Thesis (D.Min.)--Asbury Theological Seminary, 2007. / Includes bibliographical references (leaves 243-249). Also available online.

Em Moçambique, as discussões sobre equidade de gênero e inserção das mulheres no espaço público têm ocupado cada vez mais lugar de destaque na sociedade. Motivados pela democracia (realidade recente) e pelos acordos ratificados pelo governo do país, homens e mulheres de diferentes quadrantes da sociedade desenvolvem estudos de natureza diversa, mostrando que apesar de existir um esforço por parte do governo e seus parceiros, agências multilaterais de desenvolvimento, ONGs e outras instituições da sociedade civil, a emancipação da mulher em diferentes áreas continua aquém das expectativas e dos investimentos empreendidos por estes. Amiudadas vezes os discursos que sustentam tais estudos acabam atribuindo aos preceitos e às práticas culturais “nativas” a responsabilidade pelo insucesso do governo e seus parceiros no combate à desigualdade de gênero, afirmando que tais preceitos e práticas nativas, reproduzem velhas estruturas de poder patriarcal. Esta pesquisa, sobre os ritos de iniciação feminina na região matrilinear do Norte de Moçambique, problematiza e torna complexa a visão que reduz as relações de gênero à dominação masculina. Através de processos endógenos de corporificação da memória e saberes comunitários por parte de mulheres nos ritos de iniciação feminina, a pesquisa mostra como essas mulheres estruturam o seu cosmo circundante, definem papéis sociais, constroem noções sobre corpo e sexualidade, colocando-se, através de saberes e experiências disseminadas nos ritos de iniciação, numa posição onde se afirmam como sujeitos sócio-históricos nas suas comunidades. / In Mozambique, discussions on gender equity and participation of women in public space have occupied an increasingly prominent place in society. Motivated by democracy (recent reality) and the agreements ratified by the government of the country, men and women from different parts of society develop studies of various kinds, showing that, despite an effort by the government and its partners, multilateral development agencies, NGOs and other institutions of civil society, the emancipation of women in different areas remains below expectations and investments undertaken by them. Too often, the discourses that underpin such studies end up by assigning the precepts and the “native “cultural practices, alleging that such precepts and native practices reproduced old power patriarchal structures. This research on female initiation rites in the matrilineal region of northern Mozambique problematizes the view that reduces gender relations to male denomination, also aiming at looking at in a complex manner. Through endogenous processes of embodiment of community memory and knowledge from the woman side in" female initiation rites”, this research shows how this women structure their surrounding cosmos, define social role, and build notions about their bodies and sexuality, putting themselves, through knowledge and experiences spread in initiation rites, in a position where they stand up for their rights of being as social-historical subjects (individuals) in their communities.

Em Moçambique, as discussões sobre equidade de gênero e inserção das mulheres no espaço público têm ocupado cada vez mais lugar de destaque na sociedade. Motivados pela democracia (realidade recente) e pelos acordos ratificados pelo governo do país, homens e mulheres de diferentes quadrantes da sociedade desenvolvem estudos de natureza diversa, mostrando que apesar de existir um esforço por parte do governo e seus parceiros, agências multilaterais de desenvolvimento, ONGs e outras instituições da sociedade civil, a emancipação da mulher em diferentes áreas continua aquém das expectativas e dos investimentos empreendidos por estes. Amiudadas vezes os discursos que sustentam tais estudos acabam atribuindo aos preceitos e às práticas culturais “nativas” a responsabilidade pelo insucesso do governo e seus parceiros no combate à desigualdade de gênero, afirmando que tais preceitos e práticas nativas, reproduzem velhas estruturas de poder patriarcal. Esta pesquisa, sobre os ritos de iniciação feminina na região matrilinear do Norte de Moçambique, problematiza e torna complexa a visão que reduz as relações de gênero à dominação masculina. Através de processos endógenos de corporificação da memória e saberes comunitários por parte de mulheres nos ritos de iniciação feminina, a pesquisa mostra como essas mulheres estruturam o seu cosmo circundante, definem papéis sociais, constroem noções sobre corpo e sexualidade, colocando-se, através de saberes e experiências disseminadas nos ritos de iniciação, numa posição onde se afirmam como sujeitos sócio-históricos nas suas comunidades. / In Mozambique, discussions on gender equity and participation of women in public space have occupied an increasingly prominent place in society. Motivated by democracy (recent reality) and the agreements ratified by the government of the country, men and women from different parts of society develop studies of various kinds, showing that, despite an effort by the government and its partners, multilateral development agencies, NGOs and other institutions of civil society, the emancipation of women in different areas remains below expectations and investments undertaken by them. Too often, the discourses that underpin such studies end up by assigning the precepts and the “native “cultural practices, alleging that such precepts and native practices reproduced old power patriarchal structures. This research on female initiation rites in the matrilineal region of northern Mozambique problematizes the view that reduces gender relations to male denomination, also aiming at looking at in a complex manner. Through endogenous processes of embodiment of community memory and knowledge from the woman side in" female initiation rites”, this research shows how this women structure their surrounding cosmos, define social role, and build notions about their bodies and sexuality, putting themselves, through knowledge and experiences spread in initiation rites, in a position where they stand up for their rights of being as social-historical subjects (individuals) in their communities.

Em Moçambique, as discussões sobre equidade de gênero e inserção das mulheres no espaço público têm ocupado cada vez mais lugar de destaque na sociedade. Motivados pela democracia (realidade recente) e pelos acordos ratificados pelo governo do país, homens e mulheres de diferentes quadrantes da sociedade desenvolvem estudos de natureza diversa, mostrando que apesar de existir um esforço por parte do governo e seus parceiros, agências multilaterais de desenvolvimento, ONGs e outras instituições da sociedade civil, a emancipação da mulher em diferentes áreas continua aquém das expectativas e dos investimentos empreendidos por estes. Amiudadas vezes os discursos que sustentam tais estudos acabam atribuindo aos preceitos e às práticas culturais “nativas” a responsabilidade pelo insucesso do governo e seus parceiros no combate à desigualdade de gênero, afirmando que tais preceitos e práticas nativas, reproduzem velhas estruturas de poder patriarcal. Esta pesquisa, sobre os ritos de iniciação feminina na região matrilinear do Norte de Moçambique, problematiza e torna complexa a visão que reduz as relações de gênero à dominação masculina. Através de processos endógenos de corporificação da memória e saberes comunitários por parte de mulheres nos ritos de iniciação feminina, a pesquisa mostra como essas mulheres estruturam o seu cosmo circundante, definem papéis sociais, constroem noções sobre corpo e sexualidade, colocando-se, através de saberes e experiências disseminadas nos ritos de iniciação, numa posição onde se afirmam como sujeitos sócio-históricos nas suas comunidades. / In Mozambique, discussions on gender equity and participation of women in public space have occupied an increasingly prominent place in society. Motivated by democracy (recent reality) and the agreements ratified by the government of the country, men and women from different parts of society develop studies of various kinds, showing that, despite an effort by the government and its partners, multilateral development agencies, NGOs and other institutions of civil society, the emancipation of women in different areas remains below expectations and investments undertaken by them. Too often, the discourses that underpin such studies end up by assigning the precepts and the “native “cultural practices, alleging that such precepts and native practices reproduced old power patriarchal structures. This research on female initiation rites in the matrilineal region of northern Mozambique problematizes the view that reduces gender relations to male denomination, also aiming at looking at in a complex manner. Through endogenous processes of embodiment of community memory and knowledge from the woman side in" female initiation rites”, this research shows how this women structure their surrounding cosmos, define social role, and build notions about their bodies and sexuality, putting themselves, through knowledge and experiences spread in initiation rites, in a position where they stand up for their rights of being as social-historical subjects (individuals) in their communities.

Made available in DSpace on 2016-04-27T14:32:22Z (GMT). No. of bitstreams: 1 Antonio Domingos Braco.pdf: 2119208 bytes, checksum: f1bd1912d7d7c56b21dbada19706351a (MD5) Previous issue date: 2008-12-09 / Fundação Ford / The goal of this Dissertation is to analyze Education in Mozambique in the view of the Ma-Sena ethnic rites of initiation concerning learning to be, learning to live together, learning to know, and learning to do in community; as well as the Ma-Sena s valuable contribution towards building-up socio-cultural identities in Mozambique. This paper also hopes to contribute to the development of a new Educational Curriculum, in which the local knowledge should be included. A qualitative survey was conducted in the Caia district (Sofala County, central region of Mozambique Republic), with local leaders (régulos), teachers, parents and learners. They were asked about the Ma-Sena rites of initiation, its importance in the community and the possibility of having them included in the regular educational curriculum. As per Clifford Geertz, Culture must be considered in the view of its cultural symbol s diversity . As Mozambique has a great range of cultural diversity, in which the national identity is basically build-up by exchanging different culture knowledge, we understand that a new school program based upon the dialogue with the local community - should be developed, having the Ma-Sena first rituals as its main part in order to reinforce and spread the cultural knowledge among the community. The importance of having such a change was reported by those who were interviewed. Aware of the ongoing cultural domain and the increasing lack of national values (even after the independence), the interviewed people are willing to rescue the local knowledge. We also realized that - as an educational practice - the Ma-Sena first rituals for a boy is an important step, once it works as a bridge on his adult life. The imposition of a new name, brings by itself, a new identity for him. The knowledge to be acquired and the actions to be adopted by him are of a great importance for his social-cultural identity; such as the revelation of the sacredness, sexuality and death. The survey also showed us that what is crucial for the educational curriculum, is not important for the ones who attend the school lessons. For the local people, the knowledge acquired through the Ma-Sena first rituals is really important, due to its unquestionable cultural values. Its lost would cause havoc throughout the community, and it might imply in the group extinction. As per these findings, we concluded that in order to represent the real Mozambican culture, the educational curriculum should be reorganized having as its basis the dialogue with the local people, and its cultural knowledge / Este estudo visa analisar a educação em Moçambique no contexto dos ritos de iniciação da etnia Ma-Sena no que concerne ao saber ser, conviver, conhecer e fazer, e sua influência na formação das identidades socioculturais, tendo como expectativa poder contribuir para o desenvolvimento do currículo formal das escolas no que concerne à inclusão dos saberes locais. Realizamos uma pesquisa qualitativa no distrito de Caia, província de Sofala, região central da República de Moçambique, na qual entrevistamos lideres locais (régulos), professores, pais e alunos, sobre essas práticas, sobre sua importância e as possibilidades de articulação dos saberes neles transmitidos e produzidos com os saberes do currículo escolar. Consideramos a cultura a partir das suas diversas manifestações simbólicas, segundo Clifford Geertz. Supomos que Moçambique se enquadra nesse contexto de uma grande riqueza cultural, em que a identidade nacional se constrói na pluralidade e no diálogo intercultural. Por isso mesmo, compreendemos que o currículo escolar deva ser construído a partir e em permanente diálogo com os segmentos das culturas locais e que os ritos de iniciação devam assumir aí um lugar de destaque, como possibilidade de construção de saberes e de formação de identidades. Este desejo foi manifestado pelos entrevistados, que advertem sobre a continuidade da dominação cultural, mesmo após a independência, e pela perda dos valores culturais, e se mostraram comprometidos em resgatá-los. Pudemos perceber que como prática educativa a iniciação masculina propicia à criança a passagem para a vida adulta, e que a imposição do novo nome é carregada em si de novas identidades que encerram saberes e práticas que são de grande importância na identificação social, tais como a revelação do sagrado, da sexualidade e da morte. Os entrevistados reconhecem que o conhecimento que a escola escolhe como o de maior valor, muitas vezes, não tem nenhum valor para os que a freqüentam. Para eles os seus saberes e práticas contidos nos ritos de iniciação são de um valor tradicional inquestionável. Eles preocupam-se com o desaparecimento de suas tradições culturais, pois isso implicaria na desarmonia da vida social e na morte do grupo. A partir dessa pesquisa, pudemos descobrir que a re-significação da escola em Moçambique passa pelo diálogo e pela valorização das culturas locais, pela construção de um currículo que é verdadeiramente, um mapa de representação das culturas moçambicanas

<p>The study is about the rock engravings on the wonderstone hills just outside Ottosdal, North West province, about 70km northwest of Klerksdorp. Wonderstone is remarkable rock that is&nbsp / smooth, shiny and very easy to mark. The wonderstone occurs only on two adjacent farms, Gestoptefontein and Driekuil, and thus the rock art on the wonderstone outcrops is referred to as the Gestoptefontein- Driekuil complex (GDC). This rock art is now the only remaining trace of what must once have been a much larger complex of engravings. Sadly, much of the rock art has been destroyed in the course of mining activities, with very few records. The largest remaining outcrop is still threatened by potential mining activities. The study attempts to bring this disastrous and unacceptable situation to the attention of the public and the heritage authorities, who have so far failed to respond to applications to grant the sites protection. It therefore has two main aims: to&nbsp / locate and record as much of the rock art as possible and to understand the significance of the outcrops in the lives of the people who made them. Based on the rock art itself, as well as what little historical evidence is available, it is argued that the rock art was made by Khoe-San people during the performance of important ceremonies and other activities. The rock art has two main components: engravings of referential motifs and a gestural, or performative, element. The referential motifs depict a range of things: anthropomorphs and zoomorphs, decorative designs, items of clothing, as well as ornaments and decorations. The gestural markings were made by rubbing, cutting and hammering the soft wonderstone, probably in the course of a range of activities that people carried out on the outcrops. One of the main findings of the study is that the GDC was a place that was of particular significance to women. This is suggested by the large number of engravings of items that are closely associated with Khoe-San women &ndash / depictions of aprons, ornaments, and decorations. These play a prominent role in the initiation practices of many Khoe-San groups. Initiates emerging from ritual isolation after their first menstruation are given new clothes / they are also loaned ornaments and jewellery. This reincorporation into society as a &lsquo / new person&rsquo / has been described by some Khoe-San women as one of the high points of their lives. Oral traditions from the area indicate that the wonderstone outcrops were believed to have&nbsp / special properties / the study incorporates these traditions to argue that the wonderstone outcrops were associated with the presence of a great water snake that lay on the rocks and also lived in&nbsp / the pools of water in the nearby Driekuil Spruit. People therefore came to the outcrops to perform rites of reincorporation. One of these ceremonies may have been performing rites of association&nbsp / with the great snake / such practices may have included the use of rock dust as an ingredient for body paint.</p>

<p>The study is about the rock engravings on the wonderstone hills just outside Ottosdal, North West province, about 70km northwest of Klerksdorp. Wonderstone is remarkable rock that is&nbsp / smooth, shiny and very easy to mark. The wonderstone occurs only on two adjacent farms, Gestoptefontein and Driekuil, and thus the rock art on the wonderstone outcrops is referred to as the Gestoptefontein- Driekuil complex (GDC). This rock art is now the only remaining trace of what must once have been a much larger complex of engravings. Sadly, much of the rock art has been destroyed in the course of mining activities, with very few records. The largest remaining outcrop is still threatened by potential mining activities. The study attempts to bring this disastrous and unacceptable situation to the attention of the public and the heritage authorities, who have so far failed to respond to applications to grant the sites protection. It therefore has two main aims: to&nbsp / locate and record as much of the rock art as possible and to understand the significance of the outcrops in the lives of the people who made them. Based on the rock art itself, as well as what little historical evidence is available, it is argued that the rock art was made by Khoe-San people during the performance of important ceremonies and other activities. The rock art has two main components: engravings of referential motifs and a gestural, or performative, element. The referential motifs depict a range of things: anthropomorphs and zoomorphs, decorative designs, items of clothing, as well as ornaments and decorations. The gestural markings were made by rubbing, cutting and hammering the soft wonderstone, probably in the course of a range of activities that people carried out on the outcrops. One of the main findings of the study is that the GDC was a place that was of particular significance to women. This is suggested by the large number of engravings of items that are closely associated with Khoe-San women &ndash / depictions of aprons, ornaments, and decorations. These play a prominent role in the initiation practices of many Khoe-San groups. Initiates emerging from ritual isolation after their first menstruation are given new clothes / they are also loaned ornaments and jewellery. This reincorporation into society as a &lsquo / new person&rsquo / has been described by some Khoe-San women as one of the high points of their lives. Oral traditions from the area indicate that the wonderstone outcrops were believed to have&nbsp / special properties / the study incorporates these traditions to argue that the wonderstone outcrops were associated with the presence of a great water snake that lay on the rocks and also lived in&nbsp / the pools of water in the nearby Driekuil Spruit. People therefore came to the outcrops to perform rites of reincorporation. One of these ceremonies may have been performing rites of association&nbsp / with the great snake / such practices may have included the use of rock dust as an ingredient for body paint.</p>

O presente trabalho aborda a questão da identidade dos jovens Tikuna, da Comunidade de Umariaçu I na Terra Indígena Eware I no município de Tabatinga, AM, a partir dos desafios contemporâneos. Os Tikuna são um povo que habita a região amazônica que tem preservado parte de sua tradição cultural apesar do contato com os não-indígenas. Analisa-se o papel da educação na manutenção e reinterpretação da herança Tikuna bem como na sua reinvenção ritual. A juventude Tikuna tem diante de si o desafio de inserção no mundo moderno com a preservação das tradições recebidas de seus antepassados. Essa posição gera conflitos com os mais velhos e aprofunda as crises identitárias inerentes à adolescência. O rito da Festa da Moça Nova desempenha uma tentativa de conexão entre o passado e o futuro, uma vez que reinterpreta as obrigações rituais em um novo contexto. Nisso, consiste a riqueza da cultura Tikuna para a interpretação da interculturalidade em uma sociedade pluriétnica. / This paper deals with the issue of the identity of the Tikuna youth, of the Umariaçu I Community on the Eware I Indigenous Territory in the municipality of Tabatinga, AM, based on contemporary challenges. The Tikuna are a people who inhabit the Amazon region, who have preserved part of their cultural tradition in spite of the contact with the non-indigenous. The role of education in the maintenance and reinterpretation of the Tikuna heritage is analyzed as well as their ritual reinvention. The Tikuna youth have before them the attempt of insertion in the modern world with the preservation of the traditions received from their ancestors. This position generates conflicts with the older ones and deepens the identity crises inherent to adolescence. The Young Girl Festivity rite carries out an attempt of connecting the past and the future, since it reinterprets the ritual obligations in a new context. In this resides the wealth of the Tikuna culture for the interpretation of inter-culturality in a pluriethnic society.

Submitted by Adriana Schneider Dallolio (adriana_schneider@yahoo.com) on 2017-12-12T16:21:41Z No. of bitstreams: 1 Dissertação_AdrianaSchneiderDallolio_12122017_Publicação.pdf: 1419246 bytes, checksum: 146569ac138f3717d8dc27a80002d53e (MD5) / Approved for entry into archive by Pamela Beltran Tonsa (pamela.tonsa@fgv.br) on 2017-12-12T16:23:43Z (GMT) No. of bitstreams: 1 Dissertação_AdrianaSchneiderDallolio_12122017_Publicação.pdf: 1419246 bytes, checksum: 146569ac138f3717d8dc27a80002d53e (MD5) / Made available in DSpace on 2017-12-13T11:43:25Z (GMT). No. of bitstreams: 1 Dissertação_AdrianaSchneiderDallolio_12122017_Publicação.pdf: 1419246 bytes, checksum: 146569ac138f3717d8dc27a80002d53e (MD5) Previous issue date: 2017-11-22 / A prática institucionalizada dos ritos de passagem, os quais historicamente apoiavam os indivíduos nos diversos períodos de transição da vida, parece ter se esvaziado nas sociedades contemporâneas. Alguns estudiosos, inclusive, destacam a lacuna dos ritos de iniciação, que marcavam a transição da infância para a adolescência; provocando, assim, um hiato identitário, as categorias antes claramente delimitadas tornam-se interpostas e as crianças perdem um importante mecanismo para lidar com a mudança. No entanto, considerando-se que o consumo viabiliza o autoconhecimento e a comunicação da identidade, o mercado assume um papel institucional cultural central, ao redor do qual essas crianças constroem suas identidades; principalmente no período mais crítico da transição, o da liminaridade. Caracterizada como um período de extrema ambiguidade do self e invisibilidade social, a fase liminar dos ritos de passagem é um tema sub-pesquisado e uma lente teórica fértil para se analisar o papel do consumo nesse período de transição entre dois espaços socioculturais concretos e reconhecidos, o da infância e o da adolescência. Portanto, este estudo realizou uma imersão no universo das meninas com idades entre oito e doze anos, pertencentes a esse grupo liminar denominado de tweens, contribuindo, assim, com uma perspectiva multifacetada do consumo e construção de identidade dessas meninas. Como em um trabalho artesanal de patchwork, o resultado final apresenta uma perspectiva única, porém formada pela reunião das diferentes concepções dos agentes envolvidos: - as mães, as meninas e a própria pesquisadora. Ao longo de dois anos, foram coletados dados através de diferentes técnicas, como entrevistas em profundidade com mães, no Brasil e EUA, observação participativa e diário introspectivo da pesquisadora, mãe de uma tween, e entrevistas filmadas por uma menina tween com suas próprias amigas; propiciando uma oportunidade única de retratar o universo das meninas por elas mesmas, com o mínimo possível de interferência da pesquisadora. Os resultados contribuem com estudos anteriores, ampliando a compreensão do comportamento das meninas e suas práticas de consumo e socialização, durante a transição. Ressaltando, inclusive, a influência do bullying nessas práticas. Além de destacar que a liminaridade pode ser vivenciada não só pelo indivíduo que passa pela transição, mas também por aqueles envolvidos emocionalmente nesse processo, no caso as mães. / The institutionalized practice of rites of passage, which historically supported individuals in the various periods of life transition, seems to have disappeared in contemporary societies. Some authors even highlight the gap in initiation rites that marked the transition from childhood to adolescence; thus, provoking an identity gap, previously clearly delimited categories become blurred and children lose an important mechanism to deal with change. However, considering that consumption enables the self-knowledge and the communication of one´s identity, the market assumes a central cultural institutional role, around which these children construct their identities; especially in the most critical period of transition, that of liminality. Characterized as a period of extreme self-ambiguity and social invisibility, the liminal phase of rites of passage is an under-researched topic and a fertile theoretical lens to analyze the role of consumption, in this period of transition between two concrete and recognized sociocultural spaces, childhood and adolescence. Therefore, this study carried out an immersion in the universe of girls between the ages of eight and twelve years old, who belong to this liminal group called tweens; and so, contributing with a multifaceted perspective of the consumption and identity construction of these girls. As in a hand-crafted patchwork, the final result presents a unique perspective, but formed by the assembling of different conceptions of the agents involved: - mothers, girls and the researcher herself. Over two years, data were collected through different techniques, such as in-depth interviews with mothers in Brazil and the USA, participant observation and introspective diary of the researcher, mother of a tween, and interviews filmed by a tween girl with her own friends; which provided a unique opportunity to portray the universe of the girls by themselves, with the least possible interference of the researcher. The results contribute to previous studies, increasing the understanding of the girls' behavior and their consumption and socialization practices during the transition. Also, they highlight the influence of bullying on these practices. Besides emphasizing that liminality can be experienced not only by the individual who goes through the transition, but also by those emotionally involved in this process, in this case, the mothers.

Made available in DSpace on 2016-08-17T18:01:58Z (GMT). No. of bitstreams: 1 MONICA RIBEIRO MORAES DE ALMEIDA.pdf: 1161433 bytes, checksum: 2140ea8bdca9e350f8b6c455d5881713 (MD5) Previous issue date: 2009-02-19 / FUNDAÇÃO DE AMPARO À PESQUISA E AO DESENVOLVIMENTO CIENTIFICO E TECNOLÓGICO DO MARANHÃO / This dissertation examines the relationship of Ramkokamekrá / Canela with the school. From the way it is organized and structured search see how they reproduce and how to articulate to meet new sociocultural needs and the pace of life. So, has the traditional forms of education taking three rituals: Khêêntúwayê, Pepyê and Pepkahàk; as important elements to understand how the Canelas internalize its members in its way of being, ensuring its survival as a group. Uses the myth of Awkhê as a tool for analyzing the relationship: Canelas / School, as essential to understand the tense relationship with establishing otherness. / Esta dissertação analisa a relação dos Ramkokamekrá/Canela com a instituição escolar. A partir da forma como se organizam e se estruturam busca perceber como se reproduzem e como se articulam para atender às novas necessidades sócioculturais e ao ritmo de vida social. Assim, apresenta as formas tradicionais de educação tomando três rituais: Khêêntúwayê, Pepyê e Pepkahàk; como importantes elementos para entender como os Canelas internalizam em seus membros a sua maneira de ser, garantindo a sua sobrevivência enquanto grupo. Utiliza o mito de Awkhê como ferramenta de análise da relação: Canelas/ Escola, como elemento essencial para compreender a relação tensa que estabelecem com a alteridade.