Made available in DSpace on 2016-08-10T10:36:39Z (GMT). No. of bitstreams: 1 Fernanda Alvarenga Craveiro.pdf: 819336 bytes, checksum: 6d4a2a9c28b4be5b260d4b7982453e87 (MD5) Previous issue date: 2006-04-03 / This dissertation dials about the perception of the inhabitants around the historical town from Pirenópolis about the tourism on the ethnographical perspective .To the development of the research, we expect with an anthropologic methodological, which be the ethnographical,that enables us to narrate others narrations, when we interpreted how the in habitants fell the tourism in its ambivalence and they count on with it. The triple relationship among the culture, patrimony and tourism, configures itself in the conducting wire of the argument, because we have understood that, the culture and the patrimony are the backbone of the tourism and it gives interference, impacting, with the ambivalent form the space, the place and the landscape. In this research, we have understood the landscape like a palimpsest is written at the time and in the space,that it also builds up as one of the essences of the tourism, because it is a space of multiple references. With the results of this research we evidenced the presence of an inversion of values concerning the patrimony of Pirenópolis: the cultural dimension is overlapped by the advertising and marketing,this interferers with the local culture. However, the culture patrimony in its symbolic wealth prints its mark in the identity and in the collective memory. We evaluated that, insensitive, the exigency of the market and the tourism, they only can satisfied, if they are established in the culture. It is the fact that if the culture will not be considered, the tourist movement is not consolidated. We have concluded that, in its ambivalence, the tourism makes dwelling in Pirenópolis, and at the same time, contributes with the existence of the city. It promotes itself invaluable benefits and it supports the felling of belonging of its inhabitants .In Pirenópolis, the tourism is not still overwhelming, but it can come to be, case the economical power, in its practice, prevails on the cultural value. / Essa dissertação versa sobre a percepção dos moradores da histórica cidade de Pirenópolis acerca do turismo numa perspectiva etnográfica. Para o desenvolvimento da pesquisa contamos com uma metodologia antropológica, qual seja a etnografia, que nos possibilitou narrar outras narrações, ao interpretar como os moradores percebem o turismo em sua ambivalência e com ele convivem. A relação tríplice entre cultura, patrimônio e turismo, configurou-se no fio condutor das discussões, por entendermos que a cultura e o patrimônio são sustentáculos do turismo e que dele recebem interferência, impactando, de forma ambivalente, o espaço, o lugar e a paisagem. Nessa pesquisa, entendemos a paisagem como um palimpsesto escrito no tempo e no espaço, que também se constitui como uma das essências do turismo porque é um espaço de referências múltiplas. Com os resultados da pesquisa, constatamos a presença de uma inversão de valores acerca do patrimônio de Pirenópolis: a dimensão cultural é sobreposta pela comercial e mercadológica e, isso interfere na cultura local. Contudo, o patrimônio cultural em sua riqueza simbólica imprime sua marca na identidade e na memória. Avaliamos que, inexoravelmente, as exigências do comércio, do mercado e do turismo, somente, podem ser satisfeitas se fundadas na cultura. É fato que se a cultura não for considerada, o movimento turístico não se consolida. Concluímos que, em sua ambivalência, o turismo faz morada em Pirenópolis e, ao mesmo tempo, contribui com a existência da cidade. Promove-lhe benefícios inestimáveis e sustenta o sentimento de pertença de seus moradores. Em Pirenópolis, o turismo ainda não é avassalador, mas pode vir a ser, caso o poder econômico, em sua prática, prevaleça sobre o valor cultural.

The purpose of this thesis project is to develop a set of interactive digital solutions designed to enhance the interest and knowledge intake of visitors at Skånes Djurpark (Zoo of Scania) in Höör. The project was carried out in collaboration with Skånes Djurpark and representatives from its visitors. Our thesis is based on academic works in the fields of interaction design, exhibit design and contextual learning. Ethnographical field studies have been conducted at Skånes Djurpark with additional field studies at Tropikariet in Helsingborg, Copenhagen Zoo and Regionmuseet Kristianstad. Existing information signs in Skånes Djurpark are primarily image- and textbased, forcing visitors to divert their attention from the different species of Nordic animals that inhabit the zoological park. Our proposed set of designs include interactive signage solutions using audiomedia, which allows visitors to learn by listening to stories while experiencing and physically looking at living animals.

Heritage has been defined by the Cambridge Dictionary as “features belonging to the culture of a particular society, such as traditions, languages, or buildings, that were created in the past and still have historical importance”. In plain words, it is what defines a cultural expression and allows this cultural expression to survive, reproduce and thrive like a living organism.The aim of this thesis is to study and analyse how the locals in Tomar perceive their heritage, and how they present it to outsiders.After conducting an ethnographic survey based on informal interviews with locals, both professionally involved with heritage and uninvolved professionally with heritage, it was possible to conclude that Tomar is a case of living heritage, as it is a place where the intangible heritage is kept mostly by the locals despite the lack of assistance of the governing authorities, and the locals have no say on the governing authorities’ management decisions affecting tangible heritage.

A presente pesquisa visa analisar aspectos da natureza das práticas rituais realizadas em determinadas estruturas absidais* de grande porte em sítios gregos da Idade do Ferro. Muitos autores afirmam que nessas estruturas as práticas rituais funerárias assumem as características de um verdadeiro culto heróico. Contudo, também observam que na grande maioria dos casos, é difícil estabelecer uma distinção clara entre as evidências que denotam funções sagradas e aquelas que denotam funções profanas. Para tentar entender melhor essas limitações de funções e também as próprias características dos aspectos religiosos da Idade do Ferro, selecionamos quatro sítios onde essas estruturas absidais são encontradas e datadas entre os séculos XI e VIII a.C.: o Mégaron A e o Mégaron B em Thermos, na Etólia, o Edifício Toumba em Lefkandi, na ilha da Eubéia, os Edifícios C, D e S em Asine, na região da Argólida e o Edifício A (ou Daphnephoreion) e o Templo D em Erétria, também localizada na ilha da Eubéia. Pretendemos realizar um estudo desses casos, relacionando o exame dos aspectos arquitetônicos com a análise da cultura material associada a essas estruturas. Comparando os dados entre si, objetivamos levantar algumas considerações sobre a natureza dessas práticas rituais, relacionando-as com a documentação textual e imagética disponível. Objetivamos por fim, indicar algumas questões a respeito da importância e das implicações dessas práticas rituais no contexto sócio-político, principalmente nos séculos IX e VIII a.C. / This research aims to analyze the aspects of ritual practices that took place in monumental apsidal structures* in Greek sites of Iron Age (1100 to 700BC). Many authors believe that these funerary practices are dressed up as a real hero cult. Though, they also observe that generally is really difficult to establish a clear distinction between the sacred and the profane functions fulfilled by these structures. We have chosen four sites where these structures can be found and dated to the 11th to 8th BC in order to understand better the interaction between the sacred and the profane activities, investigating the religious aspects of the Greek Iron Age: Megaron A and Megaron B in Thermos, the Toumba building in Lefkandi, Buildings C, D e S in Asine and Building A (or Daphnephoreion) and Temple D in Eretria. We intend to link the exam of architectural aspects to the archaeological material associated with the apsidal structures. Our purpose is to establish a comparative analysis between the archaeological data, the written and the image sources available for this period, providing considerations about the meaning, and the implications of the religious nature of these sites related to the rise of the polis

A presente pesquisa visa analisar aspectos da natureza das práticas rituais realizadas em determinadas estruturas absidais* de grande porte em sítios gregos da Idade do Ferro. Muitos autores afirmam que nessas estruturas as práticas rituais funerárias assumem as características de um verdadeiro culto heróico. Contudo, também observam que na grande maioria dos casos, é difícil estabelecer uma distinção clara entre as evidências que denotam funções sagradas e aquelas que denotam funções profanas. Para tentar entender melhor essas limitações de funções e também as próprias características dos aspectos religiosos da Idade do Ferro, selecionamos quatro sítios onde essas estruturas absidais são encontradas e datadas entre os séculos XI e VIII a.C.: o Mégaron A e o Mégaron B em Thermos, na Etólia, o Edifício Toumba em Lefkandi, na ilha da Eubéia, os Edifícios C, D e S em Asine, na região da Argólida e o Edifício A (ou Daphnephoreion) e o Templo D em Erétria, também localizada na ilha da Eubéia. Pretendemos realizar um estudo desses casos, relacionando o exame dos aspectos arquitetônicos com a análise da cultura material associada a essas estruturas. Comparando os dados entre si, objetivamos levantar algumas considerações sobre a natureza dessas práticas rituais, relacionando-as com a documentação textual e imagética disponível. Objetivamos por fim, indicar algumas questões a respeito da importância e das implicações dessas práticas rituais no contexto sócio-político, principalmente nos séculos IX e VIII a.C. / This research aims to analyze the aspects of ritual practices that took place in monumental apsidal structures* in Greek sites of Iron Age (1100 to 700BC). Many authors believe that these funerary practices are dressed up as a real hero cult. Though, they also observe that generally is really difficult to establish a clear distinction between the sacred and the profane functions fulfilled by these structures. We have chosen four sites where these structures can be found and dated to the 11th to 8th BC in order to understand better the interaction between the sacred and the profane activities, investigating the religious aspects of the Greek Iron Age: Megaron A and Megaron B in Thermos, the Toumba building in Lefkandi, Buildings C, D e S in Asine and Building A (or Daphnephoreion) and Temple D in Eretria. We intend to link the exam of architectural aspects to the archaeological material associated with the apsidal structures. Our purpose is to establish a comparative analysis between the archaeological data, the written and the image sources available for this period, providing considerations about the meaning, and the implications of the religious nature of these sites related to the rise of the polis

La représentation des aborigènes qu’elle soit due à des artistes aborigènes ou à un regard extérieur fait partie de la construction d’une identité, notamment lorsque l’acte de création est pensé comme un mode de transmission culturelle (afin de retrouver leurs esprits ancestraux), la première étape pour aborder les œuvres des artistes aborigènes consiste à multiplier les points de vue sur la question de l’identité culturelle (la dimension politique d’affirmation de soi) et à remettre en question leur intention d’être artiste. Le fait que l'artiste aborigène se pense comme artiste dénote déjà une tentative d’inscription dans un monde social non aborigène. Cette posture ne va cependant pas sans tensions. Après le tournant ethnographique (tournant contextuel et identitaire), l’artiste aborigène s’est obligé à réfléchir à son statut, à sa manière de créer et au pourquoi de ce choix de devenir un artiste. La voie choisie par les quatre artistes étudiés ici ne les a pas conduits à apprendre des choses (acte de construire ou se construire). Il s’agit plutôt d’un effort de désapprendre, afin d’exprimer la juxtaposition culturelle et la simultanéité de l’Autre dans un monde global et mobile. En conséquence, l’artiste en tant qu’aborigène-voyageur provoque un court-circuit des interprétations. Dans cette perspective, chaque présentation au musée noue une relation avec le visiteur ou le spectateur dans un espace temporaire ou parallèle à l’espace réel.Cette recherche s’appuie à la fois sur l’analyse de la situation socio-culturelle de quatre artistes aborigènes ( Rahic Talif, Walis Labai, Sapud Kacaw et Chang En-Man ), l’analyse esthétique de leurs oeuvres et l’analyse historique du contexte de production, de diffusion et d’exposition des œuvres aborigène en général entre 1895 et 2017. Elle tente de cerner une vision post-coloniale entre l’art et l’ethnographie et de développer une pratique de l’analyse qualitative bâtie sur trois questions fondamentales : comment les oeuvres des artistes aborigènes ont-elles été représentées et « encadrées » dans un discours identitaire ? Comment l’artiste aborigène met-il en lumière la traçabilité de son appartenance (comme identité traçable) à travers sa représentation ? Comment cette représentation introduit-elle un court-circuit des interprétations culturelles dans les modes de réception ? / The representation of the aborigines, whether due to aboriginal artists or based on an outside perspective, is an integral part of the construction of an identity, in particular when the act of creation is conceived as a mode of cultural transmission (in order to find their ancestral spirits). The first step to approaching the works of the aboriginal artists consists of multiplying points of view on the question of the cultural identity (the political dimension of self-affirmation) and the questioning of their intent to be considered an artist. The fact that the aboriginal artist regards himself as an artist, had already been attempted in the non-aboriginal community. However, this position has not been without controversy. After the ethnographical turn (contextual turn into specific identity), the aboriginal artist is obliged to think about his/her status, the way to create and the reason why (s)he would become an artist. The approach chosen by the four artists studied here has not led them to learn anything (act of construction or building of themselves) ; it is rather a question of unlearning, in order to associate with the cultural juxtaposition and the simultaneity of the others in the global and mobile world. Therefore, the artist as an aborigine-traveler causes a short-circuit in the interpretations. In this perspective, each presentation at the museum builds a relationship with the ‘visitor-viewer’ in a temporary or parallel space as it relates to the real space.This research is based at the same time on the analysis of the socio-cultural situation of the four artists (Rahic Talif, Walis Labai, Sapud Kacaw et Chang En-Man), the aesthetic analysis of their works and the historical analysis of the context of production, diffusion and exhibition of the aboriginal works in general between 1895 and 2017. By relying on a sociocultural and artistic representation, our research is designed to build a strategic vision for the post-colonial studies between art and ethnography. Developing a practice of the qualitative analysis, we wish to focus on three fundamental questions : How were the works of the aboriginal artists represented and « framed » in a control of identity discourse? How does the aboriginal artist consider the traceability of his/her feeling of belonging (like a trackable identity) through his/her representation? How does this representation introduce a short circuit of the cultural interpretations in the different modes of expression, perception, evolution and reception?

Les technologies de l’information et de la communication pour l’enseignement (TICE) modifient l’approche de l’apprentissage des langues étrangères. Les activités pédagogiques nécessitent donc l’articulation adaptée de la gestion des contenus avec les potentialités technologiques. Cette recherche doctorale s’intéresse à l’enseignement/apprentissage de la grammaire française, technologisé et directement accessible en ligne par Internet, à destination des apprenants étrangers, et plus particulièrement arabophones. S’inscrivant dans une perspective actionnelle, l’analyse prend appui sur les méthodes de l’ethnographie de la communication et vise à observer un corpus de sites de grammaire accessibles sur Internet. Partant, l’objectif de notre thèse est pluriel. Il s’agit d’abord d’étudier les erreurs d’interférence grammaticale chez des apprenants arabophones yéménites, d’une part, et les sites d’apprentissage de la grammaire, d’autre part, eu égard à leur qualité ergonomique et leur mode d’appropriation par les apprenants. L’ethnographie des pratiques d’apprentissage en ligne permet, dans un second temps, de comparer les usages attendus par les concepteurs des TICE avec les usages réels. Nous ambitionnons enfin, par cette recherche, de contribuer à une meilleure évaluation de la réalité actuelle de cet enseignement/apprentissage technologisé et de participer à l’évolution technopédagogique qu’il induit pour les acteurs de la didactique, enseignants et apprenants. / Information and Communication Technologies (ICT) in education modify the approach of learning foreign languages. Multiple intelligence as ICT require adapted jonction of the management of the educational contents with the technological potentialities. This study is interested in teaching and training French grammar, with proper technology, directly accessible on line by Internet, bound for foreign students, most specifically Arabic-speaking learners. Falling under an active prospect, the research takes support on the methods of communication ethnography and aims at observing a corpus of accessible grammar sites on Internet. Therefore, the objective of our thesis is plural. On the one hand, it is initially a question of studying the interference errors in grammar at Yemeni Arabic-speaking people, and, on the other hand, analysing web sites dedicated to grammar teaching, in view of their ergonomical qualities and their mode of appropriation by the foreign students. The ethnography of practices on line allows, in a second time, to compare the uses awaited by the originators of the ICT’s with the real outcome. Finally we seek, by this study, to contribute to a better evaluation of the current reality of this technologized teaching/ training and to take part in the evolution of educational technologies which would benefit for both teachers and students.

Facilitating forgiveness: an NLP approach to forgiving is an attempt at uncovering features of the blocks that prevent people to forgive. These blocks to forgiveness can be detected in the real life situations of the six individuals who told me their stories. The inner thoughts, feelings and the subsequent behaviour that prevented them from forgiving others is clearly uncovered in their stories. The facilitation process highlights the features that created the blocks in the past thus preventing forgiveness to occur. The blocks with their accompanying features reveal what needs to be clarified or changed in order to eventually enable the hurt individuals to forgive those who have hurt them. The application of discourse analysis to the stories of hurt highlights the links between the real life stories of the individuals within their contexts with regard to unforgiveness to the research findings of the existing body of knowledge, thereby creating a complexly interwoven comprehensive understanding of the individuals' thoughts, feelings, and behaviours in conjunction with their developmental phases within their socio-cultural contexts. Neuro-linguistic-programming (NLP) is the instrument with which forgiving is facilitated in the six individuals who expressed their conscious desire to forgive, because they were unable to do so on their own. Their emotions had the habit of keeping them in a place in which they were forced to relive the hurtful event as if it were happening in the present. Arresting the process of reliving negative emotions requires a new way of being in this world. The assumption that this can be learnt is based on the results from a previous study, in which forgiveness was uncovered by means of the grounded theory approach as a cognitive process (Von Krosigk, 2000). The results from the previous research in conjunction with the results and insights from this research study are presented in the form of a grounded theory model of forgiveness. / Psychology / D. Litt. et Phil. (Psychology)

Cette thèse livre, sous forme de chronique ethnographique, l’analyse d’une partie de l’enquête effectuée au sein du doyenné et de la paroisse de Questembert, dans le sud-est du Morbihan en Bretagne. Cette étude, menée entre 2003 et 2007, a consisté à l’origine en une investigation sur le « croire en actes », empirique et portant simultanément sur nos pratiques d’enquête, sur la description et l’interprétation des activités religieuses ordinaires.Je relate les étapes d’un tel parcours interrogatif, les transformations de la définition de cet objet de recherche « fuyant » et l’extension du champ de l’enquête : du « croire » au « langage ordinaire » à « l’action », ainsi qu’aux dynamiques d’engagement dans les mouvements d’Eglise et activités paroissiales et, conjointement, aux dynamiques de « prise en main » de sa foi – d’un langage religieux, de pratiques de prière, etc.La découverte progressive des problématiques effectives, des motifs et enjeux concrets de l’engagement de mes interlocuteurs, permet alors de dégager les coordonnées d’une situation imbriquant enjeux locaux et généraux : entre « exculturation » (D. Hervieu-Léger) du catholicisme, crises et efforts renouvelés de la mobilisation paroissiale et dynamisme des acteurs et mouvances de sensibilité traditionnelle sous le pontificat de Jean-Paul II puis celui de Benoît XVI, et tensions entre protagonistes de sensibilités spirituelles différentes. Les entreprises pastorales et militantes observées, les interrelations parfois conflictuelles entre acteurs s’inscrivent aussi dans le contexte politique dominé par la droite et d’intégration religieuse autrefois importante qu’est celui du sud-est du Morbihan, et dans un contexte municipal d’antagonismes partisans alors marqués. L’analyse des dynamiques d’implication et de « prises en main » actuelles et de celles, passées, de trajectoires imbriquant vie familiale, professionnelle ou militante permet de mettre en évidence certaines des logiques récurrentes, les terrains spirituels et milieux sociaux antérieurs de la mobilisation catholique, et d’éclairer par contraste les difficultés observées.Les évolutions de cette recherche, du « croire » – « objet introuvable » mais amenant à l’affinement des descriptions ethnographiques - aux dynamiques d’action et d’engagement, se sont accompagnées d’un retour critique sur ma pratique d’enquête initiale, héritée de traditions objectivistes et décontextualisantes en anthropologie et en sociologie. La restitution des étapes de ce parcours permet ainsi d’argumenter précisément l’approche processuelle et articulée à l’action ainsi que la forme d’écriture auxquelles j’ai abouti. Elle permet également d’étayer la critique de ma pratique initiale en ce qu’elle induit notamment des cécités à l’action, au sens fort, s’agissant principalement ici d’une entreprise entremêlant enjeux religieux et partisans au cœur du milieu paroissial. / This thesis presents, in the form of an ethnographic chronicle, the analysis of part of the survey carried out into the deanery and parish of Questembert, in the south-west of Morbihan in Bretagne, France. This study, conduced between 2003 and 2007, first consisted in an investigation about « acts of believing », empirical and simultaneously about our survey practices, on description and interpretation of ordinary religious activities.I tell the steps of such an interrogative course, the transformations of the definition of this research object « fleeing » and the extension of the scope of the investigation : from « belief » to « ordinary langage » to « action », and to dynamics of involvment into Church movements and parish activities and, jointly, dynamics of « taking charge » of one’s own faith – of a religious langage, prayer practices, etc.The gradual discovery of actual problems, of concrete motives and issues of commitment of my interlocutors, then allows to clear coordinates of a situation imbricating local and general issues : between « exculturation » (D. Hervieu-Léger) of catholicism, crisis and renewed efforts of parish mobilization and dynamism of actors and movements of traditionnal sensitivity under the Pontificate of John-Paul II then Benedict XVI, and tensions between protagonists of different spiritual sensitivities. The pastoral and militant enterprises observed, the interrelations sometimes conflictual between actors are part too of this context politicaly dominated by the right and of religious integration formerly important of the south-west of Morbihan, and of a municipal context of partisan antagonism then very marked. The analysis of actual dynamics of engagement and « take in charge » and those, passed, of trajectories imbricating family, professionnal or militant life leads us to highlight some of the recurring logics, the spiritual grounds and former social environments of catholic mobilization, and illuminate by contrast the difficulties observed.The evolutions of this research, from « belief » – « object not found » but leading to refine ethnographic descriptions – to dynamics of action and involvment, were accompagned with a critical feeback on my initial survey practice, inherited from objectivating and decontextualizing traditions in anthropology and sociology. The restitution of the stages of this route makes it possible to argue precisely the processual approach, articulated to action, and the form of writing that I reached. It makes it possible too to support a criticism of my initial practice in that it induces in particular blindness to action, in the strong sense, mainly here in the case of an entreprise combining religious and partisans issues at the heart of the parish environment.

O trabalho busca compor uma teoria etnográfica da política kaiowá, o que significa dizer que, a partir do trabalho de campo, elabora um modelo de compreensão dos movimentos coletivos desses indígenas de língua guarani e de suas formulações a esse respeito as quais, na tradução proposta aqui, corresponderiam, em parte, ao que nós, ocidentais, entendemos como política (estabelecendo, ainda, conexão com o que se vem denominando cosmopolítica). As formas políticas em análise aqui estão agrupadas em torno de três figuras de maior rendimento para a exposição: tendotá, johexakáry e aty. Por vezes, as formulações dizem respeito também aos Guarani de MS (falantes de ñandeva), uma vez que parte da pesquisa os alcança, e parte não. Para que sejam mais bem compreendidas, mostramos como essas formas podem ser postas em diálogo com relatos sobre diversas experiências políticas ameríndias, de grupos como os Tupinambá quinhentistas, os Iroqueses e os Maya de Chiapas, México. O trabalho também discute como a noção de redes sociais pode ajudar a repensar a versão canônica da história da região hoje habitada pelos Kaiowá e Guarani, o sul de Mato Grosso do Sul. / The work aims to compose an ethnographic theory of kaiowa politics, which means that, based on the fieldwork, it formulates a model for understanding the collective movements of this guarani speaking group and its statements about this subject which, in the translation proposed here, correspond in part to what we Westerners understand as politics (also establishing a connection with the so called \"cosmopolitics\"). The political forms under review are grouped around three characters of greater yield for discusssion: tendotá, johexakáry and aty. Sometimes, the statements also concern the Guarani (ñandeva speakers), as part of the research involves them, but not all of it. To promote a better understanding, we show how these forms can be brought into dialogue with accounts of diferent amerindian political experiences, among groups like the Tupinambá of sixteenth century, the Iroquois and the Maya of Chiapas, Mexico. The thesis also discusses how the notion of social networks can help to rethink the canonical version of the history of the region now inhabited by the Guarani and Kaiowá, the south of Mato Grosso do Sul.