No estado do Rio de Janeiro e no agreste da Paraíba, há centenas de grupos de mulheres voluntárias comprometidas com o resgate de saberes tradicionais sobre cuidados com a saúde por meio de plantas medicinais. Esses grupos produzem preparações medicamentosas, suplementos alimentares, sabonetes e pomadas, vendidos a preço de custo ou doados. No Rio de Janeiro, a Rede Fitovida conta com mais de cem grupos espalhados por diversas regiões, promove eventos culturais e reivindica o reconhecimento de seus saberes como patrimônio imaterial. Já no agreste da Paraíba, as mulheres se organizam em comissões nos sindicatos de trabalhadores rurais do Polo Sindical da Borborema, a fim de promover a melhoria da qualidade de vida dos agricultores familiares locais. Elas promovem oficinas, encontros e visitas mútuas para difundir o uso de plantas medicinais, motivadas não só pela solidariedade, mas pela bandeira de não deixar esse conhecimento ser vencido pelo tempo. A proposta desta pesquisa é comparar as formas de transmissão de conhecimento de tais grupos, evidenciando, por consequência, os resultados decorrentes dessa ação. Para efeito de uma análise aprofundada. / In the metropolitan area of the state of Rio de Janeiro and in the semiarid region of the state of Paraiba, there are hundreds of groups of women who voluntarily commit themselves to rescue traditional knowledge about health care with medicinalplants. Those groupsproducemedicinalpreparations,foodsupplements,soapsand ointments are organized in a network called RedeFitovida that transmits their knowledge through cultural events and claims recognition of such knowledge as their intangible heritage. In Paraiba, women organize themselves into committees within rural workers' unions seeking to improve workshops, meetings and interchange visits aiming to spread the use of medicinal plants. By using an anthropological methodology and audiovisual documentation, which allows a more careful look on the social phenomenon, this research aims to understand how those groups transmit their traditional knowledge. Besides written ethnography, this research presents seven short ethnographic documentaries. The purpose of this research is to examine and compare the mechanisms used by those groups to transmit their traditional knowledge. By using an anthropological methodology and audiovisual documentation, the research aims to offer a more careful look

Submitted by Ricardo Cedraz Duque Moliterno (ricardo.moliterno@uefs.br) on 2015-07-31T21:23:53Z No. of bitstreams: 1 Disserta??o Final_Felipe Paganelly.pdf: 2040755 bytes, checksum: 67ae63a04b44242c5f350a8c1c788bed (MD5) / Made available in DSpace on 2015-07-31T21:23:53Z (GMT). No. of bitstreams: 1 Disserta??o Final_Felipe Paganelly.pdf: 2040755 bytes, checksum: 67ae63a04b44242c5f350a8c1c788bed (MD5) Previous issue date: 2014-04-16 / Funda??o de Amparo ? Pesquisa do Estado da Bahia - FAPEB / The aim of the study was to register the ethnozoological corpus that artisanal fishermen communities on Bahia?s North shore have about stomatopod and decapod crustaceans, as well as to investigate the different ways that these animals are locally used. The fieldwork was conducted in two stages: the first consisted on the collection of biological material; later, expeditions were made aiming to collect ethnozoological data through semi-structured interviews about the crustacean specimenspreviously collected. The northern and southern boundaries of the study area were the beaches of Ipitanga and Mangue Seco, respectively, totalizing 23 sampling points for biological material collection. A total of 51 interviews were conducted on the beaches of Vilas do Atl?ntico, Buraquinho, Jau?, Arembepe and Praia do Forte from August to December 2013.Fishermen on the North coast of Bahia feature a diverse conception of crustaceans, with an impressive wealth of perceptions, using several criteria to define/identify the group, such as morphological, physiological, ecological, and usage criteria. From these criteria, the fishermen cited a total of 42 names, including crustaceans and other animals belonging to different taxonomic groups, such as octopuses, echinoderms and even sea turtles. Referring to body topography, homologous structures presented similar names in different crustaceans, demonstrating a recognition degree of analog systems by traditional knowledge. The fishermen featured knowledge about physiological, reproductive and seasonal processes of crustaceans. About the fishing techniques, in the study area artisanal fishermen use a total of ten fishing gears, where lobsters (Panulirus laevicauda) were the most wanted source, followed by the sapateira crab (Parribacus antarticus). Other crustaceans showed no commercial interest and some species are eventually caught for subsistence. Referring to the ways of use, the following usages were recorded: feed and commerce, fishing artifact (bait), medicinal, and esthetical-decorative. The interviewed fishermen recognized, unanimously, the importance of crustaceans for the environment. Their folk knowledge could interfere in conservation measures, since the perception of improvement and preservation of the marine ecosystem by the presence of crustaceans may influence on the sustainability of the fishing activity. / O estudo teve como objetivo geral registrar o corpus etnozool?gico que as comunidades de pescadores artesanais do litoral norte da Bahia possuem sobre os crust?ceos estomat?podes e dec?podes, al?m de investigar os diferentes modos de uso desses animais.O trabalhode campo foi desenvolvido em duas etapas: a primeira consistiu na coleta do material biol?gico; posteriormente, realizaram-se expedi??es visando ?s coletas de dados etnozool?gicos atrav?s de entrevistas semiestruturadas sobre os crust?ceos coletados.Os limites sul e norte da ?rea de estudo foramas praias de Ipitanga e Mangue Seco, respectivamente, totalizando 23 pontos amostrais de coleta de material biol?gico. Foram realizadas 51 entrevistas nas praias de Vilas do Atl?ntico, Buraquinho, Jau?, Arembepe e Praia do Forte entre agosto a dezembro de 2013. Os pescadores do litoral norte da Bahia apresentam uma concep??o diversificada sobre os crust?ceos, com uma riqueza impressionante de percep??es,utilizando diversos crit?rios para definir/identificar o grupo, como crit?rios morfol?gicos, fisiol?gicos, ecol?gicos e utilit?rios. A partir desses crit?rios,os pescadorescitaram um total de 42nomes, incluindo crust?ceos e outros animais pertencentes a diferentes grupos taxon?micos, como polvo, equinodermos e at? mesmo tartarugas-marinhas.Referente ? topografia corporal, estruturas hom?logas apresentaram nomes iguais nos diferentes crust?ceos, demonstrando um grau de reconhecimento de sistemas an?logos por parte do conhecimento tradicional. Os pescadores apresentaram conhecimento sobre processos fisiol?gicos, reprodutivos e sazonais dos crust?ceos. Sobre a pesca,na ?rea de estudo os pescadores artesanais utilizam um total de dez artes de pesca, sendo que o recurso mais buscado foi a lagosta (Panulirus laevicauda), seguido da sapateira (Parribacus antarticus). Os demais crust?ceos n?o apresentaram interesse comercial e algumas esp?cies s?o capturadas eventualmente para alimenta??o de subsist?ncia. Em rela??o aos modos de uso, constatou-se as seguintes utiliza??es dos crust?ceos: utilit?rio (alimentar e comercial), artefato de pesca (isca), medicinal e est?tico-decorativo. Os pescadores entrevistados reconheceram, de forma un?nime, a import?ncia dos crust?ceos para o meio ambiente, o que pode interferir em medidas conservacionistas, uma vez que a percep??o de melhoria e preserva??o do ecossistema marinho pela presen?a desses animais pode influenciar na sustentabilidade da atividade pesqueira.

<p>This thesis in social anthropology is based on interviews with four hunters from the middle of Sweden. It is about how the hunters get their traditional knowledge and how important it is to grow up and live in rural areas for the knowledge and understanding of hunting. The essay is also about the difference between the hunters from rural areas and the hunters from urban areas. It also examines how the rural hunters speak about the true and real hunter.</p>

This thesis in social anthropology is based on interviews with four hunters from the middle of Sweden. It is about how the hunters get their traditional knowledge and how important it is to grow up and live in rural areas for the knowledge and understanding of hunting. The essay is also about the difference between the hunters from rural areas and the hunters from urban areas. It also examines how the rural hunters speak about the true and real hunter.

This thesis examines the practices of Indigeneity, acts of Indigenous social and cultural traditions stemming from Teetł’it Gwich’in land-based culture in the Northwest Territories. By emphasizing Teetł’it Gwich’in philosophy, this project illustrates how Teetł’it Gwich’in practices of Indigeneity are rooted in their social, physical, and cultural relationship with the land, which are central to Gwich’in self-determination. This thesis demonstrates traditional Teetł’it Gwich’in self-governance practices are driven by cultural and social norms rooted in traditional knowledge, as well as contemporary Gwich’in-Canada relations. Utilizing knowledge collected from Teetł’it Gwich’in elders, these first-hand accounts show the connection between Canada and the Teetł’it Gwich’in through state policies that impede Teetł’it Gwich’in self-determination. By examining these challenges to their cultural practices, Teetł’it Gwich’in worldviews rooted in land-based practices is considered the basis for Gwich’in self-determination rooted in the physical and cultural landscape of Gwich’in lands. / Graduate / 0615 / 0740

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

This thesis investigated the phytochemistry and pharmacology of immunomodulatory medicinal plant species used traditionally by the Q’eqchi’ Maya Healers Association (QMHA) of Belize, and the Cree of Eeyou Istchee (CEI) of northern Quebec. Using quantitative ethnobotanical methodology, we identified 107 plant species belonging to 49 families used by Q’eqchi’ healers in the treatment of symptoms from 14 usage categories related to inflammation. Regression analysis revealed that the Piperaceae, Araceae, and Begoniaceae are preferentially selected by the Maya. Healer consensus for plant species was high, with 56 species (52%) being used by all the healers, and consensus for usage categories was also high, as informant consensus factor (FIC) values for each category were greater than 0.4. Fifty-two Belizean species were evaluated for their TNF-α inhibitory activity in an LPS-stimulated THP-1 monocyte model. Twenty-one species (40%) demonstrated significant TNF-α inhibition when assayed at 100 µg/mL, 8 of which had greater than 50% of the activity of the parthenolide positive control (10 µg/mL). Significant regressions were found between the anti-inflammatory activity and total healer frequency of use (Fuse) and the use reports for 3 usage categories, which indicated that ethnobotanical parameters can in part predict the activity of traditionally used species. Five sesquiterpene lactones were isolated from the leaves of Neurolaena lobata, one of the most active species tested, all of which demonstrated anti-inflammatory activity greater than that of parthenolide (IC50 = 4.79 µM), with IC50s ranging from 0.17-2.32 µM. Lobatin B was the most active isolate tested. Ethanolic and water extracts of 17 species used by Cree healers were evaluated for their immunomodulatory activity. In general, the average anti-inflammatory activity of ethanolic extracts was 1.8 times greater than that of water extracts, and the pro-inflammatory activity of water extracts was 3.7 times greater than ethanolic extracts. Picea mariana and Pinus banksiana were the most anti-inflammatory ethanolic and water extracts, while the water extract of Sarracenia purpurea was the most pro-inflammatory. Picea marina cones, the most anti-inflammatory Cree medicine, were subjected to bioassay guided isolation. This led to the isolation of the anti-inflammatory lignan (+)-lariciresinol-9’-p-coumarate, which had an IC50 of 28.4 µM. Together, these results validate the traditional knowledge shared by our Q’eqchi’ and Cree collaborators, and draw attention to the therapeutic potential of subtropical and boreal plants as culturally appropriate complements to modern medicine. - Cette thèse porte sur la phytochimie et la pharmacologie des espèces de plantes médicinales immunomodulatrices utilisées traditionnellement par le Q’eqchi’ Maya Healers Association (QMHA) du Belize, et les Cris d'Eeyou Istchee (CEI) du nord du Québec. En utilisant une méthodologie ethnobotanique quantitative, nous avons identifié 107 espèces végétales appartenant à 49 familles utilisées par les guérisseurs Q'eqchi’ dans le traitement de symptômes appartenant à 14 catégories d'utilisation liées à l'inflammation. Une analyse de régression a révélé que les familles Piperaceae, Araceae, et Begoniaceae sont préférentiellement choisis par les Mayas. Le consensus entre guérisseurs pour les espèces végétales était élevé, avec 56 espèces (52%) étant utilisés par tous les guérisseurs, et le consensus pour les catégories d'utilisation était également élevé, car les valeurs de facteur de consensus des informants (FIC) pour chaque catégorie étaient supérieurs à 0,4. Cinquante-deux espèces du Belize ont été évaluées pour leur activité inhibitrice de TNF-α dans un modèle de THP-1 monocytes stimulés par le LPS. Vingt-et-une espèces (40%) ont montré une inhibition significative de TNF-α lorsque dosés à 100 µg/mL, dont 8 d’entre elles ont démontrées plus de 50% de l'activité du contrôle positif parthénolide (10 µg/mL). Des régressions significatives ont été observées entre l'activité anti-inflammatoire et la fréquence d'utilisation de guérisseurs totale (Fuse) et les rapports d'utilisation pour 3 catégories d'utilisation, ce qui indique que les paramètres ethnobotaniques peuvent en partie prédire l'activité des espèces traditionnellement utilisées. Cinq lactones sesquiterpéniques ont été isolés à partir des feuilles de Neurolaena lobata, l'une des espèces les plus actives testées, qui a démontré une activité anti-inflammatoire supérieure à celle du parthénolide (CI50 = 4,79 µM), avec des CI50 allant de 0,17 à 2,32 µM. Lobatin B était l’isolât le plus actif testé. Des extraits éthanoliques et aqueux de 17 espèces utilisées par les guérisseurs Cris ont été évalués pour leur activité immunomodulatrice. En général, l'activité anti-inflammatoire moyenne des extraits éthanoliques était 1,8 fois supérieure à celle des extraits d'eau, et l'activité pro-inflammatoire des extraits d'eau était de 3,7 fois supérieure à celle des extraits éthanoliques. Picea mariana et Pinus banksiana étaient les extraits éthanoliques et aqueux avec le plus d’activité anti-inflammatoire, tandis que l'extrait aqueux de Sarracenia purpurea était le plus pro-inflammatoire. Le cône de Picea marina, le médicament traditionnelle Cris le plus anti-inflammatoire, a été soumis à une isolation guidée par essais biologiques. Cela a mené à l'isolement du lignane anti-inflammatoire (+)-lariciresinol-9'-p-coumarate, qui avait une CI50 de 28,4 µM. Ensemble, ces résultats valident les connaissances traditionnelles partagées par nos collaborateurs Q'eqchi' et Cris, et mettent en évidence le potentiel thérapeutique des plantes subtropicales et boréales comme des compléments à la médecine moderne qui sont culturellement appropriées.

Face aux changements globaux et sociaux qui perturbent les conditions de vie des éleveurs de la zone pastorale du nord Niger, quelle contribution peut-on apporté pour une gestion durable des ressources végétales ? C'est à cette question que cette thèse tente de répondre dans le contexte de la plaine de l'Eghazer, véritable poumon régulateur de l'élevage pastoral du Niger, située au nord de cette zone pastorale du pays. Chaque année, à partir de juillet de nombreux transhumants venant du sud affluent dans la zone pastorale de l'Eghazer rejoignant ainsi les éleveurs locaux. Cette migration estivale appelée « Cure salée » vise à l'exploitation des pâturages saisonniers riches en sels minéraux très appréciés par les pasteurs. Ces ressources pastorales riches et variées, même si elles sont très variables en fonction des années, font de l'Eghazer, l'une des dernières zones de grande concentration saisonnière des éleveurs. Localement, la pression sur les terres et les ressources se fait de plus en plus forte et la durabilité du système parait compromise. La recherche a été conduite en faisant appel à des méthodes de cartographie, d'étude de la végétation, d'enquêtes quantitatives et qualitatives le plus souvent participatives. Ce travail a montré que les pasteurs ont développé un ensemble de connaissances sur les ressources végétales leur permettant de résister aux conditions difficiles de la pratique du pastoralisme en milieu aride. Ces savoirs locaux se traduisent également dans une description détaillée du milieu s'appuyant sur des critères topographiques, géomorphologiques et fonctionnels, et que l'appréciation en termes de qualité de pâturage dépend de facteurs d'importance variable selon les saisons. Il ressort par ailleurs que ces savoirs traditionnels peuvent être combinés avec les connaissances scientifiques dans l'élaboration de carte de paysages, élément principal de cogestion. Enfin, l'étude des pâturages à travers les deux appréciations (scientifique et vernaculaire) a permis de connaître l'état de la ressource pastorale, notamment de la végétation. Elle a également mis en évidence les zones prioritaires d'interventions dans la zone pastorale de l'Eghazer. Le croisement de ces savoirs vernaculaires des pasteurs avec les connaissances scientifiques peut être un atout favorable à la mise en place d'un dispositif de cogestion des pâturages de l'Eghazer. / Facing the total and social changes which unsettle the living conditions of the stockbreeders of the pastoral zone of the north Niger, what contribution can they brought for a lasting management of plant resources? It is in this question that this thesis tries to answer in the context of the plain of Eghazer, true regulating lung for the pastoral animal husbandry of Niger, located north of this pastoral zone of the country. Every year, from July of many transhumants from the south rush in the pastoral zone of Eghazer joining so the local stockbreeders. This summer called migration " salt Remedy " aims at the working of the seasonal pasture rich in mineral salts very appreciated by the pastors. These rich and various pastoral resources, even if they are very variable according to the years, make of Eghazer, one of the last zones of big seasonal concentration of the stockbreeders. Locally, the pressure on lands and resources becomes more and more strong and the durability of the system parried compromised. Search was conducted by calling methods of cartography, of study of vegetation, quantitative and qualitative inquiries most often participative. This job showed that the pastors developed group of knowledge on the plant resources allowing them to resist the difficult conditions of the practice of the pastoralisme in arid middle. These local knowledges are also translated in a detailed description of the middle leaning on topographical criteria, géomorphologiques and functional, and that the evaluation in quality terms of pasture depends on factors of variable importance according to seasons. It emerges moreover that these traditional knowledges can be combined with scientific knowledge in the development of card of landscapes, main element of joint management. Finally, the study of pasture across both (scientific and vernacular) evaluations allowed to know the state of pastoral resource, notably of vegetation. She also highlighted the priority zones of interventions in the pastoral zone of Eghazer. The crossing of these vernacular knowledges of the pastors with scientific knowledge can be a trump favourable to the installation of a device of joint management of the pasture of Eghazer.

203 p. / Submitted by Santiago Fabio (fabio.ssantiago@hotmail.com) on 2012-12-18T15:24:36Z No. of bitstreams: 2 dissertação 02.pdf: 1567578 bytes, checksum: 246f5c76b43e98a7ef75e5256365a33e (MD5) dissertação 01.pdf: 57658 bytes, checksum: fbf53f73f358150b3624a7f2f30db7db (MD5) / Made available in DSpace on 2012-12-18T15:24:36Z (GMT). No. of bitstreams: 2 dissertação 02.pdf: 1567578 bytes, checksum: 246f5c76b43e98a7ef75e5256365a33e (MD5) dissertação 01.pdf: 57658 bytes, checksum: fbf53f73f358150b3624a7f2f30db7db (MD5) Previous issue date: 2010 / Esta dissertação analisa a relação existente entre a sociodiversidade e a biodiversidade no âmbito dos saberes e práticas tradicionais dos espaços e dos recursos que estão associados à cultura Bijagós no atual contexto de globalização, abordando-se o modo como o estado guineense tem formulado, criado e implementado os instrumentos legais de gestão do saber tradicional e conservação da biodiversidade no Arquipélago dos Bijagós. Considera-se que esse instrumento legal dá-se pela relação entre sociedade e natureza na comunidade Bijagós e caracteriza-se pela apropriação coletiva da natureza e pelo respeito aos seus ciclos e ritmos, sendo que, para a Etnia Bijagós, a natureza é sagrada, religiosa, mística e a produção do valor de uso se sobrepõe ao valor de troca. A abordagem teórica baseia-se no quadro da Ecologia Cultural, especialmente na sua vertente cultural, estudo das relações entre culturas e ambiente do homem Bijagós. Empregaram-se as seguintes técnicas de levantamento de dados: análise documental, revisão bibliográfica, entrevistas semi-estruturadas e estruturadas. Constatou-se que o IBAP é órgão máximo de coordenação e implementação de todas as políticas das áreas protegidas e de conservação da biodiversidade, sendo que o seu modo de operacionalização baseia-se no conceito de áreas protegidas da população para a população e utilização de instrumentos que privilegiam os saberes e as práticas culturais tradicionais da etnia Bijagós na co-gestão dessas áreas do arquipélago. O saber e a prática tradicional Bijagós são tidos como instrumentos importantes na conservação do meio ambiente. Mostra-se a relação do saber tecnotradicional e do conhecimento científico na organização, gestão e conservação da biodiversidade através das práticas costumeiras de caráter coletivo de reservas de algumas ilhas, matas e sítios como lugares sagrados e as normas tradicionais costumeiras da etnia que controlam o seu uso local, numa hierarquia e através da transmissão oral do velho para o mais novo. Constatou-se que ainda não há nenhum mecanismo do marco legal guineense na proteção e na coibição das ações de biopirataria, e que é importante a exigência de certificado de origem no processo de concessão de plantas que envolvem os saberes e as práticas tradicionais Bijagós e que é preciso fomentar formas costumeiras de manejo desses saberes e recursos. / Salvador

O Fórum Delta do Jacuí foi criado na busca por respostas efetivas à crise ambiental vigente na pesca artesanal em sua área de abrangência. Observamos que impactos ambientais causados pela pesca predatória e por outras atividades econômicas têm causado a desterritorialização e o concomitante estabelecimento de novos territórios e territorialidades dos pescadores artesanais. Assim, se estabelece um contexto de conflitos e disputas territoriais que influenciam o conteúdo dos conhecimentos tradicionais, que passam a ser entendidos como territoriais. Na assembleia geral do Fórum, ocorre o diálogo de tais conhecimentos com os conhecimentos técnicos e científicos, os quais podem ser compreendidos a partir dos mundos da vida. Esse processo analítico identifica consensos, dissensos e rupturas entre os participantes que dialogam sobre a gestão ambiental e a gestão compartilhada da pesca artesanal. Consideramos que a partir desse diálogo tem se estabelecido um território da ação do referido Fórum, que é substantivado pelos arranjos territoriais que o compõem, bem como corresponde a uma iniciativa de gestão compartilhada territorial da pesca artesanal. / The “Delta do Jacuí” Forum was created in the search for effective responses to the environmental crisis prevailing in artisanal fisheries in their coverage area. We observed that environmental impacts caused by fishing and other economic activities have caused the dispossession and the concomitant establishment of new territories and territoriality of fishermen. Thus, it establishes a context of conflict and territorial disputes that influence the content of traditional knowledge, which are then understood as territorial. At the Forun’s general meeting, occurs the dialogue of such knowledge with the technical and scientific knowledge, which can be understood from the worlds of life. This analytical process identifies consensus, dissent and ruptures among participants that dialogue about environmental management and shared management of artisanal fisheries. We consider that from this dialogue has established a territory of action of this forum, which is the noun territorial by arrangements that compose it, as well as corresponds to an initiative of shared management of territorial fishing.