As comunidades indígenas localizadas no de Atacama têm experimentado uma serie de mudanças nos padrões de consumo alimentar como consequência de aceleradas mudanças econômicas, sociais e culturais. Estas mudanças tem contribuído em um paulatino abandono das práticas tradicionais de produção de alimentos, assim como uma rápida incorporação de produtos industrializados na dieta atacamenha. No entanto, não existem estudos que diagnostiquem as mudanças nos padrões de dieta e seu possível impacto nas condições nutricionais dessas populações, em um contexto de mudanças consideráveis a nível local e mundial na dieta e nutrição. Esta pesquisa tem como objetivo identificar as mudanças das práticas alimentares ocorridas durante as últimas três gerações nas comunidades atacamenhas de Toconao e Talabre, assim como avaliar as mudanças no estado nutricional da população adulta nas últimas décadas nestas comunidades. A coleta de dados se realizou utilizando a conjugação de métodos qualitativos e quantitativos. No primeiro caso, foram realizadas entrevistas semi-estruturadas com as pessoas de maior idade de cada comunidade para nos aproximarmos às mudanças desde uma perspectiva local e histórica. Também foram realizadas listagens livres em três gerações para visualizar as preferencias alimentares geracionais. No segundo caso, foram coletadas medidas antropométricas de peso, estatura e Índice de Massa Corporal (IMC) registradas nas fichas clinicas do posto de saúde local, incluindo indivíduos adultos (entre 18 até 90 anos) das comunidades de Toconao e Talabre. Os resultados evidenciam drásticas diferencias no consumo de alimentos entre as três gerações dos atacamenhos de ambas as comunidades, com perda no consumo de alimentos tradicionais por parte das novas gerações devido à substituição de alimentos locais por alimentos forâneos na dieta atacamenha de Toconao e Talabre. Os dados nutricionais apresentam um aumento significativo da estatura ao longo das décadas como resultado de uma maior disponibilidade de alimentos processados e ultraprocessados. O relato histórico obtido das entrevistas semi-estruturadas permitiu uma compressão mais integral das aceleradas mudanças acontecidas nas últimas décadas na dieta e nutrição atacamenha das comunidades de Toconao e Talabre. A partir desta pesquisa se conclui que fatores econômicos e políticos tem contribuído a esta rápidas transformações nos sistemas de subsistência e, consequentemente, na dieta e nutrição destas comunidades indígenas / Native communities from Atacama desert have experienced several changes in their dietary patterns as a consequence of fast economic, social and cultural changes. These changes have contributed in a gradual abandonment of traditional food production activities as well as rapid adoption of industrialized food in their diet. However, there are no studies that provide a diagnosis of these changes of the dietary patterns and their potential impact in the nutritional state of the aforementioned native communities in a context of considerable changes of local and worldwide diet and nutrition. Thus, the goals of this research are to identify the changes in the dietary patterns occurring during the last three generations of the Atacama communities of Toconao and Talabre, and to evaluate the changes of the nutritional state of the adult population at last decades of both communities. The data collection was done using a combination of qualitative and quantitative methods. In the first case, semi-structured interviews with the elderly of each community was performed in order to obtain an approximation to the dietary changes from a local and historical perspective. Additionally, free lists will be performed in people from three generations in order to visualize dietary preferences by generations. In the second case, antropometric measures of weight, height and body mass index was collected of the clinical records in the local heath center, including adults (between 18 to 90 years old) of the Toconao and Talabre communities. The results show drastic differences in food consumption between the three generations of both Atacama communities, with a loss in the consumption of traditional foods by the younger generations due to the substitution of local food for foreign food in the Atacama diet of Toconao and Talabre. From this research it is concluded that economic and political factors have contributed to this rapid change in subsistence systems and, consequently, in the diet and nutrition of these indigenous communities

Esta pesquisa tem como objetivos investigar as diferenças entre escolas alternativas e tradicionais em São Paulo e discutir as consequências da adoção de diferentes métodos como uma forma de alternativa em uma sociedade cuja democracia não é plenamente verdadeira. Parte-se das hipóteses de que escolas alternativas propõem métodos pedagógicos que supõem formar sujeitos democráticos e que facilitem o aprendizado, em uma tentativa de se contrapor às escolas tradicionais. No entanto, entende-se que, na sociedade industrial, considerando-se a ideologia vigente, as escolas alternativas e tradicionais, como produtos e produtoras da sociedade, tendem a ser similares; e que ao se apresentarem como alternativa democrática, algumas escolas encobrem as contradições de uma sociedade que é desigual em sua base. Obras de alguns autores da teoria crítica da sociedade contribuíram para compreender a influência da sociedade industrial, a importância das figuras de autoridade, e os conceitos de ideologia, indústria cultural, formação e pseudoformação. Cinco critérios foram delimitados, conforme literatura da área, para definir escola alternativa: conteúdo priorizado; método pedagógico; diversas formas de avaliação; a interação entre os sujeitos escolares e grau de participação dos estudantes. Quatro escolas foram selecionadas para investigação: duas públicas (uma alternativa e uma tradicional) e duas privadas (uma alternativa e uma tradicional). Para selecionar as escolas, foi elaborada uma escala com 20 alternativas a partir dos critérios mencionados; também foi utilizada como roteiro para as observações em sala de aula, realizadas de quatro a oito aulas em cada escola. Realizou-se também uma entrevista com a coordenadora pedagógica de cada escola, seguindo um questionário semiestruturado. Destacam-se propostas de escolas alternativas se centrarem nos alunos e as tradicionais nos professores, o que influencia nas características mencionadas anteriormente, além da relação com professor como figura de autoridade. As escolas consideradas alternativas, por vezes, aderem às pressões sociais, tais como a preparação para vestibular, as formas de avaliação, visando o mercado de trabalho, bem como as escolas ditas tradicionais aderem a propostas das alternativas, tais como práticas em grupo, alunos como ativos na educação, entre outros. Considera-se que não há escola puramente tradicional, bem como não há escola puramente alternativa, corroborando a hipótese de que nesta sociedade a tendência é de homogeneização. Uma diferença significativa foi entre as escolas públicas e privadas, pois enquanto as primeiras estavam preocupadas com a violência em que seus alunos estão envolvidos, as escolas particulares refletem sobre questões centrais para a formação dos professores e alunos, permitindo concluir que a maior distinção entre as escolas não é seu método pedagógico, mas de classe social. Haver uma suposta alternativa reforça também o pensamento de que depende unicamente de o indivíduo ou a instituição fazer uma escolha para que a sociedade se modifique, o que também expõe a ideologia de mercado: há um produto a ser escolhido e um mercado a ser atendido. As escolas, sejam elas tradicionais ou alternativas, podem ser espaços que perpetuam as contradições sem críticas, mas podem ser um espaço de resistência em que é possível criticar a sociedade e repensá-la / This research aims to investigate the differences between alternative and traditional schools in Sao Paulo and to discuss the consequences of adopting different methods as an \"alternative\" in a society whose democracy is not fully true. Considering hypotheses that alternative schools propose pedagogical methods that are supposed to form democratic subjects and facilitate the learning, in attempt to oppose to the traditional schools. However, it is understood that, in the industrial society, considering the current ideology, alternative and traditional schools, as products and producers of society, tend to be similar; and that, by presenting themselves as a democratic \"alternative,\" some schools hide the contradictions of a society that is unequal at its base. The works of some authors of the critical theory of the society have contributed to the understanding of industrial societys influence, the importance of authority figures, and the concepts of ideology, cultural industry, formation and pseudo-formation. Five criteria were set forth to define \'alternative school\', according to the literature: prioritized content; pedagogical method; several forms of evaluation; the interaction between school subjects and the student participations rate. Four schools were selected for the research: two public schools (one alternative and one traditional) and two private schools (one alternative and one traditional). In order to select the schools, a scale was elaborated with 20 alternatives based on the mentioned criteria; and it was also used as a guide for classroom observations, which from four to eight classes were observed in each school. There was also an interview with the pedagogical coordinator of each school, following a semi-structured questionnaire. The proposals of alternative schools that focus on the students and the traditional ones on the teachers were highlighted, which influences in the characteristics formerly mentioned, in addition to the relation with teacher as a figure authority figure. The considered alternative schools sometimes adhere to social pressures, such as: preparation for college entrance examination, the forms of evaluation, targeting the labor market; as well as the mentioned traditional schools adhere to alternatives proposals such as: group practices, students as assets in education, among others. It is considered that there is no purely traditional school, nor is there a purely alternative school, corroborating to the hypothesis that, in this society, there is a tendency for homogenization. There was a significant difference between public and private schools, because, in the public school, the workers were concerned about the violence in which their students are involved, and, in the private schools, the workers were questioning central issues to form teachers and students, leading to the conclusion that the greatest distinction between schools is not their pedagogical method, but their social status. Considering a supposed alternative also reinforces the idea that it is solely up to the individual or the institution to make a choice for the societys transition, which also exposes the market ideology: there is a product to be chosen and a market to be served. Schools, whether traditional or alternative, can be spaces in which contradictions without criticism perpetuate, but they can also be a space of resistance in which it is possible to criticize society and rethink it

O presente estudo procurou compreender como se efetua a pesca da manjuba em Iguape-SP e qual a sua relação com o canal do Valo Grande: quais as modificações sofridas pela atividade pesqueira no município, antes, durante e após a construção da barragem no dito canal, e como os pescadores passaram a se organizar após essa interferência no meio ambiente. Objetivou compreender o modo de vida do pescador, através dos seus saberes tradicionais, e como esse modo de vida ainda resiste nos dias atuais, onde a tônica é pescar mais e mais, a fim de se obter uma renda maior. Enfim objetivou-se, mediante o diálogo entre teoria e conhecimento tradicional, mostrar como um pescador artesanal resiste num campo tão competitivo, como é a pesca da manjuba / The present study searched to understand a how to make the manjuba\'s angling in Iguape/SP and wich your relation with the Valo Grande\'s strait: with the modifications suffer the fishing grounds atictivities in the country, before, during and after the structure of the dam in the strait, and how the fisherman have been organized after these interferation in the environment. Objectified to understand the life mode of the fisherman, through of the their traditionals aware, and how this life mode still stard of the present time, where the tonic is fish more to more, in order to have more rent. After all objectified, by means of the dialogue between the theory and traditional knowledge to show how the fisherman resiste in the field so competition, how is the manjuba\'s fish

Em que pese sua relevância, as Unidades de Conservação ainda são responsáveis pela geração de impactos e conflitos nos territórios nos quais se encontram, porque provocam mudanças sociais representativas quando a sua criação não leva em consideração os saberes e os fazeres de seus moradores. Na comunidade de Nossa Senhora do Livramento, uma das seis comunidades que integram a Reserva de Desenvolvimento Sustentável do Tupé, na área rural de Manaus, vivem populações tradicionais indígenas e não indígenas que, depois de terem seus territórios transformados na referida reserva, estão passando por transformações nos seus modos de viver e se reproduzir causadas pela nova ordem de política ambiental imposta, estranha às suas práticas. Na tentativa de assegurar seus territórios contra as ameaças de perdas pelas especulações diversas que as rondam e garantir seus lugares de vida e trabalho, essas populações adotaram estratégias de uso e posse dos espaços em forma de quintais, sítios e roças. Cultivando no sistema roça-capoeira-floresta, produzem variedades de mandiocas, macaxeiras e frutíferas que se enquadram no modelo agrobiodiverso. Seus cultivos aproveitando capoeiras são percebidos como modo de deixar os solos em descanso enquanto roçam outra capoeira velha. Esse modelo está entre as boas práticas para a gestão territorial. Suas práticas de pesca, caça e extrativismo florestal, baseadas em saberes locais, lhes asseguram fontes de recursos alimentares e medicinais. Dessa maneira, ao reinventarem seus territórios de uso e abrigo e suas formas de reprodução de vida, essas populações demonstram ter um refinado modo de se relacionar com a natureza, o que lhes dá poderes para continuar onde estão. Para levantar esses dados, foi adotada a técnica da pesquisa participante, especialmente a categoria observação participante. Foram feitas várias entrevistas abertas e foi usada a técnica de análise de conteúdo para tratá-las. Esta pesquisa mostra que é possível sim haver conservação com pessoas vivendo em UCs e confirma que as estratégias que essas populações têm de delimitar territórios lhes dão resistência e poderes para continuarem onde estão e resistir às investidas de expropriação. / In spite of their importance, Conservation Units (CUs) are still responsible for impacts and conflicts in the areas where they are located, as they cause significant social changes when they are created without taking into account the knowledge and actions of their dwellers. In the Nossa Senhora do Livramento community, one of the six communities that form the Tupé Sustainable Development Reserve, in the rural area of Manaus, Amazonas, Brazil, traditional (indigenous and non-indigenous) communities, after having their lands turned into the aforementioned reserve, are undergoing changes with respect to their lifestyle and reproductive habits, as a result of being inflicted with a new environmental policy system that is strange to their practices. Trying to avoid all the threats of losing their lands and keep the places where they live and work, those populations have adopted strategies to use and own the places as backyards, smallholdings and clearings. By using the clearing-secondary forestforest system of cultivation, they produce varieties of maniocs, cassavas and fruits that are in accordance with the model of agrobiodiversity. Their secondary forest-based crops are seen as a way to rest the soil while they clear an old secondary forest. That model is among the good practices for land management. Their fishing, hunting and forest extraction methods are based on local knowledge and provide them with food and medicinal resources. Therefore, by reinventing the lands which they use and where they live, as well as their reproductive habits, those populations prove to have a refined way to relate with nature, which gives them the power to stay in their places. In order to obtain those data, participatory research was used, more specifically participant observation. Several open interviews were conducted and then treated using the content analysis technique. This research shows that conservation with people living in CUs is indeed possible, and confirms that strategies to delineate the lands of those populations provide resistance and power so that they can stay and face the threats of expropriation.

Thesis submitted in fulfilment of the requirements for the degree Master of Technology: Horticulture in the Faculty of Applied Sciences at the Cape Peninsula University of Technology / The high demand for medicinal plants has favoured over-exploitation of wild plants. The search for alternative and sustainable methods of medicinal plant cultivation is imperative and desirable. Biotechnological approaches particularly hydroponic technology has the potential for large scale plant cultivation and production of secondary metabolites. The current study aims at optimizing the production of antimicrobial secondary metabolites by an indigenous South African medicinal plant species (Helichrysum cymosum) through hydroponics N and K fertilization. In Chapter 1, the conceptual framework and justifications of the study are presented. In Chapter 2 the research objective was to discern the optimal potassium (K) supplement level for H. cymosum by evaluating the effects of different hydroponic K levels on growth, K-leaf content, and anti-Fusarium oxysporum f.sp.glycines (Ascomycota: Hypocreales) and total activities. Six weeks old seedlings of H. cymosum were treated with varied concentrations of K in the form of potassium chloride, potassium nitrate and monopotassium phosphate (58.75, 117.5, 235 and 470 ppm). These concentrations were based on a modification of Hoagland’s hydroponic nutrient formula. Plants were maintained under greenhouse conditions and growth parameters (plant height and number of leaves) were recorded weekly. At 8 weeks post treatment, plants were harvested and fresh weights were recorded and tissue nutrient content analysed. Sub-samples of the aerial parts of plants grown in the different treatments were air dried, extracted with acetone and tested against F. oxysporum. Plants exposed to 235 ppm K showed a marked increase in leaf number, plant height and fresh weight. Overall there was no significant difference (P > 0.05) among the treatments with respect to tissue nutrient content; K ranged from 3.56 ± 0.198 to 4.67 ± 0.29 %. The acetone extraction yield increased with increasing K fertilization: 58.75 ppm (16.67 ± 2.35 mg), 117.5 ppm (22.5 ± 4.79 mg), 235 ppm (210 ± 38.5 mg) but dropped to 40 ± 4.08 mg at 470 ppm K. Results from the anti-F. oxysporum bioassay showed that 58.75 and 235 ppm K treatments produced the most bioactive acetone extracts; MIC values of 0.49 and 0.645 mg/l, respectively. Acetone extracts obtained from plants exposed to 235 ppm K yielded the highest total activity, comparatively (P < 0.05). In conclusion, the optimum nutrient K level for growing H. cymosum hydroponically was 235 ppm. Chapter 3 focused on another important macro nutrient N and the objective was to determine the optimum nutrient requirements for growing the medicinal plant, Helichrysum cymosum (L.) (Asteraceae), hydroponically. Experiments were conducted to assess the effects of varied nitrogen (N) concentrations supplied as nitrate and ammonium on growth, tissue nutrient content, antimicrobial and total activities of acetone extracts of aerial parts. Treatments were based on a modified Hoagland’s nutrient formula. Six week old rooted cuttings were treated with 52.5 ppm, 105 ppm, 210 ppm and 420 ppm of N. Leaf number and stem height (cm) were recorded at weekly intervals and leaf analysis conducted. The effects of N treatments on plant growth parameters varied significantly among treatments; 52.5 ppm of N yielded the tallest plants (height) [19.4 ± 0.7 cm], while 105 ppm N yielded the maximum leaf number (68.1 ± 6.2) as well as maximum fresh weight of aerial parts was obtained with 105 ppm (15.12 ± 1.68 g). Nitrogen content of plant tissue ranged between 0.53 ± 0.03 and 4.74 ± 0.29% (d, f, 3, 12; f=14; P ≤ 0.002) depending on treatments. Powdered aerial parts (5 g) of H. cymosum obtained from the different N treatments were extracted with 100 ml of acetone. N treatment significantly affected the yield of crude extracts, which ranged from 87.5 ± 15.5 (52.5 ppm) to 230 ± 23.5 mg (105 ppm). Acetone extracts of plants that were exposed to varied N treatments were screened for anti-Fusarium oxysporum activity using minimum inhibitory concentration (MIC) method. The MIC value (0.073 ± 0.014 mg/ml) obtained with acetone extracts of plants exposed to 52.5 ppm N was significantly lower compared to the MICs of the other N treatments (105 [0.47 ± 0 and 0.705 ± 0.135 mg/ml], 210 [0.234 and 0.47 mg/ml] and 420 ppm [0.29 ± 0.101 mg/ml]) at 24 and 48 hours respectively. However, the total activities of extracts obtained among the four N treatments, which ranged from 0.062 ± 0.02 to 0.26 ± 0.06 ml/g was not statistically different at 24 or 48 hours (P > 0.05). LC-MS analysis of acetone extracts of H. cymosum plants obtained from the four treatments hinted that known anti-microbial agents such as apigenin, quercetin, kaempferol, helihumulone and quinic acids were present in the extracts and the quantity of helihumulone increased with increased nutrient N level. These results suggest that H. cymosum may be cultivated hydroponically and that the antimicrobial activity and/or the phytochemical profile of the crude acetone extracts is affected by nutrient nitrogen levels. Hydroponic cultivation of plants may be able to alleviate to an extent the pressure on wild medicinal plants.

Esta escrita está metaforizada com a ideia de uma travessia, a minha travessia. Uma Moçambicana, com o desejo de conhecer uma Psicanálise voltada a questões da Saúde Mental e que participe ativamente da construção de Políticas Públicas se encontrou e se reconheceu como pesquisadora, entre idas e vindas de dois países com histórias tão parecidas e, ao mesmo tempo, tão diferentes, mas que têm na sua constituição marcas profundas da colonização à qual estiveram submetidos durante anos. Em Moçambique, a Independência conta com apenas 42 anos, sendo assim um país novo e em construção da sua identidade. Para compor esta pesquisa, vários reencontros com o meu país foram necessários.Pelo desejo de poder construir uma Psicanálise capaz de dialogar com as especificidades de um povo único e singular como o moçambicano, me parece necessário pensar sobre a Saúde Mental moçambicana e também conhecer melhor a Medicina Tradicional, que é uma prática de cuidado com o outro que existe há milénios no continente africano. Através de cartas dirigidas a pessoas que vêm compondo este caminho comigo, e de entrevistas aos vários profissionais de saúde que se dedicam à escuta do sofrimento dentro da minha terra natal, me proponho a pensar numa interlocução entre a Medicina Tradicional e os saberes provenientes de uma lógica ocidental, a fim de que se possa construir práticas de cuidado capazes de dialogar com a cultura moçambicana. / This writing is metaphorized using the idea of a journey, my journey. A Mozambican, with the desire of knowing a psychoanalysis focused on Mental Health issues and actively participating in the construction of Public Policies, found herself and became a researcher, between comings and goings of two countries with stories that are so similar and, at the same time, so different, but which have in their constitution profound marks of colonization they have been subjected to for years. In Mozambique, independence is only 42 years old, so it is still a new country and is still building its identity. In order to compose this research, several reunions with my country were necessary, and for the desire of building a Psychoanalysis able to engage with the particularities of a unique and particular people like the Mozambican, I believe it is necessary to think about the Mozambican Mental Health and also to get to know Traditional Medicine, which is a practice of caring for the other that has existed for millennia on the African continent. Through letters addressed to people who have been composing this path with me, and interviews with the various health professionals who dedicate themselves to listen to suffering within my native land, it is proposed to think of an interlocution between traditional medicine and the knowledge from a Western logic, so that care practices capable of dialoguing with Mozambican culture can be built.

Made available in DSpace on 2016-08-10T11:21:44Z (GMT). No. of bitstreams: 1 TAMIRIS MAIA GONCALVES PEREIRA.pdf: 6798907 bytes, checksum: f67a2235e2697ac9d14d8c3e43094fa7 (MD5) Previous issue date: 2015-03-11 / This paper aims to examine aspects relating to food production contained within the ritualistic kitchen, traditional yoruba african group, Ègbé Mògàjí Ifá, to understand the meanings contained in the practices and knowledge. The research examined issues relating to identity construction, hinged from the Nigerian religious tradition of worship of deities, brought to the city of Goiânia - Goiás, in 2001. It also sought to understand food production, the rites and the yoruba cosmology, since their meanings and forms of expression are intertwined, permeated by the relationship with the sacred. The results presented contemplated bibliographic data and imagery obtained through participant observation and interviews with the constituent members of the community. / O presente trabalho se propõe a estudar os aspectos referentes à produção alimentar contida no espaço da cozinha ritualística, do tradicional grupo africano yorubá, Ègbé Mògàjí Ifá, para compreensão dos significados contidos nas práticas e saberes. A pesquisa analisou questões relativas à construção identitária, articulada a partir da tradição religiosa nigeriana de culto aos orixás, trazida para a cidade de Goiânia Goiás, no ano 2001. Buscou também compreender a produção alimentar, os ritos e a cosmologia yorubá, uma vez que seus significados e formas de expressão estão imbricados, permeados pela relação com o sagrado. Os resultados apresentados contemplaram dados bibliográficos e imagéticos, obtidos através da observação participante e entrevistas com os membros constituintes da comunidade.

In Thailand, Acanthus ebracteatus Vahl and Clerodendrum petasites S. Moore have been prescribed to treat skin diseases, such as rash, abscess, and urticaria, for at least 30 years. However, there is limited scientific support and no clinical trials that identify and verify the compounds that elicit useful pharmacological effects following their topical delivery. Vanillic acid was identified for the first time in A. ebracteatus together with verbascoside; furthermore, nine phenolic compounds, vanillic acid, 4-coumaric acid, ferulic acid, verbascoside, nepetin, luteolin, chrysin, naringenin, and hesperetin, and two reported, apigenin and hispidulin, were found in C. petasites. C. petasites (CP) was therefore chosen as the principal plant to be studied in this thesis. Hispidulin was quantified as a predominant compound, being present at 39 μmol/g (1.2% w/w) in a dried ethanolic extract. Various formulations of CP extracts were examined (a) in in vitro skin penetration experiments using Franz diffusion cells, and (b) in vivo using the tape-stripping method. Hispidulin penetrated through the skin within 3 hours; vanillic acid and nepetin were absorbed after 6 hours. In contrast, verbascoside was only taken up into the superficial layers of SC. There was no difference in the permeation of hispidulin, nepetin and vanillic acid from 10% w/w CP cream and lotion formulations. Hispidulin was percutaneously absorbed through the skin and taken up into the stratum corneum in the greatest amount, followed by vanillic acid and nepetin. It was found that the in vitro model was useful for preliminary formulation development, and that the tape-stripping method was robust and effective. Verbascoside, although a poor penetrant, was well released from the formulations in an in vitro release test, suggesting that it might be a potential skin surface-active compound, such as an antimicrobial. Hispidulin, nepetin and vanillic acid, based on their uptake and penetration into the skin, together with their known biological activities, may be considered as feasible candidates for the development of novel and effective antimicrobial, anti-inflammatory, and antioxidant formulations.

Esta pesquisa tem como objetivo central compreender as perspectivas de futuro de jovens faxinalenses. Para isso, buscamos entender as particularidades de sua forma de vida, desafios, problemas, potencialidades, sua relação com as comunidades e os possíveis fatores que influenciam na aproximação ou distanciamento entre eles e seus territórios. Os faxinais constituem uma forma particular de organização camponesa reconhecida como Comunidade Tradicional. Possuem como principal característica o uso de áreas em comum, chamadas de criadouro comunitário. Neste espaço, as famílias criam seus animais à solta, preservam grande parte da vegetação nativa, constroem suas casas e mantêm a dinâmica comunitária. Quanto ao uso comum das áreas, muitos proprietários permitem que não proprietários de terras morem e usufruam da área do criador comunitário, a partir de acordos estabelecidos entre os envolvidos. Historicamente, os faxinais vêm sofrendo fortes pressões por grande parte do sistema econômico, do modelo de agricultura considerada moderna e do poder público, que invadem seus territórios, destroem a natureza, geram preconceito, forçam a diminuição e o fechamento das áreas de uso comum, e expulsam famílias das comunidades. Apesar de intensas pressões, inúmeras famílias seguem resistindo e dando continuidade ao seu tradicional modo de vida. Para compreender as estratégias de resistência e as perspectivas de futuro, participamos de espaços coletivos das comunidades, empreendemos oficinas, conversas informais com lideranças comunitárias e com os jovens, sendo que com os jovens ainda realizamos, em grupos, a técnica percurso comentado. A partir das análises dos dados obtidos em campo, sistematizamos algumas estratégias que as comunidades faxinalenses utilizaram e utilizam para resistir a condições sociais e econômicas degradantes, que, no limite, visam à sua finalização. Interpretamos a relação das comunidades com o Movimento Articulação Puxirão dos Povos Faxinalenses (APF) como essencial para o desenvolvimento das estratégias, que se manifestam na educação, na geração de renda, nas associações comunitárias, na produção agroecológica, nos espaços coletivos, na religiosidade e no enraizamento, que promovem relações diferenciadas com o território e com o modo de vida. Fatores que mobilizam formas de resistência, fortalecimento das comunidades, reorganização das tradições e, consequentemente, contribuem com a construção de planos e perspectivas de futuro dos jovens faxinalenses, que lutam e resistem pela manutenção e desenvolvimento de suas comunidades / The research central goal was to understand the future prospects of young faxinalenses. For this, we seek to understand the particularities of their way of life, challenges, problems, potentials, their relationship with the communities and the possible factors that influence the greater proximity or distance between them and their territories, as well as contribute to the valuation process of their demands and greater the visibility of this way of life. The faxinais constitute a particular form of peasant organization recognized as a Traditional Community. Have as main feature the use of areas in common, called creation in community. In this space the households keep their animals in a free range system, preserve much of the native vegetation, build their houses and maintains the community dynamics. Regarding the common use areas, many owners allow the ones that do not own the land to live and benefit from the Community creation area, from agreements between those involved. Historically these communities have been suffering strong pressure from a large part of the economic system, the agricultural model considered \"modern\" and the government, which invade their territories, destroy the nature, generate prejudice, forcing the reduction and closing of the common use areas and expel families from communities. Despite intense pressures, many families continue to resist and continuing its traditional way of life. To understand the strategies of resistance and future prospects, we participate in collective spaces of communities, undertake workshops, informal conversations with community leaders and with young people, and with young people also conducted, in groups, the technical called commented route. From the analysis of the data obtained in the field, it was systematized some strategies that communities have used and use to resist the degrading social and economic conditions, which, ultimately, aimed at its phase out. It was interpreted the relationship of communities with the Movimento Articulação Puxirão dos Povos Faxinalenses (APF) as essential for the development of strategies that manifest themselves in education, income generation, the community associations in agroecological production, in collective spaces, religiosity and cultural rooting, which promote differentiated relationships with the territory and the way of life. Factors that mobilize forms of resistance, strengthening of communities, reorganization of traditions and thus contribute to building plans and future prospects of young people faxinalenses, who struggle and resist for the maintenance and development of their communities

No mundo ocidental moderno [com o perdão pela generalização, e sem deixar de levar em conta as raríssimas exceções que se engajam em um movimento contrário], convivemos com o confronto entre duas posições opostas e aparentemente excludentes. De um lado, a crença em um Deus que rege o mundo material, mas com o qual esse mundo não interage, tendo em vista a sua condição de absoluto e inatingível. Do outro, a convicção racional de que só é aceitável cientificamente aquilo que se consegue comprovar materialmente o que, em tese, nega a existência de uma instância divina, confinando-a ao plano do imaginário. Esta tese propõe um resgate das instâncias intermediárias entre os mundos invisível e visível como forma de recuperar a integridade do pensamento e da vida do homem de nosso tempo. Baseia-se, para isso, no estudo da Ciência das Letras o sistema simbólico adotado pelo sufismo (ta½awwuf), ou mística islâmica, que converte as realidades espirituais em símbolos compreensíveis aos seres humanos e na idéia de imaginação, ou faculdade imaginal, que é a capacidade de realizar essa integração. / In the modern occidental world, with rare exceptions that are located primarily in currents of Philosophy, Psychology, Mysticism and Physics, we face a confrontation between two opposite and apparently contradictory positions. On one side, the belief in a God which reigns the material world, but with whom this same world does not interact due to this Gods condition of absolute unattainability. On the other side, the rational conviction that the only scientifically acceptable facts are the ones that can be materially proved which, theoretically, denies the existence of a divine instance, confining it to the imaginary ground. This thesis proposes a recapture of the intermediary instances between the visible and the invisible worlds as a way to recuperate the integrity of contemporaneous mans thought. Thus this work is based in the study of the Science of Letters, the symbolic system adopted by Sufism (ta½awwuf) or Islamic esotericism, which converts the spiritual realities in symbols that are comprehensible for human beings, and also in the idea of an imaginal world, that shelters this passage.