Dissertação apresentada ao Programa de Pós- Graduação em Integração Contemporânea da América Latina da Universidade Federal da Integração Latino-Americana, como requisito parcial à obtenção do título de Mestra em Integração Latino-Americana. Orientador: Prof. Dr. Pablo Felix Friggeri Co-orientadora: Profa. Dra. Natacha Rena / Submitted by Nilson Junior (nilson.junior@unila.edu.br) on 2017-06-19T20:08:52Z No. of bitstreams: 1 Metadados_ICAL_TALITA LESSA MELO: 83884 bytes, checksum: 010c52cb1e0c8c247ee0d1e931d15927 (MD5) / Approved for entry into archive by Nilson Junior (nilson.junior@unila.edu.br) on 2017-06-19T20:09:02Z (GMT) No. of bitstreams: 1 Metadados_ICAL_TALITA LESSA MELO: 83884 bytes, checksum: 010c52cb1e0c8c247ee0d1e931d15927 (MD5) / Made available in DSpace on 2017-06-19T20:09:02Z (GMT). No. of bitstreams: 1 Metadados_ICAL_TALITA LESSA MELO: 83884 bytes, checksum: 010c52cb1e0c8c247ee0d1e931d15927 (MD5) Previous issue date: 2017-03-02 / This study is based on the debate about the coloniality of power and consequently on the dependence and lack of autonomy in which the Latin American territory was inserted, mainly from the colonization and implementation of the colonial Modern State model, and later maintained through the models of Recommended by international organizations and banks. In this context, Latin American cities are accompanied by new agendas for "development" whose ultimate goal is to hegemonize, commodify, exploit and weaken the sovereignty of the national states of the region. From this, the main objective of this work is to analyze how the Latin American cities from the meeting of Breton Woods and later in the context of globalization were inserted as an instrument for the discourse of development that ultimately only collaborated with a continuous dependence on the Region. Thus, from this problematic, and through a specialized bibliographical revision, I bring as a central concept for the research, the paradigm of Buen Vivir, born of the cosmo indigenous vision and later used as a transversal instrument of the construction of the charters of Bolivia and Ecuador. The paradigm of Buen Vivir is used as a landmark, epistemological and historical, enabling other ideas of development that go against the dominant logic. In this way, the main mechanisms of domination are identified, and in opposition to the possibilities that the Buen Vivir offers to the urban space, with which I seek to advance in the debate towards a territorial decolonization for a Good Urban Life / Este estudo se baseia no debate sobre a colonialidade do poder e, consequentemente, sobre a dependência e falta de autonomia no qual foi inserido o território latino-americano, principalmente a partir da colonização e implementação do modelo do Estado Moderno colonial, e mantido posteriormente através dos modelos de desenvolvimento recomendados pelos organismos e bancos internacionais. Neste contexto, as cidades latino-americanas são acompanhadas de novas agendas para o “desenvolvimento” que têm como objetivo último hegemonizar, mercantilizar, explorar e enfraquecer a soberania dos Estados nacionais da região. A partir disso, o trabalho tem como objetivo central analisar como as cidades latino- americanas, a partir do encontro de Bretton Woods e, posteriormente, no contexto da globalização, se inseriram como instrumento para o discurso do desenvolvimento que, em última instância, só colaborou com uma contínua dependência da região em relação aos países desenvolvidos ou do centro mundial de poder. Assim, a partir desta problemática e através de uma revisão bibliográfica especializada, trago como conceito central para a pesquisa o paradigma do Buen Vivir, nascido da cosmovisão indígena e depois utilizado como instrumento transversal da construção das cartas constituintes da Bolívia e do Equador. O paradigma do Buen Vivir que é utilizado como marco epistemológico e histórico, possibilitador de outras ideias de desenvolvimento que vão contra a lógica dominante. Assim é identificado os principais mecanismos de dominação, e em contraposição as possibilidades que o Buen Vivir oferece para o espaço urbano, com o qual busco avançar no debate para uma descolonização territorial para um Buen Vivir urban

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Univ., Diss.--Madrid.

Magister en Psicología, mención Psicología Comunitaria / La tesis reflexiona sobre lo que es la colonialidad, entendido como un proceso de colonización subjetiva, que producida desde el poder, controla el pensamiento y las representaciones sociales de la realidad de una comunidad. Junto a ello se trabaja el concepto de desarrollo, aspecto central de esta investigación, desde su explicación y desde su crítica. Así mismo se da cuenta de la instalación y crecimiento del movimiento indígena del Ecuador que es un antecedente esencial para comprender porque el gobierno ecuatoriano incluyo en la constitución y dentro de sus planes gubernamentales el Buen Vivir, que es un elemento de transición hacia lo que para los pueblos ancestrales denominan Sumak Kawsay desde donde se propone otro marco paradigmático para la organización de la vida social. La metodología propuesta es de carácter cualitativo, la cual se fundamenta desde la perspectiva construccionista, como así mismo desde el análisis de contenidos. Los instrumentos utilizados corresponden principalmente a entrevistas a profundidad semi estructuradas realizadas a dos grupos uno de ellos vinculados a las políticas gubernamentales y otro básicamente de dirigentes no vinculados al gobierno

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Made available in DSpace on 2016-08-10T10:47:34Z (GMT). No. of bitstreams: 1 ALESSANDRO EDUARDO SILVA DE MOURA.pdf: 1237057 bytes, checksum: 6a6c3364842c36796ed99fedb5cb8224 (MD5) Previous issue date: 2014-06-30 / This paper examines the development, linking the traditional liberal with the current brought by "Buen Vivir" perspective. In this sense, it has the scope to check to what extent the development discourse could serve the notion of freedom, ie, searching question whether the granting of freedoms can be interpreted as more or less developed. In addition, it also discusses other conceptions of development would be sufficient to justify new indicators based on different foundations, so that develop can demonstrate more than economic accumulation. The methodology is based on literature and documents, particularly with the analysis of classical literature in comparison with some of the present authors. / Este trabalho analisa o desenvolvimento, relacionando a tradicional corrente liberal com a perspectiva trazida pelo Buen Vivir . Neste sentido, tem-se por escopo verificar em que medida o discurso do desenvolvimento poderia servir à noção de liberdades, ou seja, busca questionar se a outorga de liberdades pode ser interpretada como maior ou menor desenvolvimento. Além disso, também discute se outras concepções de desenvolvimento seriam suficientes para justificar novos indicadores, baseados em fundamentos diferentes, a fim de que desenvolver-se possa demonstrar mais que a acumulação econômica. A metodologia utilizada baseia-se na pesquisa bibliográfica e documental, sobretudo com a análise da produção literária clássica em confronto com alguns autores da atualidade.

Submitted by DHARA CARLESSO ZAMPIVA (dhara.zampiva@univates.br) on 2018-08-06T17:32:51Z No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) 2018FabianedaSilvaPrestes.pdf: 4187236 bytes, checksum: 48e22b9a70ad89c42b988a74a383e8fe (MD5) / Rejected by Ana Paula Lisboa Monteiro (monteiro@univates.br), reason: Inserir o Lattes do autor. on 2018-09-11T18:15:50Z (GMT) / Submitted by DHARA CARLESSO ZAMPIVA (dhara.zampiva@univates.br) on 2018-09-11T18:43:49Z No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) 2018FabianedaSilvaPrestes.pdf: 4187236 bytes, checksum: 48e22b9a70ad89c42b988a74a383e8fe (MD5) / Approved for entry into archive by Ana Paula Lisboa Monteiro (monteiro@univates.br) on 2018-10-02T17:41:50Z (GMT) No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) 2018FabianedaSilvaPrestes.pdf: 4187236 bytes, checksum: 48e22b9a70ad89c42b988a74a383e8fe (MD5) / Made available in DSpace on 2018-10-02T17:41:50Z (GMT). No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) 2018FabianedaSilvaPrestes.pdf: 4187236 bytes, checksum: 48e22b9a70ad89c42b988a74a383e8fe (MD5) Previous issue date: 2018-08-06 / CAPES / Esta tese discute sobre o reconhecimento dos saberes tradicionais indígenas que orientam o modo de ser desses povos desde os tempos de Abya Yala, ou seja, antes da colonização da América, e como se perpetuou até sua positivação pelo Novo Constitucionalismo da América Latina e a incorporação do Buen Vivir, uma nova teoria fundamentada em antigas tradições. Assim, o problema que esta tese busca responder é: Quais as conexões existentes entre os princípios do Buen Vivir e os saberes tradicionais indígenas que orientam o modo de ser Kaingang em territórios da Bacia Hidrográfica Taquari-Antas, Caí e Sinos? Portanto, a tese proposta é que: se em tempos mais remotos, os povos ameríndios conviviam em Abya Yala, uma terra sem males, e os antepassados dos Kaingang, igualmente, habitaram este continente. Estes ancestrais vivenciaram práticas que priorizam a cultura da vida, conectadas por sua vez com a sustentabilidade, identidade e cosmologia. Desse modo, acredita-se que os princípios que orientam o modo de ser Kaingang, em especial, aqueles aqui pesquisados, guardam afinidades com os princípios do Buen Vivir. O objetivo da pesquisa consistiu em analisar as conexões entre os princípios da teoria do Buen Vivir com os saberes tradicionais indígenas que orientam o modo de ser Kaingang em territórios da Bacia Hidrográfica Taquari-Antas, Caí e Sinos. Este estudo foi proposto com base em fontes bibliográficas, e em fontes documentais que se encontram no Ministério Público Federal de Lajeado e Novo Hamburgo e na Secretaria Estadual de Educação do Rio Grande do Sul. A pesquisa de campo foi desenvolvida nas Terras Indígenas: Jamã Tÿ Tãnh,em Estrela, Foxá, em Lajeado, Pó Mág, em Tabaí, Pã Nónh Mág e Ká Mág, em Farorupilha, e Por Fi Gâ, em São Leopoldo, sendo estes espaços localizados em territórios da Bacia Hidrográfica Taquari-Antas, Caí e Sinos, no Estado do Rio Grande do Sul/Brasil. Trata-se de uma pesquisa qualitativa, já que, tem como objetivo investigar traços culturais, atitudes, percepções, motivações e modo de vida do povo Kaingang, o qual representa o objeto de estudo. Ademais foi realizada pesquisa de campo, com o uso das técnicas de observação participante e entrevista. O método da História Oral foi utilizado para a aplicação das entrevistas. Foram realizadas 163 saídas de campo e 24 entrevistas, envolvendo indígenas e não indígenas. A pesquisa teve como aportes teóricos para análise, estudos sobre cultura e identidade, cosmologia e natureza, direitos humanos e desenvolvimento e que a partir da apreciação do modo de ser Kaingang e suas relações com o ambiente, possibilitou constatar um movimento contra hegemônico de desenvolvimento. Por fim, a partir das aproximações entre os princípios norteadores da teoria do Buen Vivir e o modo de ser do Kaingang, confirma-se a Tese proposta, já que também constatou-se que os Kaingang vivenciam práticas que priorizam a cultura da vida, conectadas por sua vez com a sustentabilidade (ambiental e econômica), identidade e cosmologia. Desse modo, afirma-se que os princípios que orientam o modo de ser dos Kaingang em territórios da Bacia Hidrográfica Taquari-Antas, Caí e Sinos, guardam afinidades com os princípios do Buen Vivir. / This thesis discusses the recognition of indigenous traditional knowledge that guides the way these peoples have been since the days of Abya Yala, that is, before the colonization of America, and how it was perpetuated until its positivation by the New Constitutionalism of Latin America and the incorporation of Buen Vivir, a new theory based on ancient traditions. Thus, the problem that this thesis seeks to answer is: What are the connections between the principles of Buen Vivir and the indigenous traditional knowledge that guide the way of being Kaingang in territories of the Taquari-Antas, Caí and Sinos Hydrographic Basin? Therefore, the proposal is: in more remote times, the Amerindian people convivium in Abya Yala, a land without evils, and the ancestors of the Kaingang, also, inhabited this continent. These ancestors lived practices that prioritize the culture of life, in turn connect with sustainability, identity and cosmology. In this way, it is believed that the principles that guide the way of acting are, in particular, those researched here, they maintain affinities with the principles of Buen Vivir. The objective of the research consisted in analyzing as options between the principles of the Taquari-Antas, Caí and Sinos Hydrographic Basin. This study was proposed based on bibliographic sources and documental sources that are in the Federal Public Ministry of Lajeado and Novo Hamburgo and at the State Secretariat of Education of Rio Grande do Sul. Field research was carried out in the Indigenous Lands: Jamã Tÿ Tãnh, Estrela, Foxá, Lajeado, Pó Mág, Tabaí, Pã Nónh Mág and Ká Mág, in Farorupilha, and Por Fi Gâ, in São Leopoldo. located in territories of the Taquari-Antas, Caí and Sinos Hydrographic Basin, in the State of Rio Grande do Sul / Brazil. It is a qualitative research, since, it aims to investigate cultural traits, attitudes, perceptions, motivations and way of life of the Kaingang people, which represents the object of study. In addition, field research was conducted using participant observation and interview techniques. The Oral History method was used to apply the interviews. There were 163 field trips and 24 interviews, involving indigenous and non-indigenous people. The research had as theoretical contributions for analysis, studies on culture and identity, cosmology and nature human rights and development and that, from the appreciation of the Kaingang way of being and its relations with the environment, made it possible to verify a movement against hegemonic development. Finally, from the approximations between the guiding principles of the theory of Buen Vivir and the way of being of the Kaingang, the proposed thesis is confirmed, since it was also verified that the Kaingang experience practices that prioritize the culture of life, connected in turn with sustainability (environmental and economic), identity and cosmology. Thus, it is stated that the principles that guide the way of being of the Kaingang in territories of the Basin Taquari-Antas, Caí and Sinos, maintain affinities with the principles of Buen Vivir.

This dissertation compares representations of women in erotic triangles. I contend that despite the stability implied by the triangular shape, the erotic triangle can be made unstable through women’s language. The first chapter examines medieval and contemporary writing on an essential relationship in the triangle: the friendship between the husband and the lover. Amicitia, chaste friendships between men, had its roots in Greek and Latin philosophy, and recently these relationships have been investigated according to mimetic desire (Girard) or homosocial desire (Sedgwick). In both medieval and modern configurations, these relationships are usually predicated upon the exchange of women. Claude Lévi-Strauss, Gayle Rubin and Luce Irigaray provide anthropological and literary explorations of the economic model where men exchange women to strengthen their homosocial bond. In the three texts, women use linguistic techniques to destabilize the erotic triangle. One is irony: frequently, one character does not understand an ironic statement and is excluded from the relationship between the other two participants. A second is pragmatic implicature, which is also used for exclusionary purposes. Other women adopt economic terminology to negotiate with their husbands or lovers for control of their bodies. Through these linguistic devices women speak exclusively to another member of the triangle, thereby undermining male friendships and denying their bodies be used as objects of exchange. Although their strategies are not always successful and some women remain exchangeable objects, we nevertheless see that erotic triangles can be destabilized. Furthermore, counter to the prevailing anthropological theory, certain women are aware of their position as commodities. From this insight, a new perspective on sexuality is exposed. The formerly strong male relationship, built on classical ideals and predicated on equality, breaks down when one man’s virility is pitted against his rival’s. Sometimes even, the supposedly chaste male relationship reveals erotic undertones. Women’s sexuality is also transformed when certain women prove to be desiring subjects, able to manipulate the system of exchange. In the end, institutionalized notions of chaste male friendships and women as objects of exchange are disrupted, sometimes even undermined, by capable women who determine who should have access to their bodies.

This dissertation compares representations of women in erotic triangles. I contend that despite the stability implied by the triangular shape, the erotic triangle can be made unstable through women’s language. The first chapter examines medieval and contemporary writing on an essential relationship in the triangle: the friendship between the husband and the lover. Amicitia, chaste friendships between men, had its roots in Greek and Latin philosophy, and recently these relationships have been investigated according to mimetic desire (Girard) or homosocial desire (Sedgwick). In both medieval and modern configurations, these relationships are usually predicated upon the exchange of women. Claude Lévi-Strauss, Gayle Rubin and Luce Irigaray provide anthropological and literary explorations of the economic model where men exchange women to strengthen their homosocial bond. In the three texts, women use linguistic techniques to destabilize the erotic triangle. One is irony: frequently, one character does not understand an ironic statement and is excluded from the relationship between the other two participants. A second is pragmatic implicature, which is also used for exclusionary purposes. Other women adopt economic terminology to negotiate with their husbands or lovers for control of their bodies. Through these linguistic devices women speak exclusively to another member of the triangle, thereby undermining male friendships and denying their bodies be used as objects of exchange. Although their strategies are not always successful and some women remain exchangeable objects, we nevertheless see that erotic triangles can be destabilized. Furthermore, counter to the prevailing anthropological theory, certain women are aware of their position as commodities. From this insight, a new perspective on sexuality is exposed. The formerly strong male relationship, built on classical ideals and predicated on equality, breaks down when one man’s virility is pitted against his rival’s. Sometimes even, the supposedly chaste male relationship reveals erotic undertones. Women’s sexuality is also transformed when certain women prove to be desiring subjects, able to manipulate the system of exchange. In the end, institutionalized notions of chaste male friendships and women as objects of exchange are disrupted, sometimes even undermined, by capable women who determine who should have access to their bodies.