Conselho Nacional de Desenvolvimento CientÃfico e TecnolÃgico / Nesta dissertaÃÃo, acompanho as trajetÃrias de jovens âafinadosâ com o gÃtico em seus circuitos de lazer na cidade de Fortaleza, a fim de observar como eles vivenciam uma experiÃncia com esse mundo artÃstico em diferentes espaÃos e eventos musicais. Trago para a pesquisa os seguintes questionamentos: como esses jovens produzem uma experiÃncia com o gÃtico a partir desses encontros? O que distingue ou caracteriza essa experiÃncia? O trabalho compreende uma descriÃÃo das trajetÃrias, eventos, performances, consumos e afetos que constituem e caracterizam esses encontros, ao mesmo tempo em que busca traÃar a multiplicidade de interaÃÃes e de fluxos que atravessam as subjetividades desses jovens. Na investigaÃÃo, utilizo o conceito de mundo artÃstico elaborado por Becker (2010) como estratÃgia metodolÃgica para pensar o universo gÃtico como uma rede de cooperaÃÃo entre indivÃduos em torno de trabalhos de arte, no caso, a arte gÃtica. / In this dissertation, I accompany young trajectories tune with the Gothic in their leisure circuit in Fortaleza city, in order to observe how they lived an experience with this art world in different spaces and musical events. I bring to research the following questions: how these young people produce an experience with gothic from these meetings? What distinguishes or characterizes this experience? The work includes a description of the trajectories, events, performances, consumptions and affections that constitute and characterize these meetings, while seeking to describe the multiplicity of interactions and flows through the subjectivities of these young people. During the investigation, I use the concept of art world prepared by Becker (2010) as a methodological strategy into think of the gothic universe as a network of cooperation between individuals around artworks in the case, the Gothic art.

Submitted by Cássia Santos (cassia.bcufg@gmail.com) on 2015-02-05T10:50:38Z No. of bitstreams: 2 Dissertação - Giorgia de Aquino Neiva - 2014.pdf: 1768540 bytes, checksum: d4b3e65e40392cd90903900605ee4902 (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2015-02-05T12:17:02Z (GMT) No. of bitstreams: 2 Dissertação - Giorgia de Aquino Neiva - 2014.pdf: 1768540 bytes, checksum: d4b3e65e40392cd90903900605ee4902 (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Made available in DSpace on 2015-02-05T12:17:02Z (GMT). No. of bitstreams: 2 Dissertação - Giorgia de Aquino Neiva - 2014.pdf: 1768540 bytes, checksum: d4b3e65e40392cd90903900605ee4902 (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) Previous issue date: 2014-03-13 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This Master’s dissertation is an ethnographic study about two alternative nightclubs at Setor Sul, in the city of Goiania, Goiás. These are places that host alternative people (emic category), ie, subjects that are not suffice in unbending definitions as to the identity and sexuality. At such leisure environments, there is greater sexual fluidity, covering subjects from heterosexual, bisexual or homosexual, to those who don’t define their sexuality and selfdeclare as “unlabeled”. Thus, the understanding of the category alternative is also expanded to the places, since they are not part of the hegemonic circuit of night leisure. Moreover, these places are not identified as "GLS" (gays, lesbians and friendly) although they are not strictly heterosexual too. Such establishments admit 18-to-30-year-old people – with some incidence of older people – irrespective of sex and who also enjoy alternative music, which lines off the "underground scene" as to be outside of the mainstream musical axis. Therefore, this youth sociability aims to build his own style in order to escape of the fashion industry impositions and sexual identity labels. This attitude is consistent with the current dynamism of sexual and gender social movements that question the dichotomies, dualities and binarisms, as well as the naturalization of compulsory heterosexuality. Thus, the networks of alternative subjects show that there are no true or false acts of gender, bringing to question whether heterosexuality is a regulatory fiction. / A presente dissertação de mestrado é um estudo etnográfico realizado em duas casas noturnas alternativas, no Setor Sul da cidade de Goiânia, no estado de Goiás. Trata-se de lugares que comportam sujeitos alternativos (categoria êmica), ou seja, que não se bastam em definições estanques quanto à identidade e à sexualidade, e se encontram em ambientes de lazer onde há maior fluidez sexual, abarcando desde sujeitos heterossexuais, bissexuais, ou homossexuais, até os que se dizem “sem rótulos”. Desta maneira, o entendimento da categoria alternativo se amplia para os lugares, posto que estes não fazem parte do circuito hegemônico de lazeres noturnos. Ademais, estes lugares não são identificados como “GLS” (gays, lésbicas e simpatizantes) – mas também não são heterossexuais. Tais estabelecimentos comportam jovens de 18 a 30 anos, com certa incidência de pessoas mais velhas, sem distinção de sexo e que apreciam também música alternativa, que demarca a “cena underground” por estar fora do eixo musical mainstream. Por conseguinte, esta sociabilidade juvenil visa construir um estilo próprio buscando escapar das imposições da indústria da moda e dos rótulos identitários sexuais, o que coaduna com o atual dinamismo dos movimentos sociais relacionados à diversidade sexual e de gênero, que questionam as dicotomias, as dualidades e os binarismos, assim como a naturalização da heterossexualidade compulsória. Desta forma, as redes de sujeitos alternativos mostram que não há atos de gênero verdadeiros ou falsos, levando a indagar se a heterossexualidade é uma ficção reguladora.

Esta tese apresenta uma análise das relações das pessoas de camadas populares com a casa em que moram e os objetos que a compõe para compreender como se dão os processos de construção da identidade para essa camada da população tomando como objeto suas relações com a moradia e seus objetos. A hipótese do trabalho é a de que o espaço da casa expressa processos de construção da identidade. Esta pesquisa entende que os membros de uma mesma casa não se relacionam com o espaço da mesma forma. Na verdade, acredita-se que o espaço da casa seja negociado, renegociado e apreendido, de acordo com os projetos individuais. Para tanto foram pesquisadas quatorze casas cujas famílias moram numa favela da cidade de São Paulo. / This thesis intends to analyze the relationship between working classes with the place where they live as well as the role of the respective objects that make up their homes. The aim of this study is to comprehend the way that the dwellers identities are built taking into consideration their residences and also the respective objects. The main hypothesis of this work is that the space at home expresses the construction process of identity. This research understands that the members of a family have a different ways of interacting with the home. As a matter of fact, it is believed that the space occupation in the houses is subject to negotiation, re-negotiation and then assimilated according to plans of life of each individual . To write this thesis I carried out a research among 14 families that live in a slum area situated in São Paulo.

Made available in DSpace on 2016-03-15T19:48:33Z (GMT). No. of bitstreams: 1 Joao Enicelio da Silva.pdf: 4696415 bytes, checksum: 9e79846b3d0fe63a2b88800fe31bba3a (MD5) Previous issue date: 2015-02-10 / Fundo Mackenzie de Pesquisa / This paper aims to study the concentration of various Pentecostal evangelical churches in Celso Garcia Avenue, between the number 01 and the number 1550, in the neighborhood of Brás, in São Paulo, from the anthropological categories "Piece; Mancha; paths; Circuits "(Magnani, 2012). The manner of presentation of the city of São Paulo is not restricted to the shopping streets, the places of leisure, to tourist and gastronomic points, to workplaces or to residential areas, but extends also to religion, especially the Evangelical Pentecostal, which today has a great number of temples in the neighborhood of Bras. From the mapping news in regional newspapers, websites, radio and television programs and visits to the neighborhood is notable that in Rangel-Pestana and Celso Garcia avenues, especially on the perimeter comprising the Brás neighborhood - cut regards the district official limit used by the City of São Paulo - concentrated a large number of churches, particularly Pentecostal evangelical, which handle a network of sociability, thus making it an object of study. / O presente trabalho visa mapear a concentração de diversas igrejas evangélicas pentecostais na avenida Celso Garcia, entre o número 01 e o número 1550, no bairro do Brás, em São Paulo, a partir das categorias antropológicas Pedaço; Mancha; Trajetos; Circuitos (MAGNANI, 2012). O modo de apresentação da cidade de São Paulo não está restrito apenas às ruas de comércio, aos locais de lazer, aos pontos turísticos e gastronômicos, aos locais de trabalho ou às áreas residenciais, mas se estende também à religião, especialmente a Evangélica Pentecostal, a qual hoje concentra um grande número de templos no bairro do Brás. A partir do mapeamento de noticiários em jornais regionais, de sites, de programas de rádio e televisivos e de visitas ao bairro é notável que nas avenidas Rangel-Pestana e Celso Garcia, especialmente no perímetro que compreende o bairro do Brás recorte que respeita o limite distrital oficial utilizado pela Prefeitura da Cidade de São Paulo , concentra-se um grande número de igrejas, sobretudo evangélicas pentecostais, que movimentam uma rede de sociabilidade, tornando-se assim um objeto de estudo.

A presente tese revela como a citadinidade é permeada por múltiplas configurações, enquadramentos, agenciamentos e contradições, além do jogo relacional entre estratégias e táticas que ocorre numa São Paulo considerada a partir de uma perspectiva citadina. A realização do skate de rua (street skate) constitui-se como foco de uma investigação que o trata não apenas como uma prática multifacetada que transcorre no urbano, mas, igualmente, como sendo uma própria prática do urbano transposta por resistências, transgressões, conflitos e negociações, enfim, por posicionamentos díspares frente às governanças que são feitas dos espaços da cidade. Desta forma objetiva-se analisar como os skatistas embaralham certos ordenamentos urbanos e põem em suspensão embelezamentos estratégicos de uma cidade gerenciada como mercadoria e voltada para práticas de cidadania que são englobadas sobretudo por lógicas de consumo. As abordagens etnográficas aqui contidas revelam ainda como jovens citadinos questionam premissas que permeiam lugares próprios marcados por esperadas univocidades e estabilidades por meio de suas artimanhas, percepções, maneiras e experiências e contribuem, assim, para a redefinição do espaço enquanto um lugar praticado com a apregoação de novas leituras e valores simbólicos. A São Paulo do skate, portanto, apresenta-se não como uma realidade definida a priori, como algo acabado e definido, mas em permanente construção em razão de seu caráter relacional e situacional. / This thesis explores the multiple configurations, distinct agencies, negotiations and contradictions which compose the fabric and fabrication of cities and urban lives. I particularly focus on the tactical negotiations developed by street skateboarders to overcome the restrictive urban policies in São Paulo city. I recognize tactics and strategies as powerful conceptual tools to analyses how the practice of street skateboarding involves struggles, resistances, transgressions, conflicts and negotiations, and different positions against the structures of power and control produced by urban government policies over the public areas. In other words, I examine how street skateboarders tactically resist certain urban planning and question some strategic embellishments of a metropolis managed by and for consumption interests. Thus I contribute to urban anthropology studies by revealing how skateboarders through their own perceptions, manners and experiences creatively challenge the premises which permeate proper places marked by expected univocalities and stabilities. My study argues that those young dwellers produce new approaches and symbolic values which contribute crucially to the redefinition of public space as a place practiced. The São Paulo of skateboarding, therefore, presents itself not as something finished and defined, but in permanent construction due to its relational and situational character.

This research prioritized the identification and retention of African American cultural heritage in the face of dramatic landscape alteration associated with comprehensive redevelopment. As an approach aimed at providing the most comprehensive understanding of cultural phenomenon, the holistic tradition applied by anthropology asserts that it is productive to identify and apply as many sources of data toward engaging research as is possible. Consistent with this goal, this study applied several categories of data toward investigating material symbols of African American cultural heritage in Tampa, Florida. The holistic anthropological approach demonstrated the relevance and complementarity of research documenting cultural heritage and its relationship to Tampa's contemporary urban landscape, urban archaeology, participatory research, anthropological advocacy, and historic designation and preservation research in a community threatened by large-scale redevelopment. Tampa represented a fruitful context for this research because for the second time in less than forty years, the urban landscape historically associated with African Americans in Tampa is slated to be impacted by wide-ranging demolition resulting from the actions of city and county planners. This research is particularly important in Tampa because urban policy carried out in this area of Tampa during the 1970's eradicated the vast majority of physical reminders of the African American cultural heritage in Tampa. This research proposes that even in the face of dramatic demolition resulting in comprehensive change in urban landscapes, anthropologists have an obligation to prioritize material symbols of cultural heritage which in this context represent enduring evidence of African American cultural heritage in Tampa. Collectively the components of this study represent an anthropological model defined as an Urban Model of Applied Preservation (UMAP) designed to facilitate the anthropological engagement of evolving relationships between urban spaces and their cultural associations with urban populations. This model clarifies a set of complementary methods that might be applied toward investigation prioritizing the effects of urban change on cultural heritage.

This research explores dynamics around Aboriginal language learning and use in Vancouver, British Columbia. With many different First Nations and Aboriginal languages represented in the city, urban Aboriginal language revitalization is complex and challenging. Sixteen research participants talked with me about competing priorities for urban Aboriginal individuals and families, the linguistic diversity of the British Columbia First Nations, and how demographic urbanization of Aboriginal peoples intersects with movements of language revitalization. The resulting analysis highlights some emerging language ideologies connected to urban Aboriginal language use and learning. Language ideologies have been defined as “the cultural system of ideas about social and linguistic relationships, together with their loading of moral and political interests” (Irvine, cited in Kroskrity 2000:5). By identifying some commonalities in research participants’ attitudes around Aboriginal languages in the city, I argue that ‘placing language’ and ‘finding a place for language’ are critical issues for looking at Aboriginal language use and learning in Vancouver. By ‘placing language’, I mean that participants stressed the locality of Aboriginal languages, drawing important connections between land and language. Many honoured local languages by stating that their use and preservation should be top priorities in urban-specific language revitalization initiatives. They also recognized that other Native languages are represented in the city and could be fostered by collaboration with home communities, including reserve language programs. By ‘finding a place for language’, I mean taking time and making effort toward language learning and use in the fast-paced urban environment. Determining a place and a time for language in daily life or during events is crucial for language revitalization efforts in the city. This thesis specifies some suggestions for finding a place for language, highlighting different ideas shared by participants about public school language education, community centres as places for language learning, and use of local languages in service organizations and educational institutions and in the public sphere.

In the period 1999-2007, more than half a million Burkinabe returned to Burkina Faso due to the persecution of immigrant labourers in neighbouring Côte d’Ivoire. Ultranationalist debates about the criteria for Ivorian citizenship had intensified during the 1990s and led to the scapegoating of immigrants in a political rhetoric centred on notions of autochthony and xenophobia. Having been actively encouraged to immigrate by the Ivorian state for generations, Burkinabe migrant labourers were now forced to leave their homes and livelihoods behind and return to a country they had left in their youth or, as second-generation immigrants in Côte d’Ivoire, had never seen. Based on 12 months of ethnographic fieldwork in Burkina Faso and Côte d’Ivoire, the thesis explores the narratives and everyday practices of returning labour migrants in Bobo-Dioulasso, Burkina Faso’s second-largest city, in order to understand the subjective experiences of displacement that the forced return to Burkina Faso engendered. The analysis questions the appropriateness of the very notion of “return” in this context and suggests that people’s senses of home are multiplex and tend to rely more on the ability to pursue active processes of emplacement in everyday life than on abstract notions of belonging, e.g. relating to citizenship or ethnicity. The study analyses intergenerational interactions within and across migrant families in the city and on transformations of intra-familial relations in the context of forced displace-ment. A particular emphasis is placed on the experiences of young adults who were born and raised in Côte d’Ivoire and arrived in Burkina Faso for the first time during the Ivorian crisis. These young men and women were received with scepticism in Burkina Faso because of their perceived “Ivorian” upbringing, language, and behaviour and were forced to face new forms of stigmatisation and exclusion. At the same time, young migrants were able to exploit their labelling as outsiders and turn their difference into an advantage in the competition for scarce employment opportunities and social connections.

In the period 1999-2007, more than half a million Burkinabe returned to Burkina Faso due to the persecution of immigrant labourers in neighbouring Côte d’Ivoire. Ultranationalist debates about the criteria for Ivorian citizenship had intensified during the 1990s and led to the scapegoating of immigrants in a political rhetoric centred on notions of autochthony and xenophobia. Having been actively encouraged to immigrate by the Ivorian state for generations, Burkinabe migrant labourers were now forced to leave their homes and livelihoods behind and return to a country they had left in their youth or, as second-generation immigrants in Côte d’Ivoire, had never seen. Based on 12 months of ethnographic fieldwork in Burkina Faso and Côte d’Ivoire, the thesis explores the narratives and everyday practices of returning labour migrants in Bobo-Dioulasso, Burkina Faso’s second-largest city, in order to understand the subjective experiences of displacement that the forced return to Burkina Faso engendered. The analysis questions the appropriateness of the very notion of “return” in this context and suggests that people’s senses of home are multiplex and tend to rely more on the ability to pursue active processes of emplacement in everyday life than on abstract notions of belonging, e.g. relating to citizenship or ethnicity. The study analyses intergenerational interactions within and across migrant families in the city and on transformations of intra-familial relations in the context of forced displace-ment. A particular emphasis is placed on the experiences of young adults who were born and raised in Côte d’Ivoire and arrived in Burkina Faso for the first time during the Ivorian crisis. These young men and women were received with scepticism in Burkina Faso because of their perceived “Ivorian” upbringing, language, and behaviour and were forced to face new forms of stigmatisation and exclusion. At the same time, young migrants were able to exploit their labelling as outsiders and turn their difference into an advantage in the competition for scarce employment opportunities and social connections.

This research explores dynamics around Aboriginal language learning and use in Vancouver, British Columbia. With many different First Nations and Aboriginal languages represented in the city, urban Aboriginal language revitalization is complex and challenging. Sixteen research participants talked with me about competing priorities for urban Aboriginal individuals and families, the linguistic diversity of the British Columbia First Nations, and how demographic urbanization of Aboriginal peoples intersects with movements of language revitalization. The resulting analysis highlights some emerging language ideologies connected to urban Aboriginal language use and learning. Language ideologies have been defined as “the cultural system of ideas about social and linguistic relationships, together with their loading of moral and political interests” (Irvine, cited in Kroskrity 2000:5). By identifying some commonalities in research participants’ attitudes around Aboriginal languages in the city, I argue that ‘placing language’ and ‘finding a place for language’ are critical issues for looking at Aboriginal language use and learning in Vancouver. By ‘placing language’, I mean that participants stressed the locality of Aboriginal languages, drawing important connections between land and language. Many honoured local languages by stating that their use and preservation should be top priorities in urban-specific language revitalization initiatives. They also recognized that other Native languages are represented in the city and could be fostered by collaboration with home communities, including reserve language programs. By ‘finding a place for language’, I mean taking time and making effort toward language learning and use in the fast-paced urban environment. Determining a place and a time for language in daily life or during events is crucial for language revitalization efforts in the city. This thesis specifies some suggestions for finding a place for language, highlighting different ideas shared by participants about public school language education, community centres as places for language learning, and use of local languages in service organizations and educational institutions and in the public sphere.