nutricional, localização da escola que estavam matriculados e aplicação da Escala Brasileira de Medida de Insegurança Alimentar realizada com as famílias dos alunos entrevistados. Foram realizados testes de associação qui-quadrado considerados significativos sempre que apresentassem p-valor<0,05. O estudo foi aprovado pelo Comitê de Ética em Pesquisa da Universidade Federal de Goiás. Resultados e discussão: a insegurança alimentar esteve presente em 75,2% das famílias quilombolas. Observou-se maior frequência de excesso de peso (17,2%) em comparação ao baixo peso (1,3%) entre os estudantes. O excesso de peso foi mais frequente entre os alunos matriculados nas escolas da zona urbana (28,2%) (p<0,05). Conclusão: a presença de excesso de peso concomitante à insegurança alimentar e nutricional permite questionar sobre novos hábitos de vida e consumo, e mesmo sobre o perfil da pobreza hoje presente no Brasil. A urbanização destas comunidades pode ser um fator de influência nesta correlação, razão pela qual, sugerem-se novos estudos para aprofundar esta discussão.

This study examines the eschatology of issues related to African folk religion. It argues about the eschatological understanding of time with regard to the afterlife, ancestors and the afterlife, Christ the eschaton and the incarnation of Christ as redeeming of the ancestors. Such a model of local theology can result from a comprehensive reflection based on the Scriptures. As such, this study suggests some principles and praxis that appropriately address mission in the African context. This study also intends to challenge the church in Africa in particular, and cross-cultural workers in general, to redefine their missions and themselves in the face of theological issues, as well as social problems, which occur at all levels of African society. / Christian Spirituality, Church History and Missiology / Thesis (D. Th. (Missiology))

EditorialThe text doesn´t have an abstract / El texto no presenta resumen

Submitted by Cássia Santos (cassia.bcufg@gmail.com) on 2014-11-18T11:43:31Z No. of bitstreams: 2 Dissertacao Geisa J G Marques Fortunato - 2014.pdf: 2426441 bytes, checksum: a563d440b32f37b238efdcb68f589fcc (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2014-11-18T13:26:23Z (GMT) No. of bitstreams: 2 Dissertacao Geisa J G Marques Fortunato - 2014.pdf: 2426441 bytes, checksum: a563d440b32f37b238efdcb68f589fcc (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Made available in DSpace on 2014-11-18T13:26:23Z (GMT). No. of bitstreams: 2 Dissertacao Geisa J G Marques Fortunato - 2014.pdf: 2426441 bytes, checksum: a563d440b32f37b238efdcb68f589fcc (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) Previous issue date: 2014-03-31 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The maroon organization was a resource for physical and cultural survival of former slaves and served as an instrument for preserving the dignity of descendants of Africans trafficked to Brazil, who fought to regain the right to freedom. The study aimed to evaluate the National School Feeding Programme in some remaining quilombo communities of Goiás. This is an exploratory descriptive transversal study in schools located in communities remaining Quilombo certified by the Palmares Cultural Foundation, from March to August 2012. Characteristics of the menus and the diversity of food, food insert in Maroon and food culture nutritional composition; attribute information from the National School Feeding Programme Quilombo as financial resources and family farms were collected. Descriptive analyzes and multivariate analysis with application of the technique of Principal Component Analysis was performed to assess the adequacy of menus. The study was approved by the Ethics Committee of the Federal University of Goiás maroons study involved 31 schools in seven municipalities of Goiás, of these 26 (83.8%) were enrolled in the School Census 2012. The per capita value for students Maroons schools was unknown to 75.0% of the representatives of the School Nutrition Council. Seventeen (54.8%) schools buy groceries Family Agriculture, and in 11 schools the supplier were maroon family farmer. There is a large variability in food supply with 35.60% of fruits, vegetables and 26.7% of the food group of fat, sugar and salt. In menus analyzed the frequency of food in maroon food crop was manioc (0.5%), manioc flour (1.5%), maize (2.7%) and derived from corn (1.1%) as the preparation offered on the menu. Only one menu was nutritionally adequate according to the recommended. There are inefficiencies in the implementation of the Programme in terms of financial resource, purchase of family farming and appropriateness of the menu. We suggest a reinterpretation of the existing legal basis for the Program with an eye to improving the quality of life of this population based on the promotion of healthy eating habits, food culture and respect for overcoming social vulnerability and food and nutrition insecurity. / A organização quilombola foi um recurso para a sobrevivência física e cultural dos antigos escravos e serviu como instrumento de preservação da dignidade de descendentes dos africanos traficados para o Brasil, que lutaram para reconquistar o direito à liberdade. O estudo teve o objetivo de avaliar o Programa Nacional de Alimentação Escolar em algumas comunidades remanescentes de quilombos de Goiás. Trata-se de um estudo transversal descritivo exploratório realizado em escolas localizadas em comunidades remanescentes de quilombos certificadas pela Fundação Cultural Palmares, no período de março a agosto de 2012. Foram coletadas informações sobre atributos do Programa Nacional de Alimentação Escolar Quilombola quanto a recurso financeiro e agricultura familiar; características dos cardápios quanto à diversidade de alimentos, inserção de alimentos da cultura alimentar quilombola e composição nutricional. Foram realizadas análises descritivas e análise multivariada com aplicação da técnica de Análise dos Componentes Principais para avaliar a adequação dos cardápios. O estudo foi aprovado pelo Comitê de Ética em Pesquisa da Universidade Federal de Goiás. Participaram do estudo 31 escolas quilombolas localizadas em sete municípios de Goiás, destas 26 (83,87%) eram cadastradas no Censo Escolar 2012. O valor per capita para estudantes de escolas quilombolas era desconhecido por 75,0% dos representantes do Conselho de Alimentação Escolar. Dezessete (54,8%) escolas compravam gêneros alimentícios da Agricultura Familiar, sendo que em 11 escolas o fornecedor era agricultor familiar quilombola. Há uma grande variabilidade de alimentos com oferta de 35,6% de frutas, legumes e verduras e 26,7% de alimentos do grupo de gordura, açúcar e sal. Nos cardápios analisados a frequência de alimentos da cultura alimentar quilombola foi de mandioca (0,5%), farinha de mandioca (1,5%), milho (2,7%) e derivado de milho (1,1%) conforme a preparação oferecida no cardápio. Apenas um cardápio estava nutricionalmente adequado de acordo com o recomendado. Há ineficiência na execução do Programa quanto ao recurso financeiro, compra da agricultura familiar e adequação do cardápio. Sugere-se uma releitura da base legal vigente do Programa com um olhar para a melhoria da qualidade de vida desta população com base na promoção de hábitos alimentares saudáveis, respeito à cultura alimentar e superação da vulnerabilidade social e insegurança alimentar e nutricional.

Les cultes mémoriels sont abordés de manière pragmatique pour établir la réalité des pratiques, leur durée, leur importance et leur évolution. Pour cela, la nécropole de Pépy Ier, à Saqqâra, fait l’objet d’une attention particulière et un corpus inédit de 160 tables d’offrandes est présenté en intégralité.Dans une première partie, l’étude cherche à caractériser les lieux d’implantation du culte. Elle permet de constater une hiérarchie de ces lieux par une sectorisation de l’espace funéraire et un investissement progressif de l’espace urbain avec les chapelles privées puis les temples divins. La deuxième partie se concentre sur les pratiques elles-mêmes. Les principaux supports sont analysés : la table d’offrandes, la stèle, la statue. Chacun est décrit dans sa spécificité et en relation avec les rites prévus. Une attention particulière est portée également aux bâtiments, notamment les différents types de chapelles privées.La dernière partie analyse les motivations du culte, que l’on peut répartir en trois grandes catégories : les pratiques administratives, les intentions relevant de la piété et les pratiques dévotionnelles.Ces trois aspects démontrent conjointement une évolution des mentalités avec le développement, à partir de la VIe dynastie, des pratiques individualistes, en suppléance des pratiques administratives et collectives traditionnelles.Le second volume présente le corpus des tables d’offrandes de la nécropole de Pépy Ier. Une analyse approfondie de leur datation est réalisée au moyen d’une sériation par permutation matricielle. Elle met en évidence pour la première fois 8 périodes successives entre le début de la VIe dynastie et l’avènement du Moyen Empire. / Memorial cults are discussed in a pragmatic way to establish the actual practices, their duration, their importance and their evolution. For this, the necropolis of Pepy Ist at Saqqara, is the subject of special attention and a corpus of 160 unpublished offering tables is presented in full.In the first part, the study seeks to characterize locations of cult places. It reveals a hierarchy of these places by a sectorization of the necropolises and a progressive intrusion in urban area with private chapels and divine temples.The second part focuses on the practices themselves. The main materials are analyzed: the offering table, the stele, the statue. Each is described in its specificity and relation to rituals provided. Particular attention is paid also to buildings, including the different types of private chapels.The final section analyzes the motivations of cults that can be divided into three main categories: administrative practices, intentions within the piety and devotional practices.These three aspects together indicate a change in social history with the development, from the sixth dynasty, of individualistic practices, in substitution of administrative and communal traditional practices.The second volume presents the corpus of offering tables from the necropolis of Pepy Ist. A thorough analysis of their dating is performed using a matrix permutation seriation. It reveals for the first time eight successive periods between the beginning of the sixth dynasty and the advent of the Middle Kingdom.

It is a qualitative research, fulfilled on a quilombos remaining rural community in the south region of Brazil. The goal was to know the social support network of caregivers of relatives with chronic condition of health of this community. The individuals of research were caregivers of relatives with chronic health condition. It was used as criteria for inclusion: be the caregiver with chronic condition of health person, possess some degree of kinship with the person cared for, be caregiver for at least six months and not more than five years. It was used the data Saturation criterion for definition of the number of participants, totaling 13 caregivers. The data collection occurred through semi structured interview, observation and documentary analysis. Data analysis was through content analysis. The ethical principles were respected, in order to protect the rights of the participants, with the formalization of participation through the enlightened and free Term of agreement. The standards of resolution nº 196/96 of the National Health Council governing the researches involving human subjects were respected. The categories from data analysis are described and discussed in four articles, which compose the essence of this work. The social network was composed by the family, by neighbors and friends, by groups of coexistence, by members of religious congregations and by health professionals. The social support in networks was classified as emotional, informational and instrumental. The emotional support was received by family and living groups. The popular informative support was received from experienced people in the community, those who had gone through similar situations, by members of religious congregations and the belief system of each caregiver, being the professional informative support provided by health professionals. The instrumental backing was provided especially by the family. Social support is understood as inherent to the social networks of caregivers that can be mobilized in times of need. Generally, the social support network is characterized for being extensive and structured, providing social support to caregivers. This support is important, both to the personal life of the caregiver, as in assistance of family care activities. It was noted that care to a family member is perceived as a collective commitment of this family. On the basis of reciprocity, the care happens because the person "deserves" to be cared for. In dispensing care to another family member, naturally expected the consideration at the moment of weakness. In this context, the care can be considered as the boon that circulates between the members of each family. It is therefore concluded that if makes relevant to nursing and healthcare team, knowing the social networks of users of health services, as well as social support circulating in social networks, in order to act effectively and in a coordinated way with the support networks, considering that this effort can help in the conduct of home care, improving the quality of life of the sick person as well the family caregiver. / Trata-se de uma pesquisa qualitativa, realizada em uma comunidade rural remanescente de quilombos na região sul do Brasil. O objetivo foi conhecer a rede de apoio social dos cuidadores de familiares com condição crônica de saúde desta comunidade. Os sujeitos de pesquisa foram os cuidadores de familiares com condição crônica de saúde. Foi utilizado como critérios de inclusão: ser cuidador da pessoa com condição crônica de saúde, possuir algum grau de parentesco com a pessoa cuidada, ser cuidador há pelo menos seis meses e não mais de cinco anos. Foi utilizado o critério de saturação dos dados para delimitação do número de participantes, totalizando 13 cuidadores. A coleta dos dados ocorreu por meio de entrevista semi-estruturada, observação e análise documental. A análise dos dados foi por meio da análise de conteúdo. Os princípios éticos foram respeitados, de forma a proteger os direitos dos participantes, com a formalização da participação por meio de Termo de Consentimento Livre e Esclarecido. As normas da Resolução nº 196/96 do Conselho Nacional de Saúde, que regem pesquisas envolvendo Seres Humanos foram respeitadas. As categorias oriundas da análise dos dados são descritas e discutidas em quatro artigos, que compõem a essência do presente trabalho. A rede social foi composta pela família, pelos vizinhos e amigos, pelos grupos de convivência, pelos integrantes das congregações religiosas e pelos profissionais de saúde. O apoio social circulante nas redes foi classificado como emocional, informativo e instrumental. O apoio emocional foi prestado pela família e pelos grupos de convivência. O apoio informativo popular foi recebido das pessoas experientes da comunidade, daqueles que já haviam passado por situações semelhantes, pelos membros das congregações religiosas e pelo sistema de crenças de cada cuidador, sendo a apoio informativo profissional prestado pelos profissionais de saúde. O apoio instrumental foi prestado especialmente pela família. O apoio social é compreendido como inerente ás redes sociais dos cuidadores podendo ser mobilizado em momentos de necessidade. De forma geral a rede social de apoio caracteriza-se por ser ampla e estruturada, propiciando apoio social aos cuidadores. Este apoio é importante, tanto para a vida pessoal do cuidador, quanto no auxilio as atividades de cuidado ao familiar. Observou-se que o cuidado a um membro da família é percebido como um compromisso coletivo dessa família. Em função da reciprocidade, o cuidado acontece porque a pessoa merece ser cuidada. Ao dispensar cuidados a outro familiar, espera-se de forma natural a retribuição no momento da fragilidade. Neste contexto o cuidado pode ser considerado como a dádiva que circula entre os integrantes de cada família. Conclui-se, que se faz relevante para a enfermagem e equipe de saúde, conhecer as redes sociais dos usuários dos serviços de saúde, bem como o apoio social circulante nas redes sociais, de maneira a atuar de forma efetiva e coordenada com as redes de apoio, considerando que este esforço pode ajudar na condução do cuidado domiciliário, melhorando a qualidade de vida da pessoa doente, bem como do familiar cuidador.

The main purpose of this study was to investigate the relationship between the African and the Ancient Near Eastern tradition with regard to the ancestral consultation. 1 Samuel 28:3-25 was used as a point of departure. This text was used because it is the only text in the Hebrew Bible that shows the act of consulting the dead except those texts explicitly condemning the act. The study was divided into five chapters. Chapter 1 focused on the introduction and the research problem. Chapter 2 focused on the study of 1 Samuel 28:3-25 and this was done via and intratextual and intertextual analysis. The intratextual analysis of 1 Samuel 28:3-25 focused on the interrelatedness of the text on its literally level. This was done by means of a morphological, syntactical and structural analysis. The intertextual analysis focused on 1 Samuel 28:3-25 in relation with other texts in the Hebrew Bible, especially with reference to the practice of ancestral consultation. In Chapter 3 the main focus was on the Ancient Near Eastern tradition with regard to ancestral consultation and thus focused upon extratextual material. In this chapter, Mesopotamian and Israelite cultural practices were mainly considered. Customs relating to the act of consulting the dead were studied. It included funerary customs, death and mourning rites, the place and role of the dead in society. The study concluded that the act of ancestral consultation in the Ancient Near East was part of their religion. In Ancient Israel, however, it was prohibited by Yahwistic religion. Chapter 4 focused on ancestral consultation in African tradition. In this chapter, personal knowledge and experience were also important. Ancestral consultation in Africa is still a living tradition. The role of the ancestors was studied and also the role that the living have in relation to their ancestors. In this chapter the role of Christianity in Africa played pivotal role because Christianity shaped African religion of today. It is clear from the study that African Christianity still pays tribute to their dead relatives as they are believed to be closer to God. Both Christians and those who practice traditional religion agree on the role of the ancestors. In Chapter 5 the researcher brought together the information in Chapters 1 to 4. In that sense it can be regarded as the climax of the investigation into ancestral consultation as an ancient and modern cultural and religious practice. This chapter contains a comparison between African and Ancient Near Eastern tradition regarding ancestral consultation. The chapter indicates that there is a lot to compare between the two traditions, but one needs to consider the differences in time, religious perceptions, geography, economic and political background of the two traditions. This should especially be considered in evaluating the Ancient Near Eastern tradition because it is in the “archive”; we can only read and learn about it with reference to available sources, while African tradition is an existing one. In Chapter 6 the researcher summarised the main findings of the study with special reference to the research problem as discussed in the first chapter. / Dissertation (MA)--University of Pretoria, 2013. / gm2014 / Ancient Languages / unrestricted