Made available in DSpace on 2017-07-10T18:56:00Z (GMT). No. of bitstreams: 1 toni_ bandeira.pdf: 7332691 bytes, checksum: 750c16a0ca17ed3f8de238eaaf0a2cfb (MD5) Previous issue date: 2016-06-02 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / ABSTRACT: In this research we analyze the representation of the native tribe Kaingang presented in a series of 39 illustrations produced by Joaquin José de Miranda about the tenth expedition destined to brave the so called sertões of the area of Tibagi in the Paraná State. This expedition was commanded by Alfonso Botelho in the year of 1771. The native tribe of the Kaingang is the third in number os population in Brazil, with 37,470 individuals. (IBGE, 2010). The integrants of this group live in the three States of the South and also in the west part of the Sate of São Paulo. They speak the Kaingang language which is connected to the linguistic Jê family, from the principal root of Macro-jê. In 1771, Botelho established contact with the Kaingang from the fields of Guarapuava and two weeks later the natives ge to organize an ambush in which they killed seven from Botelhos‟s soldiers. So he had no choice but leaving the area. In this sense, we reflect about the ways of the natives‟ resistance in front of the invasion of their territory and in the same way we reflect also about the idea of the demographic emptiness by which the idea of the existence of groups of natives in the territory of the nowadays State of Paraná is just denied and there is just the reproduction of de discourse that this land was uninhabited until the Portuguese-Brazilian or immigrants from others countries could come and cultivate them. Concerning this thematic, the theoretical studies done by Mota (1994) and Ribeiro (2002) are fundamental. Once we face Miranda‟s illustrations a dialogue with the works by Belluzzo and Piccoli (2003), Amoroso (2003) and Sevcenko (2003) is established, as well as Alfonso Botelho‟s very own report about the happenings of the expedition (SAMPAIO E SOUZA, 1956) which is crucial to the understanding of Miranda‟s drawings. Among the fundamental studies about the Kaingang‟s culture, history and language we highlight those done by Ambrosetti (1895), Baldus, (1937), Borba (1908), D‟Angelis (2002), Lima (1842), Mota (2009) and Veiga (2006). By the analisis os the illustrations we can say that Miranda‟s imagetic narrativeis a material of great value to the history of the Kaingang people once through it it is possible to reflect about the chocks between the colonizers and the Kaingang people in the fields of Gaurapuava. These illustrations also show up the inconsistence of the thesis of a geographical emptiness as well as they reveal the resistance movement of the Kaingang against the invasion of their territory. / RESUMO: Nesta pesquisa, analisamos a representação imagética do povo Kaingang no conjunto de trinta e sete estampas produzidas por Joaquim José de Miranda sobre a décima das expedições destinadas a desbravar os chamados sertões do Tibagi, no Estado do Paraná, expedição esta comandada por Afonso Botelho, no ano de 1771. O povo indígena Kaingang é o terceiro em número de população no Brasil, com 37.470 indivíduos. (IBGE, 2010). Seus integrantes vivem nos três estados da região Sul do país e também no oeste de São Paulo, são falantes da língua Kaingang, a qual se filia à família linguística Jê, do tronco Macro-Jê. Em 1771, Botelho entrou em contato com os Kaingang dos Campos de Guarapuava, duas semanas depois os indígenas prepararam uma emboscada e lograram matar sete soldados de Botelho, o qual não teve outra opção a não ser retirar-se da região. Nesse sentido, refletimos sobre as formas de resistência indígena ante a invasão de seu território, bem como sobre a ideia do vazio demográfico , na qual a existência de grupos indígenas no atual estado do Paraná simplesmente é negada, reproduzindo-se o discurso de que essas terras eram desabitadas, até que os luso-brasileiros ou imigrantes de outros países viessem cultivá-las. Em relação a essa temática, são fundamentais como base teórica os estudos de Mota (1994) e Ribeiro (2002). Ao abordarmos as estampas de Miranda, dialogamos com os trabalhos de Belluzzo e Piccoli (2003), Amoroso (2003) e Sevcenko (2003), além do relatório do próprio Afonso Botelho sobre os acontecimentos da expedição (SAMPAIO E SOUZA, 1956), o qual é crucial para a compreensão dos desenhos de Miranda. Dos estudos fundamentais para a cultura, história e língua Kaingang destacamos os de Ambrosetti (1895), Baldus, (1937), Borba (1908), D‟Angelis (2002), Lima (1842), Mota (2009) e Veiga (2006). Por meio da análise das estampas, podemos dizer que a narrativa imagética de Miranda é um material de grande valor para a história do povo Kaingang, por meio do qual é possível refletir sobre o embate entre os colonizadores e os indígenas nos Campos de Guarapuava, notando-se a inconsistência da tese do vazio demográfico , bem como a resistência Kaingang à invasão de seu território

Focusing on communication as an important means besides other efforts for conflict resolution in an asymmetric armed conflict in Afghanistan, this study looked for a rhetorical communication approach appropriate to Pashtun tribal setting in South-eastern (Loya Paktya region) Afghanistan. The study explored and found some perceived essentials of such persuasive communication by conducting face-to-face semi-structured in depth interviews with 17 participants. Thematic analysis was used to code and categorize data. Aristotle’s rhetorical theory provided a framework for this qualitative study by narrowing down the focus to exploring credibility of the communicator (ethos), the rationality of the message (logos), and the emotional appeals (pathos), particular for the south-eastern Pashtun tribal setting, during communication. In addition, considering the relation between rhetorical and soft power theories in influencing the choice of an audience, this project also asked participants if and how communication in their tribal setting could be framed as an influencing power by attraction rather than by coercion. Therefore, soft power of which persuasive communication is a crucial part was also used as a theoretical framework for this study. The findings show the significance of persuasive communication in future conflict resolution efforts in Afghanistan.

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This dissertation reports on the findings of a qualitative, exploratory, descriptive and contextual study into the health beliefs and practices of urban Pares, living in Moshi, Kilimanjaro Region, in Tanzania. The study utilised aspects of the transcultural nursing framework. Semi-structured interviews were used for data gathering with a sample of nine urban Pare informants. Data were analysed thematically. The major findings indicate that health beliefs arise from magico-religious, holistic and scientific paradigms. It was also found that beliefs and behaviour patterns are changing. These findings are discussed in terms of the two major themes, namely, multiple world views and change and continuity. Recommendations arising from the findings are made which may assist health workers to provide culturally congruent care. / Health Studies / (M.A. (Health Studies))

Contemporary events frequently call into question the status of state-recognized Native nations. For example, the National Congress of American Indians (NCAI) failed to pass a resolution dissolving state-recognized membership; and the Government Accountability Office (GAO) has reported on the reality of federal funding being awarded to non-federally recognized Native nations. Although state-recognized Native nations are handicapped in their strategies and the availability of resources to assert their right to self-determine, some have persevered despite the inability to establish a direct relationship with the national government. Reconsidering federalism as it pertains to Native nations reveals opportunities for non-federally recognized Native nations to access resources and assert self-governing authority in alternative arenas outside the exclusive tribal-national government-to-government relationship. My research analyzes how two state-recognized Native nations, the Lumbee Tribe of North Carolina and the Waccamaw Indian People of South Carolina, have operated as political actors; have maintained their communities; have organized politically and socially; and have asserted their right to self-determine by engaging state—and at certain times federal—politics to address needs within their communities. I used a qualitative case study approach to examine the strategies these two state-recognized Native nations have developed to engage state relationships. I argue that state-recognized Native nations are developing significant political relationships with their home states and other entities, such as federal, state, and local agencies, and nonprofits, to address issues in their communities.

Thesis (PhD)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: The book of Chronicles is a form of consensus-building literature. The Chronicler’s portrayal of Benjamin in relation to Judah reflects an inclusive vision of “all Israel” that walks a fine line: simultaneously valuing Benjamin as an equal partner with Judah (as his “right hand”), yet still protecting the primacy of David as YHWH’s chosen ruler, the Levites as the priestly tribe, and Jerusalem as the proper cultic center. Chronicles’ portrait of Benjamin differs from that of the Deuteronomistic History, which portrays Benjamin’s relation to Judah as varied and complex. The Chronicler attempts to smooth over these difficulties by highlighting the historically close relationship between the two tribes. In this regard his goals and strategy differ from that of the Deuteronomist, who presents both the high and low points of Judah-Benjamin relations. The Chronicler’s reconstrual of the Judah-Benjamin relationship reflects the socio-political situation of late Persian Yehud, in which the relatively poor Jerusalem cult struggled to gain material support from landed nobility in the region. Material evidence indicates that the historically Benjaminite regions prospered during the Neo-Babylonian and early Persian periods. The Jerusalem cult competed with historically Benjaminite and Josephite cultic locations for the support of wealthier Benjaminite landowners. The Chronicler rewrote Israel’s narrative partly in order to garner Benjaminite support for the Jerusalem cult. This study attempts to synthesize both literary and historical observations: demonstrating a literary phenomenon—the divergent portraits of Benjamin in the Deuteronomistic History and Chronicles—and situating that phenomenon within the historical context of Persian Yehud. The study contributes to the understanding of Yehud during this period, elaborates an important motif in these two sections of the Hebrew Bible, and furthers the investigation of the so-called “Benjaminite substratum” in the Hebrew Bible. / AFRIKAANSE OPSOMMING: Die boek Kronieke is ‘n vorm van konsensus-vormende literatuur. Kronieke se voorstelling van Benjamin in verhouding tot Juda weerspieël ‘n inklusiewe visie van “die hele Israel” wat ‘n fyn lyn bewandel: Benjamin word tegelyk as ‘n gelyke vennoot van Juda (as sy “regterhand”) gewaardeer, terwyl die prioriteit van Dawid as JHWH se uitverkore heerser, van die Leviete as priesterlike stam, en van Jerusalem as eintlike kultiese sentrum beskerm word. Kronieke se beeld van Benjamin verskil van dié van die Deuteronomistiese Geskiedenis, wat Benjamin se verhouding tot Juda as geskakeerd en kompleks uitbeeld. Die Kronis probeer hierdie oneffenhede gelykstryk deur die histories eng verhouding tussen die twee stamme te beklemtoon. Hierin verskil sy doel en strategie van dié van die Deuteronomis, wat beide die hoogtepunte en laagtepunte van die Juda-Benjamin verhouding aanbied. Die Kronis se her-uitbeelding van die Juda-Benjamin verhouding weerspieël die sosiopolitieke situasie van die laat Persiese Jehud, waarin die relatiewe karige Jerusalem kultus gesukkel het om materiële steun te kry van die landbesitters in die streek. Materiële bewyse dui daarop dat die streke wat histories met Benjamin geassosieer is, ekonomies opgebloei het gedurende die Neo- Babiloniese en vroeë Persiese periodes. Die Jerusalem kultus het meegeding met die kultiese plekke wat histories met Benjamin en Josef geassosieer is om die steun van die ryker Benjaminitiese landbesitters te verkry. Die Kronis het Israel se verhaal herskryf, onder andere om Benjaminitiese steun vir die Jerusalem kultus te kry. Hierdie studie probeer om beide literêre en historiese waarnemings te integreer: die literêre fenomeen word verduidelik—naamlik die uiteenlopende uitbeeldings van Benjamin in die Deuteronomistiese Geskiedenis en Kronieke—terwyl die fenomeen in die historiese konteks van Persiese periode Jehud geplaas word. Die studie dra by tot ‘n beter verstaan van Jehud gedurende hierdie periode, brei uit oor ‘n belangrike motief in hierdie twee dele van die Hebreeuse Bybel, en dra by tot navorsing oor die sogenaamde “Benjamin substratum” in die Hebreeuse Bybel.

One of the greatest post-conflict problems in South Sudan, which has emerged as a threat to the nation’s security, has been the deadly clashes between tribes during cattle raids. This thesis examines why cattle raiding shifted from a relatively non-violent rite of passage to the primary manifestation of tribal conflict in South Sudan, and whether it is possible to reverse this shift. This thesis proposes a unique approach to the topic by analyzing two underlying causes: insecurity in Jonglei State and a breakdown of traditional governance structures – as well as how their combination has led to the shift. This thesis focuses on a case study of Jonglei State, as it has experienced the largest number of instances of conflict attributed to cattle raiding in South Sudan. Furthermore, current attempts to reduce conflict through increased security and disarmament, demobilization, and reintegration programs have failed as they only address problems of insecurity. I will be comparing two periods of cattle raiding in Jonglei: the current conflict from 2009 until the present, and a historical review of cattle raids focusing on governance of the raids. The review will not cover any specific time period as it aims to identify what aspects of the tradition contributed to a reduced scale of violence before the shift in 2009. Insecurity has caused the increase in clashes, while disconnections to traditions have caused the increase in violence. To address these problems, traditional leadership structures and the de facto rules that structured raids must be re-established in order to produce a long-term solution.

The purpose of this study is to provide an introduction and analysis of Harvest Festival, a work for piano four hands by Taiwanese composer Yann-Jong Hwang. This work incorporates elements of traditional Taiwanese music that is largely unfamiliar to performers and listeners beyond the border of Taiwan. With the exception of Professor Hwang’s own journal article on this piece, this project is the only study of Harvest Festival available in the United States or Taiwan. This research will be meaningful to both performers and piano teachers as an encouragement to include Yann-Jong Hwang’s work within their concert repertory. This document examines the background of Yann-Jong Hwang; briefly introduces Taiwan, the Amis tribe, and the Harvest Festival event; provides a structural analysis of all four sections of Harvest Festival; and concludes with an appendix consisting of a complete score of Harvest Festival.

La J’farra, région traversée par la frontière tuniso-libyenne constitue le territoire historique des confédérations tribales ; les Werghemmas et les Nouaïels. Depuis près d’un siècle, elle connaît un ensemble de mutations qui affectent aussi bien les modes d’exploitation des ressources que le paysage. D’une région principalement pastorale, dominée par une organisation sociale tribale et nomade, la J’farra a connu une période de marginalité économique avant de devenir, depuis l’année 1989 la terre de la contrebande. Toutefois, malgré l’expansion spectaculaire des activités informelles, la J’farra n’est pas uniquement une aire de tolérance établie par les autorités, ni une zone d’exemption économique ou d’exception juridique, mais un territoire où s’articulent des revendications émanant des groupes tribaux locaux, des formes de subversion de la frontière, des activités informelles de diverses formes inhérentes à la mondialisation des échanges et des représentations symboliques ancrées dans les valeurs du passé. La frontière, jadis infranchissable, a contribué à la déstructuration des territoires tribaux, au dépérissement des modes de valorisation des ressources locales. Cet état de fait s’est aussi accompagné par des politiques de sédentarisation des anciens nomades qui ont certes atteint des seuils relativement avancés, mais ne sont jamais parvenus à éradiquer les anciennes constructions territoriales et à dissoudre les identités qui leur étaient afférentes. Cette situation inachevée a permis, lorsque les réseaux tribaux locaux ont réussi à créer une nouvelle réalité économique grâce aux activités informelles autour de la frontière, que s’engage un début de re-territorialisation inverse. Les réseaux sont animés principalement par une catégorie particulière ; les aâmem. Toutefois, le territoire émergeant dans la J’farra n’est pas homogène et donne lieu à une série d’affrontements. La transgression de la frontière, la banalisation de son franchissement par les descendants des anciens nomades, la réactivation des anciennes solidarités tribales au sein de réseaux commerciaux informels transfrontaliers et l’intégration au marché globalisé, ouvrent la voie à la réinvention, selon de nouvelles pratiques, de l’ancienne « conception de vivre » de la population de la J’farra et de son territoire. / The J'farra, the region crossed by the Tunisian-Libyan border, is the history land of tribal confederations; the Werghemmas and the Nouaïels. For nearly a century, she knows a set of mutations that affect both types of resource and the landscape. In a predominantly pastoral region, dominated by a tribal and nomadic social organization, the J'farra experienced a period of economic marginality before becoming, since the year 1989 the earth of smuggling. However, the J'farra is not only an area of tolerance established by the authorities or an exemption zone economic or legal exception, but a territory of structured claims from local tribal groups, forms of subversion of the border, informal activities of various forms inherent in the globalization of trade and symbolic representations based on the values of the past. When the local tribal networks have succeeded in creating a new economic reality through informal activities around the border, agrees that an early re-territorialisation around. The networks are driven primarily by a particular category, the aâmem. The aâmem have shown themselves capable of inventing alternative forms of supervision that have replaced those of the state and managed to "make land". However, the territory in the emerging J'farra is not homogeneous and leads to a series of clashes. In addition, the network is a system j'farri action and authority, and it is characterized by a hierarchy and inequality among its members, generating divisions among its members. The activity of the informal network of transnational j'farri not working in opposition to the State territory as against the state institution to which he tries to escape. The transgression of the border, the trivialization of its crossing by the descendants of ancient nomads, the reactivation of old tribal solidarity within border informal trade networks and the integration to the globalized market, paving the way for the reinvention, according to new practices , the former "conceiving of life" of the population of J'farra and its territory.

Made available in DSpace on 2016-07-27T14:22:12Z (GMT). No. of bitstreams: 1 Nivia Claudia Santos Leite.pdf: 3117405 bytes, checksum: 86d58d006057b599e44fd25441307d9c (MD5) Previous issue date: 2010-04-12 / In this study, we researched the meaning of being an adolescent for ten members of the urban tribe named emotional hardcore (EMO) in the municipality of Goiânia, in the state of Goiás, Brazil. We intended to grasp the senses and the meanings that adolescents belonging to the EMO tribe attribute to adolescence and the emotional dimensions that are present in their relationships with themselves, their peers, their families, their schools, and society. This research aimed at offering a contribution to social psychology, broadening the knowledge about adolescence from the perspective of social historical psychology in relation to the singularity of the individual and the social subjectivity in which the study participants are inserted. This study was carried out based on social historical psychology and on Vigotski, its main representative, who used the dialectical materialism as a philosophy, theory, and method. We employed qualitative research using the methodological proposal of triangulation procedure: simple observation, interviews, and focus groups. Participants were ten adolescents, ranging from 15 to 17 years old, five of each sex, members of the EMO tribe. In this study, we gave these adolescents the chance of being heard, which opened the possibility of understanding them as significant individuals, who have things to say, to do, to think about, who are aware of what is going on around them, and who reflect the events of human life, revealing how they are constituted and how they constitute themselves based on their social relationships. Therefore, at first, the analysis of the senses and meanings that emerged during this research revealed that adolescence means a time to make a mess, passage and transition, pressure, conflicts, uncertainties, loneliness, as well as a time for discoveries and challenges; in a second moment, it showed that the participants correlated adolescence with their spaces in the EMO tribe, in their families, and in their schools, also allowing us to grasp both the senses and meanings of sexuality and prejudice experienced by the adolescents belonging to the EMO tribe. / Este trabalho resultou de pesquisa acerca do significado de ser adolescente para dez integrantes da tribo urbana emotional hardcore (EMO) na cidade de Goiânia, GO. Pretendeuse apreender os sentidos e os significados que adolescentes pertencentes à tribo EMO atribuem à adolescência e as dimensões emocionais que se fazem presentes em sua relação consigo mesmos, com seus pares, suas famílias, suas escolas e a sociedade. A pesquisa objetivou oferecer uma contribuição para o campo da psicologia social, ampliando o conhecimento acerca da adolescência na perspectiva da psicologia sociohistórica, em relação tanto à singularidade do sujeito quanto à subjetividade social em que os participantes deste estudo estão inseridos. Esta pesquisa foi conduzida pautando-se na psicologia sociohistórica e tendo como seu principal representante Vigotski, que se apropriou do materialismo dialético como filosofia, teoria e método. Trabalhou-se com pesquisa qualitativa utilizando como abordagem a proposta metodológica da triangulação de procedimentos: observação simples, entrevistas e grupos focais. Participaram desta pesquisa dez adolescentes, com idades entre 15 e 17 anos, sendo cinco de cada sexo, todos pertencentes à tribo EMO. Neste estudo, deu-se voz a esses adolescentes, possibilitando compreendê-los como indivíduos significantes, que têm o que dizer, fazer, pensar, sentir, que têm consciência do que está acontecendo e que refletem os eventos da vida humana, revelando como são constituídos e se constituem com base em suas relações sociais. Portanto, em um primeiro momento, a análise dos sentidos e significados emergentes da pesquisa revelou a adolescência significada como tempo de bagunça, passagem e transição, cobranças, conflitos, incertezas e solidão, bem como de descobertas e desafios; já em um segundo momento, mostrou que estes sujeitos relacionaram a adolescência aos seus espaços dentro da própria tribo, na família e na escola, também tendo possibilitado a apreensão dos sentidos e significados sobre a sexualidade e os preconceitos vividos pelos adolescentes pertencentes à tribo EMO.