Water, Ancestors and Landscape ArchaeologyThis paper explores the possibilities of a landscape archaeology approach, which is still rarely used in Peruvian archaeology. The basic principles are presented in order to apply them to a specific case, the Pisac complex, near modern Cuzco. This often cited complex lacks convincing historical and archeological evidence which result in diverse and basically unconvincing hypotheses. The chosen approach, however, leads to a different interpretation, that of a predominantly sacred site. Future excavations and better documentation at the site should corroborate the offered suggestions. / Este trabajo pretende explotar las posibilidades del enfoque de la arqueología de paisaje, aún poco aplicado en la arqueología del Perú. Se presentan sus principios y su aplicación en un caso concreto: el complejo arqueológico de Pisac, situado cerca del Cuzco. Este complejo, bien conocido en la literatura, pero provisto de escasas evidencias históricas y arqueológicas, ha sido objeto de diversas hipótesis, todas poco convincentes. En la perspectiva de la arqueología de paisaje se ofrece otra interpretación, en la que Pisac aparece como sitio predominantemente sagrado. Excavaciones futuras y una documentación más precisa deberían consolidar las sugerencias presentadas.

The Inka’s Dominion, Local Identity and Social Complexity in the Highland of Atacama’s Desert, Chile´s Norte Grande (1450-1541 AD)This paper presents our approach to the Tawantinsuyo expansionism in the highlands of Atacama Desert (Northern Chile), in which we suggest an alternative view to the traditional idea of a weak or indirect Inka presence in the Atacamenian territory. Therefore, we show the evidence and arguments that represent the politics, economic and ethnic complexity development when the empire had contact with the populations from the chilean desert. We concentrate in the case of San Pedro de Atacama, because it had been a point of reference to the archaeological understanding of groups that lived in its highlands, but the history is poorly known. In particular the convergence of the study of Atacamenian and Inca people in San Pedro, like in others parts of this space, allows to appreciate best the elements that characterize the social complexity of this local development. / En este artículo se presenta una aproximación a la expansión del Tawantinsuyo en las tierras altas del desierto de Atacama (norte de Chile), proponiendo un enfoque alternativo a la tradicional concepción de una presencia débil o indirecta del Inka en este territorio. Por ello, se exponen aquellas evidencias y argumentos que parecen representar mejor la complejidad social, económica, política y étnica que se encontraba en pleno desarrollo cuando el imperio tomó contacto con las poblaciones de este desierto. En particular, los autores se centran en el caso de San Pedro de Atacama, porque aún cuando se trata de una de las localidades que ha servido como punto de referencia para la comprensión de los grupos que habitaron sus tierras altas, todavía se conoce muy poco de aquellos momentos. Pero, sobre todo, porque el estudio de la convergencia de las poblaciones atacameñas e "incaicas" dentro de San Pedro, de acuerdo a experiencias en otras localidades de este territorio, permite vislumbrar en ese encuentro los elementos que particularizan la complejidad social del desarrollo local.

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L’organisation territoriale de l’Égypte « unifiée » a dans un premier consisté en un découpage des deux grandes entités géographiques qui la constituent, la Haute et la Basse-Égypte, en un nombre variable de régions nommées sp3.t (sépat). Chacune de ces divisions, que nous nommons « province », possède une histoire, une culture et des cultes qui lui sont propres mais qui s’inscrit malgré tout dans celle du pays.L’étude de la XVIe province de Haute-Égypte, ou province de l'Oryx, se fait sur trois niveaux. Tout d’abord la géographie humaine, qui traite de l’administration du territoire comme des ressources ainsi que de leur évolution, mais également des individus vécurent à ces époques et prirent part à l’histoire de la province. Ensuite, la topographie cultuelle qui s’intéresse à la répartition des nécropoles et des lieux de cultes dont l’intérêt concerne autant l’économie que l’influence cultuelle. Enfin la géographie religieuse s’appuie sur les conceptions mythologiques, comme les processions géographiques, qui reprennent des éléments de tradition cultuelle dans le but de développer une véritable somme cultuelle de chaque province alors que, durant le IIe millénaire AEC, le système provincial s’effondre. Dès lors, le découpage des provinces se maintient dans les temples, bien que certains éléments de ces sommes soient de pures inventions destinées à compléter des données inconnues ou inexistantes, mais créant alors de toutes nouvelles traditions.De cette manière, la province de l’Oryx se démarque par une importance relative durant l’Ancien Empire mais surtout durant le Moyen Empire. Au Nouvel Empire, le fractionnement de la province a conduit certaines des localités les plus importantes à nouer des relations avec une métropole voisine, Hermopolis. Ainsi, peu à peu, la province perd en puissance et finit par perdre son identité au profit du nouveau nome hermopolitain. En revanche, durant ce déclin, l’ancienne capitale, Hébénou, voit un regain de popularité à travers l’emblème de la province, l’oryx qui devient une bête séthienne et maléfique. Sa divinité poliade, Horus, acquiert alors un statut de chasseur d’oryx et de restaurateur de l’ordre cosmique, des traits qui deviennent le nouveau visage de cette province autrement oubliée. / The territorial organisation of the « united » Egypt consisted first in a division of the two great geographical entities composing it, Upper and Lower Egypt, in a varying number of regions called sp3.t (sepat). Each one of these divisions we call “province” has its own history, culture and cults which are included in the ones of the country.The study of the 16th Upper Egyptian province, or Oryx province, stands on three levels. First, human geography deals with territory administration and resources and their evolution, but also on the individuals who lived in those times and took action in the history of the province. Then, cultic topography focuses on the distribution of necropolises and sanctuaries, which interest is economy as well as cultic influence. At last, the religious geography is based on mythological constructions, such as geographical processions, which take elements from the cultic traditions in order to develop real cultic summas while, during the 2nd millennium BCE, the provincial system collapses. Therefore, the provincial division remains in the temples, even if some elements of these summas are pure inventions intended to complement unknown or inexistent data, creating so whole new traditions.In this way, the Oryx province stands out with a relative importance during the Old Kingdom, but especially during the Middle Kingdom. In the New Kingdom, the splitting of the province led some of the most important localities to bond with a neighbour metropolis, Hermopolis. Thus, progressively, the province loses power and ends up with losing its own identity in favour of the new Hermopolitan Nome. However, during this demise, the old capital, Hebenu, gets a popular revival through the province emblem, the oryx, which becomes a sethian and maleficent beast. Its poliad divinity, Horus, acquires a new status of oryx hunter and cosmic order restorer, features forming the new face of this otherwise forgotten province.

Such research aims to study the Feast Laundering dedicated to orisha Oxalá held at wide of Rosário, Penedo, Alagoas. The ritual takes place for about thirteen years, and was inspired by the traditional washing of Lord of Bonfim in Salvador, through the redefinition symbolic elements. During its realization are washed the churchyard of the Church of Our Lady of the Rosary of Black and Alley of Laziness, spaces that represent the opposition between the sacred and the profane, which are taken by the festivities of the street carnival after washing. The ritual presents itself as a festival of purification, being the greatest expressions of religious syncretism in the city, and develops through an action that relates Catholicism and Candomblé honoring Oxalá, the orisha of creation, but also have a reference to African mythology. The goal is to develop a discussion about the meaning of the ritual washing of the Rosary from the ethnographic work, analyze the involvement of the participants and their performances, ritual symbols, its organizational and historical context, as a ritual that combines faith and celebration and that develops over time and space festive carnival. / A referida pesquisa tem como objeto de estudo a Festa da Lavagem dedicada ao orixá Oxalá realizada no Largo do Rosário, em Penedo, Alagoas. O ritual acontece há cerca de treze anos, e foi inspirado na tradicional lavagem do Senhor do Bonfim de Salvador, através da ressignificação de elementos simbólicos. Durante sua realização são lavados o Beco da Preguiça e o adro da Igreja de Nossa Senhora do Rosário dos Pretos, espaços que representam a oposição entre o sagrado e o profano e que são tomados pelos festejos do carnaval de rua após a lavagem. O ritual se apresenta enquanto uma festa de purificação, sendo uma das maiores expressões do sincretismo religioso na cidade, e se desenvolve através de uma ação que relaciona o catolicismo e o candomblé em homenagem a Oxalá, o orixá da criação, possuindo também uma referência à mitologia africana. O objetivo é desenvolver uma discussão acerca do significado ritual da lavagem do Rosário a partir do trabalho etnográfico, analisar o envolvimento dos participantes e suas performances, os símbolos rituais, sua forma de organização e contexto histórico, enquanto um ritual que agrega fé e festa e que se desenvolve durante o tempo e espaço festivos do carnaval.

Made available in DSpace on 2014-07-29T16:24:16Z (GMT). No. of bitstreams: 1 Dissertacao Renato Andrade Teixeira.pdf: 356174 bytes, checksum: 5bb378867a5b03e9c3111ec9caa39bde (MD5) Previous issue date: 2009-02-10 / The sugarcane crop has a special significance to the Brazilian economy that is a leading producing country. This crop is attacked by several pathogens and, amongst them are the nematodes of the genera Meloidogyne, that reduces the sugarcane yield. The use of chemical control, crop rotation, use of antagonistic plants and genetic control by introducing resistant source genes as control measures have been searched. In this work families of sugarcane were evaluated with the purpose to identify the plant reaction to Meloidogyne icognita. The trials were set up in a greenhouse at Universidade Federal de Goias, Goiania, GO. The seedlings were obtained from seeds or buds from the different crosses tested. These seedlings were planted in sterilized substrate and artificially inoculated with M. incognita. In the trials evaluation the variable considered were fresh root weigh, final nematode population, reproduction factor (RF) and nematode population reduction in relation to the susceptible standart. Afterwards the families and individuals were ranked as highly susceptible (HS), susceptible (S), little resistant (LR), moderately resistant (MR), resistant (R) or highly resistant (HR). In the trial with plants originated from seeds, the crosses RB945961 x SP81-3250 and SP81-3250 x RB945961were ranked as LR, the others were S or HS. The RF ranged from 0.55 to 1.18. In the trial with plants originated from buds, the crosses RB92804 x RB813804, RB865547 x RB855156, CP70-330 x ? and IAC86-2210 x SP70-1078 were considered LR and the others S or HS. The RF ranged from 0.15 to 0.59. In both trials, the individual evaluation within the progenies there was higher frequency of individuals ranked as MR and R. / A cultura da cana-de-açúcar tem especial significado econômico para o Brasil, que lidera a lista dos países produtores. Esta cultura é atacada por vários patógenos e entre esses estão os nematóides do gênero Meloidogyne, que reduzem a produtividade da canade-açúcar. Diante disso, tem-se buscado, como medidas de controle, os produtos químicos, a rotação de culturas, a utilização de plantas antagônicas e o controle genético, pela introdução de fontes de resistência. Neste trabalho, avaliou-se famílias de cana-de-açúcar, a fim de identificar a reação das plantas ao ataque de Meloidogyne incognita. Os experimentos foram instalados em casa-de-vegetação da Universidade Federal de Goiás, no município de Goiânia, GO, onde, em substrato esterilizado, foram transplantadas as plântulas provindas de sementes e de gemas dos cruzamentos utilizados, sendo então realizada a inoculação artificial com M. incognita. Na avaliação dos experimentos foram consideradas as variáveis peso verde das raízes, população final do nematóide, fator de reprodução (FR) e porcentagem de redução do nematóide em relação ao padrão de suscetibilidade. Em seguida as famílias e os indivíduos foram classificados como altamente suscetível (AS), suscetível (S), pouco resistente (PR), moderadamente resistente (MR), resistente (R) ou altamente resistente (AR). Os cruzamentos RB945961 x SP81-3250 e SP81-3250 x RB945961, com plantas obtidas de sementes, foram classificados como PR e os demais, S ou AS. O FR variou de 0,55 a 1,18. No ensaio cujas plantas nos cruzamentos foram obtidas a partir de gemas, os cruzamentos RB928064 x RB813804, RB865547 x RB855156, CP70-330 x ? e IAC86-2210 x SP70-1078 foram considerados PR e os demais S ou AS. O FR variou de 0,15 a 0,59. Em ambos os ensaios, na avaliação individual dentro das progênies houve maior freqüência de indivíduos classificados como MR e R.

O trabalho tem como objetivo perceber e compreender como as mulheres brasileiras de classe média-alta e urbanas (a partir de 1990) pensam a construção de sua auto-imagem, quais os modelos corporais que influenciam este processo, bem como as técnicas corporais para alcançá-los. Os eixos de análise são as representações corporais, já que uma das hipóteses centrais do projeto é que através da análise do ideal de corpo perseguido pelas mulheres, seja possível ter acesso a todo um sistema de percepção não apenas de si, mas também do mundo do qual estas mulheres fazem parte, já que o corpo pode ser visto como um microcosmo e atesta uma marca social. O trabalho investiga as relações entre corporalidade e identidade para as mulheres da amostra, questionando, entre outras coisas, se a obtenção de um corpo específico é, na percepção das mulheres, fundamental para que estas se sintam donas de um estilo de vida e de um pertencimento social específicos. Investiga a importância da mídia neste processo, bem como os perigos do culto ao corpo, discutindo e alertando, entre outros aspectos, para os distúrbios alimentares. / The work has as objective to perceive and to understand as the Brazilian women of upper-middle class and urban (from 1990) they think the construction of its auto-image, which the corporal models that influence this process, as well as the corporal techniques to reach them. The analysis axles are the corporal representations, since one of the hypotheses central offices of the project is that through the analysis of the ideal of body pursued for the women, either possible to have access all a system of perception not only of itself, but also of the world of which these women are part, since the body can be seen as a microcosm and certifies a social mark. The work investigates the relations between corporalidade and identity for the women of the sample, questioning, among others things, if the attainment of a specific body is, in the perception of the women, basic so that these if feel owners of a style of specific life and a social belonging. It investigates the importance of the media in this process, as well as the perigos of the cult to the body, arguing and alerting, among others aspects, for the alimentary riots.

Doctorat en philosophie et lettres / info:eu-repo/semantics/nonPublished

Fondée sur une enquête archéologique de terrain, cette thèse est consacrée à l’étude des temples dans l’expansion d’un site majeur de l’Inde centrale, Badoh-Pathari (district de Vidisa, Madhya Pradesh), entre le 5e et le 10e siècle de notre ère. Le terrain de cette recherche empirique couvre une aire géographique d’environ 80 km² au sein desquels furent découverts un grand nombre de sites et de vestiges provenant de temples et de structures hydrauliques. En considérant que les temples et les ouvrages hydrauliques sont des artefacts historiques organisés dans l’espace et dans le temps, et qu’ils résultent de processus socioéconomiques au sein de contextes écologiques et anthropiques variés, ces travaux se proposent d’étudier non seulement les vestiges de ces artefacts et la configuration structurelle de leur site, mais également le paysage dans lequel ils existent et dans lequel se sont forgées les relations de l’homme avec le milieu, et de mettre ces résultats au service d’une recherche plus vaste sur l’implication et le rôle intermédiaire des institutions religieuses dans le développement d’un centre économique, politique et religieux et d’un territoire agraire à l’époque médiévale. L’étude du site de Badoh-Pa et #7789;h et #257;ri est menée dans le cadre (1) d’un examen descriptif des vestiges et de leur distribution spatiale et chronologique, (2) d’une exploration des particularités géomorphologiques des sites, de la fonction des ouvrages hydrauliques et de leur relation aux sites cultuels, (3) d’une analyse intégrée de diverses sources de données par la mise en place d’un système d’information géographique (SIG). / Based on new data acquired from fieldwork, this Ph.D. dissertation is devoted to the archaeological study of temples and their place in the expansion of an important site in Central India, Badoh-Pathari (Vidisa district, Madhya Pradesh), between the 5th and the 10th century AD. This empirical research covers a geographic area of about 80 km², in which a large number of sites and remains from temples and hydraulic structures were discovered and examined. As historic artefacts organized in space and time and within various ecological and anthropogenic contexts, the remains of these temples and hydraulic structures testify of several interrelated socioeconomic processes in the formation of a centre in early medieval time. This work deals not only with the material of these artefacts and the structural configuration of the sites, but also with the landscape in which they are kept and distributed, reflecting how the dynamic rela! tionship between man and environment were forged. It is crucial to integrate the study of both material sources and landscape in a historical context in order to address the question about the role of religious institutions in the economic, political and religious development of a centre in early medieval time. The purpose of this work is: (1) to examine in detail the remains and their archaeological context, as well as the spatial and chronological distribution of sites, (2) to explore the landscape features in which they are kept, the functions of hydraulic structures and their spatial relation to cult sites, (3) to develop an integrated analysis of various data in the framework of a geographic information system (GIS).

This thesis examines the Templo Santa Muerte in Los Angeles, a small, loosely organized spiritual group dedicated to the veneration of La Santa Muerte, or the Holy Death. Although originating in the urban barrios (neighborhoods) of Mexico City, Santa Muerte is now venerated in the southwestern United States as well, primarily among working-class Mexican Americans. Although Santa Muerte has been condemned by the Catholic clergy and vilified in mass media and popular culture for its ties to crime and gang violence, my fieldwork at the Templo Santa Muerte demonstrates that not all devotees of Santa Muerte can be characterized in this way. For Templo members, Santa Muerte is foremost a supernatural instrument whose appeal is in large part derived from her singular commitment to satisfying their corporeal needs and material wishes. While this quality is also attributed to many Catholic saints, Santa Muerte is believed to operate independently of Church orthodoxy and is viewed to be more powerful because of this. The Templo Santa Muerte, on the other hand, incorporates some features of formal Catholic liturgy while simultaneously organizing its services around the individual petitions of its members. In doing so, the Templo’s founders maintain an effective balance between liturgical features familiar to their mostly Catholic members and the fundamentally instrumental relationship they have with Santa Muerte. I argue that this balance is central to the appeal of the Templo and to the logic of its founders, who took advantage of the tolerant and diverse cultural atmosphere of Los Angeles to establish a spiritual enterprise that is truly the first of its kind. My methodology and theoretical approach acknowledges this, favoring an ethnographic examination grounded in respondent testimonies, direct observations, and relevant ethnohistorical interpretations of the symbolism and ritual behavior associated with Santa Muerte. At its most general, my analysis of the cult and Templo of Santa Muerte is framed around three separate but mutually interactive and informative dimensions: the instrumental and social manifestations of the cult and Templo, respectively, and the structuring influence that Catholic soteriology and cultural materialism exerts over both.