Quels sont les « savoirs ancestraux » des « peuples et nations indigènes » reconnus par la Constitution adoptée par l'Équateur en 1998? L’étude ethnographique d’une communauté kayambi permet de mieux comprendre comment la dynamique des mutations à l’œuvre dans cette société porte et est portée par la parole mythique et rituelle. Elle montre comment, d’années en années, à la fin juin, les rituels associés à la fête de San Pedro se perpétuent en dépit des changements qui affectent les conditions de vie des Kayambi et pourquoi l’Aya-Uma, figure centrale de ces rituels et synthèse de l'histoire de l'imaginaire kayambi, n'est pas qu'une figure du patrimoine. La parole mythique recueillie auprès des Kayambi lors de très nombreux entretiens a permis de reconstituer un système associant aussi bien les thèmes introduits par l’évangélisation que ceux de l’univers aquatique des Apus ou les éléments de la faune et de la flore. Cette parole ambivalente s’est révélée peuplée de figures elles-mêmes ambivalentes telles que la Chificha, le Condor, Sanson, ou le Chisilongo.Lorsque les Kayambi disent leurs mythes et performent leurs rites ils produisent, pour leur propre communauté, l’expression de leur réalité du moment. Ce faisant ils interprètent leur propre histoire en tant que groupe social communautaire et, parce qu’ils sont en contact avec lui, celle du groupe social plus large que constitue l’Equateur. Les institutions kayambi, à la fois héritage des contraintes coloniales et éléments, constamment réinventés, de l’organisation sociale, constituent un ensemble dont chaque composante ne peut fonctionner isolément.Les paroles mythiques et rituelles des Kayambi portent un ensemble de savoirs correspondant à une médiation sociopolitique collective dont les actes ne se réduisent pas aux moments rituels mais s’étendent à l’ensemble des relations. La préservation de ces savoirs, condition de survie du système social kayambi, repose sur la faculté de transmettre les récits mythiques et d’accomplir les rites. / What are the "traditional knowledge" of the "indigenous peoples and nations" recognized by the 1998 Ecuador Constitution?The ethnographic study of a Kayambi community allows to understand how the dynamics of the changes is carried through mythical and ritual speech. Year after year, in late June, the rituals associated with the festival of San Pedro are perpetuated despite changes that affect the lives and situation of the Kayambi and why Aya-Uma, the central figure of these rituals and a representational synthesis of the history of the Kayambi, and not only a simple patrimonial figure.Mythical speech collected from Kayambi during interviews lends to the reconstruction of a complexe system combining themes introduced by evangelization and the underwater world of the Apus, or elements of fauna and flora. This ambivalent speech is populated by ambivalent figures such as Chificha, Condor, Sanson or Chisilongo.When Kayambi speak their myths and perform their rites they express the reality of the moment for their own community. In so doing they interpret not only their own history, as a social group but the wider social group they are in contact with, that is the nation of Ecuador itself. The Kayambi institutions, both legacy of the colonial coercive order and restructuring elements, constantly reinvent kayambi social organization as a set. They cannot be considered in isolation.Mythical and ritual expressionss should be considered as complementary knowledges acting as a socio-political mediation. Their acts are not confined to ritual moments but extend to all social relations. Thus the preservation of this knowledge is a survival condition of Kayambi social system.

L’institution totalisante, en tant qu’institution close sur elle-même, hermétique au monde n’existe pas, ni dans l’absolu ni comme idéal type auquel serait comparé, par exemple, l’institution pénitentiaire. Il existe toujours des interfaces humaines, matérielles et temporelles entre les différents espaces sociaux fussent-elles délimitées par des murs et des barbelés. Il convient pour aborder l’univers carcéral, celui dans lequel nous portons notre étude tout en y étant détenu, de parler plutôt d’institution totalisante où se joue continuellement un conflit entre rationalité formelle et matérielle, mais aussi un conflit aux dimensions puissantes de socialisation, de reconfiguration des comportements et de subjectivation des vécus. Notre centre de détention présente un exemple de ce conflit entre un univers répressif normalisé et sécuritaire, et un autre empli de stratégies pragmatiques de survie ou de resocialisation. La complexité qui en résulte est à l’image de la société elle-même et du rapport permanent des individus à leurs institutions.Enrichi par nos précédentes recherches, notre présent travail tente d’aborder deux importants aspects que sont le paradigme du don et la théorie de la reconnaissance, et de les articuler avec l’engagement bénévole en détention. Avant tout, nous voulons démontrer que beaucoup d’aspects du paradigme du don et de la théorie de la reconnaissance sont aussi et déjà présents en contexte d’incarcération. Mais ces aspects présentent la particularité de maintenir la vie de l’institution totalisante en circuit fermé, c’est-à-dire sur elle-même.Le paradigme du don à travers le bénévolat amène à repenser l’espace carcéral comme un espace de socialisation à part entière et éminemment en interaction avec l’extérieur. C’est parce qu’elle est en constante relation avec la société que l’institution totalisante a besoin du bénévolat pour que cette relation, prise dans le paradigme du don, fasse des détenus les responsables mêmes de leurs échanges avec l’extérieur. Dès lors, en termes de rationalisation, entendue comme sens donné par les acteurs à leurs actions et à leurs recherches de liens, les visées sont à la fois pragmatiques, utilitaristes, et altruistes, les détenus s’y redéfinissant dans le cadre de la réciprocité, du rendu et de l’offre, plutôt que de la dette, la stigmatisation et la punition.Le lien social est la base du bénévolat/don. Il est bénéfique à tous en termes de réinsertion et de lutte contre le stigmate pour certains, de place dans le jeu du social pour d’autres. Dans un cadre « d’endettement mutuel positif », c’est bien la socialisation qui s’exprime. / The “Total Institution”, as a body closed in on itself, isolated from the outside world, does not exist, either as an absolute or as a standard ideal to which, for instance, the penal institution would be compared. There are always human, material and temporal interfaces between the different social spaces, even though they are delimited by walls and barbed wire. In order to understand the prison world, the one in which we are detained and on which we focus our research, the term “all-encompassing” institution is best suited insofar as permanent conflict takes place between formal and material rationalities, along with a powerful conflict of socialization and a reconfiguration of the behaviours and subjectivities of the actors. Our detention center provides an example of these conflicts between a normalized and repressive universe and another, filled with pragmatic strategies of survival or re-socialization. The complexity that results is the same as the one we can find in the entire society and in the permanent relation between individuals and their institutions.Enriched by ours previous research, this study endeavours to tackle two important questions: Gift Paradigm and the Theory of Recognition, and to link them up with the theme of voluntary work in prisons. First of all, we want to show that many aspects of the Gift Paradigm and of the Theory of Recognition are also to be found in jail. But these aspects have one particular consequence: they maintain the life of the institution closed on itself.The Gift Paradigm, through benevolent commitment, leads to the reconsideration of the prison space as a space of fully-fledged socialization and of eminent interaction with the outside world. It is precisely because it is in constant relation with society that the “all-encompassing” institution requires voluntary work and voluntary commitment. Within the benevolent relational act, as it is viewed in the Gift Paradigm framework, the convicts are in the situation of being responsible for their exchanges with the outside world. Then, in terms of rationalization, seen as a meaning given by the actors to their actions and to their needs of relationships, the aims are at the same time pragmatic, utilitarian, and altruistic. The convicts redefine themselves within the scope of reciprocity, return and offer, rather than that of debt, stigmatization and punishment.The social link is at the basis of the “voluntary/gift”. It is beneficial to all prisoners in terms of reinsertion, and in terms of struggle against stigma for some of their role in society (outside mercantile or professional roles) for others. In the same way it is beneficial to the volunteers. In a case of “positive mutual indebting”, it is socialization itself that is expressed.

S’il y a deux mots qui nous appellent encore, nous convoquent, nous incitent à rêver et en même temps résistent à bien des égards à livrer leur « vérité », ce sont bien les mots « communauté » et « femme ». Cette thèse s’efforce de les rapprocher, de les garder dans la proximité et ce à partir des écrits de Clarice Lispector. Étant donné que l’oeuvre de l’écrivaine brésilienne, composée dans sa grande majorité de personnages et narrateurs féminins, met souvent en scène des face-à-face féminins, nous examinons comment ces rencontres témoignent d’une possible communauté des femmes. Cependant, tel qu’annoncé dans le titre de cette étude, la communauté des femmes dont il est question dans l’oeuvre de Lispector est celle qui existe sporadiquement oscillant entre conflit et complicité. Pour tenter de donner une forme et un vocabulaire à une telle communauté des femmes, nous parcourons les principales théories de la communauté, notamment celles développées par Jean-Luc Nancy, Maurice Blanchot, Jacques Derrida et Roland Barthes ainsi que certaines théories du féminisme. Ensuite, nous explorons des notions qui « provoquent » l’irruption de la communauté des femmes comme la répétition, le rythme, l’inspiration et le don. En fin de compte, ce résumé aurait pu n’avoir qu’une phrase, une seule phrase qui résume toute la thèse : la communauté de celles qui n’ont pas de communauté ou pas une communauté comme les autres. / If there are two words that still call us, summon us, make us dream and at the same time resist in many ways to deliver their "truth", they are community and woman. This thesis strives to bring them closer, to keep them in proximity in referring to the writings of Clarice Lispector. Since the work of the Brazilian writer, composed largely of female characters and narrators, often features women's face-to-face, we examine how these encounters reflect a possible community of women. However, as announced in the title of this study, the community of women in question in Lispector's work is one that exists sporadically oscillating between conflict and complicity. In an attempt to give form and vocabulary to such a community of women, we go through the main theories of the community, especially those developed by Jean-Luc Nancy, Maurice Blanchot, Jacques Derrida and Roland Barthes as well as some theories of feminism. Then we explore concepts that "provoke" the emergence of the community of women as repetition, rhythm, inspiration and gift. Ultimately, this summary could have had only one sentence, one sentence that sums up the whole thesis: the community of women without community or not a community like the others.

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The diploma thesis is focused on property taxes in the Czech Republic and Ireland. The first part is aimed at tax theory and history of the property taxes. The next part describes current tax legislation for property taxes in both states. The main aim of this work is to compare the property taxes in the Czech Republic and Ireland and formulate the conclusion with particular property taxes applied in the Czech Republic. This problem is treated in the last chapter.

MRDV / Institute for Rural Development / Food and nutritional insecurity, poverty and hunger are some of the 21st -century challenges baffling most developing economies. Worldwide, 1.2 billion people are estimated to be living in poverty. Since 1990, the number of people living in extreme poverty has increased by over 50 million in 2014. Among the many public and private institutions that have made several gritty efforts to address the poverty challenge is the Heifer international through its Heifer International Pass on Programme (HIPP). Under the HIPP, the Pass on the Gift programme has been implemented in Ward 1 of Mberengwa District for over two decades targeting the food and nutritional insecure, hungry and poverty-stricken people who are given a gift in form of cattle, goats, chicken etc. This was done with the belief that the gift will add value to their asset base and serve as stepping stone out of poverty, food and nutrition insecurity. Various reports have been written on how the programme helped in improving household livelihood. However, the voice of the beneficiaries was not being heard. This study explored how the Pass-on-the-Gift programme influenced the household‘s livelihoods in Ward 1, Mberengwa District of Zimbabwe. A multi-stage integrated approach was employed. Both the case study and a cross-sectional survey designs were employed. Two sequentially integrated phases were followed. On the first phase, a case study was used to gather data from the Heifer International Pass on Programme beneficiaries and other key stakeholders. During this stage, data were collected using a semistructured interview guide. Results obtained from the first phase informed formulation of the questionnaire used in the second phase. Respondents were purposefully sampled in both stages. Data obtained through semi-structured interviews were analyzed using Atlas ti 8 software while that from a survey was analyzed using IBM SPPS version 25 software to generate descriptive statistics and inferential statistics components. Results from the first phase of data collection were triangulated with those from the second phase. This synchronized the two data sets and allowed subsequent discussion of the results. The research findings revealed that the HIPP influenced all the households of the participating farmers financially, socially and economically where p= 0.000. Thus, the study confirmed that the notion that cattle ownership can be used as an avenue of confronting the multi-dimensional rural development challenges. Furthermore, it was revealed that cattle ownership empowers the rural smallholder farmers and has potential to assist households dismantle the perpetual dependency on external support, improve their livelihoods and contribute to sustainable development goals. / NRF

GIFTPARTIES, plan de negocio que consiste en la implementación de una tienda online bien estructura y diseñada en varias categorías de fácil acceso como: juegos educativos, manualidades y artes, regalos innovadores, entre otros. Nuestra idea de negocio está dirigida a padres de familias de 25 a 55 años que tengan hijos pequeños en un rango de 2 a 8 años. Nuestro segmento objetivo son padres de familia que trabajan y no disponen de tiempo suficiente para realizar la compra de regalos para los cumpleaños de los compañeros de sus hijos. Ofrecemos productos que permiten a los niños divertirse y desarrollar sus habilidades y capacidades psicomotrices. La tienda online está disponible los 365 días del año y las 24 horas del día y ofrece servicios como: envoltura del regalo, calendario online, servicio de delivery, servicio de recordatorio de eventos o cumpleaños y pasarela de pagos para compras con tarjetas de crédito o débito. Todo regalo contará con el servicio de elección de papel de regalo sea por género o diseño que más le agrade al cliente. El servicio de delivery va a estar enfocado en los distritos de Miraflores, San Isidro, San Borja, Surco, La Molina, Jesús María, Lince, Magdalena y San Miguel. Siempre nos preocuparemos en las necesidades de nuestros clientes a través de la creatividad e innovación. Se entregará lo acordado a tiempo, excediendo las expectativas. Realizaremos todo con exactitud y terminaremos con aquello a lo que nos comprometemos, cuidando siempre cada detalle. / GIFTPARTIES is a business plan that consists of the implementation of a very well structured and designed online store in several easily accessible categories such as: educational games, crafts and arts, innovative gifts, among others. Our business idea is aimed at parents of families from 25 to 55 years old who have small children in a range of 2 to 8 years. Our target segment is working parents who don't have enough time to buy gifts for their children's birthdays. GIFTPARTIES offers products that allow children to have fun and develop their psychomotor skills and abilities. The online store is available 365 days a year and 24 hours a day and offers services such as: gift wrapping, online calendar, delivery service, event or birthday reminder service, and payment gateway for purchases with a credit card or debit. It should be noted that all gifts will have the gift-wrapping service by gender or design that the customer likes the most. The delivery service will be focused on the districts of Miraflores, San Isidro, San Borja, Surco, La Molina, Jesús María, Lince, Magdalena and San Miguel. At GIFTPARTIES we will always care about the needs and desires of our customers through creativity and innovation. The agreed will be delivered on time, exceeding expectations. We will do everything with precision and we will finish with precision what we undertake, always taking care of every detail. / Trabajo de investigación

Charles University Faculty of Humanities Applied Ethics Ethics of Philanthropy Annotation of Doctoral Thesis Mgr. Jan Kroupa Supervised by: prof. PhDr. Jan Sokol, CSc., Ph.D. 2020 ANNOTATION The increase in private wealth in our cultural circuits has been unprecedented which fosters growth in private philanthropy. Charitable giving has been on a rise throughout the western world, including the Czech Republic, where we can document long-term and steady growth in both the number of charitable gifts as well as in the amount donated. In parallel, on the beneficiary side, there is a stabilized sector of well-established civic organizations covering the standard array of charitable topics. We may state that following 1989, the Czech civic sector has been revived, showing - despite all challenges - most signs of healthy maturing. In this paper, we attempted to capture the cultural and social context of philanthropy from the point of view of practical philosophy. We examined the rich roots of philanthropy and described the processes of its institutionalization until now. We paid special attention to describing the current situation of philanthropic giving in the Czech Republic. On basis of the above, we debated some of the dilemmatic questions of today's philanthropy, such as selecting the beneficiary and donor...

This paper presents an interpretation of an archaeological problem where Viking age treasure hoards on Gotland are discussed in relation to the provision of the morning gift in the medieval Guta law. There are around 700 treasure hoards found on Gotland and many of them contains what can be interpreted as female coded jewelry. In this essay Gender theory and the theory of performativity is used as a method to analyze treasure hoards with female coded jewelry and its purpose is to investigate jewelry in relation to gender. This study will take a closer look on eleven treasure hoards which have been selected based on jewelry identified as typically female. This might indicate that women were the ones who deposited their jewelry in the ground. The Guta law narrates women's political and social situation in the medieval society and it is possible that it can tell us about some social practices in the Viking society. This law is a great source to recount women’s rights and obligations when it comes to marriage and heritage. The law contains a provision about hogsl oc iþ which is interpreted to be the morning gift. The morning gift intended that a husband was to give his new wife a gift in relation to their marriage. The law stated that a woman had the right to her morning gift which could suggest that women could control this property and have ownership over it. This study investigates what the mentioned medieval law dictated in regard to what a morning gift should constitute of and if this have any connection to what can be found in Viking age treasure hoards. This study is performed by analyzing treasure hoards with jewelry identified as typically female, as well as analyzing the Guta Law which allow one interpretation of why there are so many deposited treasures on Gotland. The interpretation which is presented in this study is that women had ownership of their morning gift and they could have deposited it in the ground to protect themselves and their property.

The objective of this research was to describe the extent to which Gift Annuity Agreements were used by United States higher education institutions in raising private philanthropic support during the period 1988-93.