CoordenaÃÃo de AperfeiÃoamento de Pessoal de NÃvel Superior / Discute as redes de experiÃncias sociais e identificaÃÃes articuladas nas torcidas organizadas de futebol Cearamor e M.O.F.I., na cidade de Fortaleza. Analisa as aÃÃes empreendidas pelos jovens torcedores organizados, em busca de densidade antropolÃgica. Problematiza a relaÃÃo entre o circuito dos bailes funks, das dÃcadas de 80 e 90, em Fortaleza, e o universo simbÃlico e cultural das torcidas organizadas de futebol na sua formaÃÃo atual. Versa sobre os usos e inversÃes do estigma pelos integrantes das torcidas organizadas, que subvertem as classificaÃÃes que os definem como vÃndalos, bandidos e adeptos da violÃncia gratuita. Analisa o modo de vida dos torcedores organizados em Fortaleza, destacando o investimento na corporalidade viril, na sociabilidade de conflito e na identificaÃÃo territorial. / This thesis discusses the networks of social experiences and identifications articulated in cheerleaders of football Cearamor MOFI in the city of Fortaleza. It analyzes the actions taken by young fans organized in search of anthropological density. It discusses the relationship between the circuit of funk balls, the 80 and 90, in Fortaleza, and cultural and symbolic universe of organized supporters of football in its current configuration. Refers to the uses and inversions of the stigma by members of the cheerleaders, who subvert the classifications that define them as thugs, criminals and supporters of gratuitous violence. It analyzes the way of life of organized fans, highlighting the investment in the virile embodiment, the sociability of conflict and territorial identification.

Context: There has been recent speculation that the intrinsic muscles of the foot may play a larger role in lower extremity control and injury than previously believed. Multiple studies have shown that certain intrinsic muscles increase in size and strength after transitioning to minimalist shoe running, theoretically decreasing injury risk. There are currently no studies that examine the effect that training barefoot has in other athletic populations. Objective: Our purpose was to compare the intrinsic and extrinsic foot muscle size and strength in gymnasts (who predominantly train barefoot) and cheerleaders (who predominantly train shod). Another purpose was to measure time to stability for both groups shod and unshod. Design: Observational study. Setting: Human Performance Laboratory. Participants: 16 collegiate gymnasts (height = 159.3 ± 4.9cm, weight = 56.7 ± 4.3kg) and 16 collegiate cheerleaders (height = 161.9 ± 5.4cm, weight = 58.7 ± 7.1kg) volunteered for this study. Main Outcome Measure(s): The muscle size of 6 intrinsic and extrinsic muscles of the foot were measured using ultrasound, toe flexor strength, as assessed using a custom-made dynamometer, and time to stability following a drop landing, as assessed using ground reaction force data collected with force plates. Results: There were no significant group differences in great toe flexor strength (p = 0.274), lateral toe flexor strength (p = 0.824), or any of the time to stability conditions (p = 0.086 – 0.90). Only one muscle, fibularis longus, was significantly bigger in gymnasts than cheerleaders (p = 0.017) Conclusions: Our findings suggest that the barefoot training of gymnasts may not have as large of an impact on the foot musculature and strength as running barefoot or in minimalist shoes has on these factors.

Conselho Nacional de Desenvolvimento CientÃfico e TecnolÃgico / Esta pesquisa tem como objetivo compreender de que modo a Torcida Cangaceiros Alvinegros se posiciona dentro do universo das Torcidas Organizadas de futebol cearenses, notadamente as qual abrangem os dois principais times da cidade de Fortaleza: o Cearà SC e o Fortaleza EC. Metodologicamente, observou-se esses torcedores em dias de jogos, dentro dos estÃdios e em seus entornos. Realizou-se entrevistas com integrantes, alÃm de questionÃrios com componentes dos Cangaceiros e tambÃm com de duas Organizadas tradicionais: a Cearamor e a TUF, constituindo assim uma abordagem qualitativa, com viÃs tambÃm quantitativo. As Torcidas Organizadas podem ser divididas em dois grupos: as "tradicionais" e as "alternativas". Enquanto as primeiras surgiram a partir da dÃcada de 1980, estas Ãltimas aparecem jà nos anos 2000. Os Cangaceiros afirmam ser uma âtorcida diferenteâ em relaÃÃo Ãs tradicionais. Para isso, lanÃam mÃo de dois discursos principais: o de âmovimento cultural nordestinoâ e o de condenaÃÃo à violÃncia fÃsica. Entretanto, constatou-se que os Cangaceiros estÃo em um movimento constante de aproximaÃÃo e distanciamento em relaÃÃo Ãs Organizadas tradicionais. Se em alguns momentos eles buscam uma diferenciaÃÃo, em outros demonstram desejo de se inserir no campo das torcidas, compartilhando de certos capitais comuns à Organizadas tradicionais. Menos do que uma contradiÃÃo, esse movimento indica estratÃgias conscientes de inserÃÃo e de reconhecimento dentro desse campo. / This research aims to understand how the football cheerleaders named âCangaceiros Alvinegrosâ position themselves in the universe of cheerleaders in the brazilian state of CearÃ, mainly those who support the two principal teams from the city of Fortaleza. Methodologically, âCangaceirosâ were observed in the stadiums and in its surrounds. It was realized interviews with this group members, and also questionnaires with âCangaceirosâ and members of the cheerleaders Cearamor and TUF Itâs a qualitative and quantitative aproach. The cheerleaders groups can be categorized into two types: the âtradicional cheerleadersâ (Organizadas tradicionais) ad the âalternative cheerledersâ groups (Organizadas alternativas). The âtradicionalâ appeared in the 80s; while the âaternativesâare from the 2000s. âCangaceirosâ say that they are a âdiferente type of soccer fansâ, based on two speeches: the âcultural movimentâ about the Northeast region of Brazil, and the condemnation to physical violence. However, it was noticed that âCangaceirosâ are in a constant moviment of approaching and distancing to âtradicional cheerleadersâ. In some moments they try to affirm themselves as âdiferentesâ, but in other times they try to enter the field cheerleaders groups, sharing certain types of capital that are typical in âtradicional cheerleadersâ groups. This isnât a contradiction, but a conscious strategy of insertion and recognition in this field.

This dissertation reveals that the various, often conflicting media representations of cheerleaders are responsible for the many ways gender and power are refracted through the lens of American popular culture and on the bodies of American youth. Beginning in the circumscribed nineteenth century world of elite male privilege, the history of cheerleading is intimately connected to the discourse of masculinity in America. It is not until almost one hundred years after the activity’s birth that its primary narrative changes from one of masculinity to one of power. This project calls attention to the ways in which sociohistoric context impacts representations of cheerleaders. My interdisciplinary project draws on sources from the popular press; children’s, adult, and mainstream literature, film, and television; material culture; and interviews with cheerleaders themselves; and engages with existing cheerleading scholarship as well as literary criticism and feminist scholarship. Each chapter interrogates a different, related trend in the cultural representation of cheerleaders, including: competing narratives of victimization, im/perfection, and popularity; a third wave feminist vision of gendered superpower; prescriptions of beauty and behavior; pornography and its connection to the professionalization of cheer; and the performance of representation by actual cheerleaders. Taken together, these chapters trace patterns of representation, fraught with nuance and complexity, to provide a picture of a shifting cultural icon whose relationship to larger social movements is often reciprocal and who challenges societal expectations of gender and generation over three centuries. / text

RIBEIRO, Josiane Maria de Castro. Conflitos, territórios e identificações: o encontro de experiências nas torcidas organizadas Cearamor e M.O.F.I. (2010). 213f. Tese (Doutorado em Sociologia) – Universidade Federal do Ceará, Departamento de Ciências Sociais, Programa de Pós-Graduação em Sociologia, Fortaleza-CE, 2010. / Submitted by nazareno mesquita (nazagon36@yahoo.com.br) on 2011-11-29T14:22:49Z No. of bitstreams: 1 2010_tese_JMDECR.pdf: 2509242 bytes, checksum: 21b460002fd3d17138fe1d1da19a64de (MD5) / Approved for entry into archive by Maria Josineide Góis(josineide@ufc.br) on 2011-11-29T16:58:00Z (GMT) No. of bitstreams: 1 2010_tese_JMDECR.pdf: 2509242 bytes, checksum: 21b460002fd3d17138fe1d1da19a64de (MD5) / Made available in DSpace on 2011-11-29T16:58:00Z (GMT). No. of bitstreams: 1 2010_tese_JMDECR.pdf: 2509242 bytes, checksum: 21b460002fd3d17138fe1d1da19a64de (MD5) Previous issue date: 2010 / This thesis discusses the networks of social experiences and identifications articulated in cheerleaders of football Cearamor MOFI in the city of Fortaleza. It analyzes the actions taken by young fans organized in search of anthropological density. It discusses the relationship between the circuit of funk balls, the 80 and 90, in Fortaleza, and cultural and symbolic universe of organized supporters of football in its current configuration. Refers to the uses and inversions of the stigma by members of the cheerleaders, who subvert the classifications that define them as thugs, criminals and supporters of gratuitous violence. It analyzes the way of life of organized fans, highlighting the investment in the virile embodiment, the sociability of conflict and territorial identification. / Discute as redes de experiências sociais e identificações articuladas nas torcidas organizadas de futebol Cearamor e M.O.F.I., na cidade de Fortaleza. Analisa as ações empreendidas pelos jovens torcedores organizados, em busca de densidade antropológica. Problematiza a relação entre o circuito dos bailes funks, das décadas de 80 e 90, em Fortaleza, e o universo simbólico e cultural das torcidas organizadas de futebol na sua formação atual. Versa sobre os usos e inversões do estigma pelos integrantes das torcidas organizadas, que subvertem as classificações que os definem como vândalos, bandidos e adeptos da violência gratuita. Analisa o modo de vida dos torcedores organizados em Fortaleza, destacando o investimento na corporalidade viril, na sociabilidade de conflito e na identificação territorial.