The technology of the dominant society, the omnipresence of a cash economy, and a history of the brutal treatment of culturally distinct peoples are among the assimilative pressures faced by native peoples within the United States. Some indigenous cultures have managed to resist the forces of assimilation in ways that are both adaptive and culturally sustaining. The Pueblos of the Southwestern United States have managed to preserve their culture through the creation of cultural boundaries that are both adaptive and culturally sustaining. The processes which serve to strengthen and renew the symbols which represent these boundaries are those of "revitalization" and "resynchronization," both of which arise from Pueblo religious practices and from the Pueblos' strong sense of family. / Department of Anthropology

Thesis (Ph. D.)--Washington State University, 1988. / Includes bibliographical references (p. 309-344). Available both in print and online.

Pub. also as Thesis (Ph. D.)--Columbia University, 1915. / Bibliography: p. 52-55.

Project (M.S.)--Wichita State University, Dept. of Anthropology. / "Spring 2005." Includes bibliographical references (leaves 178-184).

Diss.--Philosophie--München--Ludwig-Maximilians-Universität, 1983. / Bibliography: p. 311-336.

El ombudsman o Defensoría del Pueblo constituye una institución que se ha venido adoptando en muchos países de la región, a partir de las experiencias de varios países europeos. Tiene por mandato principal la protección de los derechos fundamentales de las personas frente a las entidades estatales, función a través de acciones de persuasión. Se trata, por lo tanto, de una entidad que desempeña funciones de accountability horizontal que resultan fundamentales para la calidad del desempeño de un régimen democrático, en particular en un contexto de debilidad de las instituciones de control y de desconfianza en el aparato público. El caso de la Defensoría del Pueblo del Perú es particularmente revelador de las posibilidades y límites que enfrenta esta opción institucional para las democracias en América Latina.

Dissertação (mestrado)—Universidade de Brasília, Instituto de Ciências Sociais, Centro de Pesquisa e Pós-Graduação sobre as Américas, 2014. / Submitted by Laura Conceição (laurinha.to@gmail.com) on 2014-11-25T17:55:30Z No. of bitstreams: 1 2014_WildesSouzaAndrade.pdf: 7931024 bytes, checksum: 18f357db25aae12aaac6b603af3a1779 (MD5) / Approved for entry into archive by Guimaraes Jacqueline(jacqueline.guimaraes@bce.unb.br) on 2014-11-26T10:39:07Z (GMT) No. of bitstreams: 1 2014_WildesSouzaAndrade.pdf: 7931024 bytes, checksum: 18f357db25aae12aaac6b603af3a1779 (MD5) / Made available in DSpace on 2014-11-26T10:39:07Z (GMT). No. of bitstreams: 1 2014_WildesSouzaAndrade.pdf: 7931024 bytes, checksum: 18f357db25aae12aaac6b603af3a1779 (MD5) / O objetivo desta dissertação é compreender as características do processo de construção da nação guarani a partir da comemoração do massacre do Kuruyuki, evento gerenciado pela Asamblea del Pueblo Guaraní (APG). Observo que a produção cultural da comemoração de Kuruyuki, bem como todo o processo de construção de uma consciência nacional guarani, é uma estratégia de estabelecimento de uma linguagem, compreensível aos karai, que visibiliza a APG diante do Estado, sociedade nacional, os guaranis de modo geral e outros povos indígenas da região. Para o movimento guarani na Bolívia, expressar-se em termos nacionais, com datas comemorativas, bandeira, hino, intelectuais etc., é uma forma de se configurarem como sujeitos políticos autonomistas e em relação ao Estado, sem que isso implique necessariamente desejo de construir um Estado guarani, ao menos até o presente momento. Apesar de esse processo se apropriar estrategicamente de um idioma político eurocêntrico – nação, direitos, cultura –, ele busca iniciativas de desenvolvimento descentralizadas e uma consciência anticolonialista. Ao final, no âmbito do debate teórico das Ciências Sociais sobre os indígenas, endosso o enfoque que defende que estes desempenham papel ativo diante das imposições coloniais e republicanas, até mesmo em condições de extrema violência e abusos, como é o caso do massacre de Kuruyuki, que, agora, é ressignificado e comemorado. _______________________________________________________________________________.___________ ABSTRACT / This dissertation work aims to comprehend the characteristics in the nation-building process of Guarani‟s peoples from the start point of the Kuruyuki massacre commemoration – an event managed by the Guarani People Assembly (APG). It is observed in this dissertation that cultural production surrounding Kuruyuki commemoration, as well as the whole process of constructing national conscience, is a strategy towards stablishing an understandable language for karai (non-guaranis) and that evidences APG in front of the Bolivian State, the Bolivian national society and all guaranis in general, as well as other indigenous peoples in the region. For the guarani movement in Bolivia, expressing themselves in terms of nation, with commemorative dates, flags, anthems, intellectual representatives, etc., is a form of setting as political autonomist subjects vis-a-vis the State, without meaning that it represents a desire of building an independent guarani State, at least to the present. Furthermore than appropriating strategically of an eurocentric political language – nation, rights, culture, etc. – as a process, it looks for initiatives of decentralized development and an anti-colonialist conscience. Considering the theoretical discussion of the social sciences on indigenous peoples, this dissertation reinforces the active role of the indigenous peoples in front of the colonial and republican impositions. Even under conditions of extreme violence and abuse, as in the case of Kuruyuki massacre, which now is resignified and commemorated.

This study illustrates the importance of finding out whether painted ceramics represent the total repertoire of decorated artifacts that are expected to carry social information. Painted designs on pottery are the focus of study because (1) painted decoration has had great importance in Southwest archaeology for studying social interaction, cultural affiliation, and fine-grained chronology based on stylistic change, and (2) painted decoration is less constrained by technology and intended vessel function than other attributes, and is most free to vary for social or ideological reasons. Two assumptions underlying previous work on ceramic design "messaging" are examined. First, are ceramics the most important medium for carrying social information? Second, is ethnicity the kind of information they are most likely to carry? These questions are addressed in a case study from the American Southwest. Decorated pottery, baskets, textiles, figurines, and rock art from the seventh century Basketmaker III period occupation of rock shelters in the Prayer Rock District, northeastern Arizona are examined. Comparison of design structure and content across these different media reveals two decorative styles, one for the portable household artifacts and one for rock art. In this case, pottery does not carry the full range of potential social information signalled by applied designs. The contexts of these two decorative styles are suggested by considering aspects of artifact function, design visibility, spatial distribution of artifacts, rock art, and architecture, together with hypotheses about gender differentiation and community organization. It is concluded that for the Prayer Rock Basketmakers, pottery decoration may have carried messages that had more to do with gender than ethnicity.

If the products of individual craftsmen can be identified, patterns of organization, specialization, and exchange may be traceable. Following a description of Grasshopper Pueblo's lithic technology, experimental and archaeological data on individual knappers are combined to examine projectile point manufacture. At Grasshopper, points in burials formed sets, consistent and distinctive in form and in flake scar patterning. The sets appeared to be the work of different knappers. Major distinguishing attributes of sets were identified using discriminant analysis. Both attributes of form, which are partly under conscious control, and unconsciously varied attributes of flake scar patterning distinguished sets. The individualistic nature of variation in these attributes was tested using sets of replicated points by five modern knappers. The similarity in the behavior of the attributes supported the hypothesis that the burial sets can be attributed to different knappers. In addition to the burial sets, another burial with 128 points, and two rooms with point manufacturing debris were examined. It appeared that more than ten knappers had contributed to the one burial, and the two rooms represented different workshop situations. In Room 28 almost all the lithic material came from point manufacture, and the points were similar and probably made by one knapper. Room 246 had a variety of points, plus many other lithic items, and is best interpreted as a communal room where a number of men pursued craft activities. Point sets, workshops, and other information indicate that at Grasshopper many knappers were producing lithic tools at only a low level of specialization. Grasshopper's lithic crafts were probably similar in their organization to crafts in the historic Pueblos, with no centralization of production or distribution. Until we have more detailed information on other crafts, reconstructions of the prehistoric Pueblos as highly organized and specialized centers for production and distribution should be received with caution. Studies of individual variation are difficult and time-consuming, but even less sensitive artifacts such as stone tools show individual differences. If individual craftsmen can be traced, it is sometimes possible to see how they cooperated, specialized, and participated in the economic and social life of their communities.

Memoria (licenciado en ciencias jurídicas y sociales)