Esta dissertação tem como tema o “desemprego oculto pelo desalento”, procurando, a partir da análise das histórias de trabalho de pessoas que experimentaram a situação de desemprego por desalento, refletir sobre questões ligadas à cultura do trabalho, à cultura do emprego e ao enraizamento. O trabalho tem como ponto de partida uma breve reflexão sobre as diferentes maneiras de medir o desemprego e segue apresentando e analisando sete trajetórias de trabalho – um homem adulto, duas mulheres adultas e quatro jovens. A análise das trajetórias permite recolher vários elementos que iluminam os valores e as práticas associadas às culturas do trabalho e do emprego, bem como ensinam sobre os limites e as possibilidades de reinvenção das relações com o trabalho quando se tem como referência a vida cotidiana dos indivíduos. Finalmente, conclui-se que o desemprego por desalento pode estar significando sociologicamente a dificuldade experimentada pelos indivíduos para interpretar, na esfera privada, o significado e o sentido das rápidas mudanças que têm lugar no mundo do trabalho. / This dissertation deals with the universe of the “discouraged unemployed”, reflecting on the issue of a “culture of work”, a “culture of employment” and the question of embededness. The exposition begins with a brief consideration about the different ways of measuring the phenomenon of unemployment and follows on introducing seven histories of work – an adult male, two adult female and four young people. The examination of these histories allows us to collect several elements which serve to illuminate the values and practices that are related to work and employment cultures. Also, they can instruct us about the limits and the possibilities that are given at the present time for us to reinvent the terms with regard to work, having as reference individual’s everyday life. At last, we come to the conclusion that “discouraged unemployed” can mean, in sociological terms, the uneasy experience of understanding – within the private sphere – the sense of all those fast changes that are happening on labor’s world.

Thesis (M.A.P.S.)--Catholic Theological Union at Chicago, 2007. / Vita. Includes bibliographical references (leaves 61-63).

Thesis (J.C.L.)--Catholic University of America, 2001. / Includes bibliographical references (leaves 64-69).

Thesis (J.C.L.)--Catholic University of America, 2001. / Includes bibliographical references (leaves 64-69).

Thesis (M.A.P.S.)--Catholic Theological Union at Chicago, 2007. / Vita. Includes bibliographical references (leaves 61-63).

Thesis (J.C.L.)--Catholic University of America, 2001. / Includes bibliographical references (leaves 64-69).

Thesis (M.A.)--Trinity International University, Deerfield, Ill., 1998. / Abstract. Includes bibliographical references (leaves 105-109).

This thesis is about communities of practice [hereafter: CoPs], learning and knowledge sharing within the geographically dispersed organization Komatsu in Chile, which is an emerging economy in Latin America. Chile is characterised by a unique cultural and macroeconomic context and thus particularly suitable to broaden the scope about CoP theory. The research questions revolve around the forms that CoPs take within this context as-well-as their contribution to learning and knowledge sharing. The literature review sheds light on the aspects of learning, knowledge sharing and CoPs in a comprehensive manner. It suggests that it is unsuitable to think of a single CoP that spans across geographically dispersed organizations, but rather to consider multiple interconnected CoPs. The boundary processes constitute the pivotal aspect in fostering learning and knowledge sharing among them. This exploratory case study about shovel maintenance within Komatsu Chile, conducted within the social constructionism paradigm, provides evidence that CoPs are organised within a hierarchically-structured network. Extending beyond the premise that CoPs are bound together by shared practice (Brown & Duguid, 1991, 2001b), the research puts forward the argument that CoP Glue, (meaning a reified abstraction, known and accepted throughout the network of CoPs) constitutes the mechanism that holds them together. As part of the revised theoretical framework, it is advocated that CoP Alterity, along the dimensions of practice, domain and community (Wenger, 2011), is the aspect according to which CoPs can be differentiated. This revised theory opens up an interesting field of future academic enquiry. From a practitioner perspective the research has generated interesting findings and suggestions, which ought to be considered by those wishing to enhance learning and knowledge sharing within geographically dispersed organizations.

Submitted by Adriana Alves Rodrigues (aalves@espm.br) on 2017-11-07T14:35:01Z No. of bitstreams: 1 MARCELO MAY SPINA JUNIOR.pdf: 1379956 bytes, checksum: d08b0255c146bc7b95ec89c6d23e1dc8 (MD5) / Approved for entry into archive by Adriana Alves Rodrigues (aalves@espm.br) on 2017-11-07T14:35:30Z (GMT) No. of bitstreams: 1 MARCELO MAY SPINA JUNIOR.pdf: 1379956 bytes, checksum: d08b0255c146bc7b95ec89c6d23e1dc8 (MD5) / Approved for entry into archive by Ana Cristina Ropero (ana@espm.br) on 2017-11-10T12:13:51Z (GMT) No. of bitstreams: 1 MARCELO MAY SPINA JUNIOR.pdf: 1379956 bytes, checksum: d08b0255c146bc7b95ec89c6d23e1dc8 (MD5) / Made available in DSpace on 2017-11-10T12:14:11Z (GMT). No. of bitstreams: 1 MARCELO MAY SPINA JUNIOR.pdf: 1379956 bytes, checksum: d08b0255c146bc7b95ec89c6d23e1dc8 (MD5) Previous issue date: 2017-03-22 / This research has as its theme the collaborative work and the entrepreneurial activity within the Impact Hub São Paulo, a coworking company whose mission is to provide a focused on entrepreneurial productivity through collaboration, exchange of experiences and networking among different projects. We aim to entrepreneurship (such as work, culture and style of life) and collaborative work, in addition to their meanings and relevance in the contemporary world - especially for members of Impact Hub São Paulo. To this end, research theoretical approach to French line discourse analysis (ORLANDI, 1999) for understand the symbolic production and ideology present in the Impact Hub communication. Subsequently, through the application of semi-structured interviews (BONI, QUARESMA, 2005), an analysis of the Hub's own speeches on the work collaborative and also the consumer relations that occur within the space itself. O theoretical framework that supports this empirical work is based on authors such as Boltanski and Chiapello (2009), Sennett (2005, 2006, 2009, 2012), Ehrenberg (2010), Han (2013, 2015) Gaulejac (2007), Casaqui (2014, 2015a, 2015b, 2016a, 2016b), among others. According to analysis of the results, we understand that Impact Hub São Paulo seeks to position itself as a space that promotes collaborative relationships among its members with the promise of that each project will present a better business performance and that, therefore, these projects will build a "better world" through social impact. However, from the analysis of discourses of its members, we understand that the working relationships within this space are not, in fact, collaborative relationships and that the call to build a "new world" "collaborative work of high impact" is merely a part of the rhetoric of capitalism in order to engage individuals in this mode of production. / Esta pesquisa tem como tema o trabalho colaborativo e a atividade empreendedora dentro do Impact Hub São Paulo, uma empresa de coworking que tem, como missão, proporcionar um espaço voltado à produtividade empreendedora por meio da colaboração, troca de experiências e formação de redes de trabalho entre diferentes projetos. Temos como objetivo compreender, em perspectiva crítica, o empreendedorismo (como trabalho, cultura e estilo de vida) e o trabalho colaborativo, além de seus significados e relevância na contemporaneidade – especialmente para os membros do Impact Hub São Paulo. Para tanto, a investigação utiliza como abordagem teórica a análise do discurso de linha francesa (ORLANDI, 1999) para compreender a produção simbólica e a ideologia presentes na comunicação do Impact Hub. Posteriormente, através da aplicação de entrevistas semi-estruturadas (BONI; QUARESMA, 2005), é feita a análise dos discursos dos próprios membros do Hub acerca do trabalho colaborativo e, também, das relações de consumo que ocorrem dentro do próprio espaço. O quadro teórico que dá suporte a esse trabalho empírico é baseado em autores como Boltanski e Chiapello (2009), Sennett (2005; 2006; 2009; 2012), Ehrenberg (2010), Han (2013; 2015) Gaulejac (2007), Casaqui (2014; 2015a; 2015b; 2016a; 2016b), entre outros. Conforme a análise dos resultados, compreendemos que o Impact Hub São Paulo busca posicionar-se como um espaço que promove relações colaborativas entre seus membros com a promessa de que cada projeto apresentará um melhor desempenho empresarial e que, assim, estes projetos irão construir “um mundo melhor” através do impacto social. Contudo, a partir da análise dos discursos de seus membros, compreendemos que as relações de trabalho dentro deste espaço não são, de fato, relações colaborativas e que a convocação para construir um “novo mundo” a partir de um “trabalho colaborativo de alto impacto” configura-se meramente como parte da retórica do capitalismo a fim de engajar os indivíduos neste modo de produção.

FundaÃÃo de Amparo à Pesquisa do Estado do Cearà / Este estudo analisa a trajetÃria dos folguedos populares no Cariri cearense, entre 1950 a 2000, tendo como lÃcus da pesquisa o municÃpio do Crato, regiÃes reconhecidas por ÃrgÃos oficiais de cultura como âceleiroâ de tradiÃÃes de culturas populares, tambÃm denominados de folclore. OriginÃrios entre trabalhadores rurais, os folguedos populares sÃo brincadeiras que se desenvolvem com a presenÃa de mestres e brincantes, cujos saberes sÃo herdados e repassados de uma geraÃÃo a outra por meio da oralidade. No contexto da modernizaÃÃo da regiÃo na segunda metade do sÃculo XX, as prÃticas de folguedos passam por mudanÃas no seu modo de objetivar-se e na sociabilidade gestada no meio rural. A partir da aÃÃo de intelectuais e folcloristas, influenciados pela visÃo romÃntica, os folguedos passam a representar matrizes de identidades a necessitarem de resguardo, e, ao integrarem-se como encenaÃÃes folclÃricas em diversos eventos na cidade, iniciam seu processo de visibilidade. Nossa pesquisa trata dessa trajetÃria de mudanÃas no modo de objetivaÃÃo das prÃticas de folguedos, a partir das seguintes indagaÃÃes: o que representam as prÃticas de folguedos para os seus protagonistas, mestres e brincantes? Qual dinÃmica de relaÃÃes se estabelece a garantir o processo de conservaÃÃo e continuidade desses folguedos? Como sÃo concebidos os sentidos dos sÃo folguedos na sua denominaÃÃo de Folclore ou PatrimÃnio Cultural? A nossa escolha teÃrica e metodolÃgica fundamentou-se nas categorias de cultura e de tradiÃÃo, a partir da perspectiva crÃtica que compreende a cultura como aÃÃo e trabalho, objetivaÃÃo do homem no mundo, situado historicamente, e a tradiÃÃo como mediaÃÃo de sociabilidade. Com sentidos normativos, os folguedos populares objetivam-se em momentos de festejos, nos quais sÃo reafirmados laÃos de pertenÃa entre os sujeitos da comunidade de brincantes, e, no intercambiar de experiÃncias, cria-se uma rede de relaÃÃes entre os brincantes a dar sentido Ãs suas prÃticas culturais. Assim, este estudo revela que no processo dinÃmico das relaÃÃes sociais a cultura à entendida como um campo de luta e atua como elemento de mudanÃas e permanÃncias. Na comunidade pesquisada, o espetÃculo dos folguedos, apresentados como encenaÃÃes mediadas pelo movimento folclÃrico e por intelectuais interessados, a dar-lhes visibilidade, nÃo se mostra suficiente para continuidade dessas tradiÃÃes, ainda que sobre elas recaia o estatuto de patrimÃnio cultural e as polÃticas de salvaguarda. / This study analyzes the trajectory of the folguedos populares in the Cariri region of CearÃ, from 1950 to 2000, with the city of Crato as the locus of the research, region recognized by official cultural organs as a "barn" of traditions of popular cultures, also called folklore. Originated among rural workers, folguedos populares are plays that are developed with the presence of masters and jokers, whose knowledge is inherited and passed on from one generation to another through orality. In the context of the modernization of the region in the second half of the twentieth century, folguedo practices undergone through changes in their way of objectifying themselves and in the sociability gestated in rural areas. Based on the action of intellectuals and folklorists, influenced by the romantic vision, folguedos begin to represent matrices of identities in need of shelter, and, when integrating themselves as folkloric scenarios in various events in the city, they begin their process of visibility. Our research deals with this trajectory of changes in the way of objectifying the practices of folguedos, from the following questions: what these practices represent for their protagonists, masters and players? What dynamics of relations are established to guarantee the process of conservation and continuity of these plays? How are conceived the senses of folguedos in their denomination of Folklore or Cultural Patrimony? Our theoretical and methodological choice is based on the categories of culture and tradition, from the critical perspective that includes culture as action and work, objectification of man in the world, historically situated, and tradition as mediation of sociability. With normative senses, the folguedos populares are aimed at moments of celebration, in which the ties of belonging between the subjects of the community of players are reaffirmed, and, in the exchange of experiences, a network of relationships is created between the players to make sense to their cultural practices. Thus, this study reveals that in the dynamic process of social relations culture is understood as a field of struggle and acts as an element of change and permanence. In the community studied, the spectacle of folguedos, presented as scenes mediated by the folkloric movement and interested intellectuals, to give them visibility, does not prove sufficient for the continuity of these traditions, although the cultural heritage statute and the politics of safeguard falls on them.