South Africa has been going through a transformation process and mental health is no exception. As this process of transformation unfolds, the psychological service rendering is being redressed following the criticism on the previous mental health care system. Psychological services were only available in the white suburban areas, therefore they were not meeting the needs of the majority of South Africans. In the new political dispensation there is a demand for more psychological services to be made available to the historically disadvantaged communities. There is a need to explore the knowledge about and attitudes towards psychological services by black communities in rural areas. The study is aimed at exploring these aspects, as it is essential in establishing appropriate community-based psychological services rendering. In-depth interviews were carried out on a randomly selected sample of 10 participants from a rural village in Hebron. The study indicated that there was a reasonable knowledge about psychological services. The main sources of knowledge possessed by the people are mainly from the media, studying psychology and having had an exposure to the psychologists previously. The attitude towards psychological services depends on whether the people personally or their loved ones had a positive experience with a psychologist. Educational level was found to be playing a major role, as people with higher level of education had positive attitude towards psychological services. The level of the actual use of psychological services was very low due to lack of such services in the area. The participants expressed the needs for the psychologists to work in collaboration with the communities. There was a need for the psychological services to be made available in the community and that there should be awareness talks regarding these services. The results and implications are discussed and there are suggestions for research. / Dissertation (MA (Clinical Psychology))--University of Pretoria, 2006. / Psychology / unrestricted

This study examines Tatums, Oklahoma, under the assumption that the historically black towns (HBT) developed as a response to conditions in the South. This community provides a rich example of the apparent anomalies that the environment of self-segregation created. Despite the widespread violence of the Klan, the residents of the HBTs were not the targets of lynching or mob violence. During the years after World War II, Tatums residents enjoyed the greatest prosperity. The final chapter looks at the battle Tatums' residents fought to keep their school from being closed after the state of Oklahoma began to enforce the Brown v. Board of Education decisions in the 1960s. Their solidarity during the desegregation transition remained powerful enough for them to negotiate compromises regarding the fair treatment of their children in a world that was integrating around them.

The concern is often expressed that African churches in general seem to have failed to become self propagating churches – missional churches – that are not living up to the commandment of Jesus Christ to proclaim the gospel of his love to all people in the world. The thesis entitled: Developing a sustainable missionary programme for Black South African Churches, firstly sets out to test this notion, and then – against the backdrop of the mission history of the main Christian traditions in Africa – researches the missionary endeavours of a number of churches in the Gauteng Province of South Africa. Learning from their experience, the researcher then develops his own model for missionary engagement, which may help to empower South African churches in their quest to be true to their missionary calling. In Chapter One the relevance of the thesis is discussed, together with the necessary information on the research problem, the hypothesis, the methodology employed, as well as the definitions of some of the more important terms used in the thesis. Chapter Two focuses on the close relationship that has developed between Church and Mission in the 20th century, taking special note of developments in the following church traditions: Catholic Churches, Mainline Protestant Churches, Orthodox Churches, African Initiated Churches, and Pentecostal/Charismatic Churches. African views on mission during the past centuries were also studied. The researcher further develops a holistic definition of mission which answers to the needs of the church to proclaim the love of Christ in a comprehensive manner, one that makes sense at the beginning of the 21st century. The following topics were defined: The Kerygmatic dimension in mission which involves evangelism, conversion, follow-up, and also reaching across the cultural divide, etc. • The dimension of Diakonia, which refers to poverty alleviation, quest for justice ministry in social issues, the church taking care of the HIV/Aids infected and affected etc. • The Koinonia dimension in mission that includes the planting of churches, ecumenical co-operation, and the nurturing and empowering of the saints for their ministry. • The dimension of Leitourgia in mission which refers to mission as, ultimately, an act of worship, bringing glory to God, and proclaiming His name over all the earth. In Chapter Three, the researcher conducted an empirical study in twenty selected churches in the Gauteng region; that is, in Pretoria, Alexandra, Soweto, Auckland Park, and Sebokeng and Sharpville. The findings in general, confirmed the hypothesis that indeed, for generations, African churches have been introverted, seemingly failing to rise to the challenge of becoming the sending churches in their own right. However, through the findings in this study, it was indicated that there were mitigating factors which prevented black churches from becoming involved in their missional obligation. The following reasons were identified. One issue which continued to stand out is that different views are harboured by the Catholic Churches / Mainline Protestant Churches and Pentecostal / Charismatic Churches with regard to the question: How does one become a Christian? The study indicated that Catholics / Mainline Protestant Churches hold the view that infant baptism, guiding the child towards future repentance and faith in Christ, is the right way, whereas Charismatic / Pentecostal Christians believe that baptism should be limited only to adults who can make an intelligent decision to confess their faith. According to literature review, this argument has existed for many centuries. Other questions that arise are: Do new members regularly join the local church? How are new members attracted to the church? Which difficulties do members have in sharing their faith with others? How practical is one’s faith in day to day activities, such as work, home, school, social life, politics, and etcetera? What is the Christian view of politics? Taking the answers to these questions into consideration, this study indicated that most Christians are not very effective in reaching out to the non-Christian communities within our broader community. Christians often do not reflect the light of Christ, and find it difficult to be the salt of the earth. Regarding the issue of mitigating circumstances that explain the Christian’s lack of missionary élan, a number of reasons were offered, in particular, a deficiency of information as to their calling to be witnesses of Christ, as well as an inadequacy of empowerment and equipment. For many, the notion that all believers share an obligation to be missionaries of Christ, was quite novel. Generally, it appears that involvement in a missionary ministry was open only for specially elected individuals or clergy. On the issue of empowerment of church members, Roman Catholics indicated a high score, but unfortunately, this was not related to a missionary focus. Regarding the question of the socio-political involvement of local churches and their members, the low score was alarming – although progress is being reported in Pentecostal / Charismatic Church circles. Some Christians, however, are still cautious with regards to the issue of their involvement in the socio-political issues of the day. Importantly, the submission that was made by The Evangelical Alliance of South Africa (TEASA) on behalf of the majority of Evangelical, Pentecostal and Charismatic churches to the Truth and Reconciliation Commission (1997) was remarkable. This was a sign of true repentance. However, the question remains: has there been any improvement since that confession? As stated in the previous chapter, the church needs to be equipped for its socio-political witness and involvement. In terms of community service, such as combating unemployment and poverty, the churches indicated some measure of involvement, which is commendable. Many programs have been generated to help the poor, such as soup kitchens, or distribution of clothes to the needy. However, churches in this study realize that they should be more innovative in creating job opportunities in order to alleviate poverty and crime in their communities. With regards to the issue of ecological and environmental challenges, in contrast to the AIC churches, the minimal score of 7% among mainline churches was evidence that these churches are weak in maintaining their environment. It was clear, according to the present study, that as God’s stewards of that which God has entrusted to them, the church should restore and maintain God’s creation. In Chapter Four, a sustainable model which the researcher has developed to enlarge the missional involvement of the local church is presented. The researcher describes a number of strategies which the different mission organizations and churches in the country are employing in terms of kerygma, diakonia, koinonia, and leitourgia. Against this background, the researcher developed his own model / programme for a local congregation based on the findings discussed in chapter three. In the opinion of the researcher, one must differentiate between a missionary church and missional church. For example, the former refers to the traditional way of doing mission which involves a few church programmes and selected individuals who are involved in a local church. In contrast, in the missional church, every member of the church is involved, including the children’s ministry. It was highlighted that the church should return to her core fundamentals regarding the priesthood of all believers and renew her focus on missiology. The stewardship of giving to mission was also discussed. In as much as the churches under consideration indicated a fair amount of giving, it was clear from the ignorance of the respondents towards mission that the funds were geared towards other church related programmes apart from mission. Ultimately, the researcher addressed the needs of the local church by applying all four dimensions of mission in his planning and programmes. Furthermore, it was evident that the clergy and key members of church leadership need to undergo thorough training with regards to these models/principles, so that they in turn could continue the process of training their congregations. In this way a multiplication process takes place, and the church will honour her missionary obligation. Chapter Five summarizes the conclusions, findings, and recommendations for further research of this study. However, some churches indicated that their monthly budget will not allow any extra financial burden since they had to pay salaries to their pastors and cover other church related expenses. Kane (1981: 117) states categorically that all missions, denominational and non-denominational, experience the same common issues since they all find it difficult to raise funds to advance God’s mission. He considers that it is easier to raise support for candidates going into Foreign Service than for those going into home missions. For example, it is easier to raise funds for famine relief than for a missionary enterprise. Certain of the churches under consideration, who indicated their involvement in soup kitchens to the poor, for example, have developed social responsibility programmes that care for the needy of the church and the local community. Indeed, this is excellent, and covers the service dimension of mission. It is always easier to describe physical need – poverty, disease, malnutrition, hunger – than to depict spiritual need. It goes without saying that it is impossible to portray spiritual need in a visual way (Kane 1981: 117). In our South African context, in order to make a mark in our missionary obligation, the church will have to take stewardship seriously. The church should not wait until it is rich before giving towards mission. Church members generally should be faithful in tithing their total income. If one of the churches interviewed in this study is able to give between 50% and 80% of their budget to missions, a classical example, it is possible and can be done, if church leaders have vision and are committed to their missionary obligation. Kane (1981: 118) cautioned us that the churches must never reduce their commitment to world missions. The church will be greatly assisted in her resolve if she remembers, and really believes as the Scripture declares: ‘It is more blessed to give than to receive’ (Acts 20: 35). Kane suggests that ‘[i]f every church member acted on that principle, our financial worries would disappear overnight’. There is a spiritual harvest to those who give sacrificially to the advancement of God’s kingdom. (Galatians 6: 8) states that, ‘he that soweth to the Spirit shall of the Spirit reap life everlasting’. Olford (1972: 73) argues that this text actually means that as we respond to the indwelling Spirit in love, sacrifice, and stewardship, we shall be adding interest to the capital of eternal life which we already have in Christ. Bright, the late founder and president of Campus Crusade for Christ (a mission organization), who was concerned about believers who do not take their stewardship responsibilities seriously, asserted: I am amazed at the life-style of the average Christian, a life-style that differs little from that of non-believers in terms of attitudes, actions, motives, desires and words. Many Christians are experiencing financial difficulty, emotional turmoil, even physical illness as a result of the kind of seed they are sowing. Unlike Job, who suffered for the glory of God, they are being disciplined for sowing un-righteously, as was King David after he committed adultery and murder (1 Samuel 25). It should be noted that God controls the returns because he owns everything. He knows us and our motives in our giving, and he is the one who returns a harvest of blessing to us. Conversely, Scripture reveals that we can add to our spiritual capital by continual enrichment as a result of our generosity and the ministry of giving to God’s mission. Smith (1959: 61-62) used a ‘Faith Promise’ which he regards as a Pauline method of raising funds for mission. From the Scriptures, chapters 8 and 9 of 2 Corinthians (in Living Letters) are normally referenced in this regard. In terms of a ‘Faith Promise Offering’, the individual has to pray about it and ask God how much he/she would have to give, and then trust God for the amount. Month by month, the individual goes to God in prayer and asks Him for the amount promised, and waits upon the Lord until God provides the amount. Smith considers that this is the offering that brings blessings. One or two churches known to the researcher are still using this method to support their missionary work. Vargo (1995: 20) states that the failure of many churches is, unfortunately, due to a lack of budgeting, which results in frustration and distress for many church leaders. He further warns that, if budgeting is done correctly, it is time consuming, but the dividends are incomparable. It involves making numerous assumptions and obtaining considerable cooperation and promises from the people. Importantly, for the vast majority of churches, the benefits of sound budgeting will outweigh all the associated problems that may be anticipated. The following are the ten reasons why budgeting is important for any churches, since it: • Formalises planning; • Reduces emotion-charged discussion; • Is a basis for performance evaluation; • Is a basis for control; • Assists in communication and coordination; • Gets members involved; • Increases the commitment to giving; • Generates confidence in the church’s leadership; • Allows for continued operation when cash receipts and disbursements are mismatched; and • Allows time to lend or borrow prudently (Vargo 1995: 20-24). It is vitally important that churches prepare budgets for the smooth running of their financial operations. This is one area that cannot be ignored by the church as it forges ahead with its missionary obligations. Unfortunately, failure to budget has contributed to the death of many churches in our communities. The churches will be helped in doing their strategic planning as this is one of the findings in this study. Much time should be spend with church leaders in doing a strategic planning in view of developing their own goals and objectives which will guide their every action, especially their missional obligation. It is noted that without proper planning, goals are dreams, objectives are hazy, programmes are vague, priorities are confused, and evaluations impossible (Vargo 1995: 16). Callahan noted in his famous book entitled: Twelve Keys to an Effective Church that The first and most central characteristic of an effective, successful church is its specific, concrete, missional objectives…’specific’ refers to the fact that the local congregation has focused its missional outreach on a particular human hurt and hope – for example, by being in mission with alcoholics and their families, with housebound elderly, or with epileptics and their families. Missional outreach is not best accomplished by developing a purpose statement or some generalized approach to a given age group in the surrounding area. Nor is mission best accomplished by the church seeking to engage in helping everyone with everything. The church that does that ends up helping anyone with anything.…Objectives refers to missional direction stated in a sufficiently clear fashion that it is possible to know when they have been achieved … The local church that is effective … has moved forward toward the substantial accomplishment and achievement of very clear, intentional goals. The effective congregation is not engaged in wishful thinking with a generalized purpose or goal statement that just lists its sentiments to do something noble, worthwhile, and helpful (1983: 1-2). Vargo (1995: 17) argues that, as churches operate as non-profit sectors, and usually with a large cadre of volunteers who need focus, it is essential that they plan more effectively in order to reach maximum results. He further outlines his proper planning formula as follows: • Identify needs; • Stating goals – statement of intent, general purpose, or broad direction; • Stating objectives – the desired ends that are to be achieved in a specific period of time; • Being specific ( as opposed to generalizing); • Establishing priorities; • Being able to evaluate progress toward reaching goals and objectives; • Considering both short-term and long-term perspectives. My strategic planning process has been adapted from Athletes in Action (Campus Crusade for Christ Outreach Strategies to Sports). The strategy is user friendly and can be adapted to different ministries such as those in churches, university campuses, the field of sports etcetera. I argue that churches under consideration need a strategy as they focus on missionary endeavour. / Thesis (PhD)--University of Pretoria, 2008. / Science of Religion and Missiology / unrestricted

No description available.

Indiana University-Purdue University Indianapolis (IUPUI) / At the end of the nineteenth century, the African-American population of Indianapolis increased, triggering a need for health care for the new emigrants from the South. Within the black population, some individuals pursued medical degrees to become physicians. At the same time, advances in medical treatment—especially surgical operations—shifted the most common site of care from patients’ homes to hospitals. Professionally trained nurses, mostly white, began to replace family members or untrained African-American nurses who previously delivered care to Black patients. Barriers of racial segregation kept both the Black doctors and Black nurses from practicing in the municipal City Hospital in Indianapolis. To remedy this problem, the city's African-American leaders undertook establishing healthcare institutions with nurse training schools during the first few years of the twentieth century. This thesis argues that the healthcare institution-building that occurred in the early twentieth century offered opportunities for the practice of self-help in the Black community. The institutions also created a bridge for Black-white relations because the Black hospitals attracted the support of prominent white leaders. Good health and health care for the sick or injured were necessary to achieve racial uplift, and healthcare consumption became an indicator of social status and economic success. Racially segregated institutions afforded doctors and nurses a chance to increase their expertise and prove they were capable of functioning in the public hospital system. After a decade of working in separate institutions, the Black community prepared to push for full access to the city's tax-supported City Hospital as a civil right.

Denna genusvetenskapliga studie tillämpar kombinationen av multimodal kritisk diskursanalys och demokratisk filmanalys för att undersöka hur Svarta kvinnors moderskapföreställs i tv-dramaserien The Chi (2018–). Porträtteringarna analyseras utifrån fyra Svartakvinnliga karaktärer som tolkas representera så kallat o/moderskap, där både explicita ochimplicita moderskapsroller och praktiker belyses och kontextualiseras genomintersektionalitet och Black Feminist Thought. Tillsammans bidrar karaktärerna tillindividuella och kollektiva o/moderskapspraktiker, som kan förstås utifrån nätverk avbarnomsorg bland den Svarta gemenskapen i Chicago. Representationerna jämförs medsammanställd tidigare forskning som påvisar att afroamerikanska kvinnor och mödrar genomhistorien porträtterats som skadliga troper i media via kontrollerande föreställningar somarketyperna Mammy, Jezebel och Sapphire. Undersökningen behandlar hur seriens Svartakvinnliga karaktärer tolkas stödja varandra till att subversivt bryta mot dessastereotypiserande föreställningar, vilket verkar genom karaktärernas mellanmänskligarelationer inom de kvinnocentrerade barnomsorgsnätverken.

Made available in DSpace on 2017-07-21T14:53:47Z (GMT). No. of bitstreams: 1 Evelise Santos Nascimento.pdf: 1925805 bytes, checksum: a659f327dd6fa3a99ec61a7bae17b5ee (MD5) Previous issue date: 2014-10-03 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Munanga (2008a) thinks that "education can offer both young people and adults the possibility to question and deconstruct myths of superiority and inferiority among human groups created by the racist culture in which they socialized (MUNANGA,2008a, p. 13). Thus, it is seen that it is necessary to reflect upon racism in schools, once this practice cannot be justified since it is not in accordance with human rights. On the other hand, it is important to understand that it is our duty as citizens to contribute to the deconstruction of the racial democracy myth. Therefore, the object of this study was the Law 11.645/08 that made the teaching of Afro-Brazilian and local Indian culture and history compulsory in public and private schools all over the country. The main aim was to analyze the comprehension teachers, teaching staff and students' mothers who work with or live near black students in the rural black community of Sutil have(PALMARES..., 2014) in relation to the Law and the black identity, through the discourse they produce. More specifically, the focus was on the teachers and teaching staff's comprehension of the law and its relevance to the school; observe the existing relation between community and school regarding the treatment the school gives to racism and thus notice how the school deals with racism, as well as to observe whether the mothers who take part in the study and their children face racism at the school. The theoretical background comprises Fernandes (2008); Munanga (2004; 2005; 2008a;2008b; 2010; 2012); Muniz (2009; 2010; 2011); Praxedes (2010); Raim (2011); Silva,Ana Lucia (2012); Silva, Ana Célia (2008); Silva, Consuelo Dores (1995); Silva, Petronilha (2008); Ziviani (2012), among others. Qualitative research was chosen as it is a study involving complex issues which involves value judgement and a case study was developed in order to answer the research questions. The results obtained suggest that: a) teachers do not notice or do not understand the relevance of the Law; b) the rural black community of Sutil understands that it is the school responsibility to work racial issues related to the Afro-Brazilian culture; c) the school has not solved racism related issues; d) the mothers of the community notice the presence of racism at the school and the importance of the school action in relation to this issue. / Para Munanga (2008a), “a educação é capaz de oferecer tanto aos jovens como aos adultos a possibilidade de questionar e desconstruir os mitos de superioridade e inferioridade entre grupos humanos introjetados pela cultura racista na qual foram socializados” (MUNANGA, 2008a, p. 13). Desse modo, percebemos o quanto é necessário refletir sobre o racismo na escola, uma vez que essa prática não se justifica, já que não está de acordo com os direitos humanos. Por outro lado, entendemos que é nosso dever de cidadãos contribuir para a desconstrução do mito da democracia racial. Nesse sentido, destacamos como objeto de nosso trabalho a lei federal nº 11.645/08, que tornou obrigatório o ensino da história e cultura afro-brasileira e indígena nas instituições públicas ou privadas de todo o país. Nosso intuito principal foi analisar, por meio de seus discursos, a compreensão que professores/as, equipe pedagógica e mães de alunos/as que trabalham/convivem com alunos/as negros/as que moram na comunidade negra rural de Sutil (PALMARES..., 2014) manifestam em relação à lei federal nº11.645/08 e à identidade negra. Mais especificamente, procuramos investigar a compreensão dos/as professores/as e da equipe pedagógica a respeito da lei e da sua relevância na escola; observar a relação da comunidade com a escola no que concerne ao tratamento dado pela instituição ao racismo e, dessa maneira, perceber como a escola lida com o racismo, bem como observar se as mães participantes percebem se seus/suas filhos/as sofrem racismo na escola. Do ponto de vista teórico, para a realização deste trabalho de pesquisa, embasamo-nos em Fernandes (2008); Munanga (2004; 2005; 2008a; 2008b; 2010; 2012); Muniz (2009; 2010; 2011); Praxedes (2010); Raim (2011);Silva, Ana Lucia (2012); Silva, Ana Célia (2008); Silva, Consuelo Dores (1995); Silva, Petronilha (2008); Ziviani (2012), entre outros. Quanto à metodologia, esta pesquisa está relacionada à perspectiva qualitativa por entendermos que se trata de um trabalho que envolve questões complexas que abrangem juízo de valor. No que diz respeito à pesquisa qualitativa, utilizamos a modalidade de pesquisa de estudo de caso, por acreditar que este era o tipo de pesquisa que mais se aproxima do estudo que apresentamos nesta dissertação. Os resultados obtidos por meio deste estudo sugerem que: a) os/as professores/as não percebem e/ou não compreendem a relevância da lei nº11.645/08; b) a comunidade negra rural de Sutil compreende que a escola é responsável por trabalhar questões raciais relacionadas à cultura e à história afro-brasileira; c) a escola não tem resolvido as questões relativas ao racismo; d) as mães da comunidade percebem a presença do racismo na escola e a importância que tem a instituição em relação ao problema.

Made available in DSpace on 2015-03-05T12:06:15Z (GMT). No. of bitstreams: 0 Previous issue date: 22 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / A tese analisa o movimento das comunidades negras rurais, também conhecido como movimento quilombola, desde seu início nos estados do Maranhão e do Pará até os dias atuais. Este movimento iniciou-se, no final da década de 1970, e ganhou impulso com o conhecimento do artigo 68 do Ato das Disposições Constitucionais Transitórias, contido na Constituição de 1988. As comunidades negras vislumbraram a possibilidade de solução para a questão fundiária através da aplicação do referido dispositivo constitucional. Para que todas as comunidades negras fossem atendidas pela Lei, houve necessidade de se ressignificar o termo ‘quilombo’. Detemo-nos neste processo, pois ele estimulou frutífera reflexão sobre a natureza das comunidades negras rurais e possibilitou a inclusão das mesmas aos dizeres do artigo 68. Para entendermos o processo de ressignificação, analisamos o conceito quilombo construído ao longo da história e suas modificações. Também, analisamos o contexto em que se deu a construção do artigo 68 do ADCT. Desta / The thesis analyses the rural black community movement. It is also known like fugitive black slave movement (quilombola movement), from its beginning in the states of Maranhão and Pará until nowadays. This movement has begun in the end of 70s and gained impulse after being known the article 68 of the Transitory Constitutional Disposition Act, inside of Constitution of 1988. The black community has glimpsed the possibility of solution to the agrarian question through application of such constitutional article of law. For all the communities could be answered by this law, there was necessity of giving a new meaning to the word hiding place (quilombo). We should reflect on this process, because he has stimulated a great reflection about the nature of the rural black communities and has made possibilities about the same words to the ones of the 68 (sixty-eight) article. To understand the new meaning process, we have analysed the concept hiding place (quilombo) which was built during the history and its changes. W

Este trabalho apresenta um estudo de caso a respeito das alterações que ocorreram em uma comunidade tradicional quilombola, localizada no Estado do Pará, no município de Oeiras do Pará, denominada Igarapé Preto, a partir da implantação do Programa Luz para Todos, o qual se constituiu em um indicador de desenvolvimento e integração nacional, que além da energia elétrica, permitiu também o acesso a cidadania, por meio de serviços, como: saúde, educação e saneamento básico às famílias que neste local residem. Justifica-se por fazer uma análise das mudanças provocadas pelo programa que alteraram o modo de vida local, permitindo aos moradores adotar novos comportamentos, que corresponderam às necessidades do momento histórico que vivenciavam, considerando a organização e participação que influenciaram nas tomadas de decisões, objetivando a implantação de melhorias. Teve como objetivos a tarefa de investigar as mudanças ocorridas, verificando a relação das famílias com o meio ambiente antes e depois da chegada da energia elétrica, identificando e caracterizando as mudanças de ordem econômica, social, cultural e ambiental que ocorreram na comunidade partir da chegada de energia elétrica e que contribuíram para mudanças na qualidade de vida da população. Pretendendo, dessa forma, gerar conhecimentos novos e úteis para o avanço da ciência sem uma aplicação prática prevista. / This paper presents a case study of changes occurring in a traditional maroon, located in Para State, in the municipality of Oeiras do Pará, called Igarapé Preto, from the implementation of the "Light for Everyone", which was constituted as an indicator of development and national integration, which in addition to electric power also allowed access to citizenship, through services such as health, education and sanitation to families who reside in this location. Justified by analyzing the changes caused by the program that changed the local way of life, allowing residents to adopt new behaviors, which corresponded to the needs of the historic moment experienced, considering the organization and participation that influenced the decision-making, aiming the implementation of improvements. Aimed to the task of investigating the changes, verifying the relationship of family environment before and after the arrival of electricity by identifying and characterizing the changes of economic, social, and cultural environment that occurred in the community from the arrival power and contributed to changes in the quality of life. Intending thereby to generate new and useful knowledge for the advancement of science without practical application envisaged.

Made available in DSpace on 2017-07-10T19:07:36Z (GMT). No. of bitstreams: 1 CLAUDIA HOFFMANN.pdf: 6428882 bytes, checksum: 8d5296ec6cac155a169f9bf7949cb73c (MD5) Previous issue date: 2012-04-23 / The present study examined experiences of the Black Community Manoel Ciríaco dos Santos, located in Maracaju dos Gauchos, Guaíra, PR. This community is involved in a process of identifying the remaining quilombola community and demarcation of land, in a context of public policies to promote racial equality, appreciation of blacks and quilombolas (maroons) in Brazil and in the state of Paraná. The text was written based on interviews, community visits, data collection and data sources such as documents, photographs and memories recorded on the community. The processes of demarcation of Quilombola lands in Brazil occur after the interest and request of community members who have this goal, to the Palmares Cultural Foundation (PCF), citing signs of africanities, features of traditional community and self recognition of remnant quilombo, based on Federal Decree 4887-2003 and practiced by the National Institute of Colonization and Agrarian Reform (INCRA). From the interest of members of the black community Manoel Ciríaco dos Santos to be remnant quilombo, historical, identity, cultural and spatial changes were perceived and these changes affected their daily lives. Among the major changes it s possible to highlight conflicts and different interests in face of territorial and border changes. Accordingly, the multiple boundaries related to the territory of the black community in question were analyzed, because these are fluid and go beyond the visible boundaries such as fences, walls or documents. They are boundaries between groups, individuals, institutions and ideological positions that indicate tension and reveal the dynamics of living in community and society. / A presente pesquisa analisou vivencias da Comunidade Negra Manoel Ciríaco dos Santos, localizada em Maracaju dos Gaúchos, Guaíra-Pr. Esta comunidade esta envolvida num processo de identificação de comunidade quilombola remanescente e de demarcação de terras, num contexto de políticas públicas de promoção da igualdade racial, valorização dos negros e dos quilombolas no Brasil e no estado do Paraná. O texto foi escrito com base em entrevistas, visitas à comunidade, levantamento de dados e fontes como documentos, fotografias e memórias registradas sobre a comunidade. Os processos de demarcações de terras quilombolas no Brasil ocorrem após o interesse e solicitação de integrantes da comunidade que tenham esse objetivo, para a Fundação Cultural Palmares (FCP), alegando sinais de africanidades, traços de comunidade tradicional e autorreconhecimento de quilombo remanescente, baseados no Decreto Federal nº. 4887-2003 epraticado pelo Instituto Nacional de Colonização e Reforma Agrária (INCRA). A partir do interesse de integrantes da comunidade negra Manoel Ciríaco dos Santos em ser quilombo remanescente, percebeu-se mudanças históricas, identitárias, espaciais e culturais que afetaram o cotidiano deles. Dentre as principais mudanças destacam-se conflitos e interesses diversos diante de transformações territoriais e fronteiriças. Nesse sentido, analisam-se as múltiplas fronteiras relacionadas ao território da comunidade negra em questão, porque essas são fluídas e vão para além das demarcações visíveis como cercas, muros ou documentos. São fronteiras entre grupos, pessoas, instituições e posições ideológicas que indicam tensões e revelam dinâmicas do viver em comunidade e em sociedade.