Por meio desta pesquisa, buscamos investigar dinâmicas estabelecidas pelo Programa Minha Casa Minha Vida (PMCMV) na tentativa de identificar e melhor compreender determinadas relações entre os diferentes atores do PMCMV e suas implicações na apropriação da moradia. Neste estudo, testemunhamos, registramos e buscamos discutir vivências dos moradores inseridos no Programa. Para alcançar tais objetivos o trabalho foi desenvolvido a partir dos pressupostos da observação participante, pretendendo mais proximidade com os próprios moradores, seus sentimentos, opiniões, daí retirando nossos temas de investigação. No desenvolvimento da pesquisa, julgamos que a mecânica assumida pela implantação do Minha Casa Minha Vida restringe demais a efetiva participação daqueles que irão residir nos imóveis, suas iniciativas e suas vozes. Diversas tarefas que exigem escolhas importantes ainda não incluem os futuros moradores. A incipiente participação deixa formais e muito superficiais as relações entre os moradores e os diferentes agentes responsáveis pela condução do Programa; e também entre os próprios moradores. Há vários traços de organização burocrática e de reificação informando o Programa: quando vencidas, e apenas assim, poderemos esperar a posse da moradia precedida por conquistas de enraizamento já nos grupos ocupados com o planejamento e construção das obras. Aquelas limitações, enquanto não sejam superadas por atenção que favoreça e atenda anseios humanos de troca e colaboração, alimentam dois resultados muito problemáticos: o caminho para a aquisição de moradia não fica livre de humilhação social; o imóvel adquirido pode ser sentido como moeda ou mercadoria mais do que como moradia. O esvaziamento psicossocial do processo coletivo de conquista da casa própria empobrece o modo como os moradores percebem os seus vizinhos e influi sobre o modo apartado ou desirmanado pelo qual se dará a apropriação da nova moradia. A dinâmica do Programa não soube evitar problemas de desenraizamento dos moradores, ainda não foi capaz de alcançar condições favoráveis para a consolidação de novas raízes e para a construção de uma comunidade de ação e mútua proteção. O PMCMV é, até agora, um marco sem equivalentes no atendimento da população de baixa renda, um marco na história das políticas públicas de habitação no Brasil, alcançando resultados quantitativos muito expressivos. Contudo, consideramos que, examinados e vencidos seus limites qualitativos, aí sim poderá mais decisivamente contribuir para o cancelamento de opressões a que historicamente as classes pobres tem sido submetidas, negandose- lhes o direito da ação e do livre discurso, da colaboração e da conversa. A efetiva participação popular é decisivo antídoto contra a desigualdade política / This paper aims to investigate the dynamics established by the Program Minha Casa Minha Vida (PMCMV) as well as to identify and to find a better way to understand the relationships among the different actors in the Program and his implications in the appropriation of housing. In this study we pursuit to emphasize inhabitants experiences. To achieve these goals, the work was developed based at the guidelines of participant observation. Once it prioritizes the inhabitants perspective, we have defined as investigations themes the subjects elected by themselves. During the development of the research we have identified that the way of the implantation of the Program inhibits any initiative that allow real participation of those who going to live in the houses of PMCMV. Several tasks that demands important choices do not include the inhabitants. The incipient participation become impersonal which implicates in superficial and formal relationships between the residents and different agents responsible for the Program conduction, as well as the relationship between residents themselves. There are several traits of bureaucratic service informing this public service: if they were overcame, that could prepare the possession of housing by previous conquests of rooting in groups. These limitations, as long as they are not exceeded by attention that reach and that strongly foster human aspirations (aspirations for exchanges and collaboration), feed two problematic results: in the one hand, the acquisition of housing is not free from social humiliation and, on the other hand, the acquired property can be felt as currency or commodity more than it is felt as housing. The psychosocial emptying of collective process impoverishes the way in which the inhabitants perceive neighborhood and it influences on the detached or non-brotherly manner by which housing appropriation will take place. The Programs dynamic does still cannot avoid the problems of unrooting brought by the the inhabitants, it does still not reached favorable conditions for new roots consolidation and for the construction of an active and mutual protective community. However, once its contradictions are examined and overcomed, PMCMV will more decisively contribute into cancelling oppressions to which poor classes have been historically subjected and that denied them the right of action and the right of free discourse, the rights of collaboration and conversation. Effective popular participation is the decisive antidote against political inequality

Submitted by Ana Carla Almeida (ana.almeida@ucsal.br) on 2018-05-17T19:12:14Z No. of bitstreams: 1 DISSERTACAOEURIPIDESCUNHAJUNIOR.pdf: 2056563 bytes, checksum: 6ff16ac852ae6fdf63018a74c5062bd4 (MD5) / Approved for entry into archive by Rosemary Magalhães (rosemary.magalhaes@ucsal.br) on 2018-05-17T19:52:04Z (GMT) No. of bitstreams: 1 DISSERTACAOEURIPEDESCUNHAJUNIOR.pdf: 2056563 bytes, checksum: 6ff16ac852ae6fdf63018a74c5062bd4 (MD5) / Made available in DSpace on 2018-05-17T19:52:04Z (GMT). No. of bitstreams: 1 DISSERTACAOEURIPEDESCUNHAJUNIOR.pdf: 2056563 bytes, checksum: 6ff16ac852ae6fdf63018a74c5062bd4 (MD5) Previous issue date: 2014-10-29 / A partir da noção da família contemporânea como um grupo social humano primário, constituído de uma plena relação social entre seus membros, como espaço de entrelaçamento entre o privado e o público, esta pesquisa procura identificar os impactos nela causados pelo processo de secularização como fenômeno cultural correspondente a um desenraizamento, correlato a um processo de laicização como fenômeno político, dentre os quais a pluralização das formas familiares, manifestada na legitimação social de novos modos de ser família, que tomam como referência, a ser reforçada ou combatida, uma estrutura latente baseada na tríade pai-mãe-filho, em que o amor é meio simbólico generalizado de intercâmbio, combinando em certo modo os elementos dom, reciprocidade, generatividade e sexualidade, tendo a dignidade da pessoa humana como macroprincípio jurídico fundador do princípio do livre desenvolvimento da pessoa humana. Como segundo objetivo, investiga os reflexos de tais fenômenos sobre o ordenamento jurídico, em especial se as intenções de valor dos grupos minoritários politicamente ativos incidentes sobre referida base de fato constituem poder a interferir no processo legislativo a ponto de convertê-las em norma jurídica. O terceiro objetivo é identificar, em meio à pluralização das formas familiares, se alguma delas possibilita maiores chances de duração e de êxito, a si própria e a seus membros. / Starting with the notion of contemporary family as a primary human social unit consisting of a complete social relationship among its members, and as space of entanglement between the private and the public, this research aims to identify the impacts on it by the secularization as a cultural process phenomenon corresponding to an uprooting, related to a laicization process as a political circumstance, among which the pluralization of the family forms revealed in the social legitimation of new modes about being family that use as reference — to be either reinforced of fought against — a latent structure based on the father-mother-child triad in which love is the generalized, symbolic means of exchange, somehow combining the four components or elements, namely gift, reciprocity generativity and sexuality, and the dignity of the human being as indeed a higher value and a founding principle the ensures free development of individuals. As a secondary endpoint, this work investigates the effect of such phenomena on the legal framework, notably whether the intention of value from politically active minorities impinging on the above base constitute power that interferes on the law-making process to the extent that they are turned into legal norms. The third endpoint is to identify among the pluralization of the family forms if there is anyone which is most likely to be successful and long-lasting regarding itself and its members.

Les romans de Dostoïevski et de Bernanos se rencontrent sur la frontière fragile de la littérature et de la métaphysique ; l’incarnation des personnages dans des espaces et des lieux que leurs cœurs troublés contaminent donne au texte son symbolisme essentiel, qui n’est ni le « paysage choisi » romantique, ni l’espace surdéterminé des réalistes. L’incarnation ne contredit pas les règles de la création romanesque, puissamment remodelées par les deux auteurs, mais les refondent dans des histoires familiales archétypales où la maison paternelle peut être le lieu d’un meurtre moral initial. Derrière les discours de personnages bavards, avides de philosophie et de psychologie (ce qui a longtemps retenu surtout l’attention de la critique), se cache la question du langage et de l’esthétique face à la vérité. Beaucoup sont des menteurs, qui ont oublié le sens du langage enraciné auquel croyait Bernanos, et les soliloqueurs de Dostoïevski se perdent dans les méandres de leurs souterrains verbaux. La question de l’esthétique est tributaire des vicissitudes d’une époque (les années 1880-1930) qui est celle du déracinement des intellectuels ; quelle est cette beauté qui « sauvera le monde » dans un univers qui n’est plus théocentré, et quelle est la légitimité du romancier à en proposer la quête, surtout si elle est spirituelle ? Malgré la présence de figures du salut qui, dans la douleur de confrontations violentes, proposent l’acceptation de l’altérité, les déracinés persistent souvent dans la voie du mensonge et préfèrent le masque démoniaque du double ou le néant de l’«à quoi bon ? » / Dostoyevsky's and Bernanos's novels meet up on the frail boundary between literature and metaphysics; the incarnation of characters in spaces and places tainted by their troubled hearts gives the text its essential symbolism, which is neither the romantic "chosen landscape" nor the realists' overdetermined space. Incarnation does not contradict the rules of fictional creation —powerfully remodeled by the two authors— but recasts them in archetypal family stories where the father's home can be the locus of an initial moral murder. Behind the words of garrulous characters, who are eager for philosophy and psychology (which long caught the critics' attention), there lies the question of language and aestheticism confronted with truth. Many of them are liars who have forgotten the meaning of the entrenched language which Bernanos cherished, and Dostoyevsky's soliloquists get lost in the rambling development of their convoluted wording. The question of aestheticism depends on the vicissitudes of a period (1880-1930) which was marked by the uprooting of intellectuals: what is this beauty which will "save the world", a world which is no longer theo-centred, and how legitimate is a novelist who proposes its quest, especially if it is a spiritual one? Despite the existence of salvation figures who, through the suffering caused by violent confrontation, propose the acceptance of otherness, the uprooted characters often choose to lie persistently and prefer the demonic mask of duality or the nothingness of the "a quoi bon", an expression of absolute indifference and disillusionment.

La pollution de l’environnement est un problème croissant à l’échelle mondiale. La phytoremédiation est une technique in situ qui utilise les plantes et les micro-organismes qui leur sont associés pour extraire, dégrader ou immobiliser les contaminants environnementaux. Il s’agit d’une méthode moins coûteuse et moins nocive pour l’environnement que les autres techniques de restauration conventionnelles. Le cuivre est un élément trace (ET) souvent trouvé dans les friches industrielles ; il est peu mobile en raison de sa forte liaison avec la matière organique et les particules d’argile. Lorsqu’il est présent en excès, il est nocif pour la flore et la faune. Nous avons mené une expérience en conteneurs impliquant deux espèces distinctes, Brassica napus L., une plante agricole cultivée en grande quantité au Canada et Salix nigra 'S05', une espèce ligneuse à croissance rapide originaire du sud-est du Canada qui ont été cultivées ensemble ou séparément. Le but était de comparer leur potentiel de phytoremédiation de sol contaminé avec du cuivre suivant différentes concentrations. Pour les deux espèces, le cuivre était présent en plus grande quantité dans les racines. Nous avons constaté que la polyculture, en plus de produire le plus de biomasse en général, permettrait la stabilisation et l’extraction maximale de Cu et que l’arrachage de la plante entière serait le moyen le plus efficace d’assurer l’élimination maximale de Cu du sol. De nouvelles expériences devront être effectuées, car le déracinement des plantes présente de nouveaux défis et de nombreux autres facteurs doivent être étudiés et pris en considération. / Environmental pollution is a growing problem on a global scale. Phytoremediation, an approach that uses plants and their associated microorganisms to extract, degrade or immobilise environmental contaminants, is cheaper and less harmful to the environment compared to other conventional remediation techniques such as excavation. Furthermore, phytoremediation can help restore the ecological integrity of an ecosystem and allows for the revegetation of the sites. Copper is a trace element (TE) often found in brownfields which has a low mobility partly due to its strong bond with organic matter and clay particles. When present in excess, Cu is harmful to both flora and fauna. We experimented with two distinct species, B. napus L., an crop species which is grown in large quantities in Canada and S. nigra ‘S05’, a fast-growing woody species native to south eastern Canada in order to compare their phytoremediation potential in various levels of copper-contaminated soil when grown together or in monoculture. For both species, the copper was present in greater quantities in the roots as expected. We observed that the polyculture, in addition to producing the most overall biomass, would allow for the maximum stabilization and extraction of Cu of all treatments and that the removal of the entire plant would be the most efficient way of ensuring Cu removal from the soil. Further experiments will have to be done since the uprooting of plants would present new challenges and multiple other factors would have to be studied and taken into consideration.

Esta tesis explora memorias de violencia en Colombia ligadas a la ubicuidad de la guerra y sus agentes, que han producido el desarraigo de colectivos sociales o individuos en momentos históricos concretos. Los ejercicios de memoria emprendidos con una comunidad rural del occidente del Departamento de Antioquia, con habitantes urbanos del Barrio Popular en el sector nororiental de Medellín y con migrantes colombianos en Barcelona; muestran los profundos efectos que han tenido en sus vidas el terror y la movilidad forzada, pero también permiten reconocer las estrategias creativas que han desplegado para afrontar los desgarramientos y las pérdidas. Los relatos abordados diacrónicamente resaltan la importancia de las memorias y las trayectorias individuales o de pequeños grupos para comprender un fenómeno tan relevante y complejo para la sociedad contemporánea como es el de la movilidad humana. La relación entre los saberes locales y las memorias en fuga suscitan una reflexión en torno a la geopolítica de la memoria, derivada de una metodología de exploración etnográfica que busca aportar instrumentos novedosos al campo de estudio de la antropología de la memoria. / This thesis explores memories of violence in Colombia linked to the ubiquity of war and their agents, which have been uprooted social groups or individuals in specific historical moments. Memory exercises were done with a rural community in western Antioquia, with urban dwellers in the neighborhood El Popular in the north-eastern sector of Medellin and with Colombian immigrant in Barcelona. All of these memory exercises show the profound effects in the individual lives of the mobility terror forced, but they are also useful for recognizing the creative strategies that have been deployed to deal with tears and losses. The stories discussed diachronically highlight the importance of the individual or the small group memories to understand a phenomenon as complex and relevant to contemporary society such as human mobility. The relationship between local knowledge and the escaping memories raises a reflection on the geopolitics of memory, derived from an ethnographic exploration methodology that seeks to provide innovative tools to the field of study of the anthropology of memory.

A partir du postulat psychanalytique de l'inconscient qui inscrit le manque au coeur sujet, cette thèse doctorale met en avant l'articulation universelle du sujet à la culture, au-delà des déclinaisons particulières qui viennent métaphoriser – à travers les signifiants de chaque culture – l'interdit fondamental structurant cette articulation et les prescriptions culturelles formulées à partir de celui-ci. Pour ce faire nous nous sommes appuyés sur l’expérience du vécu subjectif de l'exil entraînant une mise en suspens des illusions fondatrices de l'appartenance dans le contexte de notre rencontre clinique avec un membre de la communauté migrante rom en Île-de-France. En disant rom, nous parlons d'une appartenance culturelle et sociale qui, d'un point de vue psychanalytique, fonctionne selon des coordonnées symboliques. Ces coordonnées, avant d'être spécifiques à une culture, sont universelles à ce que Freud appelle la Kultur : le sujet soumis à l'interdit fondamental trouve sa place dans l'ordre des générations et dans la différence des sexes. C'est à partir de cette place que ce tisse le désir du sujet qui doit faire avec son manque qui se décline et circule à travers les signifiants de sa culture. Si une particularité est à prendre en compte, elle est à situer au niveau des conditions sociales de la réalisation du mouvement migratoire : la conservation de l'organisation des structures sociales de la communauté en terre étrangère permet le maintien de la place symbolique initiale du sujet au sein de son univers d'appartenance. Ainsi, si l'amarrage symbolique du rom migrant ne s'abîment pas, bien qu'il soit constamment confronté avec un imaginaire qui pullule autour de la figure de l’étranger, c'est parce qu'il a scellé son inscription dans un ailleurs inaliénable et intouchable (dit Athiganos en grec ancien) par les effets immédiats du dépaysement et de la non-reconnaissance d'une place chez l'autre. Ainsi nous avons pu comprendre, dans ce contexte migratoire particulier, que l'exil ne commence pas avec le déplacement mais lors de la séparation d'avec la communauté d'appartenance, avec la confrontation à un manque de sens au coeur de soi qui émerge dans la rencontre à l'étranger provoquant une mise en question radicale de la place symbolique initiale du sujet.Face l'évocation nostalgique de la perte du sujet exilé, l'adresse du clinicien aura consisté à écouter de manière respectueuse les contenus – objets de la perte, que le patient présente comme étant d'ordre culturel – mais d'y aller au-delà, de centrer son attention sur le processus même de la perte et de l'épreuve de l'ébranlement identitaire que traverse le sujet, en se découvrant orphelin des illusions qui fondaient son appartenance et sa place symbolique qui soutenait son désir. Les questionnements qui surgissent dans ce contexte seront celles qui mènent vers la subjectivité du patient, relevant les lignes de faille de sa suture symbolique: interrogations des origines, de l'ordre familial, du rapport aux parents, des droits et privilèges des autres membres de la fratrie, de ses propres choix sexuels, etc.Au cours du notre suivi clinique nous avons pu observer un usage subjectif de place accordé à l'étranger, en tant que territoire d’aliénation symbolique nécessaire au sujet aux prises avec le désir menaçant de l'Autre féminin, dont le sujet se sauve à travers un mouvement d'auto-exil. Entendu et accueilli dans la parole, il a pu se métaphoriser en un exil fécond. C'est suite à une opération d'appropriation de ce déracinement subjectif, qu'une installation a été possible dans un espace symbolique autre que celui des origines, métaphorisé par l'hébergement social, devenu espace d'accueil de cet exil subjectif premier. / This doctoral thesis emphacises the universal relation between subjet and culture from the standpoint of the psychoanalytic postulate of the unconscious as determining the fundamental lack of the subject, all of this beyond particular cultural declensions which “metaphorise” – through the signifiers of each culture – the fundamental prohibition which structures this relation as well as the cultural commandments thereby expressed.For this purpose, we base ourselves on the subjective experience of exile in real life as suspending the fundamental illusions of belonging, more specifically within the context of our clinical encounter with a member of the Roma migrant community within the Ile-de-France region. When using the term “Roma”, we refer to cultural and social backgrounds which, from the point of view of psychoanalysis, function according to symbolic coordinates. Such coordinates, before becoming culturally specific, are universal through what Freud designates as Kultur: the subject, who is subjected to the fundamental prohibition, finds a meaningful place within the order of generations and within gender differences. It is from this place that the subject, who must make do with his lack – lack which declines and circulates within the signifiers of his culture –, weaves his desire.If any particularity is to be taken into account, it must be located within the social conditions determining the migratory movement: the compositional safeguarding of the community's social structures even in foreing land permits the subject's initial symbolic configuration within his place of belonging to be conserved. Hence, if the symbolic mooring of the migrant Roma is not lost, even though he is constantly confronted with an imaginary overrun with figures of foreignness, it is because he has sealed its inscription within an elsewhere which is unalienable and intangible (said Athiganos in ancient Greek) as an immediate consequence of the unfamiliarity and the disallowance of a place among the others.Following this view we may understand, in such a particular migratory context, how exile does not commence with displacement, but rather through separation from a community of belonging, through confrontation with the lack of meaning within oneself – lack of meaning emerging within the encounter with the foreigner, radically questionning the subject's original symbolic place.Facing the exiled subject's nostalgic evocation of his loss, the clinician's task is to respectfully acknowledge these contents – as lost objects, which are presented by the patient as being of cultural order – , and go beyond, to focus upon the psychic process of loss itself, as well as the weakening of identity as a trial endured by the subject, as the latter becomes orphaned from the illusions founding the membership and symbolic place which suppored hitherto his desire. The questions arising from such a context will be those which lead to the patient's subjectivity, bringing out the fault lines of his symbolic composition: doubts of his origins, of the family order, of linkages with parents, of the rights and privileges of his siblings, of his own sexual choices, etc.Throughout our clinical follow-up, we observed a subjective usage of the place given to the foreigner, as a symbolic territory of alienation indispensable to the subjet facing the threatening desire of the feminin Other, from which the subject flees through a movement of auto-exile. If met and acknowledged through speech, he could metaphorise himself in a prolific exile. Following the operation of such subjective uprooting was the possibility that a symbolic space other than that of the origins be invested, metaphorised through social accomodation, to become a space capable of accomodating the initial subjective exile.

On n’entre pas dans le champ de la philosophie comme on entre dans un lieu clos et bien délimité. Toutes les questions philosophiques font signe vers un ailleurs, une terre inconnue qui reste à découvrir et que personne n’a encore foulée. Plus encore que toutes les autres, la question du "moi" dérange la tentative visant à intégrer toutes les réponses dans un champ strictement balisé et fermé. Comme Bergson l’avait bien souligné, on ne domine intellectuellement que ce qui est inerte et statique, et on n’explique que ce qui a déjà eu lieu. Or, si c’est à l’extérieur du moi que se donne à voir l’inerte et le statique, c’est précisément parce que le moi apparaît et surgit dans le monde comme un mouvement d’arrachement et de dépassement de tout ce qui est. Parce qu’il n’est pas seulement le corrélat de l’objet et qu’il ne peut pas ignorer ce qu’il doit à un déracinement originaire, le sujet constitue en conséquence l’ultime problème de la philosophie. La solution serait de dévoiler ou d’instaurer dans le monde un ordre des choses suffisamment admirable pour permettre au moi de ne plus éprouver le sentiment d’y être de trop. Il y aurait donc au moins deux manières d’aborder la question « Devenir soi-même » : soit en allant dans la direction d’un apaisement par la médiation d’un consentement à un ordre, soit, au contraire, en insistant sur la rupture et l’idée d’un exil irréparable. L’ambiguïté de la question tient cependant au fait qu’il n’est pas possible d’éliminer l’une des deux perspectives. S’il y a eu déchirement, c’est sur fond d’unité ; on a donc commencé par consentir. Mais si la question de savoir ce que nous allons faire de nous-mêmes se pose, c’est parce que nous avons été arrachés à nous-mêmes. L’arrachement à soi désigne l’état d’inadéquation et de division du moi. L’expérience montre néanmoins que cette inadéquation, qui engendre le désir de se fonder soi-même, est le plus souvent occultée par le moi. La pression sociale, l’imitation, les habitudes, le goût du bonheur ont raison de ce désir. Nous aspirons à devenir nous-mêmes, mais nous n’en prenons pas le risque ; nous mettons nos pas dans ceux de nos prédécesseurs, nous jouons les rôles que l’on attend de nous. La question « Devenir soi-même » ne s’impose ainsi dans sa radicalité qu’à ceux que hante le souvenir d’une rupture à laquelle ils accordent le sens d’une « expérience-première ». Plutôt que de s’abandonner au cours des choses, celle-ci les incite à se reprendre et à tenter d’inaugurer leur propre voie. Il y a un au-delà de la « dynamique de la vie » ; à partir de celle-ci, une autre est en effet possible : la « dynamique de l’existence » qui relève de la responsabilité de chacun. On ne devient soi-même qu’en se jetant à ses risques et périls dans la seconde, c'est-à-dire en s’efforçant d’être cause de soi. Pour cela, il est besoin de s’éloigner. Mais s’éloigner ne signifie pas se perdre. La volonté d’errer qui anime le moi désireux de se fonder lui-même n’est pas suicidaire. Le moi est ainsi confronté à deux difficultés majeures. Sur le plan intellectuel : il doit rester accessible ; autrement-dit, si ce qu’il entreprend n’est pas à la portée de tous, la figure qu’il dessine doit néanmoins avoir du sens et être en mesure de séduire d’autres hommes. Sur le plan moral : il doit résister à l’opinion commune qui veut que l’individu se comprenne en termes de « partie » et non en termes de « personne séparée ». Le projet consistant à tenter de « devenir soi-même » traduit l’ambiguïté du surgissement de la subjectivité humaine dans le monde. Il s’agit au moins autant de s’exposer à l’Altérité sous toutes ses formes que de la vaincre et de la soumettre. Son but n’a pas de visée pragmatique. Que l’humanité s’en trouve renforcée ou mieux préparée à affronter l’avenir n’est pas l’essentiel. Toujours différente, chaque tentative incarne une figure qui, à la manière d’une étoile, brille simplement dans le silence de la nuit. / Philosophy is not a clearly bounded and closed field. All philosophical questions point towards an elsewhere, an unknown land that remains to be discovered and where no one has yet set foot. More than any other question, the question of the “self” upsets attempts to integrate all answers in a rigorously defined and closed space. As Bergson clearly emphasised, it is only possible to master intellectually that which is inert and static, and only what has already taken place can be explained. Now, if it is outside the self that the inert and the static are to be found, it is precisely because the self appears and arises in the world as a process of uprooting and going beyond all that is. Because it is not just an objective correlative and because it cannot ignore what it owes to a primary uprooting, the self constitutes, as a consequence, the ultimate problem of philosophy.The solution to the problem of the self would be to reveal or establish in the world an order of things sufficiently admirable as to allow it to do away with the feeling of being superfluous. There would therefore be at least two ways of approaching the question of “becoming oneself” : either by moving towards a pacification through accepting an order, or conversely by insisting on the idea of a split and an irreversible exile. However the ambiguity of the question is due to the impossibility of getting rid of one of the two competing viewpoints. If there has been a split, it is from an initial unity ; one has begun then with acceptance. But if the question arises of knowing what we are going to do with ourselves, it is because we have become uprooted from our selves. The uprooting of the self refers to the state of inadequacy and splitting of the self. Nevertheless experience shows that this state, which engenders the desire to rely on oneself alone, is most frequently concealed by the self. Social pressure, imitation, habit, the search for happiness overcome this desire. We aspire to become ourselves, but choose not to take the risk ; we follow in the footsteps of our forebears; we act out the roles that are expected of us.The question of “becoming one’self” only imposes itself so starkly in those who are haunted by the memory of a split that they interpret as a “self transforming primary experience”. Rather than going with the flow of things, this split goads them to react and try to set their own course. Beyond the “dynamics of life”; there is another : the “dynamics of existence”, which depends on individual responsibility. On can only become oneself through taking the risk of plunging into the latter, that is by striving to be the cause of oneself. To do so, it is necessary to withdraw. But withdrawing doesn’t mean losing oneself. The will to wander, which drives the self that wishes to forge itself, is not suicidal. The self is thereby faced with two major difficulties. On the intellectual level, it must remain “readable”; in other words, even if what it undertakes is not accessible to everyone, the figure that it draws must nevertheless make sense and be able to entice others. On the moral level, it must withstand the common opinion that the individual be understood as a “part” and not as a “separate person”.The project of trying to “become oneself” expresses the ambiguity of the sudden irruption of human subjectivity into the world. It is as much a question of exposing oneself to Otherness in all its forms as of vanquishing and subduing it. Its aim has no pragmatic goal. That the human race finds itself strengthened or better prepared to face future challenges is not what is essential. Always different, each new attempt embodies a figure which, like a star, shines simply in the silence of the night.

Made available in DSpace on 2016-04-25T20:22:37Z (GMT). No. of bitstreams: 1 MariaMarizeDuarte.pdf: 20049163 bytes, checksum: 93bf2b1310b2d1440f0df7f042184162 (MD5) Previous issue date: 2005-06-28 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This study deals with the rural settlements, resultant from the occupation lawsuits, mediated by the Central Única de Trabalhadores - CUT (Workers Unique Centre) and by the Movimento dos Trabalhadores Rurais Sem Terra (Movement of the Landless Rural Workers), in the period of 1985 - 2001. This study was developed in three Settlement Projects: João Batista II (PA), Cupiúba (PA) and Sumaré I (SP). The Settlement Project João Batista II originary from the expropriated area of the Fazenda Tanary (Bacuri)(Tanary Farm), located at the right side of the BR-316/Pará-Maranhão Highway, towards the municipal districts of the state of Pará, Castanhal/Santa Maria, on the KM-04 (Bacuri Branch), with hundred and thirty six (136) settled families, resultant from the MST organization. The Cupiúba Settlement Project, originary from the expropriated area of the Fazenda Cachoeira (Cachoeira Farm), located at the right side of the BR-316/Pará-Maranhão Highway, towards the municipal districts of the state of Pará, Castanhal/Santa Maria, with two hundred and thirty seven settled families, resultant from the FETAGRI/CUT organization and parties connected to the organic left. The Sumaré I Settlement Project, originary from the Horto Florestal de Boa Vista glebe (Boa Vista Forest Little Garden), located in the municipal district of Sumaré/São Paulo, with twenty seven (27) settled families, organized by MST/CUT. The study defends the thesis that in the organization of campings, pre-settlements and settlements, it has been produced a process of ressocialization (kinds of sociability) configured in the latent, consolidated and latent/consolidated forms. This process of ressocialization is founded on contents - synthesis of historical conflicts produced by the social movements, political parties, churches, syndicates and their central centers, and state technicians, etc. These kinds of sociability are disclosed when we decipher the different social codes, generated in the different processes of interiorization of the set of values, rules, behaviors, languages, etc. in a table of general reference. In order to decipherate the enigma of the origin of the settled ones, we take as basis the process of differentiation/and/or distribution of the present settled ones in the space of social, historical, political and cultural relations, previous to the process of occupation. The understanding of this process starts from the analysis of the trajectories/and/or transitory situations that the individual or social groups develop in the social and temporal spaces. The formation of the settlements is comprehensible by the process of land occupation, situation that is understood as a situation of interlegality.. the settlements constitution is realized with the legal possession of the land, basis of a new socialization, which involves a multiplicity of social situations such as the institutionalization and the legitimation; the interiorization and production of socialization mechanisms; the recreation of new spaces and symbolic times and/or recreation of a new rural world. This process requires an interiorization of social roles, which means the acceptance of a new institutional order, where the social actors (the settled ones) represent them in the society (social stage) according a social apparatus that originates and maintains the symbolic universe. This symbolic universe locates the collective happenings in a coherent and systematized unity which includes the present, the past (memory common to the socialized individuals in the community) and the future (table of common reference for the projection of individual actions). These plausibility structures, materialized and incorporated, can be observed in the political field through the institutions, political parties, syndicates, etc., and the agents and/or social actors who effect its functioning and/or combat them, that is, can be observed in the field of forces and/or in the field of conflicts, that implicate in the subversion of the order in the rural settlements / Este estudo trata dos assentamentos rurais, resultantes de processos de ocupação, mediados pela Central Única dos Trabalhadores CUT e pelo Movimento dos Trabalhadores Rurais Sem Terra - MST, no período de 1985-2001. Esse estudo foi desenvolvido em três Projetos de Assentamentos - João Batista II (PA), Cupiúba (PA) e Sumaré I (SP). O Projeto de Assentamento João Batista II, originário da área desapropriada da Fazenda Tanary (Bacuri), localizado na margem direita da BR-316/Pará-Maranhão, no sentido dos municípios paraenses de Castanhal / Santa Maria, no KM 04 (Ramal Bacuri), com cento e trinta e seis (136) famílias assentadas, resultante da organização do MST. O Projeto de Assentamento Cupiúba, originário da área desapropriada da Fazenda Cachoeira, localizado na margem direita da BR-316/Pará-Maranhão, no sentido dos municípios paraenses Castanhal / Santa Maria, com duzentos e trinta e sete (237) famílias assentadas, resultantes da organização da FETAGRI/CUT e partidos ligados à esquerda orgânica. O Projeto de Assentamento Sumaré I, originário da gleba Horto Florestal de Boa Vista, localizado no município de Sumaré / São Paulo, com vinte e sete (27) famílias assentadas, organizadas pelo MST/CUT. O estudo defende a tese de que nas organizações dos acampamentos, pré-assentamentos e assentamentos está sendo produzido um processo de ressocialização (formas de sociabilidade) configurado nas formas latente, consolidada e latente / consolidada. Esse processo de ressocialização está fundamentado em conteúdos síntese das lutas históricas produzida pelos movimentos sociais, pelos partidos políticos, pelas igrejas, pelos sindicatos e suas centrais sindicais e pelos técnicos estatais, etc. Essas formas de sociabilidade se descortinam quando deciframos os diferentes códigos sociais, que são gerados nos diferentes processos de interiorização do conjunto de valores, normas, comportamentos, linguagens, etc., num quadro de referência geral. Para decifrar o enigma da origem dos assentados tomamos por base o processo de diferenciação e/ou distribuição dos atuais assentados no espaço de relações sociais, históricas, políticas e culturais, anteriores ao processo de ocupação. O entendimento desse processo parte da análise das trajetórias e/ou situações transitórias, que os indivíduos ou grupos sociais desenvolvem nos espaços sociais e temporais. A formação dos assentamentos é compreendida pelo processo de ocupação da terra, situação de ocupação entendida como situação de interlegalidade. A constituição dos assentamentos se concretiza com a posse legal da terra, base da nova socialização, que envolve uma multiplicidade de situações sociais como a institucionalização e a legitimação; a interiorização e produção de mecanismos de socialização; a recriação de novos espaços e tempos simbólicos e/ou recriação de um novo mundo rural. Esse processo exige a interiorização de papéis sociais, o que significa aceitação da nova ordem institucional, onde os atores sociais (assentados) os representam na sociedade (palco social) segundo um aparelho social que origina e mantém o universo simbólico. Esse universo simbólico localiza os acontecimentos coletivos numa unidade coerente e sistematizada que inclui o presente, o passado (memória comum aos indivíduos socializados na comunidade) e o futuro (quadro de referência comum para a projeção das ações individuais). Essas estruturas de plausibilidade, materializadas e incorporadas podem ser observadas no campo político através das instituições, partidos políticos, sindicatos, etc., e os agentes e/ou atores sociais que efetivam o seu funcionamento e/ou os combatem, isto é, podem ser observadas no campo de forças e/ou campo de lutas, que implicam subversão da ordem nos assentamentos rurais

Made available in DSpace on 2016-04-26T14:57:28Z (GMT). No. of bitstreams: 1 MariaMarizeDuarte.pdf: 20049163 bytes, checksum: 93bf2b1310b2d1440f0df7f042184162 (MD5) Previous issue date: 2005-06-28 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This study deals with the rural settlements, resultant from the occupation lawsuits, mediated by the Central Única de Trabalhadores - CUT (Workers Unique Centre) and by the Movimento dos Trabalhadores Rurais Sem Terra (Movement of the Landless Rural Workers), in the period of 1985 - 2001. This study was developed in three Settlement Projects: João Batista II (PA), Cupiúba (PA) and Sumaré I (SP). The Settlement Project João Batista II originary from the expropriated area of the Fazenda Tanary (Bacuri)(Tanary Farm), located at the right side of the BR-316/Pará-Maranhão Highway, towards the municipal districts of the state of Pará, Castanhal/Santa Maria, on the KM-04 (Bacuri Branch), with hundred and thirty six (136) settled families, resultant from the MST organization. The Cupiúba Settlement Project, originary from the expropriated area of the Fazenda Cachoeira (Cachoeira Farm), located at the right side of the BR-316/Pará-Maranhão Highway, towards the municipal districts of the state of Pará, Castanhal/Santa Maria, with two hundred and thirty seven settled families, resultant from the FETAGRI/CUT organization and parties connected to the organic left. The Sumaré I Settlement Project, originary from the Horto Florestal de Boa Vista glebe (Boa Vista Forest Little Garden), located in the municipal district of Sumaré/São Paulo, with twenty seven (27) settled families, organized by MST/CUT. The study defends the thesis that in the organization of campings, pre-settlements and settlements, it has been produced a process of ressocialization (kinds of sociability) configured in the latent, consolidated and latent/consolidated forms. This process of ressocialization is founded on contents - synthesis of historical conflicts produced by the social movements, political parties, churches, syndicates and their central centers, and state technicians, etc. These kinds of sociability are disclosed when we decipher the different social codes, generated in the different processes of interiorization of the set of values, rules, behaviors, languages, etc. in a table of general reference. In order to decipherate the enigma of the origin of the settled ones, we take as basis the process of differentiation/and/or distribution of the present settled ones in the space of social, historical, political and cultural relations, previous to the process of occupation. The understanding of this process starts from the analysis of the trajectories/and/or transitory situations that the individual or social groups develop in the social and temporal spaces. The formation of the settlements is comprehensible by the process of land occupation, situation that is understood as a situation of interlegality.. the settlements constitution is realized with the legal possession of the land, basis of a new socialization, which involves a multiplicity of social situations such as the institutionalization and the legitimation; the interiorization and production of socialization mechanisms; the recreation of new spaces and symbolic times and/or recreation of a new rural world. This process requires an interiorization of social roles, which means the acceptance of a new institutional order, where the social actors (the settled ones) represent them in the society (social stage) according a social apparatus that originates and maintains the symbolic universe. This symbolic universe locates the collective happenings in a coherent and systematized unity which includes the present, the past (memory common to the socialized individuals in the community) and the future (table of common reference for the projection of individual actions). These plausibility structures, materialized and incorporated, can be observed in the political field through the institutions, political parties, syndicates, etc., and the agents and/or social actors who effect its functioning and/or combat them, that is, can be observed in the field of forces and/or in the field of conflicts, that implicate in the subversion of the order in the rural settlements / Este estudo trata dos assentamentos rurais, resultantes de processos de ocupação, mediados pela Central Única dos Trabalhadores CUT e pelo Movimento dos Trabalhadores Rurais Sem Terra - MST, no período de 1985-2001. Esse estudo foi desenvolvido em três Projetos de Assentamentos - João Batista II (PA), Cupiúba (PA) e Sumaré I (SP). O Projeto de Assentamento João Batista II, originário da área desapropriada da Fazenda Tanary (Bacuri), localizado na margem direita da BR-316/Pará-Maranhão, no sentido dos municípios paraenses de Castanhal / Santa Maria, no KM 04 (Ramal Bacuri), com cento e trinta e seis (136) famílias assentadas, resultante da organização do MST. O Projeto de Assentamento Cupiúba, originário da área desapropriada da Fazenda Cachoeira, localizado na margem direita da BR-316/Pará-Maranhão, no sentido dos municípios paraenses Castanhal / Santa Maria, com duzentos e trinta e sete (237) famílias assentadas, resultantes da organização da FETAGRI/CUT e partidos ligados à esquerda orgânica. O Projeto de Assentamento Sumaré I, originário da gleba Horto Florestal de Boa Vista, localizado no município de Sumaré / São Paulo, com vinte e sete (27) famílias assentadas, organizadas pelo MST/CUT. O estudo defende a tese de que nas organizações dos acampamentos, pré-assentamentos e assentamentos está sendo produzido um processo de ressocialização (formas de sociabilidade) configurado nas formas latente, consolidada e latente / consolidada. Esse processo de ressocialização está fundamentado em conteúdos síntese das lutas históricas produzida pelos movimentos sociais, pelos partidos políticos, pelas igrejas, pelos sindicatos e suas centrais sindicais e pelos técnicos estatais, etc. Essas formas de sociabilidade se descortinam quando deciframos os diferentes códigos sociais, que são gerados nos diferentes processos de interiorização do conjunto de valores, normas, comportamentos, linguagens, etc., num quadro de referência geral. Para decifrar o enigma da origem dos assentados tomamos por base o processo de diferenciação e/ou distribuição dos atuais assentados no espaço de relações sociais, históricas, políticas e culturais, anteriores ao processo de ocupação. O entendimento desse processo parte da análise das trajetórias e/ou situações transitórias, que os indivíduos ou grupos sociais desenvolvem nos espaços sociais e temporais. A formação dos assentamentos é compreendida pelo processo de ocupação da terra, situação de ocupação entendida como situação de interlegalidade. A constituição dos assentamentos se concretiza com a posse legal da terra, base da nova socialização, que envolve uma multiplicidade de situações sociais como a institucionalização e a legitimação; a interiorização e produção de mecanismos de socialização; a recriação de novos espaços e tempos simbólicos e/ou recriação de um novo mundo rural. Esse processo exige a interiorização de papéis sociais, o que significa aceitação da nova ordem institucional, onde os atores sociais (assentados) os representam na sociedade (palco social) segundo um aparelho social que origina e mantém o universo simbólico. Esse universo simbólico localiza os acontecimentos coletivos numa unidade coerente e sistematizada que inclui o presente, o passado (memória comum aos indivíduos socializados na comunidade) e o futuro (quadro de referência comum para a projeção das ações individuais). Essas estruturas de plausibilidade, materializadas e incorporadas podem ser observadas no campo político através das instituições, partidos políticos, sindicatos, etc., e os agentes e/ou atores sociais que efetivam o seu funcionamento e/ou os combatem, isto é, podem ser observadas no campo de forças e/ou campo de lutas, que implicam subversão da ordem nos assentamentos rurais

The research presented in this thesis investigated the functional morphology in root<br />systems in relation to their role in providing anchorage and stability for the plant. The<br />anchorage of different types of root systems was investigated as well as the influence of<br />several environmental factors on their development. The research presented in this study<br />was completed by carrying out a series of modelling, glasshouse and field experiments<br />using physical models and real plants.<br />Model experiments showed that solid shapes like bulbs are very well suited to resist<br />vertical upward forces, i.e. uprooting, and shed some light on the mechanism of<br />anchorage in bulbs. The results of this laboratory study showed that the concept of<br />optimal bulb shape for resisting uprooting is viable. Uprooting tests on real bulb plants<br />confirmed the theoretical predictions about it, and showed the importance of bulbs in<br />anchorage. This study also proved that the soil type is very important when considering<br />the anchorage of solid forms such as the bulbs.<br />A second model study showed that the simplest models of tap root-dominated root<br />systems increase their resistance to overturning with the third and second power of the<br />embedment depth in cohesionless and in cohesive soil respectively. Anchorage strength<br />of a root system dominated by a tap root will be maximised with minimum investment<br />in structural material if the rigid tap root is extended to the largest possible depth.<br />Glasshouse experiments investigated the effects of soil compaction and temperature,<br />two of the most important environmental factors, on the axial and lateral development<br />and growth of the root systems of two species of young pines. It was shown that the rate<br />of root axial development in both investigated species decreased with an increase in soil<br />compaction whereas the lateral proliferation of their roots systems was not significantly<br />affected by soil consistency. A temperature of around 15°C seemed to be optimal for the<br />root elongation rate since the increase in axial length of the roots of both species was<br />largest at this temperature.<br />The effect of mechanical stimulation as a factor in shaping the root systems of plants<br />was also investigated. Apart from the changes caused to the parts of the tree above<br />ground, unidirectional periodical flexing induced an increase in total root CSA and<br />larger biomass allocation to the roots parallel to the plane of flexing which, in turn,<br />resulted in a larger number of major lateral roots with larger CSA in the plane of<br />flexing.<br />Mechanical and morphological field studies on two Pinus species investigated the<br />anchorage of plate root systems and showed that lateral roots in older trees are not the<br />major source of root anchorage in either of the species; although in both species a<br />certain asymmetry in the distribution of major lateral root CSA was recorded, it was not<br />significantly correlated to the asymmetry in anchorage.