Submitted by Programa de Pós-Graduação em Mídia e Cotidiano (ppgmc@vm.uff.br) on 2017-05-02T18:20:22Z No. of bitstreams: 1 PPGMC_Dissertacao_PatriciaPimentaFernandes.pdf: 13578949 bytes, checksum: e2831f5151201e5deec77137554f639b (MD5) / Approved for entry into archive by Josimara Dias Brumatti (bcgdigital@ndc.uff.br) on 2017-06-19T16:02:35Z (GMT) No. of bitstreams: 1 PPGMC_Dissertacao_PatriciaPimentaFernandes.pdf: 13578949 bytes, checksum: e2831f5151201e5deec77137554f639b (MD5) / Made available in DSpace on 2017-06-19T16:02:35Z (GMT). No. of bitstreams: 1 PPGMC_Dissertacao_PatriciaPimentaFernandes.pdf: 13578949 bytes, checksum: e2831f5151201e5deec77137554f639b (MD5) / FAPERJ / O objetivo da presente pesquisa é investigar como migrantes haitianos residentes no Brasil utilizam as redes sociais na construção de suas identidades. Pretendeu-se analisar os perfis dos usuários nascidos no Haiti que migraram para o Brasil após o terremoto de 2010 e verificar de que modo se dá a interação entre eles e os demais usuários no ambiente virtual, observando até que ponto o uso das redes sociais auxilia a integração à cultura brasileira / The following research aims at investigating how Haitian migrants living in Brazil make use of social networks in the building of their identities. It perused profiles of users born in Haiti who have moved to Brazil following the 2010’s earthquake, analyzing how they interact with migrants and other users on the web in order to observe to what extent the use of social networks interferes with the integration to Brazilian culture

[pt] A ecoteologia é um campo bastante recente da reflexão teológica. Nele se encontra a ética ambiental com seus diferentes modelos e tendências que nem sempre são pautados por uma visão integrada da realidade. O ser humano e a natureza não são realidades justapostas e antagônicas, mas são componentes distintos da comunidade biótica que se organiza segundo uma dinâmica relacional e integradora. Superando dualismos e visões reducionistas, uma ética ambiental de inspiração cristã deve integrar compromisso ecológico e justiça social, preservação do ambiente natural e respeito ao ambiente humano. Esta é a abordagem central de nossa dissertação que acentua a necessidade de um modelo de ética que, seguindo uma dinâmica de integração-inclusão, expresse a visão relacional e integradora da fé bíblico-cristã na criação e a sintonia com o novo paradigma ecológico. A nossa pesquisa consiste no estudo do Projeto de Voluntariado Ecológico do Camorim que buscou o desenvolvimento sustentável da região, baseado na identidade cultural local. À luz de pressupostos antropológicos, éticos e teológicos, procuramos identificar nesse Projeto os indicadores de um modelo de ética compatível com a perspectiva relacional e integradora da fé cristã. / [en] Ecotheology is a new field of the theological reflexion. Environmental ethics, whose models and approaches do not always have an integrated vision of reality, belongs to this field. Human beings and Environment are not separated and mutually opposed realities. On the contrary, one cannot be studied apart from the other, for they are distinct parts of the same biotic community that is organized in a relational and integrated dynamical structure. In order to overcome dualisms and reductionist viewpoints, an Environmental Ethic from a Christian perspective must integrate ecological commitment and social justice, that is, preservation of the natural world and respect for the human environment. This is the central approach of our thesis. We stress the urgency of an ethical awareness that, following a dynamics of integration and inclusion, presents a mutually interacting perspective of the biblical and Christian faith on Creation which, at the same time, is in harmony with the new ecological paradigm. Our research studies the Camorim Ecological Volunteers Project which sought a model of sustainable development for the local community, based on its cultural identity. In the light of anthropological, ethical, and theological assumptions, we seek in this Project to identify the elements of an Environmental Ethic based on relational and integrative perspectives of the Christian faith.

[pt] Marca de identidade cultural, uma vez que diferem de povo para povo, os vocábulos expressivos são convencionais em cada comunidade lingüística e precisam, portanto, ser considerados no contexto do ensino/aprendizagem de segunda língua para estrangeiros por constituírem-se elementos importantes para a comunicação. Este trabalho apresenta, analisa e classifica, conforme critérios estilístico-funcionais, o uso em contexto de um conjunto de vocábulos expressivos onomatopaicos e não onomatopaicos observados no discurso cotidiano informal do eixo Rio-São Paulo durante o período compreendido entre o início do segundo semestre de dois mil e três e maio de dois mil e seis. Com base nas ocorrências que compõem o corpus do trabalho, verifica-se uma grande margem de variação funcional e semântica dos vocábulos expressivos, reflexo da habilidade do brasileiro em lidar com o contexto em um nível elevado de abstração. Verifica-se ainda que esses vocábulos são elementos reveladores de inúmeros aspectos da cultura subjetiva do brasileiro. / [en] Expressive words are marks of cultural identity as they differ among people. They are conventional in each linguistic community and therefore need to be considered in the context of teaching/learning of a second language for foreigners as they constitute important elements of communication. This paper presents, analyses and classifies according to stylistic and functional criteria the contextual use of a set of onomatopoeic and non-onomatopoeic expressive words observed in the daily informal speech of the Rio-São Paulo axis within the period between August, 2003 and May, 2006. From the occurrences that constitute the corpus described in the paper, one can notice a wide range of functional and semantic variation of expressive words reflecting the ability of Brazilian people to cope with context in a high level of abstraction. One can also observe that these words reveal uncountable aspects of the Brazilian subjective culture.

La recherche se propose d'étudier des représentations cinématographiques de l'Indien et du monde indien en Colombie, depuis les origines en 1929-1930 et jusqu'à l'époque contemporaine. Elle identifie, répertorie, décrit et analyse une série d'éléments constitutifs des rapports que cette production cinématographique entretient avec les réalités sociales, culturelles ou ethnoculturelles de l'histoire colombienne, et, en particulier, avec le phénomène d'invisibilisation de l'Indien. Elle établit une périodisation en trois temps de l'histoire de cette production cinématographique en Colombie : 1] Période initiale ou de « découverte » de l'Indien et du monde indien par le cinéma colombien [1929-1964] ; 2] Période de redécouverte cinématographique de l'Indien [1968- 1980] ; 3] Période d'appropriation du cinéma et de l'audiovisuel par les cultures indiennes [1980-aujourd'hui]. La première est définie pour l'essentiel par les films d'évangélisation et de « civilisation », qui participent à la reproduction d'un imaginaire national excluant toute référence positive aux cultures indiennes ; la deuxième est caractérisée par la diversification des regards sur le monde indien, et, notamment, par l'utilisation du cinéma comme langage critique des formes de domination politique, économique, sociale et culturelle sur le monde indien ; la troisième est marquée par l'arrivée d'un nouveau support technique [la vidéo], l'auto-appropriation de son image par l'Indien et l'apparition de nouvelles pratiques cinématographiques en lien avec l'appropriation du cinéma et de la vidéo par les cultures indiennes. / This dissertation proposes to study cinematographic representations of the Indian and the Indian world in Colombia since the origins in 1929-1930 until the contemporary era. It identifies, classifies, describes and analyses a series of constituent elements of the relations that cinematographic production holds with social, cultural or ethno-cultural realities of the Colombian history and, in particular, with the phenomenon of the invisibilization of the Indian. It establishes three stages of the history of that cinematographic production in Colombia: 1] Initial period or “discovery” period of the Indian and the Indian world by the Colombian cinema [1929-1964] 2] Period of cinematographic rediscovery of the Indian [1968-1980] 3] Appropriation period of the cinema and the audiovisual by Indian cultures [1980-today]. The first period is defined essentially by films of evangelization and that of the “civilization”, which participates in the reproduction of a national imagery while excluding all positive reference to Indian cultures; the second is characterized by the diversification of the perspectives on the Indian world and notably, by the utilization of cinema as a critical language of political, economical, social and cultural forms of domination on the Indian world; the third is marked by the coming of a new technical support [the video], the auto-appropriation of their image by Indians and the apparition of new cinematographic practices in relation with the appropriation of cinema and video by the Indian cultures.

La littérature de jeunesse offre aux jeunes garçons et filles des espaces tout à la fois de reconnaissance et de différenciation, constituant ainsi un vecteur important de socialisation et de développement de l’identité culturelle. A travers la combinaison texte-image, le lecteur forge ainsi son appartenance identitaire, et questionne ses représentations de l’Autre et du monde dans sa pluralité. A l’image de la société marocaine, les éditions du troisième millénaire sont caractérisées par une grande diversité culturelle et linguistique. La jeunesse qui baignait dans une culture livresque étrangère durant le siècle dernier peut désormais trouver dans les nouvelles productions des repères en relation avec son environnement social. Cependant, les représentations véhiculées par la littérature de jeunesse posent plusieurs problèmes au niveau de la réception de ces livres et du rapport des jeunes Marocains à la lecture en raison de la pluralité, mais parfois aussi des dissonances qui peuvent exister entre les différentes approches culturelles, économiques et celles qui se dégagent – explicitement ou implicitement – des ouvrages et albums pris en considération. En choisissant d’analyser un corpus appartenant à la littérature de jeunesse marocaine et en privilégiant les catégories -certes problématiques - d’ « identité » et de « diversité » culturelles, nous avons souhaité placer cet objet d’étude au coeur d’une société où cohabitent héritage du passé et espace- monde moderne, où la richesse linguistique et le foisonnement culturel sont source d’interrogations fécondes mais peinent aussi quelquefois à trouver une réponse. / Youth literature offers young boys and girls a space for recognition and differentiation, thus constituting an important vector of socialization and cultural identity development. Through the text-image combination, the reader forges his / her identity affiliation, and questions his / her representations of the Other and the world in its plurality. As is the case of the Moroccan society, the editions of the third millennium are characterized by a great cultural and linguistic diversity. Young people who were immersed in a foreign bookish culture during the last century could find in the new productions a reference point in relation to their social environment. However, the representations vehicled by the literature of youth engender several problems not only at the level of reception of these books and in the relationship of young Moroccans to reading because of the plurality, but also sometimes at the level of the discordance and incongruity that may exist between different cultural and economic approaches, and those that emerge - explicitly or implicitly - from the works and albums taken into consideration. By choosing to analyze a corpus belonging to the Moroccan youth literature and by privileging the categories - surely problematic - of cultural "identity" and "diversity", we wanted to place this object of study at the heart of a society where the legacy of the past cohabit side by side with modern space-world, where linguistic wealth and cultural abundance are sources of fruitful questions but which also sometimes struggle to find an answer.

Magister Artium - MA / In 1974 an Agricultural Museum Committee was established at the Worcester Museum which ultimately led to the development in 1981 of the Kleinplasie Open Air Farm Museum.This began a new phase in the museum’s history, one that I will argue was particularly closely linked to Afrikaner nationalist historiography, in particular to ideas about frontier farmers and pioneer farming lifestyles and activities.This study will take the form of a critical analysis of the establishment of Kleinplasie Living Open Air Museum from 1974 until 1994. It will evaluate the making of exhibitions, its architecture, and the performances and public activities in the establishment of the institution as a site of memory and knowledge. The key question this work engages with is how representations, performance, exhibitions, museum activities, and public involvement were shaped to create particular messages and construct a site of cultural identity and memory at Kleinplasie Living Open Air Museum.It will also deal with questions around who decides on the voices and content of the exhibitions, architecture and displays. The role played by professionals, those who claim to represent community, donors and other interests groups will also be placed under the spotlight. There are also questions around the provenance of collections, the way they were acquired through donations and sponsorships, and the crucial role objects played in the construction of the narrative and identity of the museum.A key question that emerges from my own work is the connection between the Afrikaner nationalist scholarship and the development of the open-air museum based on the life of the frontier farmer at Kleinplasie. While Kleinplasie does not seem to follow the monumental approach that was evident in schemes such as the Voortrekker Monument in Pretoria, where triumphalism and conquest are key metaphors, it does rely on a sense of ‘independence’ and self-fulfilment in social history type setting. There is thus a need to consider how Afrikaner nationalist historiography impacted on the way history was depicted at Kleinplasie. P. J. van der Merwe’s studies of the character and lifeways of the trekboer(Die Trekboer in die Geskiedenis van die Kaapkolonie), seems to have played a central role in the construction of the theme and narrative. This three-volume trilogy provided Kleinplasie(literally, ‘little farm’) with a social and cultural history on which to construct its version of the past.

Gabriel García Márquez évoque dans son œuvre un espace géographique et culturel particulier à partir duquel il pense le monde : la Caraïbe. Au moyen d’un nouveau langage élaboré à partir des modes d’expression esthétiques qu’il juge consubstantiels à cette réalité, García Márquez met son œuvre au service de la reconnaissance de la spécificité géographique et culturelle de la Caraïbe, et du continent latino-américain. Leur singularité est le produit de leur complexe processus historique : l’histoire doit être relue et réécrite. L’enjeu de la création de García Márquez est de transcrire sa réalité, de la poétiser. Lieu devenu mythique, la Caraïbe est aussi et surtout un espace sentimental : l’intrusion constante de la prospection autobiographique transforme l’œuvre de García Márquez en un espace de mémoire, de réflexion et d’imagination qui sont actionnées par la nostalgie. D’un récit à un autre, l’identité culturelle de la Caraïbe se construit et construit celle de l’écrivain. L’affirmation constante de la spécificité de la réalité culturelle est le facteur primordial qui oriente et impose le défi créatif. La portée universaliste de son œuvre réside au sein même de son processus créatif : si le discours identitaire ramène toujours vers le particulier, la création esthétique projette l’œuvre vers la sphère de l’universel. La diversité culturelle de la Caraïbe est mise en scène au travers d’images qui sont révélatrices de la manière dont García Márquez pense cette présence plurielle. Point de départ de toute réflexion comparatiste, l’étude de la dimension étrangère dévoile des dimensions mythologiques et symboliques qui sont communes à d’autres cultures. / In his work, Gabriel García Márquez recalls a particular geographical and cultural space, the Caribbean, through which he apprehends the world. By way of a new language developed through means of aesthetic expressions that he deems inherent to his reality, García Márquez puts his writing at the service of the recognition of the geographical and cultural specificity of the Caribbean and the Latin American continent in general. Their singularity is the product of their complex historical process: the history must be read again and rewritten. García Márquez’s challenge in creation is to transcribe his reality, to poeticize it. Transformed into a mythical place, the Caribbean is first and foremost a sentimental space: the constant intrusion of autobiographical exploration transforms the literary and journalistic work of García Márquez into a realm of memory, reflection, and imagination that are driven by nostalgia. From one story to another, the cultural identity of the Caribbean is built and builds with it that of the writer. The constant affirmation of that particular cultural reality is the primary factor that guides and imposes the creative challenge. The universal scope of his work lies within his creative process: if the identity discourse always brings back to the particular, the aesthetic creation projects the work into a universal sphere. The cultural diversity of the Caribbean is mirrored through images indicative of the manner in which García Márquez considers and enhances that plural presence. As a starting point for any comparative thinking, the study of the foreign dimension reveals mythological and symbolical dimensions that are common to other cultures.

Ma recherche tente d’étudier l’impact des implications des normes sociales et des impératifs législatifs sur la construction et les interrogations identitaires chez les femmes de culture arabo-musulmane en France et en Tunisie. En fait, je m’interroge dans cette recherche de thèse sur les implications psychologiques possibles du dédoublement socioculturel sur la structuration du Moi. Je me pose aussi la question de savoir si la construction identitaire chez les femmes de culture arabo-musulmane est marquée par une certaine confusion référentielle ou si elle est tributaire d’une élaboration synthétique face à deux statuts sociaux antagonistes qui leur sont assignés.Sous l’emprise interculturelle, les identités culturelles contemporaines sont marquées par des remaniements permanents. Toute culture est encore une organisation interculturelle. Pour cela, j’ai émis l’hypothèse principale selon laquelle, face à l’emprise interculturelle qui marque notre époque historique, toute identité culturelle est façonnée par l’influence du contact des cultures et des interférences normatives pour devenir encore multiple et se transformer en « Identité interculturelle ». Dans le cas des femmes, il semble que cette catégorie sociale soit doublement atteinte du fait de l’ampleur du dédoublement socioculturel et de l’emprise interculturelle sur l’identité et l’image de leur corps.Sur le plan méthodologique, l’adoption d’une démarche multidisciplinaire centrée sur une approche clinique m’a conduit, d’une part à m’appuyer sur de multiples moyens d’investigation, et d’autre part à m’orienter vers des outils proprement liés à la pratique clinique. La confrontation des analyses cliniques aux résultats statistiques vise à révéler des données psychologiques approfondis susceptibles de proposer une réponse à la problématique. Une analyse de l’organisation psychodynamique individuelle peut offrir des enseignements cliniques pointus sur les caractéristiques psychologiques des membres du groupe. En effet, l’adoption d’une approche clinique vise à identifier les propriétés psychodynamiques des membres appartenant au groupe d’étude. Enfin, ce travail de recherche ambitionne d’inscrire ce projet dans le développement d’une psychologie clinique interculturelle. / My research tends to study the impact of the implications of social norms and the legislative imperatives on the construction of the identity questions among women of Arab-Muslim culture in France and Tunisia. In fact, I wonder in this thesis research about the possible psychological implications of socio-cultural splitting in the construction of the identity. I also want to know whether the building of identity among women of arab-muslim culture is marked by certain referential confusion or it’s attributed to a synthetically elaboration of two clashing social statuses.Under the intercultural hold, the contemporary cultural identities are marked by permanent remnants. Every culture is again an intercultural organization. Thus, I’ve put forward the hypothesis stating that against the intercultural hold, every cultural identity is fashioned by the influence of the contact of cultures and the normative interferences to be multiple and be transformed into “an intercultural identity. In the case of women, it seems that social category is doubly attained by the effect of the ampleness of socio-cultural splitting and the intercultural hold on both the identity and the image of their bodies.Methodologically speaking, the adoption of a multidisciplinary procedure centered on a clinical approach led me on the one hand to focus on the multiple means of investigation, and on the other hand to seek other tools properly related to clinical practice. The confrontation of clinical analyses and the numerical results target revealing deep psychological lying itself to a response to the problematic. An analysis of the individual psychodynamic organization could offer clinical teachings focusing on psychological features of group members. In fact, the adoption of a clinical approach targets the identification of psychodynamic properties of members belonging to a study group. Finally, this work of research has the ambition to subscribe this project in the development of an intercultural clinical psychology.

The study “Cultural Capital and territory: nodes, ties and web of networks of family farmers from Sergipe high hinterland” proposes to analyze the role of cultural capital in solidary reciprocity networks among family farmers for organization and fortification of areas in Nossa Senhora da Glória - SE. The analyzed areas were defined by their historical formation processes, by the reticular and multidimensional relation, power relations, considering the circulation and communication networks, economic processes and mainly the cultural identities. The Cultural Capital is a fundamental key in understanding the territory, specially when it observing the territorial dynamics. The nuclear question is how the cultural capital contributes to the strengthening of the territories and their identity as well the life’s quality of family farmers through close ties, solidarity and trust, contradicting the logic promoted by the state government, which has the new formal social organization patterns reflections, grounded in formal discussions associations, creating new patterns of institutional networks. The theoretical methodological procedures adopted in the study were bibliographic and field research through semi-structured interviews, oral history and direct observation in the establishments, from July 2014 to March 2015. We interviewed leaders of all formal entities (association and labor union) municipal farmers family of Nossa Senhora da Glória - SE, for a total of fifty-six organizations, and the same amount of family farmers associated with these entities, provided that they were not part of the current directorships in order that all answers of farmers leaders and not leaders of the associations were confronted. In conclusion, there is evidence of high levels of cultural capital among family farmers that has contributed to the strengthening of the analyzed territories; however, the state imposition on mandatory formal organization among farmers at certain times appears as an obstacle to the strengthening of capital and consequently the Territories. / No estudo “Capital Cultural e Território: os nós, os laços e a trama das redes de Agricultores Familiares do Município de Nossa Senhora da Glória - SE”, propõe-se analisar o papel do capital cultural nas redes solidárias de reciprocidade entre agricultores familiares para a organização e fortalecimento do(s) território(s) em Nossa Senhora da Glória - SE. Os territórios analisados foram definidos por seus processos históricos de formação, pela relação reticular e multidimensional, pelas relações de poder, considerando-se as redes de circulação e comunicação, os processos econômicos e principalmente as identidades culturais. O capital cultural é peça fundamental na compreensão do território, em especial, quando se observa a dinâmica territorial. A questão nuclear é saber de que forma o capital cultural contribui para o fortalecimento dos territórios e sua identidade, bem como na qualidade de vida dos agricultores familiares por meio dos laços de proximidade, solidariedade e confiança, contrariando uma lógica promovida pelo poder público estatal, a qual tem como reflexos novos padrões de organização social formal, alicerçados nas discussões de associativismo formal, gerando novos padrões de redes institucionais. Os procedimentos teóricos metodológicos adotados no estudo foram à pesquisa bibliográfica e de campo, por meio de entrevista semiestruturada, história oral e observação direta nos estabelecimentos, no período de julho de 2014 a março de 2015. Foram entrevistados dirigentes de todas as entidades formais (associação e sindicato) de Agricultores Familiares do município de Nossa Senhora da Glória, SE, perfazendo um total de cinquenta e seis organizações, e esta mesma quantidade de agricultores familiares associados a essas entidades, com a condição de que não fizessem parte das atuais diretorias. O intuito era de que fossem confrontadas todas as respostas dos agricultores dirigentes e não dirigentes das associações. Como conclusão, evidencia-se níveis elevados de Capital Cultural entre os Agricultores Familiares que tem contribuído para o fortalecimento dos territórios analisados; contudo, a imposição do Estado na obrigatoriedade de organização formal entre os agricultores em determinados momentos se apresenta como obstáculo ao fortalecimento do Capital Social e consequentemente dos Territórios.

SammanfattningKulturell skillnad mellan en migrant och sin nya miljö kan drabba migrantensidentitet och leda till kulturella diagnoser. Det påverkar migrantens förmåga attutmana sina svårigheter och utveckla sig i det nya miljö. En bra motivation tillförändring hos en migrant kan hjälpa denne att utveckla sig i den nya landet ochåterhämta sig från psykisk ohälsa. Syftet med studien var att undersöka relationenmellan motivation, kulturell identitet och psykisk hälsa hos tre migranter.Dessutom undersöktes hinder och möjligheter för att hjälpa migranter att bibehållaeller väcka motivation samt återhämta sig från psykisk ohälsa. studiengenomfördes med hjälp av semistrukturerade intervjuer med tre migranter samttvå personal som arbetar i verksamhet med migranter. Studien utgår från tvåhuvudteorier som var Self-determination theory av Edward L. Deci och RichardRyan (2000) och den andra är Berrys ackulturationsteori (Berry & Kim, 1988).Jag använde mig också av tre ytterligare teoretiska perspektiv som var Eriksonspsykosociala utvecklingsteori, Empowerment och Goffmans stigmateori. I studienframkommer att när migranterna är motiverade framhäver de sin kulturellaidentitet, integrerar sig snabbt i ett nytt samhälle, utvecklar sig och återhämtar sigfrån psykisk ohälsa. Studiens resultat kom också fram till att handledarna somdeltog i studien menar att deras insatser kan motivera migranter att integrera sigoch förbättra sin psykiska hälsa när migranters individuella behov och socialasammanhang beaktas. Det kan öka migranters egenmakt och utveckla deraskulturella identitet, som kan påverka migranters psykiska hälsa positivt. / AbstractCultural differences between a migrant and its new environment could affect themigrant’s identity and lead to cultural diagnoses. It affects the migrants’ ability tochallenge their difficulties and develop in the new environment. A goodmotivation to change for a migrant can help him to develop in the new countryand recover from mental illness. The purpose of the study was to examine therelationship between the three migrants’ motivation, cultural identity, and mentalillness. Additionally, obstacles and possibilities are examined to help migrantsmaintain or arouse motivation and also recover from mental illness. The studywas implemented with the help of semi-structured interviews with three migrantsand two staff who work with migrants on daily activities. The study is based ontwo main theories, which were Self-determination theory by Edward L. Deci andRichard (2000) and the other one was Berry’s acculturation theory (Berry & Kim,1988). I also used three further theoretic perspectives, which were Erikson’spsychosocial development theory, empowerment, and Gofman’s stigma theory.The study shows that when the migrants are motivated they emphasize theircultural identity, integrate easily in an environment, develop and recover frommental illness. The study’s result also indicated that the supervisors whoparticipated in the study believe that their contributions can motivate migrants tointegrate and improve their mental illness when the migrant’s individual needsand social context are considered. It can increase the migrant’s autonomy andevolve their cultural identity, which can affect the migrant’s mental illnesspositively.