Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2016-09-12T13:12:12Z No. of bitstreams: 1 Cristina de Lima Cardoso.pdf: 1096751 bytes, checksum: d046a6eee357e1e8f2c0aceedfc61b59 (MD5) / Made available in DSpace on 2016-09-12T13:12:12Z (GMT). No. of bitstreams: 1 Cristina de Lima Cardoso.pdf: 1096751 bytes, checksum: d046a6eee357e1e8f2c0aceedfc61b59 (MD5) Previous issue date: 2016-03-31 / This research aims to analyze the ways of being, acting and thinking of the heirs of traditions hillbillies that live in the rural area of Itapetininga, a municipality located in the southwest of the State of São Paulo. The contact with these guys, the story of stories, religious practices and to music party, own this every day, manifested individually and collectively, discussed in interviews and analysis of literary productions of authors from the region, show the continuities and changes in hillbillies traditions that are in constant interaction with the manners and customs of the city. Thus, wrapped in the process of "cultural hybridity", remains represented the rustic legacy. The city arouses the interest of man from the countryside, he inhabits and interacts both in the field and in the city, assimilates traditions, fits but does not despise the origins of the field, the ways of the site and the peculiar taste for things of nature / Essa pesquisa tem como objetivo analisar os modos de ser, agir e pensar dos herdeiros das tradições caipiras que habitam a zona rural de Itapetininga, município localizado no Sudoeste do Estado de São Paulo. O convívio com esses sujeitos, o relato de causos, as práticas religiosas e o festejar musicado, próprios desse cotidiano, manifestados de forma individual e coletiva, abordados nas entrevistas e analises de produções literárias de autores da região, evidenciam as permanências e as mudanças nas tradições caipiras que estão em constante interação com os modos e costumes da cidade. Dessa forma, envolto no processo de “hibridismo cultural”, permanece representado o legado caipira. O urbano desperta o interesse do homem da zona rural, ele habita e interage tanto no campo quanto na cidade, assimila tradições, as adapta mas não despreza as origens do campo, as maneiras do sítio e o gosto peculiar pelas coisas da natureza

This thesis, from the theoretical point of view, is concerned with the role of each generation in the wider, multi-generational family in the present day. The fundamental subject in this study is a preschool child and his/her bond to other family members, who play essential part in the child's upbringing and socialisation (family and its changes, legal status, pro- family political movements, moral education, the role of grandparents, the full meaning of a functional family for a child's healthy development. There is a full description of the research, mapping the way and course of important festivities in the multi-generational families with a different social status, education as well as different educational surroundings in the empirical part of the research. The study examines the role of the oldest generation in handing the traditions and family customs over to the younger generations and the role each member assumes in the realization of the celebration in the multi-generational family living together. Key Words: multi-generational family, cohabition, parenthood, grandparenhood, traditions and rituals

Nesta pesquisa, realizamos um estudo sobre gênero discursivo em perspectiva diacrônica, atentando para a organização e para as estratégias linguísticas que nele se manifestam. Analisamos uma prática social da esfera jornalística, a carta de editor, com o objetivo de verificar os elementos constitutivos e as possíveis transformações do gênero em foco ao longo de seu percurso histórico. Particularmente, observamos estruturas linguísticas que concretizam regularidades discursivas nesse gênero da imprensa escrita, no período relativo ao século XIX até o início do século XX. Para tanto, fundamentamos o trabalho em estudos sobre mídia impressa, a fim de focalizar o contexto de estabelecimento do jornalismo, bem como em estudos a respeito dos gêneros discursivos e das tradições discursivas, com o intuito de ancorar a análise dos traços textuais que garantem a continuidade e contribuem para a identificação do gênero como típico da instituição jornalística. Dessa prática social, emergem recursos linguísticos orientadores da produção de sentido, por meio dos quais os sujeitos, situados em determinado contexto social e histórico, buscam, de alguma forma, influenciar seus interlocutores para atingir seus propósitos interacionais. Entre esses recursos, destacamos a modalidade adverbial. Tomamos por base pesquisas de cunho pragmático-discursivo a respeito dessa categoria, a fim de relacioná-la à produção das cartas de editor. Para a análise pretendida, selecionamos exemplares de três jornais paulistas, a saber: O Farol Paulistano, Correio Paulistano e A Província de S. Paulo/O Estado de S. Paulo, e procedemos a um levantamento das ocorrências linguísticas atuantes na construção textual, para a verificação de possíveis elementos que permaneceram ou se modificaram, ao traçar um paralelo com textos da atualidade. Os resultados revelaram que, no curso histórico da carta de editor, podemos encontrar regularidades temáticas, composicionais e funcionais de séculos passados ainda presentes nessa produção da mídia impressa. Os resultados obtidos pela análise da modalidade também salientam tal categoria linguística como elemento presente na configuração do gênero em destaque, que revela o modo de construção de avaliações sociais e de manifestações ideológicas pela instância enunciativa, bem como os efeitos de sentido que podem ser constituídos por meio dessa estratégia discursiva. / In this research, we carried out a study of discursive genre in a diachronic perspective, looking for the organization and linguistic strategies which are shown on it. We analyzed a social practice of journalistic sphere, the letter to the editor, with the objective of verifying constitutive elements and possible transformations of the genre throughout the history. Especially, we observed linguistic structures which maintain discursive regularities in this genre of the written press, in the period of nineteenth-century to earlier twentieth-century. To illustrate it, we supported the study on written media works, focusing not only on the establishment of journalism context but also on discursive genre and discursive traditions works with the aim of anchoring the analysis of textual features that ensure the continuity and contribute to the identification of the genre as typical of journalistic institution. Through this situated social practice emerges linguistic resources which orient the meaning production and help participants to look for, in some way, influencing their interlocutors to achieve their interactional purposes. Among these resources, we pointed out the adverbial modality. We formed basis on pragmatic and discourse analysis about this category to link it to the production of letters to the editor. To the intended analysis, we selected three São Paulos newspaper copies: O Farol Paulistano, Correio Paulistano e A Provínca de S. Paulo/ O Estado de S. Paulo, and conducted a survey of linguistic occurrences in the textual construction to verify possible elements which remain or modify, drawing a parallel with topical texts. The results indicated that, in the historical course of the letter to the editor, we could found thematic, compositional and functional regularities of latest centuries still present in this written media production. The results, demonstrated by the modality analysis, also pointed out this linguistic category as an element present in the configuration of the genre, revealing the way of construction of social assessments and ideological expressions through the instantiation and the meaning effects which could be built up through this discursive strategy.

Os macacos-prego (Sapajus libidinosus) são reconhecidos pela flexibilidade comportamental, incluindo o uso de ferramentas na natureza. Admite-se que o contexto social contribua para aprendizagem individual de comportamentos flexíveis pelos macacos-prego. A influência social sobre a aprendizagem é considerada como uma característica básica da cultura. As diferenças observadas no conjunto de ferramentas entre populações naturais de macacos-prego sugerem a existência de tradições nestes primatas. Em um experimento em campo apresentamos aos macacos de duas populações, que diferiam acerca de suas tradições instrumentais, um problema que exigia o uso de sondas para obter melaço dentro de uma caixa-problema. Investigamos se os macacos destas populações abordariam o problema de acordo com as respectivas tradições instrumentais. As populações investigadas habitam diferentes regiões do Estado do Piauí, interior do nordeste brasileiro, e distam aproximadamente 350Km entre si, sendo a paisagem ecológica tipicamente marcada pelo bioma cerrado/caatinga. Os macacos da população da Fazenda Boa Vista (FBV) são proficientes no uso de percutores durante o processamento de cocos-de-palmeiras e frutos secos de caju. Apesar de quase uma década de observação sistemática nesta população, não foi observado o uso de outras ferramentas por estes macacos. Os macacos da população do Parque Nacional da Serra da Capivara (PNSC), por sua vez, utilizam habitualmente um conjunto diversificado de ferramentas, incluindo o uso de percutores e sondas. Nossa hipótese predisse que os macacos da população PNSC (grupo Pedra Furada) resolveriam o problema em menor tempo e apresentariam melhor desempenho, enquanto os macacos da FBV (grupo Chicão) não utilizariam sondas durante as tentativas de obter o melaço, ou demandariam maior tempo até alcançarem o sucesso no problema, e esperávamos pudessem percutir pedras contra a caixa. Os machos do grupo Pedra Furada resolveram o problema no primeiro dia de exposição, e os machos e as fêmeas percutiram contra a caixa, mas os macacos do grupo Chicão não transportaram nenhum objeto durante o experimento e interagiram pouco com o problema. Estes resultados estão de acordo com aqueles observados em um experimento similar realizado com chimpanzés. Observamos também diferenças no tamanho das sondas utilizadas e na frequência de sucessos exibida pelos jovens e machos do grupo Pedra Furada. Propomos que a diferença observada na forma de abordar o problema entre os macacos destas populações esteja associada às diferenças no gradiente de generalização no uso de ferramentas e a disponibilidade de material no ambiente / Capuchin monkeys (Sapajus libidinosus) have been recognized by their behavioral flexibility, including tool-using in nature. Currently, its acknowledged that social context contributes to individual learning of that flexible behavior by capuchin monkeys. The social influence on learning is the most basic feature of culture. The differences observed in tool kit exhibited in natural populations of capuchin monkeys suggest the existence of culture in these New World primates. We ran a field experiment in two populations of capuchin monkeys which differed in their tool use traditions. In this experiment we presented a problem that required probe-tool using to reach molasses available inside the problem-box. We investigated whether monkeys from these populations approached the problem according to their respectively tool use traditions. Both populations inhabit different regions in the State of Piauí, in Northeastern Brazil, and are about 350Km apart. The ecological landscapes of these research sites are the the savana-like cerrado and caatinga biomes. Monkeys from Fazenda Boa Vista (FBV) are proficient pounding-tool users that habitually use stones as hammers to crack open palm-nuts and dry cashew fruit. After almost a decade of systematic observations, no other form of tool use was observed in this population. Capuchin monkeys from Parque Nacional da Serra da Capivara (PNSC), on the other hand, have been observed using a much broader tool-kit, including pounding tools, as well as probing tools during their foraging activities. Our hypothesis predicted that capuchins from the PNSC population (Pedra Furada group) would take less time to solve the task than capuchins from FBV (Chicão group), and also that they would perform better in comparison to that group. We also expected that Chicão group would pound stones against the problem box. In Pedra Furada group, males solved the problem in the first day of exposition to the experiment; both males and females pounded stones against the problem box, but no individuals from Chicão group did it. Chicão group exhibited less interaction with the problem box than capuchins from Pedra Furada group. Our results are in accordance to those found in a similar experiment with chimpanzees. We also observed differences between the success frequency and length of probing-tools used by juveniles and adults from Pedra Furada group during our experiment. We propose that both differences in grade of generalization in tool use between these populations and material availability in environment might explain the difference in performance observed between the capuchin groups investigated in our experiment

This text has the purpose to study how the view on history as a school subject has changedover time and through three different Swedish upper secondary school curricula. The centralquestions of this study are the following: Has the view on history as a teaching subjectchanged over time? How can history didactic be seen in the curriculum? Is there any trace ofinternational didactic traditions in the curriculum, if so, how does it show? This study hasused a qualitative text analysis as the method to answer the central questions, based inprevious research and theories regarding international didactic traditions as well as historydidactics. The study concludes that the view on history as a school subject has changed overtime, and that both international didactic traditions and history didactics can be seen in thecurricula for history.

The core premise of the thesis is that our global environmental and social crises are of our own making and can only be transformed by us. Therefore it is imperative that humanity finds ways of protecting and sustaining the natural environment for our collective survival. This necessarily depends on human beings� ability to co-exist in harmony with other humans and species and to feel connected to and protect nature. This thesis examines three spiritual or wisdom traditions � Aboriginal spiritualities, the Goddess movement and Tibetan Buddhism, as they relate to Arne Naess�s concept of the �ecological self.� The ecological self is a psychological construct that suggests that human beings can evolve from a narrow egocentric way of being and relating to others, to one that is more open, inclusive of the �other� and where one sees all lives as important. One is ultimately able to embrace the whole earth community, so that nothing is excluded as �other�. This process of increasingly �wide identification� Naess defined to be the process of the development of the ecological self. There is much written about spirituality and the environment but little relevant research that specifically examines spiritual traditions as they relate to the ecological self. The insights of transpersonal psychology elucidate the maturation from ego consciousness to eco-consciousness � a process of progressively inclusive identification with �others�, including the environment. However, transpersonal psychology does not directly �converse� with Naess�s construct of an ecological self. This thesis examines the nexus between Arne Naess�s ecological self, transpersonal psychology and the three spiritual traditions. �Aboriginal spiritualities� refers to Australian Aboriginal spiritualities, unless other wise stated. The literature review covers relevant background to the ecological self in relation to Western science and thought; this includes constructions of self and �other� and story. Literature reviews of the three traditions informed in-depth interviews with five research participants who practise or identify with their particular spiritual tradition. I believe this research will enable the reader to gain an overview of the ecological wisdom of these three spiritual traditions, grounded in the lived experience of practitioners who embody these traditions. Each wisdom tradition has a long history of imparting psychological, social and ecological insights and understandings that are profoundly helpful and relevant to the current period of ecological crisis. The interviews are analysed under the broad conceptual themes of ecology, compassion and story. These traditions will be shown to encourage compassion, connectedness, interdependency and impart ecological wisdom - all vital to the realisation of the �ecological self�. Story, lifelong learning and the ecoeducational model are used as frameworks for examining the educational potential of the spiritual traditions involved. A choice must be made: will we continue to base our knowledges on Western science or will we examine alternate constructions of reality, such as those of the three spiritual traditions examined in this thesis? The three spiritual traditions provide a compassionate and non-violent view of human consciousness with the potential to transform into an ecologically sensitive creative force. This thesis argues that great wisdom is held by these three wisdom traditions in the context of education for sustainability. This thesis examines this context.

The tell of Ras Shamra on the Mediterranean coast of Syria has yielded thousands of cuneiform tablets which shed light on the scribal traditions of ancient Ugarit, a city-state which flourished during the latter part of the Late Bronze Age. This dissertation treats one aspect of the local scribal practice, the letter-writing tradition in the Ugaritic language. The studies presented here contain a description and analysis of the formal characteristics of all currently known Ugaritic letters, not only stereotyped formulas, but also patterned motifs found in the body. Chapters 1-4 treat the major epistolary formulas, building on previous research by incorporating data from unpublished letters, by approaching the formal analysis from the wider perspective of cuneiform letter-writing in Late Bronze West Asia, and by consistently attempting to understand the patterns of formal variation in terms of social vocabulary drawn from the letters themselves. Chapter 5 is a preliminary study of the structural patterns in the body of Ugaritic letters. A dual emphasis on form and function is attempted; the provisional conclusions are intended to complement a more traditional philological approach in the ongoing interpretation of Ugaritic epistolary prose. On a broader level, the Ugaritic letter-writing tradition shows striking formal kinship with the Akkadian and Hittite epistolary traditions of the "Western periphery"; formal similarities with contemporary Mesopotamian traditions are much less pronounced. These parallels suggest that the Ugaritic epistolary tradition was a local manifestation of a common "Amorite" heritage which persisted among the scribal cultures of Hittite Syria. In its contemporary context, however, the Ugaritic tradition should ultimately be considered as independent, since none of the contemporary or anterior traditions is fully parallel. It was a local scribal culture, unique in many respects, and not demonstrably derivative of the traditions of neighboring cultures.

L'étude s'attache à éclairer l'histoire d'une pratique de lutte traditionnelle en Bretagne, le gouren, en questionnant son ancrage dans la culture bretonne. A partir de questions en apparence simples : qu'est-ce que le gouren ? Comment une pratique traditionnelle survit-elle au temps qui passe ? Quelles significations revêtent ses éventuelles mutations ? Nous montrons de quelle manière l'histoire de la lutte bretonne doit être abordée au travers d'une double approche anthropo-historique. Il s'agit d'une part de mettre à jour le passé d'une pratique, les étapes et les transformations qui ont jalonné et façonné sa trajectoire, défini les rôles des acteurs, la sociologie des pratiquants et des institutions au coeur de l'espace breton durant la période contemporaine (XIXe-XXIe siècles) ; alors même que la nation et la société françaises privilégient des modèles concurrents de cultures corporelles. Il s'agit conjointement de s'attacher à l'étude des positions, discours, revendications des acteurs qui font de la lutte bretonne le lieu d'un investissement identitaire marqué et l'espace de reconstruction d'une mémoire sans cesse réactivée au nom de la bretonnité, de la tradition, d'un passé idéalisé, reconstruit et en partie réinventé (au sens que donnent Hobsbawm et Ranger, 1983). Finalement, le gouren, devenu sport traditionnel est bien le lieu où se joue, en grande partie à partir des années trente, une complexe alchimie entre le désir de pérenniser une tradition de lutte, issue de pratiques communautaires, en reconfigurant sportivement ses usages et, d'autre part, la volonté d'en appeler à la pureté des luttes d'antan qui ont fait et font l'originalité d'une région, quitte à en ré-inventer les usages et les traditions. Une relation ambiguë entre tradition et modernité, entre passé et présent, qui, encore aujourd'hui marque de manière polémique la définition culturelle et/ou institutionnelle légitime de la lutte bretonne

Vår undersökning är en kvalitativ studie som grundar sig på intervjuer med elever och lärare i den kommunala grundskolan i Sverige. Syftet var att undersöka hur kommunala skolor uppmärksammar traditioner och högtider samt hur skolavslutningar hanteras i förhållande till rådande lagar och styrdokument. Resultatet visade att det finns en skillnad i hur eleverna uppfattar högtider och traditioner samt hur viktiga de är. Resultatet visar även att den kommunala skolan ibland bryter mot grundlagen genom att göra skolavslutningar i kyrkan till ett obligatorium.

More and more preschools are choosing to reduce the sugar consumption. The reason is, inter alia, the increase of weight in the community, but there is also research showing that sugar is harmful to children. The discussions on sugar and children are also a hot media topic. I have chosen to use a qualitative method, interviews, to gather material for the essay. I have interviewed a teacher and a cook in three different preschools, in different municipalities. I have also looked at their various nutrition policies to see how the guidelines for their work on diet and health look like. I have been inspired by Vygotskys socio-cultural perspective on learning which broadly means that we learn in social contexts and communicative processes is central to the socio-cultural perspective. Furthermore, interest in how individuals and groups acquire and utilize physical and cognitive resources and the interplay between collective and individual focus. The purpose of this paper is to find out why the surveyed preschools are working to reduce the amount of sugar served. Furthermore, the purpose of this paper is to show how the preschools where I interviewed my informants work with diet and health and find out what their attitudes to sugar and what they want to convey to the children and their families. My questions are: What's behind the decision to decrease sugar intake of the investigated preschools and what was the process like? What thoughts the staff at the preschool have about the role of sugar, for everyday and festive? How do the preschools work with diet and health and why do they work in that way? My conclusions are that it was the municipality who decided that preschools would work to reduce the amount of sugar and convey a healthy lifestyle. Their theory was that the decision was made because there was much talk about sugar's effects on health in the media and that a lot of research in this area was presented. The preschools had been quick to embrace the new guidelines and were in favour. They started with measures like thinking about what snacks they served the children and to get them used to eating non-sweetened food. They did, however, agree that the sugar would not be banned completely but they wanted to show that it was good to eat in moderation and at certain times. All three preschools served some sweets at major ceremonies, this traditionally include some treats such as gingerbread cookies around Christmas. However, they chose not to celebrate with sweets at the children's birthdays. This was mainly because it would be too often. They also wanted to show the children that when there was a party the focus did not lie on the goodies. Preschool is also an addition to the home and is, together with the parents, responsible for the children to having a balanced energy intake during the day. Therefore, they argued that it was good to be clear about the kids did not consuming too much sugar at the preschool. The parents could then account for that part at home. Some parents initially thought it was sad and strange that they were not allowed to bring sweets for the children's birthdays. But the teachers explained why and as time passed the parents got used to it and they were now very positive. The cooks were more engaged in the topic and found the teachers should work more explicitly and actively talk about sugar and a good diet. The teachers said that they did not want to affect the children given the harsh health and body image conveyed by the media. Instead, they wanted a natural way to be healthy and be good role models themselves. The teachers could be more involved and try to entice children to try new things and oversee what they put on their plates. None of the teachers said that they tried to influence parents to think healthy, but they hoped they would be inspired by the pre-schools work and told them about why they were working on reducing sugar.