Thesis (Ph. D)--UCLA, 2007. / Vita. Includes bibliographical references.

In this thesis, I explore the ways by which two indigenous peoples represent themselves in the context of national politics in Venezuela during the so-called Bolivarian Revolution. In particular, I offer an anthropological understanding of bodily practices and visual elements that the Wayúu and the Pume peoples use to index their indigenous identities in the context of televised meetings to commemorate the Day of Indigenous Resistance in Venezuela. In order to do so, I follow the theoretical approach proposed by Graham and Penny (2014) in which performances of indigeneity are understood as actions that (1) are representations of local and traditional performances that are historically and culturally contingent and (2) involve a creative process that connects local realities with national and global political agendas. Likewise, I draw on current anthropological understandings on the concepts of authenticity and folklorization. The data used to carry out this research was the footage of television programs that the Venezuelan state TV channel (Venezolana de Televisión) broadcasts every October 12 from 2002 to the present, as well as ethnohistorical information about the aforementioned indigenous peoples. Due to their particular socio-historical processes, as well as their current situation, the Wayúu and the Pume peoples have shaped the images of indigeneity at different levels. On the one hand, the Wayúu people have become iconic within the images of indigeneity shaped in the national political arena. On the other hand, the Pume people have been fairly absent in national politics. When present, they have performed their most important ritual – the tõhe –, a ritual that according to themselves is the ultimate expression of their identity as a group.

Made available in DSpace on 2014-06-11T19:28:33Z (GMT). No. of bitstreams: 0 Previous issue date: 2008-12-09Bitstream added on 2014-06-13T18:57:53Z : No. of bitstreams: 1 guimaraesfilho_ac_me_guara.pdf: 1110100 bytes, checksum: 3cafc76a85f24cc371e90ea62274ba04 (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / Este trabalho consiste em conceber, projetar e dimensionar uma plataforma de acessibilidade, tipo plano inclinado, para pessoas portadoras de deficiência e/ou usuários de cadeira de rodas. Geralmente, esta plataforma encontra-se posicionada em escadas e se movimentam em trilhos inclinados. Os requisitos que se destacam no desenvolvimento deste equipamento tecnológico são o baixo custo e a segurança no seu funcionamento. Também, apresenta-se neste estudo, a viabilidade da sua construção em grande escala, o uso exclusivo do alumínio na parte estética, procurando-se maior leveza, e o uso do aço em componentes sujeitos a grandes esforços concentrados. Assim, procura-se desenvolver uma plataforma de acessibilidade que tenha por excelência inovação tecnológica, e ao mesmo tempo ofereça uma mecânica de montagem e manutenção extremamente fácil. Como resultado do desenvolvimento deste equipamento eletro-mecânico, tem-se, um produto final com dois freios de segurança: um motor com freio e um freio eletromagnético agindo na transmissão para garantir a segurança extra, e a certeza de um deslocamento silencioso, simples e com muita confiabilidade. Um sistema onde os encaixes predominam e servem de diferencial de eficiência e quem sabe de domínio de mercado. Junto às soluções e concepções originais neste desenvolvimento tem-se certeza que a vida útil deste equipamento será compatível à soma da técnica, da inovação, da versatilidade e da elegância estética. / This work consists in the conception and design of an inclined stair-lift platform for disabilities people confined or not to a wheelchair. Usually, this platform is located on stairs and it moves in inclined rails. The most important requirements to develop this technological equipment are the low cost and the safe while working. Too, it is presents the viability of construction in large-scale, the exclusive use of aluminum only for the aesthetic part and to turn it light and the use of steel in its components where a great strength is concentrated. So, this study wants to develop an accessibility platform that has an advanced technology for excellence, and to offer an easy mechanic assembly and maintenance. It presents a final kit with two brakes of security: an engine with brake and an electromagnetic brake working directly in the transmission to guarantee the extra safe, an equipment with quiet, simple and very reliable. The results is a system where the sockets predominate to be distinguishing parameter of efficiency and that would can dominate the market. In this developed the solutions and the conceptions originals, together, gives sure that the platform is compatible to the addition of the technique, the innovations, the versatility and the aesthetic elegance.

Magister Legum - LLM / South Africa

The African Commission on Human and Peoples’ Rights (African Commission), the monitoring mechanism of the African Charter on Human and Peoples’ Rights (African Charter), takes decisions on individual communications submitted to it under the African Charter. When the African Commission finds that states have violated the African Charter, its decisions often contain recommendations to these states. The effectiveness of these recommendations depends on their implementation by the states concerned. The African Commission has not put in place a follow-up mechanism or system to ascertain adherence or to ensure that states implement these recommendations. In the absence of research about state compliance with these recommendations, interviews were conducted to provide a first coordinated attempt at ascertaining the status of compliance with these findings. The study finds that there has been full state compliance in 14%, partial compliance in 20% and non-compliance in 66% of cases. This trend is similar in respect of the implementation by African states of the views of the UN Human Rights Committee, established under the International Covenant on Civil and Political Rights. A number of diverse factors influence state compliance. Some factors, such as the weaknesses of the Organisation of African Unity (OAU) occasioning a lack of publicity and political pressure, and problems surrounding the institutional legitimacy of the African Commission, explain the general low rate of compliance. Other factors, such as the role of NGOs, the nature and extent of the violation and the form of government in the relevant state, explain (non)-compliance in particular cases. Drawing on the experience of the United Nations, European and Inter-American human rights systems in addressing similar difficulties to ensure state compliance, the study concludes with extensive and pertinent recommendations to the African Commission and various organs of the African Union for a comprehensive and effective policy on and mechanism for the follow-up of its recommendations. / Thesis (LLD)--University of Pretoria, 2009. / Centre for Human Rights / unrestricted

Orientador: Ana Maria Domingues de Oliveira / Banca: Maria Lidia Lichtscheidl Maretti / Banca: Regina Célia dos Santos Alves / Resumo: Esses escritos constituem-se de ensaios de diálogos com a escrita-acontecimento-João Antônio. Correspondem a uma co-operação, uma tarefa que procura capturar alguns aspectos de mentalidades, nas reportagens de João Antônio para o jornal Última Hora, escritas entre 1968 e 1976, estreitados a um desejo de restauração de modos de viver na cidade. Celebra o possível encontro-tríade: essa escrita e o pensamento sobre literatura criado principalmente por Gilles Deleuze e Nietzsche, para os quais a literatura participa na vida sempre como um acontecimento em intensidade de sangue, uma Grande Saúde aos coletivos urbanos e como um desejo de retorno de encontros que se tornem aberturas no possível das rotinas opressoras/repressoras e criem a arte dos povos urbanos. / Abstract: This group of texts is composed by essays that correspond to dialogues with João Antônio-happenning-writing. This aims to capture some aspects of João Antônio thinkings, placed in the pages of Última Hora Journal between 1968 and 1976, that participate of a willing of restorating the ways of living in the cities. This also celebrates a triple meeting: João Antônio and the thought about literature developed by Gilles Deleuze and Friedrich Nietzsche, who agree that literature is always happennig in a bloody intensity, as a Great Healph for urban collective places, and as a willing of the return of meetings that surpass the routines of oppression and repression and create the art of urban peoples. / Mestre

No description available.

This study investigated Balinese ways of knowing, locating where they were found, their modes of transmission within the community, and the role schooling played in this transmission. Through this inquiry, the research interrogated the construction of identity in a Balinese village and the relationship of identity to indigeneity in Bali. Undertaking a praxis of decoloniality by adopting indigenous methodologies to center Balinese voices is key to producing research about Indigenous people. Adopting indigenous methodologies helped uncover Balinese practices that were crucial in the active construction of Balinese identity in Pejarakan Village. The researcher interviewed Elders in a Balinese village and supplemented their testimonies with digital multimodal artifacts. Balinese ways of knowing were found in practices within the village adat community, through testimonies of elders who were knowledge keepers of religious practices, healing traditions, performing arts, and village governance institutions of the adat and the subak. Every type of knowledge existed within a smaller community of practice within the village adat community. The village adat community was the Indigenous community of practice where these ways of knowing were found both in practices and textual traditions. People in Pejarakan Village constructed their Balinese identity by enacting Indigenous practices, which have evolved as a form of resistance to survival events and external forces of change. Including religion in schooling and community practices was critical for constructing identity and indigeneity. The revival of the Balinese language also played a critical role in articulating indigeneity. Through a local, regional, and national analysis of indigeneity, it was evident that the Balinese had moved towards emergent Indigeneity and were actively seeking self-determination. The inclusion of Balinese ways of knowing within education research creates methodological diversity by including indigenous methodologies to create testimonial and epistemic justice for people from the non-Western worlds. Like those from Bali, indigenous ways of knowing offer critical pathways an opportunity to learn about language, religion, schooling, sustainability of nature, and the community. The inclusion of Balinese ways of knowing within an ongoing Indigenous knowledge generation within the academy contributes to epistemic diversity.

This study is about how two different indigenous groups in two different places of the enormous border area of the Amazon forest in Brazil (approximately 12,000 km) have been resisting displacement and appropriation, prejudice and pre-conceptualizations, ever since Brazil became Brazil and even before. The ability of these groups to resist, entangled to their capacity to endure in face of the colonization of their ways of living, enacted them to becoming political (Viveiros de Castro 1998; Isin 2002; Starn, de la Cadena 2008; Blaser 2010; de la Cadena 2010) in distinct forms depending on the geographies of relationships, land use and various forms of mobility through border areas they have been living in and within. In looking at these “resistances” and “endurances” at different places, I argue that the fact that a group of Ashaninka people became political by moving to and throughout the border between Brazil and Peru and the many reinventions Macuxi and Wapishana people in the present day Raposa Serra do Sol Indigenous Territory went through for becoming Indigenous peoples at the Brazilian borders with Guyana and Venezuela have corroborated the role of their “existences” in delineating and re-inventing geographical borders by managing the meanings and effects of these very borders on their lives as integral (and integrated) part of the forest. In a general way, it can be said that borders in Brazil came hand in hand with the appearance of the terminology “Indians” in this country, which prompted me to ask what politics emerged out of it. In a particular manner, by looking at how this politics was practiced through the articulation of the indigenous groups mentioned above allowed me to historicize their own stories about the articulation of their existence or permanence in places that coincided with the space of the border amidst the forest. As I begin this dissertation, I will show that the creation of such space meant no coincidence for governments and their legislative instruments, which equalized the space of the border with territories necessary for the expansion of economic frontiers since the 18th century. Also, and most importantly, it will be discussed that these spaces coincided with the spaces where some indigenous groups were living and moving through on a constant basis making the forest what it was but, especially, considering it the integrative space of their worlds of living and articulating relationships. The politics emerging out of the negotiation of this last world - beyond borders - with the world created and limited by the national borders, as according to the actual and contemporary political practices of the abovementioned indigenous groups, is an important part of this study. This politics will be contextualized vis-à-vis the politicization of the Amazon rainforest as a territory of dispute and a region of political possibilities (Escobar 2008) based on life projects (Blaser et al 2004) as opposed to governmental projects. Ultimately, this dissertation is an exercise in understanding how some indigenous groups kept on resisting by living in spaces constantly changed by the advances of economic frontiers that intersected with the production of borders and with the changing policies toward managing the landscapes cut across by these same borders. Opposing the idea of borders as the productive site of affirmation by negation, for the indigenous groups I engaged with in this dissertation borders are an integrated place of relationships to human beings, to other beings and to the forest within them; in other words, a landscape in constant change because of peoples’ action. The mobility of some indigenous groups throughout the forest and their contribution to design landscapes on it as related to a cosmology not centered in the human [although relying on a particular conceptualization of the human] brought to the fore of this research the aspect that there are inter-relations between nature, culture and society that do not correspond to distinctive, visible and hierarchical separation, let alone to the limits of an Indigenous Territory. In this sense, approaching different borders to understanding different indigenous standpoints on them means also approaching new worlds of knowing and living to which all sorts of borders are also imposed, including within the very Indigenous Territory. / Thesis / Doctor of Philosophy (PhD)

No description available.