Abstract Chocó is a remote and biodiverse region located on Colombia’s Northern Pacific Coast. The region is home to indigenous Embera and Afro-descendant communities. Both communities share and contest a legacy of colonisation, violence, dispossession and discrimination. This thesis explores the ways in which the local communities of Chocó challenge and transform the matters that concern them. It focuses on their concerns over the effects of biodiversity conservation, development, and drug trade on their communities. It first investigates the challenges associated with doing research concerning both global and local concerns. Then, based on ethnographic fieldwork conducted in Chocó, it develops a methodology to address environmental value conflicts over the use of Utría National Park, located in the region. Third, the thesis studies the social protest of both local communities for the construction of a small hydroelectric power plant inside the park, finding that this protest for electricity reflects a complex post-colonial politics complementary to the discourse concerning political resistance as expressed by local and indigenous communities protesting against development. Fourth, drift-cocaine has been arriving recently to the coastal region of Chocó as a side effect of the country’s war on drugs. In Chocó, this phenomenon is referred to as the White Fish and is investigated here by situating its associated practices and transformations within the local context. Fifth, Utría National Park is explored visually as a place of rhythms and temporalities. Lastly, it argues that the mechanisms, grounded in concepts of solidarity and co-existence, which are employed by the local communities in negotiating the matters that concern them, provide alternative narratives to the ones often used to described them as in “poverty” and in need of “development”. / Tiivistelmä Chocó on syrjäinen ja biologisesti monimuotoinen alue Pohjois-Tyynenmeren rannikolla Kolumbiassa. Kyseinen alue on koti useille Embera-alkuperäiskansan jäsenille sekä Afrikasta polveutuville yhteisöille. Ryhmät jakavat ja haastavat kolonialismin, väkivaltaisuuksien, riiston sekä sorron värittämän historian. Tämä väitöskirja tarkastelee tapoja, joilla Chocón paikalliset yhteisöt haastavat ja muokkaavat heitä koskevia kysymyksenasetteluja. Se keskittyy yhteisöjä koskeviin huolenaiheisiin, jotka liittyvät biologisen monimuotoisuuden suojelun vaikutuksiin, kehitysinfrastruktuuriin ja huumekauppaan Ensimmäiseksi väitöskirja tarkastelee haasteita, jotka liittyvät maailmanlaajuisten muutosten ja paikallisten huolenaiheiden tutkimiseen. Tämän jälkeen työ kehittelee Chocóssa kerätyn etnografisen aineiston perusteella metodologiaa käsittelemään ympäristöön liittyviä arvoristiriitoja liittyen alueella sijaitsevan Utrían kansallispuiston käyttöön. Kolmanneksi väitöskirja tutkii paikallisyhteisöjen sosiaalista protestia liittyen pienen vesivoimalan rakentamiseen puiston alueelle. Havainnot haastavat tulkinnan, jonka mukaan infrastruktuurin hyväksyntä tai vastustaminen alkuperäiskansojen toimesta liittyy suoraan myös alkuperäiskansojen elämäntapojen puolustamiseen tai uhmaamiseen. Neljänneksi, ajelehtivaa kokaiinia on viime aikoina päätynyt Chocón rannikkoalueelle maan huumeiden vastaisen sodan seurauksena. Chocóssa ilmiöön viitataan nimellä Valkoinen kala, ja tässä työssä aihetta lähestytään tarkastelemalla siihen liittyviä käytänteitä ja muutoksia paikallisessa kontekstissa. Viidenneksi, Utrían kansallispuistoa tutkitaan visuaalisesti rytmien ja ajallisuuksien paikkana. Lopuksi esitetään, että paikallisten yhteisöjen hyödyntämät mekanismit heitä koskevissa keskusteluissa horjuttavat valtasuhteita epävarmoissa oloissa ja tarjoavat vaihtoehtoisia solidaarisuuden ja rinnakkaiselon narratiiveja, joilla lähestyä huolenaiheita.

Made available in DSpace on 2015-04-08T15:34:55Z (GMT). No. of bitstreams: 1 B_Luiz_Valerio_Paula_Trindade.pdf: 2973977 bytes, checksum: 7a37a7b6dc11c157c690e102f30b6ada (MD5) Previous issue date: 2008-09-11 / The present research aimed to investigate social representation of afro-descendant individuals on printed pieces of advertisements along the timeframe comprised between 1968 through 2006. The main objective focused on research the way printed pieces of advertisements have been portraying afro-descendant individuals in order to identify possible progresses, setbacks or stabilization of representation on what regards the social roles played by them on this kind of media. On what concerns methodological procedures, the research has made use of content analysis technique on 1,279 pieces of advertisements out from 76 issues of six Brazilian large circulation magazines (Veja, O Cruzeiro, Exame, Pequenas Empresas Grandes Negócios, Cláudia and Nova) which, on their turn, comprise three categories of publications (general interest, business & economy and feminine). Additionally, it has also been used qualitative analysis on two automobile pieces of advertisements that contain at least one afro-descendant character on it. The main results revealed by the present research indicate that along the timeframe of 38 years, the relative frequency of afro-descendant individuals portrayed on pieces of advertisements has reached the average value of 4.20%. However, when assessed by periods within the timeframe (1968-1969; 1979-1988; 1989-1991 and 2006) it is possible to notice a general trend of increasing participation, especially on the last 10 ~ 12 years, reaching the relative frequency of 7.18% in 2006. On the other hand, besides the relative frequency lower than 10%, what demonstrate a significant level of social invisibility, on what regards their social representation it is still possible to notice the existence of a large gap between their diversified and increasing social participation and the way they are usually portrayed on pieces of advertisements. / Esta pesquisa propôs-se a investigar as representações sociais de indivíduos afro-descendentes retratados em anúncios publicitários de revistas dentro do recorte temporal compreendido entre 1968 a 2006. O objetivo principal residiu em pesquisar de que forma os anúncios publicitários impressos em revistas têm retratado os indivíduos afro-descendentes, a fim de identificar possíveis progressos, retrocessos ou estabilização na forma de representações no que diz respeito aos papéis sociais desempenhados por eles neste contexto midiático. Em termos de procedimentos metodológicos, a pesquisa utilizou a técnica de Análise de Conteúdo (de caráter quantitativo) em 1.279 propagandas presentes em 76 exemplares de seis revistas de grande circulação nacional (Veja, O Cruzeiro, Exame, Pequenas Empresas Grandes Negócios, Cláudia e Nova), as quais, por sua vez, compreendem três categorias de publicações (interesse geral, economia & negócios e femininas). Adicionalmente, utilizou-se também o método de Análise Qualitativa em duas propagandas de automóveis que continham, pelo menos, um personagem afro-descendente em seu contexto. Os principais resultados revelados pela pesquisa indicaram que, ao longo do recorte temporal de 38 anos, a freqüência relativa de indivíduos afro-descendentes presentes em anúncios publicitários atingiu o nível médio de 4,20%. Contudo, quando analisado de forma subdividida em períodos dentro do recorte temporal (1968-1969; 1979-1988; 1989-1991 e 2006) é possível constatar tendência geral de incremento de participação, principalmente nos últimos 10 ~ 12 anos, atingindo a freqüência de 7,18% em 2006. Por outro lado, além da participação relativa inferior a 10%, que sinaliza certo grau de invisibilidade social, em termos de representações sociais ainda verifica-se a existência de grande hiato entre a diversificada e crescente inserção social dos indivíduos afro-descendentes e a forma como são comumente retratados em anúncios.

Cette recherche doctorale est centrée sur les principales difficultés et potentialités de l’application des protocoles de consultation et de consentement autonomes adoptés par les peuples et communautés autochtones, afro-descendants et traditionnels comme lignes directrices pour mettre en œuvre le consentement libre, préalable et éclairé (CLPE). Ces peuples et communautés ont élaboré leurs protocoles sur la base de leur droit à l’autodétermination et sur la base de lois internationales, nationales et pluralistes établissant la manière dont ils souhaitent être consultés et les conditions requises pour donner ou refuser leur consentement. La recherche a examiné comment les peuples et les communautés ont assuré le cadre du CLPE dans leurs protocoles, comment la loi a permis l’application des protocoles et comment les protocoles ont été effectivement appliqués comme lignes directrices dans les processus de consultation et de consentement. Cette recherche a été menée à travers (i) une analyse documentaire des protocoles autonomes élaborés par de nombreux peuples et communautés au Brésil, au Canada et dans d’autres pays d’Amérique ; (ii) une analyse documentaire de la manière dont le système international des droits de l’homme a permis la reconnaissance des protocoles ; et (iii) une étude de l’application des protocoles au Brésil, avec un accent particulier sur les protocoles autochtones dans la région amazonienne, à travers des entretiens ouverts, une analyse documentaire et une recherche secondaire exploratoire. La recherche documentaire sur les protocoles, combinée à l’étude sur le système international des droits de l’homme et le Brésil, a permis de réfléchir aux principales difficultés et potentialités de l’application des protocoles. Les résultats révèlent que les principales difficultés liées à la reconnaissance et à l’application des protocoles concernent les défis juridico-politiques de la mise en œuvre du CLPE et la manière dont les protocoles sont liés aux cadres légaux des États, dans le sens où les vues centrées sur l’État peuvent ignorer ou limiter l’application du cadre des protocoles. À l’inverse, cette recherche doctorale démontre que, dans une perspective d’autodétermination, les peuples et les communautés ont le droit de déterminer les cadres et les lignes directrices pour les consulter et obtenir leur consentement. Par conséquent, les protocoles expriment leur cadre autonome de consentement. Cette recherche démontre que les protocoles ont le potentiel de mettre en œuvre le CLPE par leur application, en respectant les droits, les institutions, les lois pluralistes et les cosmopolitiques des peuples/communautés qui les ont rédigés. / This doctoral research investigates the major difficulties and potentialities of applying autonomous consultation and consent protocols elaborated by Indigenous, Afro-descendant, and traditional peoples and communities as guidelines to implement free, prior, and informed consent (FPIC). These peoples and communities have elaborated their protocols grounded on their right to selfdetermination and based on international, national, and their own pluralistic laws to establish how they want to be consulted and their requirements for providing or withholding consent. This research examines how peoples and communities have asserted FPIC frameworks in their protocols, how the law has made room for the protocols’ application, and how the protocols have been effectively applied as guidelines in consultation and consent processes. These objectives were pursued through (i) a documentary analysis of autonomous protocols elaborated by diverse peoples and communities in Brazil, Canada, and other countries in the Americas; (ii) a documentary analysis of how the international human rights system has made room for recognition of the protocols; and (iii) a study on the application of the protocols in Brazil, with particular focus on Indigenous protocols in the Amazon region, using open-ended interviews, documentary analysis, and exploratory secondary research. The documentary research on the protocols and the international human rights system and the focused study on application in Brazil provided findings that allow for important reflections on the foremost difficulties and potentialities of applying the protocols. The results reveal that the main difficulties in acknowledging and applying the protocols concern the legal-political challenges of implementing FPIC and how the protocols relate to state legal frameworks, in the sense that state-centric views may disregard or restrain the application of the frameworks established in the protocols. Conversely, the research demonstrates that, from a self-determining perspective, peoples and communities have the right to determine frameworks and guidelines for consulting with them and seeking their consent, and shows that the protocols express their autonomous framework for consent. Finally, the research proves that the protocols’ application has the potential to implement FPIC respecting the rights, institutions, pluralistic laws, and cosmopolitics of the peoples/communities who authored them.

Descendant d’esclaves, Félix Éboué est né dans le milieu de la petite bourgeoisie de Cayenne (Guyane) en 1884. Il termine ses études secondaires à Bordeaux puis ses études supérieures à Paris : il sort diplômé de l’École coloniale en 1908. A sa demande, il est affecté en Oubangui-Chari (colonie de l’AEF). Il reste en brousse vingt deux ans avant de devenir administrateur en chef (1931). Il est ensuite nommé à différents postes : secrétaire général de la Martinique (1932-1934), secrétaire général du Soudan français (1934-1936), gouverneur de la Guadeloupe (1936-1938), gouverneur du Tchad (1938-1940). A l’été 1940, il choisit le camp de la Résistance avec de Gaulle. Le ralliement du Tchad donne au chef de la France libre un territoire français en Afrique, d’une importance stratégique capitale. En novembre 1940, de Gaulle le nomme gouverneur général de l’AEF à Brazzaville et Compagnon de la Libération. Jusqu’à février 1944, grâce à sa maîtrise de l’administration coloniale, il gère les hommes et les ressources de l’AEF pour le plus grand profit de la France libre et des Alliés. Épuisé et malade, il décède au Caire en mai 1944.La mémoire d’État s’empare de sa mémoire pour en faire rapidement une icône : il entre au Panthéon en mai 1949. Mais, Félix Éboué ne se réduit pas à son mythe : s’il est un personnage emblématique de la IIIe République, il est un homme ancré dans son époque par son appartenance à des réseaux de pouvoirs et par ses idées. Sa spécificité est d’avoir espéré réformer le système colonial et d’avoir cru qu’il était possible de lutter contre le préjugé de couleur, contre le racisme au nom des valeurs de la République. S’il fut un pionnier, c’est par le domaine du sport qui était pour lui un outil par excellence de l’intégration et d’épanouissement de l’individu. / Descendant of slaves, Felix Eboue was born in the middle of the lower middle class of Cayenne (Guiana) in 1884. He finished high school in Bordeaux and his graduate studies in Paris: he graduated from the “Ecole coloniale” in 1908. At his request, he was assigned in Oubangui-Chari (AEF colony). It remains in the bush twenty two years before becoming Chief (1931). He was appointed to various positions: Secretary General of Martinique (1932-1934), Secretary General of the French Sudan (1934-1936), governor of Guadeloupe (1936-1938), governor of Chad (1938-1940). In the summer of 1940, he chose the side of the Resistance with de Gaulle. The rallying Chad gives the leader of Free France, a French territory in Africa, a strategic importance. In November 1940, de Gaulle appointed Governor General of the AEF in Brazzaville and Companion of the Liberation. Until February 1944, thanks to his mastery of the colonial administration, he manages people and resources of the AEF for the benefit of Free France and the Allies. Exhausted and ill, he died in Cairo in May 1944. The memory State seizes his memory to make an icon rapidly enters the Pantheon in May 1949. But Felix Eboue is not limited to the myth: it is an iconic character of the Third Republic, he is a man rooted in his time by his membership in networks of power and ideas. Its specificity is to be hoped reform the colonial system and have believed it was possible to fight against the prejudice of color against racism on behalf of the values of the Republic. If he was a pioneer, this is the sport that was for him an ideal tool for the integration and development of the individual.

Notre recherche analyse des discours théologiques qui épousent les traits caractéristiques de l’afro-descendance dans des ouvrages de l’Atabaque et de la Conférence Haïtienne des Religieux et Religieuses (CHR). Ces publications permettent de nommer la réflexion théologique afro-brésilienne et haïtienne comme l’expression d’un engagement au sein d’un Brésil multiculturel et métissé et d’une Haïti noire. Elles se réfèrent à la lutte des Afro-descendants et à leur résistance contre ce qu’ils considèrent comme les conséquences de la période de l’esclavage commencée au XVIe siècle qui oppriment encore des Noirs au XXIe siècle et empêchent leur pleine émancipation. Elles font partie d’une démarche postcolonialiste de changement qui inclut l’inculturation et la reconnaissance des forces des religions de matrices africaines dans leur quête d’une pleine libération des Noirs. Notre démarche, basée sur l’étude comparative des contenus de ces théologies développées au Brésil et en Haïti, met en relief des éléments essentiels de deux courants distincts de production théologique de 1986 à 2004. Cette délimitation correspond à la période de publication du résultat de trois consultations sur les théologies noires au Brésil en 1986, en 1995 et en 2004. Les ouvrages de la CHR datent de 1991 à 1999. Notre étude permet de suivre la pratique de la foi chrétienne qui s’y dégage, l’élaboration et le parcours d’évolution de cette pensée. Teologia Negra et théologie haïtienne représentent deux manières distinctes de faire de la théologie noire. Une comparaison entre les deux contextes n’a jamais été faite jusqu’à présent. Cette recherche a conduit au constat selon lequel trois paradigmes peuvent englober les principaux aspects des courants théologiques afro-brésiliens et haïtiens. Nous relevons des convergences et des divergences des paradigmes de l’inculturation libératrice, du postcolonialisme et du pluralisme religieux. La réflexion théologique afro-brésilienne est vue comme une démarche sociopolitique, ancrée surtout dans la promotion des actions positives qui consistent à favoriser l’insertion des Noirs en situation relativement minoritaire dans une société multiculturelle. En Haïti, où les Noirs sont en situation majoritaire, cette réflexion théologique va dans la direction de la sauvegarde des racines historiques en vue de motiver des changements dans une société de Noirs. Cette optique de la question des Noirs, interprétée sous un nouvel angle, offre de nouvelles pistes de réflexion théologique en même temps qu’elle renforce les revendications culturelles des Afro-Brésiliens et des Afro-Haïtiens dans le but d’élaborer un nouveau discours théologique. Notre thèse contribue à mettre en évidence deux institutions qui se dévouent à la cause des Afro-Brésiliens et des Afro-Haïtiens. L’œuvre de l’Atabaque et de la CHR témoigne du fait que celles-ci ont été susceptibles d’agir collectivement en contribuant à la diversité de la réflexion théologique des Afro-descendants, en soutenant un processus de solidarité entre les victimes permanentes du racisme explicite et implicite. Notre étude suscite l’ouverture vers le développement d’une théologie de la rencontre au sein des théologies noires tout en érigeant le défi de construire un réseau Brésil-Haïti à partir des Afro-descendants. Finalement, la spécificité de ces théologies contribue à inspirer le christianisme latino-américain et des Caraïbes et cette réflexion ne se limite pas seulement à ces deux pays, mais s’étend à d’autres contextes latino-américains ou africains. / Our analysis of the theological discourse relates the characteristic traits of Afro-descendants in the Atabaque and the Conférence Haïtienne des Religieux et Religieuses (CHR) research work. These publications are used to bring to light the Afro-Brazilian and Haitian theological reflection as an expression of their commitment to multicultural and mestizo Brazil as well as black Haiti. They refer to the struggle of Afro-descendants and their resistance against what they consider to be the consequences of the period of slavery. What begun in the 16th century still oppresses Blacks in the 21st century and prevents their full emancipation. They are engaged in a post-colonialist approach to change which includes enculturation, recognition of African religions are an essential strength in their quest for full freedom of Blacks. Our approach, based on the comparative study of the content of these theologies developed in Brazil and in Haiti, highlights two separate currents from 1986 to 2004 in theological databases. This delimitation corresponds to the phase of publication of results of three consultations about black theologies in Brazil in 1986, in 1995 and 2004. The CHR’s works date from 1991 to 1999. Our study aims to trace their practice of the Christian faith, as well as their development and their evolution. Teologia Negra and Haitian theology represent two distinct black theologies. A comparison of the two contexts has never been made. This research led to the fact that three paradigms can encompass the major aspect of Afro-Brazilian and Haitian theological currents. We note the convergences and divergences of paradigms of the liberating enculturation, the post-colonialism and religious plurality. Afro-Brazilian theological reflection is seen as a socio-political approach above all anchored in the promotion of positive action to promote integration of Blacks, relatively a minority in a multicultural society. In Haiti, where Blacks are in majority, this theological reflection goes in the direction of the safeguarding of the historic roots to motivate change in a black society. This approach the issue of Blacks, interpreted in a new light, offer new avenues for theological reflection while strengthening cultural claims of the Afro-Brazilians and the Afro-Haitians to develop a new theological discourse. Our theory helps highlight two institutions committed to the cause of the Afro-Brazilians and the Afro-Haitians. The work of the Atabaque and the CHR testifies that they were likely to act collectively in contributing to the diversity of theological reflection of afro-descendants by supporting a process of solidarity between permanent victims of racism whether explicit or implicit. Our study raises the possibility of developing a meeting of black theology while taking on the challenge of building a network Brazil-Haiti regarding Afro-descendants. Finally, the specificity of these theologies can help inspire Latin American Christianity. This reflection is not limited only to these two countries, but extends to other Latin American or African contexts.

O processo de desenvolvimento intelectual e moral do ser humano como instrumento básico para a inclusão de jovens negros na sociedade paulistana e o impacto do Projeto Geração XXI na vida de vinte um (21) deles, constituem o tema desta Dissertação. E tem como meta retratar, analisar e historicizar o Projeto Geração XXI, da Ong Geledés - Instituto da Mulher Negra. Levanto a discussão relacionada a não existência de racismo contra o afro-descendente no Brasil. Defino em seguida alguns conceitos mais conhecidos acerca do racismo, discriminação e preconceito, enfocando as discussões sobre o tema com historiadores, antropólogos e sociólogos (contemporâneos ou não). Coloco em destaque os vinte um (21) jovens negros, participantes do Projeto Geração XXI, este que reconstrói a realidade desses indivíduos através da Educação e aponto os resultados , que até o presente momento se mostraram positivos. Faço uma discussão acerca do aproveitamento escolar desses jovens desde o início do Projeto em 1999 até o segundo semestre de 2005. Coloco uma discussão acerca das cotas para afro-descendentes. Acrescento as falas de alguns participantes do Projeto Família XXI e da Coordenadora do Projeto Geração XXI, fazendo uso da História Oral. Essa oralidade tem por finalidade reafirmar a inclusão dos jovens após sua inserção no Projeto. Busco fazer uma comparação da situação desses jovens supra citados, dentro da sociedade, antes e depois de sua participações no Projeto Geração XXI. Explico a escolha do tema. A Dissertação apresentada na USP é uma espécie de vitrine e tem por intuito propagar esse projeto, para que outras Ongs possam nele se espelhar, o Estado possa copiar e a Academia possa apoiar e com o passar do tempo, ver encerrada a exclusão sofrida pelo afro-descendente no Brasil / The process of intellectual and moral development of the human being as basic instrument for the inclusion of young blacks in the paulistana society and the impact of the Project Generation XXI in the life of 21 of them, constitutes the subject of this dissertation. Has as goal to portray, to analyze and to historicizar the Project Generation XXI, of the Ong Geledés - Institute of the Negra. Levanto Woman the related quarrel not the existence of racism against the afro-descendant in Brazil. I more define after that some concepts known concerning racism, discrimination and preconception, focusing the quarrels on the subject with historians, anthropologists and sociologists (contemporaries or not). I place in prominence twenty one (21) young blacks, participants of the Project Generation XXI, this that the reality of these individuals through the Education reconstructs and points the results, that until the present moment if had shown positivos. Make a quarrel concerning the pertaining to school exploitation of these young since the beginning of the Project in 1999 until as the semester of 2005. I place a quarrel concerning the share for afro-descendants. I add you also say to some participants of the Project Family XXI, and the coordinators of the Project Generation XXI, making use of Verbal History. This orality has for purpose to reaffirm the inclusion of those young after its insertion in the Projeto. I search to make a comparison of the situation of these young supplies cited inside of the society, before and after its participation in the Project Generation XXI. Explain the choice of tema. The dissertation presented in the USP it is a species of show window and it has for intention to propagate this project, so that other Ongs can in it if mirrored, the State can copy and the Academy can support and with passing of the time, to see locked up the exclusion suffered for the afro-descendant in Brazil.

O processo de desenvolvimento intelectual e moral do ser humano como instrumento básico para a inclusão de jovens negros na sociedade paulistana e o impacto do Projeto Geração XXI na vida de vinte um (21) deles, constituem o tema desta Dissertação. E tem como meta retratar, analisar e historicizar o Projeto Geração XXI, da Ong Geledés - Instituto da Mulher Negra. Levanto a discussão relacionada a não existência de racismo contra o afro-descendente no Brasil. Defino em seguida alguns conceitos mais conhecidos acerca do racismo, discriminação e preconceito, enfocando as discussões sobre o tema com historiadores, antropólogos e sociólogos (contemporâneos ou não). Coloco em destaque os vinte um (21) jovens negros, participantes do Projeto Geração XXI, este que reconstrói a realidade desses indivíduos através da Educação e aponto os resultados , que até o presente momento se mostraram positivos. Faço uma discussão acerca do aproveitamento escolar desses jovens desde o início do Projeto em 1999 até o segundo semestre de 2005. Coloco uma discussão acerca das cotas para afro-descendentes. Acrescento as falas de alguns participantes do Projeto Família XXI e da Coordenadora do Projeto Geração XXI, fazendo uso da História Oral. Essa oralidade tem por finalidade reafirmar a inclusão dos jovens após sua inserção no Projeto. Busco fazer uma comparação da situação desses jovens supra citados, dentro da sociedade, antes e depois de sua participações no Projeto Geração XXI. Explico a escolha do tema. A Dissertação apresentada na USP é uma espécie de vitrine e tem por intuito propagar esse projeto, para que outras Ongs possam nele se espelhar, o Estado possa copiar e a Academia possa apoiar e com o passar do tempo, ver encerrada a exclusão sofrida pelo afro-descendente no Brasil / The process of intellectual and moral development of the human being as basic instrument for the inclusion of young blacks in the paulistana society and the impact of the Project Generation XXI in the life of 21 of them, constitutes the subject of this dissertation. Has as goal to portray, to analyze and to historicizar the Project Generation XXI, of the Ong Geledés - Institute of the Negra. Levanto Woman the related quarrel not the existence of racism against the afro-descendant in Brazil. I more define after that some concepts known concerning racism, discrimination and preconception, focusing the quarrels on the subject with historians, anthropologists and sociologists (contemporaries or not). I place in prominence twenty one (21) young blacks, participants of the Project Generation XXI, this that the reality of these individuals through the Education reconstructs and points the results, that until the present moment if had shown positivos. Make a quarrel concerning the pertaining to school exploitation of these young since the beginning of the Project in 1999 until as the semester of 2005. I place a quarrel concerning the share for afro-descendants. I add you also say to some participants of the Project Family XXI, and the coordinators of the Project Generation XXI, making use of Verbal History. This orality has for purpose to reaffirm the inclusion of those young after its insertion in the Projeto. I search to make a comparison of the situation of these young supplies cited inside of the society, before and after its participation in the Project Generation XXI. Explain the choice of tema. The dissertation presented in the USP it is a species of show window and it has for intention to propagate this project, so that other Ongs can in it if mirrored, the State can copy and the Academy can support and with passing of the time, to see locked up the exclusion suffered for the afro-descendant in Brazil.

Cette thèse s'inscrit dans le cadre des systèmes de radiocommunications numériques cellulaires à accès multiple à répartition par codes, CDMA, basé sur la technique d'étalement de spectre. Les ordres de grandeur sont ceux de la liaison descendante du prochain système de 3ème génération de téléphonie mobile, UMTS, dans sa version TDD. Après une description détaillée du contexte, nous dérivons les traitements linéaires optimaux "théoriques" de réception multi-capteur multi-utilisateur opérant symbole par symbole sur le mobile, pour des canaux sélectifs. Ceci à partir d'une représentation en fréquence proposée, et en insistant sur les aspects interprétations. L'application au calcul de performances pour divers modèles d'environnement de l'UMTS mesure l'apport d'une réception sur 2 ou 3 éléments pour lutter efficacement contre les phénomènes duaux d'interférence et d'évanouissement apportés par le canal, de même que le bénéfi ce de la détection conjointe "multi-utilisateur". La dernière partie, plus pragmatique, étudie les structures numériques de réalisation pour essayer de trouve les bons compromis performances/complexité. Nous comparons d'abord la structure linéaire "libre" avec une structure imposée approximant à durée finie la solution linéaire "théorique", et dégageons les caractéristiques souhaitables pour de nouvelles structures "intermédiaires" que nous proposons et étudions à la suite. Enfin nous illustrons le comportement adaptatif de ces structures en environnement "véhicule".

Notre recherche analyse des discours théologiques qui épousent les traits caractéristiques de l’afro-descendance dans des ouvrages de l’Atabaque et de la Conférence Haïtienne des Religieux et Religieuses (CHR). Ces publications permettent de nommer la réflexion théologique afro-brésilienne et haïtienne comme l’expression d’un engagement au sein d’un Brésil multiculturel et métissé et d’une Haïti noire. Elles se réfèrent à la lutte des Afro-descendants et à leur résistance contre ce qu’ils considèrent comme les conséquences de la période de l’esclavage commencée au XVIe siècle qui oppriment encore des Noirs au XXIe siècle et empêchent leur pleine émancipation. Elles font partie d’une démarche postcolonialiste de changement qui inclut l’inculturation et la reconnaissance des forces des religions de matrices africaines dans leur quête d’une pleine libération des Noirs. Notre démarche, basée sur l’étude comparative des contenus de ces théologies développées au Brésil et en Haïti, met en relief des éléments essentiels de deux courants distincts de production théologique de 1986 à 2004. Cette délimitation correspond à la période de publication du résultat de trois consultations sur les théologies noires au Brésil en 1986, en 1995 et en 2004. Les ouvrages de la CHR datent de 1991 à 1999. Notre étude permet de suivre la pratique de la foi chrétienne qui s’y dégage, l’élaboration et le parcours d’évolution de cette pensée. Teologia Negra et théologie haïtienne représentent deux manières distinctes de faire de la théologie noire. Une comparaison entre les deux contextes n’a jamais été faite jusqu’à présent. Cette recherche a conduit au constat selon lequel trois paradigmes peuvent englober les principaux aspects des courants théologiques afro-brésiliens et haïtiens. Nous relevons des convergences et des divergences des paradigmes de l’inculturation libératrice, du postcolonialisme et du pluralisme religieux. La réflexion théologique afro-brésilienne est vue comme une démarche sociopolitique, ancrée surtout dans la promotion des actions positives qui consistent à favoriser l’insertion des Noirs en situation relativement minoritaire dans une société multiculturelle. En Haïti, où les Noirs sont en situation majoritaire, cette réflexion théologique va dans la direction de la sauvegarde des racines historiques en vue de motiver des changements dans une société de Noirs. Cette optique de la question des Noirs, interprétée sous un nouvel angle, offre de nouvelles pistes de réflexion théologique en même temps qu’elle renforce les revendications culturelles des Afro-Brésiliens et des Afro-Haïtiens dans le but d’élaborer un nouveau discours théologique. Notre thèse contribue à mettre en évidence deux institutions qui se dévouent à la cause des Afro-Brésiliens et des Afro-Haïtiens. L’œuvre de l’Atabaque et de la CHR témoigne du fait que celles-ci ont été susceptibles d’agir collectivement en contribuant à la diversité de la réflexion théologique des Afro-descendants, en soutenant un processus de solidarité entre les victimes permanentes du racisme explicite et implicite. Notre étude suscite l’ouverture vers le développement d’une théologie de la rencontre au sein des théologies noires tout en érigeant le défi de construire un réseau Brésil-Haïti à partir des Afro-descendants. Finalement, la spécificité de ces théologies contribue à inspirer le christianisme latino-américain et des Caraïbes et cette réflexion ne se limite pas seulement à ces deux pays, mais s’étend à d’autres contextes latino-américains ou africains. / Our analysis of the theological discourse relates the characteristic traits of Afro-descendants in the Atabaque and the Conférence Haïtienne des Religieux et Religieuses (CHR) research work. These publications are used to bring to light the Afro-Brazilian and Haitian theological reflection as an expression of their commitment to multicultural and mestizo Brazil as well as black Haiti. They refer to the struggle of Afro-descendants and their resistance against what they consider to be the consequences of the period of slavery. What begun in the 16th century still oppresses Blacks in the 21st century and prevents their full emancipation. They are engaged in a post-colonialist approach to change which includes enculturation, recognition of African religions are an essential strength in their quest for full freedom of Blacks. Our approach, based on the comparative study of the content of these theologies developed in Brazil and in Haiti, highlights two separate currents from 1986 to 2004 in theological databases. This delimitation corresponds to the phase of publication of results of three consultations about black theologies in Brazil in 1986, in 1995 and 2004. The CHR’s works date from 1991 to 1999. Our study aims to trace their practice of the Christian faith, as well as their development and their evolution. Teologia Negra and Haitian theology represent two distinct black theologies. A comparison of the two contexts has never been made. This research led to the fact that three paradigms can encompass the major aspect of Afro-Brazilian and Haitian theological currents. We note the convergences and divergences of paradigms of the liberating enculturation, the post-colonialism and religious plurality. Afro-Brazilian theological reflection is seen as a socio-political approach above all anchored in the promotion of positive action to promote integration of Blacks, relatively a minority in a multicultural society. In Haiti, where Blacks are in majority, this theological reflection goes in the direction of the safeguarding of the historic roots to motivate change in a black society. This approach the issue of Blacks, interpreted in a new light, offer new avenues for theological reflection while strengthening cultural claims of the Afro-Brazilians and the Afro-Haitians to develop a new theological discourse. Our theory helps highlight two institutions committed to the cause of the Afro-Brazilians and the Afro-Haitians. The work of the Atabaque and the CHR testifies that they were likely to act collectively in contributing to the diversity of theological reflection of afro-descendants by supporting a process of solidarity between permanent victims of racism whether explicit or implicit. Our study raises the possibility of developing a meeting of black theology while taking on the challenge of building a network Brazil-Haiti regarding Afro-descendants. Finally, the specificity of these theologies can help inspire Latin American Christianity. This reflection is not limited only to these two countries, but extends to other Latin American or African contexts.

SOUSA, Kássia Mota de. Por onde andou nossa família: veredas e narrativas da história de famílias. 2015. 173f. – Tese (Doutorado) – Universidade Federal do Ceará, Programa de Pós-graduação em Educação Brasileira, Fortaleza (CE), 2015. / Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2015-08-25T14:47:18Z No. of bitstreams: 1 2015_tese_kmsousa.pdf: 8263629 bytes, checksum: 5c6172980a72b4292387853d890a0737 (MD5) / Approved for entry into archive by Márcia Araújo(marcia_m_bezerra@yahoo.com.br) on 2015-08-28T13:29:57Z (GMT) No. of bitstreams: 1 2015_tese_kmsousa.pdf: 8263629 bytes, checksum: 5c6172980a72b4292387853d890a0737 (MD5) / Made available in DSpace on 2015-08-28T13:29:57Z (GMT). No. of bitstreams: 1 2015_tese_kmsousa.pdf: 8263629 bytes, checksum: 5c6172980a72b4292387853d890a0737 (MD5) Previous issue date: 2015 / A tese parte da história da família Sousa, durante meados do século XX e XXI, em Juazeiro do Norte, para reconstruir a história da cidade, demarcando a presença afrodescendente e sua importância no desenvolvimento cultural, urbano de Juazeiro do Norte. Tem como objetivo contribuir para o desenvolvimento e a sistematização do campo teórico da Afrodescendência, um campo de pesquisa que parte da particularidade, do local, em busca de construir uma história da população afrodescendente produzida por ela mesma, e onde os protagonistas sejam esta população e seus ancestrais que construíram e constroem a riqueza deste país. A tese tem como objetivo principal ser mais um instrumento de luta e teórico para a implementação da lei 10.639/2003, que estabelece a obrigatoriedade do ensino de história e cultura afro-brasileira e africana na educação básica, na medida em que esta tese subsidia a produção de material didático. Metodologicamente traçamos um caminho particular que entrelaça as metodologias advindas da revolução historiográfica da escola dos Annales: autobiografia, histórias de vida, narrativas, oralidade, memórias de velhos, fotografias... ao uso das redes sociais virtuais para construir a história do tempo presente, numa perspectiva fundamentada na importância do desenvolvimento da Afrodescendência como campo de saber. E neste sentido, rever a história da população afrodescendente no Ceará, inscrevendo-a num período em que a produção historiográfica existente a invizibilizou.