Submitted by Alison Vanceto (alison-vanceto@hotmail.com) on 2017-02-07T10:12:04Z No. of bitstreams: 1 DissMOCC.pdf: 13900305 bytes, checksum: 124af4ac48c2e7b730b87d013a55e235 (MD5) / Approved for entry into archive by Camila Passos (camilapassos@ufscar.br) on 2017-02-08T12:03:56Z (GMT) No. of bitstreams: 1 DissMOCC.pdf: 13900305 bytes, checksum: 124af4ac48c2e7b730b87d013a55e235 (MD5) / Approved for entry into archive by Camila Passos (camilapassos@ufscar.br) on 2017-02-08T12:08:12Z (GMT) No. of bitstreams: 1 DissMOCC.pdf: 13900305 bytes, checksum: 124af4ac48c2e7b730b87d013a55e235 (MD5) / Made available in DSpace on 2017-02-08T12:09:15Z (GMT). No. of bitstreams: 1 DissMOCC.pdf: 13900305 bytes, checksum: 124af4ac48c2e7b730b87d013a55e235 (MD5) Previous issue date: 2016-09-06 / Não recebi financiamento / This dissertation is analytically the historical formation of the Indian Reserve Araribá located in the municipality of Avai (SP), focusing on the relationships that occur between Terena and Guarani groups that will lead to the formation of a village called Tereguá where, theoretically, individuals inhabit the mixing occurred between these ethnic groups. The reserve Araribá was created in 1913 by the official indigenous agency of the Brazilian state, first the Indian Protection Service - SPI (1910-1967) and then the National Indian Foundation - FUNAI (1967 onwards), on land belonging to the unoccupied calls state of São Paulo in territorialization process of the Guarani indigenous population that was scattered between the São Paulo west, north of Parana and east of Mato Grosso do Sul. Araribá reserve, initially occupied by Guarani families, eventually adding Terena families brought by SPI, from the 1930s, from Mato Grosso (South), and Brazilian regional were also incorporated by intermarriage. Currently, the reserve of 1.930 hectares, with a population of about 600 people, is divided into four villages: Kopenoti and Ekeruá occupied by Terena families; Nimuendajú occupied by families Guarani and Terena Tereguá occupied by families, Guarani and those in which there was a mix between these two ethnic groups. The sources used are literature and ethnographic, from a participant observation and conversations with the Indians during the research field. The work seeks to make an ethnography of Tereguá community, highlighting its historical formation and their relationships, established inside the reserve, with the other villages. / Essa dissertação tem como base analítica a formação histórica da Reserva Indígena Araribá, localizada no município de Avaí (SP), focando nas relações ocorridas entre os grupos Terena e Guarani, que vão dar origem à formação de uma aldeia denominada Tereguá, onde, teoricamente, habitariam os indivíduos resultantes da mistura ocorrida entre esses grupos étnicos. A reserva de Araribá foi criada em 1913 pelo órgão indigenista oficial do Estado brasileiro, primeiramente Serviço de Proteção aos Índios - SPI (1910-1967) e depois a Fundação Nacional do Índio - FUNAI (1967 em diante), em terras chamadas devolutas pertencentes ao estado de São Paulo num processo de territorialização da população indígena Guarani que se encontrava dispersa entre o oeste paulista, norte do Paraná e leste de Mato Grosso do Sul. A reserva Araribá, inicialmente ocupada por famílias Guarani, acabou agregando famílias Terena trazidas pelo SPI, a partir dos anos 1930, de Mato Grosso (do Sul), sendo que regionais brasileiros também foram incorporados por casamentos interétnicos. Atualmente, a reserva de 1.930 hectares, com uma população de cerca de 600 pessoas, está dividida em quatro aldeias: Kopenoti e Ekeruá ocupadas por famílias Terena; Nimuendajú ocupada por famílias Guarani e Tereguá ocupada por famílias Terena, Guarani e aquelas nas quais ocorreu a mistura entre esses dois grupo étnicos. As fontes utilizadas são bibliográficas e etnográficas, a partir de uma observação participante e conversas com os indígenas durante a pesquisa de campo. O trabalho procura fazer uma etnografia da comunidade Tereguá, destacando sua formação histórica e suas relações, estabelecidas no interior da reserva, com as outras aldeias.

Submitted by Aelson Maciera (aelsoncm@terra.com.br) on 2017-04-05T20:32:34Z No. of bitstreams: 1 DissMOCC.pdf: 13900305 bytes, checksum: 124af4ac48c2e7b730b87d013a55e235 (MD5) / Approved for entry into archive by Ronildo Prado (ronisp@ufscar.br) on 2017-04-19T14:27:14Z (GMT) No. of bitstreams: 1 DissMOCC.pdf: 13900305 bytes, checksum: 124af4ac48c2e7b730b87d013a55e235 (MD5) / Approved for entry into archive by Ronildo Prado (ronisp@ufscar.br) on 2017-04-19T14:27:25Z (GMT) No. of bitstreams: 1 DissMOCC.pdf: 13900305 bytes, checksum: 124af4ac48c2e7b730b87d013a55e235 (MD5) / Made available in DSpace on 2017-04-19T14:31:44Z (GMT). No. of bitstreams: 1 DissMOCC.pdf: 13900305 bytes, checksum: 124af4ac48c2e7b730b87d013a55e235 (MD5) Previous issue date: 2016-09-06 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / This dissertation is analytically the historical formation of the Indian Reserve Araribá located in the municipality of Avai (SP), focusing on the relationships that occur between Terena and Guarani groups that will lead to the formation of a village called Tereguá where, theoretically, individuals inhabit the mixing occurred between these ethnic groups. The reserve Araribá was created in 1913 by the official indigenous agency of the Brazilian state, first the Indian Protection Service - SPI (1910-1967) and then the National Indian Foundation - FUNAI (1967 onwards), on land belonging to the unoccupied calls state of São Paulo in territorialization process of the Guarani indigenous population that was scattered between the São Paulo west, north of Parana and east of Mato Grosso do Sul. Araribá reserve, initially occupied by Guarani families, eventually adding Terena families brought by SPI, from the 1930s, from Mato Grosso (South), and Brazilian regional were also incorporated by intermarriage. Currently, the reserve of 1.930 hectares, with a population of about 600 people, is divided into four villages: Kopenoti and Ekeruá occupied by Terena families; Nimuendajú occupied by families Guarani and Terena Tereguá occupied by families, Guarani and those in which there was a mix between these two ethnic groups. The sources used are literature and ethnographic, from a participant observation and conversations with the Indians during the research field. The work seeks to make an ethnography of Tereguá community, highlighting its historical formation and their relationships, established inside the reserve, with the other villages. / Essa dissertação tem como base analítica a formação histórica da Reserva Indígena Araribá, localizada no município de Avaí (SP), focando nas relações ocorridas entre os grupos Terena e Guarani, que vão dar origem à formação de uma aldeia denominada Tereguá, onde, teoricamente, habitariam os indivíduos resultantes da mistura ocorrida entre esses grupos étnicos. A reserva de Araribá foi criada em 1913 pelo órgão indigenista oficial do Estado brasileiro, primeiramente Serviço de Proteção aos Índios - SPI (1910-1967) e depois a Fundação Nacional do Índio - FUNAI (1967 em diante), em terras chamadas devolutas pertencentes ao estado de São Paulo num processo de territorialização da população indígena Guarani que se encontrava dispersa entre o oeste paulista, norte do Paraná e leste de Mato Grosso do Sul. A reserva Araribá, inicialmente ocupada por famílias Guarani, acabou agregando famílias Terena trazidas pelo SPI, a partir dos anos 1930, de Mato Grosso (do Sul), sendo que regionais brasileiros também foram incorporados por casamentos interétnicos. Atualmente, a reserva de 1.930 hectares, com uma população de cerca de 600 pessoas, está dividida em quatro aldeias: Kopenoti e Ekeruá ocupadas por famílias Terena; Nimuendajú ocupada por famílias Guarani e Tereguá ocupada por famílias Terena, Guarani e aquelas nas quais ocorreu a mistura entre esses dois grupo étnicos. As fontes utilizadas são bibliográficas e etnográficas, a partir de uma observação participante e conversas com os indígenas durante a pesquisa de campo. O trabalho procura fazer uma etnografia da comunidade Tereguá, destacando sua formação histórica e suas relações, estabelecidas no interior da reserva, com as outras aldeias.

This thesis is an examination of the reaction of a human population to a new and disturbing environment. It deals with the disintegration of the aboriginal Indian culture of northern Mendocino County under the influence of American settlers and military personnel. As such it is concerned with the factors and responses inherent in, and resulting from the interaction of two civilizations, the one old and static, the other ew and dynamic.

Food frequency questionnaires and twenty-four hour recalls were conducted with a random sample of 104 Ojibwe adults in Mille Lacs, Minnesota and Lac Courte Oreilles, Wisconsin to assess traditional and market food use. Sociocultural questionnaires were used to assess the cultural significance of traditional food. The importance of the traditional food system was evident, with at least 50% of people engaging in hunting and fishing practices. Traditional food was among the top ten food sources of protein, zinc, iron and folate. The cultural significance of traditional food was apparent. Obesity is prevalent, with almost 50% of the population studied over the 85$ rm sp{th}$ percentile for Body Mass Index (BMI). Nutrient densities were lower than those in the NHANES III sample, in particular for calcium, vitamin A, vitamin C, and folate. Mean intakes of fat, saturated fat, and sucrose exceeded American Heart Association and World Health Organization recommendations. Areas of focus for education and future research needs are suggested in order to reduce risks for nutrition-related chronic disease such as diabetes and heart disease.

No description available.

Why would a relatively normal eighteen year-old boy from New Orleans decide to dedicate his life to God as a Jesuit priest at the tail-end of the twentieth century? What obstacles would he meet along the way? What would sustain him in religious life? Why would he leave after seven years? Can one be sexually and emotionally healthy as a celibate? Is celibacy different for homosexuals than it is for heterosexuals? What is essential in the spiritual life?

Thesis (Ph. D.)--University of Oregon, 2005. / Typescript. Includes vita and abstract. Includes bibliographical references (leaves 244-262). Also available for download via the World Wide Web; free to University of Oregon users.

Thesis (Ph. D.)--University of Oregon, 2005. / Typescript. Includes vita and abstract. Includes bibliographical references (leaves 244-262). Also available for download via the World Wide Web; free to University of Oregon users.

Submitted by Kenia Bernini (kenia.bernini@ufpel.edu.br) on 2016-09-01T20:35:53Z No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Estelamaris_Dezordi_Dissertação.pdf: 11132567 bytes, checksum: 6936656d624f85abf217deb45dea5035 (MD5) / Approved for entry into archive by Aline Batista (alinehb.ufpel@gmail.com) on 2016-09-05T19:32:36Z (GMT) No. of bitstreams: 2 Estelamaris_Dezordi_Dissertação.pdf: 11132567 bytes, checksum: 6936656d624f85abf217deb45dea5035 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Aline Batista (alinehb.ufpel@gmail.com) on 2016-09-05T19:32:46Z (GMT) No. of bitstreams: 2 Estelamaris_Dezordi_Dissertação.pdf: 11132567 bytes, checksum: 6936656d624f85abf217deb45dea5035 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2016-09-05T19:32:54Z (GMT). No. of bitstreams: 2 Estelamaris_Dezordi_Dissertação.pdf: 11132567 bytes, checksum: 6936656d624f85abf217deb45dea5035 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 5-05-25 / Fundação de Amparo à Pesquisa do Estado do Rio Grande do Sul - FAPERGS / Esta dissertação apresenta um registro etnográfico e a análise etnológica da fundação da Tekoa Pyaú (Nova Aldeia), sediada no distrito de Ressaca Buriti, área de confluência do Rio Ijuí Grande, no município de Santo Ângelo, situado na região Noroeste (Região das Missões) do Estado do Rio Grande do Sul, Brasil. A abordagem da antropologia histórica, complementada pelo método etnográfico da observação participante, analisa e registra como ocorreu a luta pela terra e a formação de uma nova aldeia Mbyá. As análises estão centradas na constituição sócio-histórica da comunidade e na sua mobilidade espacial, no processo de territorialização, nas relações com agentes e órgãos do Estado e na relação dos Mbyá com a sociedade nacional envolvente. A relevância do estudo proposto está relacionada à possibilidade de produção de uma etnografia que apresenta as etapas de conversação e negociação ocorridas num período de dois anos, as quais resultaram na compra de uma fração de terras e na transferência das famílias para a instalação definitiva da nova tekoa (aldeia). / This dissertation presents an ethnographic record and ethnological analysis of the foundation of Tekoa Pyaú (the New Village), which is headquartered in Buriti Surf district, the area confluence of Rio Ijuí Grande in San Angelo district, located in the Northwest region (Region of missions) of the State of Rio Grande do Sul, Brazil. The approach of historical anthropology, supplemented by ethnographic method of participant observation, analyzes and registers the struggle for land and the formation of a new village Mbyá. These analyses are focused on a socio-historical development of the community and its spatial mobility in the territorial process, relations with agents and agencies of the state and the relationship of the Mbyá with the surrounding national society. The relevance of the proposed study is related to the possibility of producing an ethnography that shows the conversation steps and negotiations that have taken place over a period of two years, which resulted in the purchase of a land split and transfer of families to the final installation of the new tekoa (village).

The problem is to analyze the opinions of the Navajo community leadership towards a religion sponsored program, as related to their exposure to information about the program and to othether social variables. Specifically, this study is concerned with two main questions: 1. Is the reaction among Navajo community leaders towards the LDS Indian Placement Program related to the amount of information they have available about that program? 2. Is the attitudes of Navajo community leaders concerning the Placement Program related to their social economic status of age, religious affiliation, and other such variables?