Esta etnografia descreve os caminhos pelos quais os Guarani Mbya, um povo indígena que vive no Brasil, Paraguai e Argentina, descobrem, desenvolvem e comunicam saberes. Considerando que os Mbya desenvolvem saberes e colocam-nos em circulação através de práticas contínuas de comunicação e movimento entre diferentes lugares e pessoas (humanas, divinas e não-humanas), esta pesquisa seguiu diferentes indivíduos e famílias enquanto caminhavam entre relações e lugares diversos. Atividades cotidianas e rituais de comunicação e tradução são abordadas, considerando que a tradução não se restringe ao âmbito linguístico, mas também abrange experiências através das quais saberes são transformados em ações eficazes. Os cuidados tomados pelos Mbya nos caminhos de circulação de saberes são descritos, chamando atenção para a relação entre saberes e doenças/infortúnios. Ademais, no âmbito das práticas que fazem a pessoa mbya crescer, tomam-se cuidados para administrar o desejo e os riscos de transformações provocadas pelo envolvimento constante da pessoa em diferentes contextos de relações. Os problemas abordados nesta tese dialogam com a etnologia ameríndia em geral e apontam para a possibilidade de diálogo com os campos da filosofia da linguagem e da educação. / This ethnography describes the ways the Guarani Mbya, an indigenous people living in Brazil, Argentina and Paraguay, discover, develop and communicate knowledge. Considering that it is through constant movement and communication among different places and people (human, divine and non-human) that the Guarani Mbya develop knowledge and make it flow, this research was carried out by following different individuals and families as they moved along relations and places. Attention is drawn to common and ritual acts of communication and translation, in which translation is not only performed in the linguistic sense, but also encompasses experiences in which knowledge is translated into powerful actions. The lengths to which the Guarani Mbya seek to control the flow of knowledge are addressed pointing to the close tie between knowledge and sickness/misfortune, as well as the possibility that one may transform into the other and vice versa. In fact, the Mbya person, as all persons, grows continuously, and such growth entails managing the desire and risks of transformations triggered by his/her engagement in different contexts of interaction. The issues addressed in this dissertation dialogue with amerindian ethnology in general, and venture into a potentially promising dialogue with problems prevailing in the fields of education and philosophy of language research.

Esta pesquisa parte de preocupação inicial com a aquisição e circulação de bens industrializados por populações indígenas. A partir de pesquisa de campo com os Wajãpi no Amapá (grupo de língua tupi-guarani), seguem-se dois caminhos para lidar com a questão. O primeiro capítulo desta dissertação investiga o modo como os Wajãpi apreciam os objetos e os critérios usados para avaliar uma coisa como boa-bonita (ikatuwa) ou ruim-feia (nikatui). A partir das avaliações desses indígenas, recusa-se a divisão entre objetos industrializados versus manufaturados nas aldeias. As discussões sobre os critérios avaliativos centram-se: (i) na avaliação das coisas por algumas de suas qualidades sensíveis; (ii) na relação entre um objeto, seu processo produtivo, seu produtor e o material utilizado em sua confecção; (iii) na distinção entre originais e importados para os produtos comprados nas cidades; (iv) na facilidade de uso que certas coisas e técnicas apresentam. O segundo capítulo investiga a questão das vestimentas, enfocando as considerações dos Wajãpi sobre o uso de roupas adquiridas nas cidades em comparação a outros elementos de fabricação corporal usados há mais tempo pinturas com urucum, jenipapo, resinas odorantes, uso de tangas e saias vermelhas, miçangas. Em diálogo com análises de outros antropólogos, abordo de diversas maneiras as considerações dos Wajãpi sobre a questão. Acompanho suas comparações entre o uso de roupas e de pinturas corporais na modulação de relações com outras gentes sobrenaturais na divisão naturalista. Trato da articulação entre o uso de certas roupas e a fabricação de corpos adequados e belos, a partir das ideias de combinar e de vergonha. As ideias de imitação (waã) e de acostumar-se (-jipokuwa) são também investigadas. Relaciono a imitação dos não indígenas e o costume de usar suas roupas a outras práticas de imitação realizadas pelos Wajãpi. Por fim, esboço uma compreensão sobre o modo como a busca por certos bens é fomentada também pelas relações entre iniciadores e seguidores. Para tanto, parto das ideias de fazer preconceito, desigualdade, ciúme, inveja. Perpassa esta dissertação a questão da corporalidade e da fabricação corporal. Objetos possuem corpos, têm suas partes nomeadas em paralelo às partes dos corpos de gente wajãpi e de outras gentes animais e plantas, na divisão naturalista. Seguindo outros autores, apresento elementos para problematizar a divisão entre pessoas e coisas, a partir de investimento investigativo na questão da fabricação corporal na confecção de objetos e de gente wajãpi. / This research addresses the acquisition and exchange of industrial goods by Indigenous peoples. Fieldwork was conducted among the Wajãpi (speakers of a Tupi-Guaranian language), in the state of Amapá (Brazil). The ethnographic enquiry lead to two investigative paths. The first chapter of this thesis researches the Wajãpi modes of appraising objects, as well as the criteria used by this people to judge things as good-beautiful (ikatuwa) or bad-ugly (nikatui). The separation of industrialized objects and those manufactured in Indigenous villages does not apply to Wajãpi modes of evaluation. Discussions on evaluation criteria of objects center on: (i) some of the objects sensible qualities; (ii) the relation between an object, its productive process, its producer and the raw material from which it is made; (iii) the distinction between original goods and imported goods, regarding products purchased in cities; (iv) the ease of use of certain things and techniques. The second chapter investigates clothing, focusing on Wajãpi regards to the use of garments acquired in cities and on Wajãpi comparisons between these clothes and other elements of body fabrication urucu paint, genipapo paint, fragrant resins paint, red loincloths and skirts, glass beads. Discussing with other anthropologists analyses, Wajãpi considerations on the subject of clothing are approached in some different ways. I follow their comparisons between the use of clothes and of body paint in the role of mediating Wajãpi relations with other peoples supernaturals in the division of the naturalism. I discuss the link between the use of certain clothes and the fabrication of adequate and beautiful bodies, focusing on the ideas of combinar (to harmonize, to match) and vergonha (shyness, reserve). The ideas of imitation (waã) and acostumar-se (-jipokuwa) [to accustom someone to] are also investigated. The imitation of non-Indigenous manners and the custom of using of their garments is described in regard to other imitation practices performed by Wajãpi people. Finally, I outline a first understanding of how the relations between leaders and followers compels Wajãpi people to seek certain goods. To this purpose, I discuss the ideas of fazer preconceito (to make prejudice), desigualdade (inequality), ciúme (jealousy), inveja (envy). Corporality and body fabrication are topics which pervades this thesis. Objects have bodies, their parts names parallel the parts of Wajãpi bodies and bodies of other peoples animals and plants, in the naturalistic division. Following other authors, I present data that leads to question the division between people and things, as an aftermath of investigating body fabrication the making of objects and of Wajãpi people.

Chronic pain is a common condition that people struggle with on daily basis and many strive to find ways to relive their pain. With the development of wearables and smart garments we are now moving from designing an object to be used, to an object to be worn. Technology is an extension of the body and the interaction in itself also becomes part of our body. This development enables different kind of treatments to be implemented in a wearable. Accordingly, this study have investigated if an interactive experience using heat and guided meditation with a wearable can support individuals living with chronic pain, and to what extent the experience can change the perception of pain. The results indicate that an interactive experience including these modalities can have the ability to change perception of pain. The study also suggests implications for design by presenting design qualities that become important in such a design, which resulted in; distraction and immersion, familiarity and practice, personalization and flexibility.

This thesis explores the use of an interactive artifact designed to let friends physically share their experiences with each other in an art exhibition. The device, called “the Lega” is a research prototype designed with an interest in bodily interaction and visitors' interactions in museum environments. The Lega is a handheld device which has an ovoid shape that fits in the palm of a user's hand. By moving and touching the Lega in different ways the users can create tactile traces of their experiences that can be received by their friends.The thesis presents results from a qualitative analysis of material from a user observation conducted with the Lega at the Vårsalongen exhibition at Liljevalchs in the spring 2010. The analysis investigates how the visitors used the Lega in experiencing the art and to express themselves as well as their social behavior around the Lega, and how the Lega became a part of their art hall visit. Findings on different ways that users create an understanding of and finds meaning in an ambiguous artifact are presented, as well as different ways users use the body to establish a relationship with the artifact. Among these findings are those of users inventing a language of movements to express themselves with the Lega and users who mimic art pieces with the Lega.

Das Ziel deiser Diplomarbeit ist mit den Einzelansprüchen den Schadensersatz bei Körperverletzung und Tötung in der tschechischen und deutschen Rechtsordnung zu beschreiben. Die Diplomarbeit ist in vier Kapitel eingeteilt. Das erste Kapitel beschäftigt sich mit den Grundlagen des Gesundheitsschutzes aus der Sicht des tschechischen und deutschen Staatsrecht und deren Verankerung in den internationalen Menschenrechtsabkommen. Die Aufmerksamkeit ist auch auf die Verankerung der Grundprinzipien in dem tschechischen und deutschen bürgerlichen Recht gelegt. Das Kapitel beschäftigt sich weiter mit dem Gesundheitsschutz durch das bürgerliche Recht. Das zwite Kapitel beschäftigt sich mit der Haftung, besonders mit den theoretischen Ausgangspunkte der Haftung und Voraussetzungen für die bürgerliche Haftungsbeziehung in der tschechischen und deutschen Rechtsordnung. Die Aufmerksamkeit ist besonders auf die Rechtswidrigkeit, die Kausalität, der Schaden, das Verschulden geleget und die Unterschiede zwischen den beiden Rechtsordungen. Das dritte Kapitel beschäftigt sich mit dem Ersatz des materiellen und immateriellen Schadens und mit der Hilfe der Einzelansprüchen beschreibt den Art und den Umfang der Schadensersatzpflicht in der Tschechische Republik. Besondere Aufmerksamkeit ist gewidmet dem Erlöschen der...

A total of 60 male and female subjects scoring between 0-5 and 8-12 on the Harvard Group Scale of Hypnotic Susceptibility: Form A underwent hypnosis procedures, hypnosis and age regression procedures to age 10, or were read an article about hypnosis. All subjects then listened to 20 minutes of directed imagery for warming and cooling the hands. Skin temperature was monitored on both index fingers. Dependent measures were the difference between each subject's highest temperature and baseline temperature, the difference between each subject's baseline temperature and lowest temperature, and the latency of change from baseline to highest temperature, and the latency of change from the beginning of cooling imagery to lowest temperature. Results indicated that the age regression group achieved significantly warmer temperatures than the control group and that the age regression group remained significantly warmer than the two other groups during the cooling imagery. Results also indicated that these skin temperature responses generalized to the nondominant hand. The data were interpreted as suggesting that those subjects exposed to the age regression procedures may have been more relaxed than the other groups. Another interpretation suggested the cooling imagery may not have been accessing common or pleasant experiences of the subjects.

Dans la partie introductive de cette thèse sont illustrés le cadre théorique dans lequel se situent les études sur la reconnaissance du soi corporel. En outre, ce chapitre traite de la façon dont la reconnaissance visuelle des visages et des corps, et de la spécificité de la reconnaissance de son propre visage et de son propre corps, s’effectuent. Le deuxième chapitre décrit une étude menée chez des sujets sains, qui examine l'excitabilité du cortex moteur primaire dans le processus de reconnaissance de soi et de l’autre. Le troisième chapitre illustre l'expérience réalisé pour étudier la contribution du mouvement dans la reconnaissance du soi corporel chez des sujets neurologiquement sains et chez les patients avec lésion cérébrale de l’hémisphère droit. Le quatrième chapitre porte sur le développement du soi corporel chez les enfants avec un développement atypique, souffrant de troubles du spectre autistique à haut fonctionnement, avec une attention particulière au rôle des émotions dans la reconnaissance de postures émotionnels, propres et autrui. Enfin, le cinquième chapitre est consacré au rôle du geste dans la reconnaissance du propre corps et celui des autres / The first chapter describes the theoretical framework of self-body recognition and the processing that allow us to distinguish one’s own body and face from body and face of someone else. The second chapter will investigate motor cortex excitability during self/other recognition processing in healthy subjects. The results show an increment of motor corticospinal excitability in the right hemisphere following the presentation of self stimuli (hand and phone), at 600 and 900 ms after stimulus presentation, providing evidences about neural substrates and temporal processes underlying self-body recognition. The third chapter will describe the role of the movement in self bodily recognition in healthy subjects and in patients with right brain damage. The evidence show that patients, who did not show the advantage in the implicit recognition of self static body parts, present this advantage in the implicit recognition of self dynamic body parts. The fourth chapter focuses on the development of the bodily self in children with typical development and in children with autism, with respect to the recognition of self/other emotional body postures. First, this study shows that the advantage in bodily self processing is preserved in children with autism. Second, emotional body postures modulated self and others body processing in typically developing children, as well as in children with autism. The fifth chapter deals with the role of hand gestures in self/other bodily recognition processing, showing that the meaning of a gesture modulates the self/other processing. The processing of others’ hand is facilitated with meaningful compared to meaningless gestures

O termo prática corporal vem sendo utilizado de maneira frequente, tanto no âmbito das pesquisas acadêmicas, quanto nos documentos oficiais no campo da Saúde, fazendo-se presente, inclusive, em revistas comerciais de grande circulação nacional. Introduzidas no campo da Saúde, a ideia é de que essas práticas compreendem sistemas, posturas e movimentos somáticos integrados que podem desenvolver a energia e funcionamento do corpo enquanto todo unificado. Os significados que as pessoas lhes atribuem em relação às suas vivências são, frequentemente, relacionados à ludicidade e à organização cultural. Além disso, esse termo difere conceitualmente da tradicional definição de atividade física e de exercício físico, uma vez que as práticas corporais parecem representar as manifestações da cultura de determinado grupo. As questões relacionadas ao esforço, ao gasto energético e às vantagens objetivas em relação ao controle e tratamento de doenças, e da melhora da aptidão física, objetivos típicos da atividade física e do exercício, parecem ficar em segundo plano quando o termo é adotado. Será que essa possível oposição conceitual entre o termo prática corporal e os termos atividade física/exercício físico poderia sinalizar para um posicionamento crítico acerca dos usos tradicionais das indicações de atividade física e exercício físico, propondo que as práticas corporais poderiam ser alternativas para sua indicação? Ou esse uso propõe apenas uma ampliação das possibilidades de atividades a serem indicadas? Diante disso, o objetivo deste trabalho foi realizar uma reflexão crítica sobre o sentido e significado das práticas corporais explicitados nos documentos oficiais publicados como subsídios para a atenção em Saúde no Sistema Único de Saúde (SUS). No presente estudo, nos propomos a analisar documentos publicados pelo Ministério da Saúde que se relacionam à temática das práticas corporais. Para tal, buscamos entender o sentido e o significado da comunicação presente naqueles documentos guiados pela análise de conteúdo do tipo representacional. Os documentos analisados foram obtidos por meio digital (internet). A aplicação da análise de conteúdo desses documentos se deu em três etapas: pré-análise, exploração do material e tratamento dos resultados (inferência e a interpretação). Os achados referentes à análise dos documentos demostraram que o corpo que interagirá nas práticas corporais é o corpo cultural, repleto de símbolos e signos e que essa visão se relaciona a diversos aspectos caros à antropologia. Identificou-se, também, que o uso do termo aponta para a necessidade de superação da ação prescritora e amparada na perspectiva biomédica em Saúde do profissional que lidará com as práticas corporais no SUS / The term bodily practice has been frequently used, both in the scope of academic research, and in the official documents in the field of Health, making itself present, even in commercial magazines of great circulation nationwide. Introduced into the field of Health, the idea is that these practices comprise systems, postures and integrated somatic movements that can develop the energy and functioning of the body as a unified whole. The meanings that people give to it, in relation to their experiences, are often related to playfulness and cultural organization. Besides, this term differs conceptually from the traditional definition of physical activity and physical exercise, since Bodily Practices seem to represent the manifestations of the body culture of a certain group. The issues related to effort, energy expenditure and objective advantages in relation to the control and treatment of diseases, typical goals of physical activity, exercise and improvement of physical fitness seem to be in the background when the term is used. Could this possible conceptual opposition between the term Bodily Practice and the terms physical activity/physical exercise signal to a critical positioning about the traditional uses of the indications of the practice of physical activity and physical exercise, proposing that the bodily practices could be alternatives for its indication?Or proposes only an expansion of the possibilities of activities to be indicated? Taking these issues into consideration, the objective of this inquiry was to carry out a critical reflection on the meaning and signification of the Body Practices in the Health Unic System, as explained in the official documents published as subsidies for healthcare in Health Unic System. In the present study we propose to analyze documents published by the Ministry of Health that relate to the theme of Bodily Practices. To such task, we seek to understand the meaning of the communication present in the analyzed documents through the content analysis of the representational type,. The documents that were analyzed were obtained by digital means (internet). The application of the content analysis of these documents occurred in three important stages: pre-analysis, material exploration and treatment of results (inference and interpretation). The findings related to the analysis of the documents proposed by this research showed that the body that will interact in the Bodily Practices is the cultural body, filled of symbols and signs, and that this view is related to several aspects dear to the anthropology field. It was also observed that the use of the term points to the need to overcome the prescriber action and supported in the biomedical perspective in Health by the professional that will deal with the Bodily Practices in the Health Unic System

The main purpose of this research is to evaluate authentic movement as an effective approach to liberative religious education. Authentic movement is a field of modern dance that focuses on emotional movement and its ability to open access to the human unconsciousness, especially as understood in Carl Jung’s psychological perspective. Through authentic movement, a person is able to glimpse one’s inner self and one’s sense of the Divine, and also to release suppressed feelings, including those feelings evoked by the pressures of social expectations and stereotypes. Authentic movement thus engages persons in a process of religious education that can liberate them toward greater integration with their inner selves and religious experience.

京都大学 / 0048 / 新制・課程博士 / 博士(人間健康科学) / 甲第22650号 / 人健博第77号 / 新制||人健||5(附属図書館) / 京都大学大学院医学研究科人間健康科学系専攻 / (主査)教授 稲富 宏之, 教授 青山 朋樹, 教授 髙橋 良輔 / 学位規則第4条第1項該当 / Doctor of Human Health Sciences / Kyoto University / DFAM