Made available in DSpace on 2016-04-25T20:23:06Z (GMT). No. of bitstreams: 1 Israel Fontes Dutra.pdf: 6549450 bytes, checksum: d5ff595634984395e47c395047750e82 (MD5) Previous issue date: 2010-05-28 / Instituto Felowship / This dissertation focuses on shamanism Uhtãpinõponã: principles of shamanic rituals and rites of the Tuyuka shaman being. The Tuyuka people speaks a language that belongs to the oriental tukano linguistic family, and dwells in the upper rio Negro, AM, Brazil and Departamento de Vaupés, Colombia. The goal is to describe the historical-cosmological foundations of the shamanic rituals and of the shaman Tuyuka being. The group is part of a complex web of kinship that constitutes the indigenous peoples of Uaupés river, which came from the House of Emergency Ohkó Diawi, located at the low Uaupés river, in Brazil. The history of the Upper Rio Negro shows that the missionary action on indigenous communities in the decades from 1920 to 1980 led to the almost total destruction of their cultural and spiritual life. The shamans, (yaíwa and basera or kumuã), masters of traditional songs and dances (bayaroa), masters of the Jurupari rituals (mahsãkuła yaíwa), became enemies of various representatives of the Catholic Church, which tried to eradicate them, based on the thesis that the traditional festivals, the rituals of shamanism (yaiałe and kumuãłe) and the jurupari rites were evil and that if they destroyed them, the Indians would become children of God and no longer the children of devil. However, they failed to destroy the essence of cultural and spiritual life of the Tuyuka people, because in despite of this cruel story, there is a cultural and spiritual sense experienced by the Tuyuka shamans. To show this experience, we present the following research topics: the Tuyuka people and its shamanic rituals historical and cosmological principles; the Tuyuka shaman being and the means of transmission of the shamanic rituals. The research took into account the following theoretical and methodological aspects: 1. the study of Mircea Eliade on the mith issue, that points the "myths" as "True Stories" 2. The thinkings of George Balandier which highlights the dynamic character of social reality that is based on the dialectic of order and disorder / Esta dissertação enfoca o Xamanismo Uhtãpinõponã: princípios dos rituais de pajelanças e do ser pajé Tuyuka, grupo da família lingüística tukano oriental, que habita na região do alto rio Negro, AM, Brasil e no Departamento del Vaupés, Colômbia. O objetivo é descrever os fundamentos históricos-cosmológicos dos rituais de pajelanças e do ser pajé Tuyuka. O grupo faz parte de uma complexa teia de parentesco que constitui os povos indígenas do Uaupés procedentes da Casa da Emergência de Ohko Diawi, situdada no baixo Uaupés, Brasil. A história do alto rio Negro testemunha que a ação missionária nas décadas de 20-80 sobre as comunidades indígenas levou à destruição quase total da vida cultural e espiritual. Os pajés (yaíwa e basera ou kumuã), mestres de cantos e danças tradicionais (bayaroa), mestres dos rituais de Jurupari (mahsãkuła yaíwa) se tornaram inimigos de vários representantes da Igreja Católica, que tentaram extirpá-los, baseando-se na tese de que, as festas tradicionais, os rituais de pajelanças (yaiałe e kumuãłe) e os rituais de jurupari eram ritos diabólicos e que, se os destruíssem, os indígenas tornariam filhos de Deus e não mais do diabo. Contudo, não conseguiram destruir a essência da vida cultural e espiritual do povo Tuyuka, porque apesar dessa história cruel existe um sentido cultural e espiritual vivenciado por pajés Tuyuka. Para evidenciar essa vivência, apresentamos os seguintes temas da pesquisa: os Tuyuka e seu contexto histórico-cosmológico, os princípios dos rituais de pajelanças, o ser pajé Tuyuka e a forma de transmissão dos rituais de pajelanças. A pesquisa levou em conta os seguintes aspectos teóricos metodológicos: 1. o estudo de Mircea Eliade sobre os aspectos míticos que aponta os mitos como Histórias verdadeiras ; 2. as reflexões de George que destacam o caráter dinâmico da realidade social que se fundamenta na dialética da ordem e da desordem

Made available in DSpace on 2016-04-26T14:56:07Z (GMT). No. of bitstreams: 1 CSO - Ana Flavia N Nascimento.pdf: 5408779 bytes, checksum: 34573493d0d4b2f61af407b0f6ed5c31 (MD5) Previous issue date: 2006-10-11 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / This essay presents an attempt to a further understanding of a social phenomenon known as psychedelic trance global movement which has been gaining more and more incomers in the whole country through ritualistic festivities focused on an electronic music style psychedelic trance which stimulates dancing and the altered states of consciousness. This theorical discussion implicates in penetrating the gaps within empirical scientific knowledge and expresses itself through complex articulation, the manifestations of psychedelic trance festivals, which create and recreate an altered universe that involves art and psychedelic esthetics, within nature, as the backdrop for ecstatic collective experiences. The research had guidelines such as: Is there an order in such a virtually caotic atmosphere being constructed? What does this movement reflect upon current time? Which are the symbols and myths involved in this movement? Which are the beliefs and the values that guide psychedelic imagery? What needs are implicit in this new festive manifestation? What does this complex ritual express in the planetary era? The camp research was performed in a series of psychedelic trance festivals that took place in Brazil, between year 2003 and 2006. I took part as an observer in eight festivals, in which I gathered interviews and collected material. The research also encompassed the electronic net Internet the main means of communication used by the participants of such festivities / Esta dissertação apresenta a tentativa de compreender um fenômeno social conhecido como movimento global do transe psicodélico, que vem ganhando cada vez mais adeptos em todo o país por meio de festividades ritualísticas centradas em um estilo musical eletrônico psychedelic trance que estimula a dança e os estados alterados de consciência. A discussão teórica implica penetrar nas brechas do cânone científico e expressar, por meio da articulação complexa, a manifestação dos festivais de transe psicodélico, os quais criam e recriam um universo lúdico que envolve arte e estética psicodélica em meio à natureza, como cenários para experiências extáticas coletivas. A pesquisa teve como guia algumas questões, tais como: Será que nesse ambiente de desordem existe uma nova ordem sendo construída? O que esse movimento reflete nos tempos atuais? Quais são os símbolos e mitos relacionados ao movimento? Quais são as crenças e os valores que norteiam o imaginário do grupo? Que necessidades estão implícitas nessa nova manifestação festiva? O que expressa esse complexo ritual na era planetária? Foram pesquisados os festivais de transe psicodélico que aconteceram no Brasil entre 2003 e 2006. Participei, como observadora, de oito festivais, nos quais realizei entrevistas e colhi material. A pesquisa também abrangeu a rede eletrônica Internet , principal meio de comunicação utilizado pelos participantes desses festivais

Made available in DSpace on 2016-04-26T14:56:39Z (GMT). No. of bitstreams: 1 Jair Berce.pdf: 3217384 bytes, checksum: 5c3df276a2e4aacd1a6990c175a64497 (MD5) Previous issue date: 2007-10-01 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / What does Santo Daime mean to believers who look for this specific religious line in São Paulo? What senses can Santo Daime ofter to this chaos in wich lots of people apparently live in and it is defined by social scientists as after modernity, paradigm crisis and so on? What are the paths led by Santo Daime in São Paulo ? In order to throw a light on these questions and to point a way out of this theorical maze I decided to do this work. Its goal is to comprehend the role of Santo Daime on filling the blanks left by the thing I name the sattering of the soul , for the absence of definition it stands for after-modernity . I attempt to analyze the way cosmology and the Daime rituals try to put the pieces together and if this process achieve it s goal. The analysis is grounded on the belief that it happens through a symbolic process most times uncounsciously wich builds identity based on some elements of the ritual and of cosmology. This is what stabilish harmony among the religious comunity and makes and ethos and a word view. At the same time it offers freewill, the is to say, freedom. I tried to find the answers by a ethnographical research following Geertz methodology and theorical steps at Community Daimista Flor de Luz, Céu de Midam. I tried to understand the way this religious community develops a cosmological line which is apparenty way too different from the ones we find in other religious community: The Star Command Cosmological Line. This cosmological line is the object of my study in this work. The goal focuses on showing the peculiarity of Church Flor de Luz before other Santo Daime religious communities in Brazil. I also tried to answer this question: will the doctrine ever reach the point of bringing sense to these people from São Paulo who come to this very religiosity in after-modernity era ? Stated another way, will Santo Daime ever be able to lead to a good term this ambition of transforming this routine of illusion by waking what is transcendental in mankind? Thus, I intend to show how the everyday-life make a normal relation with the Daime believers religious rountine just like the way it is possible in other religious communities. The anthropological question of turning the exotic into familiar an showing the exotic in the familiar. The main password to get into this cultural universe is the comprehension of the ritual use of this knowledge herb . Therefore Daime is the key to roam to look for all these worlds. It is the vessel that puts you in touch with this cosmological universe / Quais os significados atribuídos ao Santo Daime pelos fiéis que buscam esta linha religiosa específica em São Paulo? E quais os sentidos oferecidos pelo Santo Daime, neste aparente caos que muitos vivenciam, e que alguns cientistas sociais denominam como pós-modernidade, crise de paradigmas, e tantos outros nomes? Quais os caminhos do Santo Daime em São Paulo ? Para esclarecer estes questionamentos e propor uma saída possível para este labirinto teórico é que me motivei a realizar este trabalho, que tem como objetivo compreender como o Santo Daime cumpre o papel de trazer sentido ao vão deixado pelo que chamo de fragmentação da alma , que se traduz na ausência de sentidos da chamada pós-modernidade . Procuro analisar de que forma a cosmologia e os rituais daimistas tentam juntar os cacos , e se este processo consegue alcançar seu objetivo. Começo esta análise , partindo do pressuposto que isso se dá por meio de processos simbólicos - e muitas vezes de forma inconsciente os quais vão formando identidade a partir de determinados elementos do ritual e da cosmologia, dando assim coesão à comunidade religiosa, estruturando um ethos e uma visão de mundo , ao mesmo tempo que oferecem ao indivíduo daimista flexibilidade de escolha, vale dizer, liberdade . Procurei construir tais respostas a partir da pesquisa etnográfica participante seguindo os passos teóricos e metodológicos de Geertz na Comunidade Daimista Flor de Luz Céu de Midam. Busquei entender como a comunidade estudada abre espaço para o desenvolvimento de uma linha cosmológica aparentemente muito diferente das existentes em outras Igrejas: A Linha Cosmológica do Comando Estelar. Esta Linha Cosmológica será estudada nesse trabalho, com o objetivo de mostrar a especificidade da Igreja Flor de Luz frente as demais igrejas do Santo Daime no Brasil. Procuramos responder também a seguinte questão : será que a Doutrina alcançará esse propósito de gerar sentido para estes indivíduos de São Paulo que se integram a esta religiosidade em particular - ante a pós-modernidade? Em outras palavras, o Santo Daime conseguirá direcionar a bom termo esta ambição de transformar o cotidiano de ilusões dos fiéis através do despertar do que há de transcendental no homem ? Dessa forma, pretendo mostrar também, como a vida cotidiana, o dia-a-dia, a vida em suas articulações profissionais se correlaciona de forma normal com a rotina religiosa dos daimistas, como é possível em qualquer outra religião considerada normal pela sociedade. Aquela clássica questão antropológica de tornar familiar o que é exótico e de mostrar o exótico no familiar. A principal senha para se adentrar nestes universos culturais será compreender o uso ritual em São Paulo desta planta para conhecimento . Portanto, o daime é a chave para viajar mirar por esses mundos todos. Ele é a nave que te põe em contato com todos esses universos cosmológicos

Made available in DSpace on 2016-04-26T14:58:03Z (GMT). No. of bitstreams: 1 Israel Fontes Dutra.pdf: 6549450 bytes, checksum: d5ff595634984395e47c395047750e82 (MD5) Previous issue date: 2010-05-28 / Instituto Felowship / This dissertation focuses on shamanism Uhtãpinõponã: principles of shamanic rituals and rites of the Tuyuka shaman being. The Tuyuka people speaks a language that belongs to the oriental tukano linguistic family, and dwells in the upper rio Negro, AM, Brazil and Departamento de Vaupés, Colombia. The goal is to describe the historical-cosmological foundations of the shamanic rituals and of the shaman Tuyuka being. The group is part of a complex web of kinship that constitutes the indigenous peoples of Uaupés river, which came from the House of Emergency Ohkó Diawi, located at the low Uaupés river, in Brazil. The history of the Upper Rio Negro shows that the missionary action on indigenous communities in the decades from 1920 to 1980 led to the almost total destruction of their cultural and spiritual life. The shamans, (yaíwa and basera or kumuã), masters of traditional songs and dances (bayaroa), masters of the Jurupari rituals (mahsãkuła yaíwa), became enemies of various representatives of the Catholic Church, which tried to eradicate them, based on the thesis that the traditional festivals, the rituals of shamanism (yaiałe and kumuãłe) and the jurupari rites were evil and that if they destroyed them, the Indians would become children of God and no longer the children of devil. However, they failed to destroy the essence of cultural and spiritual life of the Tuyuka people, because in despite of this cruel story, there is a cultural and spiritual sense experienced by the Tuyuka shamans. To show this experience, we present the following research topics: the Tuyuka people and its shamanic rituals historical and cosmological principles; the Tuyuka shaman being and the means of transmission of the shamanic rituals. The research took into account the following theoretical and methodological aspects: 1. the study of Mircea Eliade on the mith issue, that points the "myths" as "True Stories" 2. The thinkings of George Balandier which highlights the dynamic character of social reality that is based on the dialectic of order and disorder / Esta dissertação enfoca o Xamanismo Uhtãpinõponã: princípios dos rituais de pajelanças e do ser pajé Tuyuka, grupo da família lingüística tukano oriental, que habita na região do alto rio Negro, AM, Brasil e no Departamento del Vaupés, Colômbia. O objetivo é descrever os fundamentos históricos-cosmológicos dos rituais de pajelanças e do ser pajé Tuyuka. O grupo faz parte de uma complexa teia de parentesco que constitui os povos indígenas do Uaupés procedentes da Casa da Emergência de Ohko Diawi, situdada no baixo Uaupés, Brasil. A história do alto rio Negro testemunha que a ação missionária nas décadas de 20-80 sobre as comunidades indígenas levou à destruição quase total da vida cultural e espiritual. Os pajés (yaíwa e basera ou kumuã), mestres de cantos e danças tradicionais (bayaroa), mestres dos rituais de Jurupari (mahsãkuła yaíwa) se tornaram inimigos de vários representantes da Igreja Católica, que tentaram extirpá-los, baseando-se na tese de que, as festas tradicionais, os rituais de pajelanças (yaiałe e kumuãłe) e os rituais de jurupari eram ritos diabólicos e que, se os destruíssem, os indígenas tornariam filhos de Deus e não mais do diabo. Contudo, não conseguiram destruir a essência da vida cultural e espiritual do povo Tuyuka, porque apesar dessa história cruel existe um sentido cultural e espiritual vivenciado por pajés Tuyuka. Para evidenciar essa vivência, apresentamos os seguintes temas da pesquisa: os Tuyuka e seu contexto histórico-cosmológico, os princípios dos rituais de pajelanças, o ser pajé Tuyuka e a forma de transmissão dos rituais de pajelanças. A pesquisa levou em conta os seguintes aspectos teóricos metodológicos: 1. o estudo de Mircea Eliade sobre os aspectos míticos que aponta os mitos como Histórias verdadeiras ; 2. as reflexões de George que destacam o caráter dinâmico da realidade social que se fundamenta na dialética da ordem e da desordem

羅明輝 = The Taoist ritual music study of Yunnan Jian-chuan Bai people / Ming-hui Luo. / 論文(博士)--香港中文大學, 1998. / 參考文獻 (p. 272-275). / 中英文摘要. / Available also through the Internet via Dissertations & theses @ Chinese University of Hong Kong. / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Mode of access: World Wide Web. / Luo Minghui = The Taoist ritual music study of Yunnan Jian-chuan Bai people / Ming-hui Luo. / Lun wen (bo shi)--Xianggang Zhong wen da xue, 1998. / Can kao wen xian (p. 272-275). / Zhong Ying wen zhai yao.

楊曉勛. / 本論文於1997年9月呈交. / 論文(博士)--香港中文大學音樂學部, 1998. / 參考文獻: p. 109-113. / 中英文摘要. / Ben lun wen yu 1997 nian 9 yue cheng jiao. / Available also through the Internet via Dissertations & theses @ Chinese University of Hong Kong. / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Mode of access: World Wide Web. / Yang Xiaoxun. / Lun wen (Bo shi)--Xianggang Zhong wen da xue yin yue xue bu, 1998. / Can kao wen xian: p. 109-113. / Zhong Ying wen zhai yao.

Made available in DSpace on 2016-12-23T14:02:14Z (GMT). No. of bitstreams: 1 Dissertacao ANA GABRIELA MEDEIROS.pdf: 1304257 bytes, checksum: 53f4970facb8f8f9f2525fac38102e08 (MD5) Previous issue date: 2012-03-28 / A proposta deste estudo é elaborar uma análise que envolve a emulação de valores a partir de rituais em um contexto específico: o esportivo. Para isto, partimos da compreensão de que as cerimônias esportivas possuem uma dimensão ritualística que se constitui como um palco privilegiado para a celebração de valores (MORÁGAS, MacALOON e LLINÉS, 1995). Os Jogos Olímpicos como referência central de competição é evidente na esfera esportiva, de forma que a quantidade de olimpíadas se expande, abrangendo competições poliesportivas desde níveis comunitários até mundiais. Torna-se perceptível que, direta ou indiretamente, estas competições baseiam-se no modelo cerimonial olímpico. Baseando-se nesse pressuposto, buscamos identificar e analisar os valores que orientam diferentes jogos escolares bem como os sentidos e significados atribuídos às cerimônias de abertura e ao esporte por alunos-atletas e organizadores de quatro jogos escolares (selecionados intencionalmente). Para tanto, combinamos os dados advindos da observação direta das cerimônias, das entrevistas guiadas realizadas com alunos-atletas e organizadores, bem como da aplicação de questionários. Seguindo às hipóteses do estudo, percebeu-se que os jogos e olimpíadas escolares analisados emularam as cerimônias olímpicas e seus valores ao mesmo tempo em que promoveram sua identidade e valores específicos. Entretanto, constatou-se a partir das falas dos organizadores que as especificidades valorativas dos seus eventos não são claramente distinguíveis em relação aos Jogos Olímpicos e/ou aos valores associados ao esporte como um todo. Verificou-se também que à medida que os jogos escolares apresentam características mais locais (com menor dimensão e população), a forma das cerimônias parece configurar-se de maneira mais flexível, sobretudo, no que se refere a como e em que ordem os elementos protocolares são dispostos ao longo da cerimônia. No que se refere às representações valorativas dos elementos e símbolos olímpicos, percebe-se que o caráter ritual da cerimônia esportiva é objetivamente pouco compreendido em termos de significados pelos entrevistados, mas, temos subsídios para pensar que a cerimônia parece manter sua eficácia social situada na produção das crenças / The current study is aimed to elaborate an analysis on the emulation of values through rituals in a specific context: sports. To this end, we start from the comprehension that sport ceremonies such as the Olympic ceremonials embrace a ritualistic dimension which figures as a privileged stage to celebrate values (MORÁGAS, MacALOON and LLINÉS; 1995). The Olympic Games as central reference to other competitions is evident in the sport field in such a way that the quantity of olympics is increasing embracing sport competitions from the community level until the world context. It is noticeable that these competitions, directly or indirectly, are based on the Olympic model (as they have a symbolic flame , parade of delegations, oaths, hymns, among other elements). Based on this hypothesis, we tried to identify and analyze the values which orient different school games as well as the meanings and senses attributed to the opening ceremonies and sport by students-athletes and organizers who took part on four different school games. To do so, we combined the data that came from direct observation of the ceremonies, guided interviews with athletes and organizers, as well as questionnaires. Based on the previous hypothesis, it was noticeable that these school Olympics emulated the Olympic ceremony and its values and at the same time the promoted their own identity and specific values. However, through the organizer s speeches, the specific values of the events they promoted were difficult to distinguish from the Olympics and/or the values associated to sports in general. It was also perceptible that as more local the school games were (with smaller size and population), the shape of the ceremonies were featured in a more flexible way, specially, in regards to how and in which order the protocol elements were presented during the ceremony. In regards to the valuing representations of Olympic elements and symbols, it is clear that the ritual aspect of the sport ceremonies are objectively slightly comprehended on their meanings, but, we are subsidized to argue that the ceremony seems to keep its social efficacy in the production of beliefs

Le phénomène du retour des immigrants dans leur pays d’origine est relativement peu étudié. Le plus souvent, les causes de ce phénomène sont ramenées à des facteurs économiques. Dans cette perspective, les immi- grants qui éprouvent le plus de difficultés à se trouver un emploi ou qui occupent un emploi de mauvaise qualité seraient les plus enclins à retourner dans leur pays d’origine. Cette explication ne semble toutefois pas s’appliquer au cas des immigrants français installés au Québec. Ces derniers dis- posent d’une bonne qualité de vie et sont généralement très bien intégrés au marché de l’emploi local. Étrangement, ils sont aussi parmi les immigrants les plus nombreux à quitter cette province canadienne. On peut déduire des témoignages laissés sur les médias sociaux que ces immigrants quitteraient la Belle Province des suites d’un sentiment de frustration et d’un profond mécontentement à l’égard de la culture locale. Pourtant, les immigrants français toujours présents au Québec disent en apprécier la culture d’ouverture et de liberté. Cet apparent paradoxe s’expliquerait selon moi par des variations dans les pratiques et les rituels de socialité entre les deux sociétés. La démarcation entre le public et le privé serait plus floue au Québec. On n’y trouverait pas de système aussi bien organisé et compartimenté qu’en France et, que ce soit en public ou en privé, les mêmes formes de socialité seraient indistinctement utilisées. Mes données laissent entendre que cette socialité indifférenciée et floue poserait de nombreuses difficultés sur le plan personnel aux immigrants français. La plus importante de ces difficultés concerne la rapidité avec laquelle certains comportements considérés comme privés et marqueurs d’intimité en France sont exhibés au Québec. Sans être foncièrement incompatible avec le système français, cette variation viendrait donner l’impression aux immigrants français qu’ils ont quitté un mode de socialité où les liens interpersonnels sont établis graduellement et en respectant des façons de faire bien déterminées pour intégrer un système extrêmement ouvert où l’intimité apparait se nouer dès les premiers moments de la relation. Bien qu’en apparence mineure, cette différence serait lourde de conséquences. Mes résultats ont montré que cette « familiarité » laisserait de nombreux immigrants français incertains quant à la consistance de leurs relations avec des Québécois. Plus précisément, cette familiarité les amènerait à présumer d’une certaine « solidité » dans leurs rap- ports avec leur contrepartie québécoise. Seule l’expérience leur permettrait de constater la « liquidité » de ces liens. Cette prise de conscience se ferait souvent dans la douleur, engendrant une forme de malaise qui pourrait déboucher sur un profond ressentiment à l’égard des Québécois, de la culture québécoise et du Québec en général. C’est ce malaise et non des facteurs économiques qui — selon moi — initierait chez ces immigrants le désir de quitter le Québec et de retourner en France. / The phenomenon of the return of immigrants to their country of origin has been little studied. Most often, the causes of this phenomenon are reduced to economic factors. In this perspective, unemployed immigrants or immi-grants who occupy poor quality jobs are the most likely to return to their country of origin. This explanation does not appear to apply in the case of French immigrants settled in Quebec. These immigrants have a good quality of life and are generally well integrated into the local employment market. Strangely, they figure also amongst the first groups of immigrants to leave the province. The testimonies left on social media suggest that these immi-grants leave the Belle Province due to frustration and a deep dissatisfaction with the local culture. Yet the French immigrants still present in Quebec say that they appreciate its culture of openness and freedom. This apparent paradox could be explained by variations in the practices and rituals of so-ciality of those two societies. The line between public and private would be blurrier in Quebec. It would not have a system as well organized and, whether in public or private, the same forms of sociality would be use indis-criminately. My data suggest that this undifferentiated sociality poses many difficulties on a personal level to those immigrants. The most important of these challenges concerns how quickly conducts that are considered to be markers of privacy and intimacy in France are exhibited in Quebec. Without being fundamentally incompatible with the French system, this variation would give the impression to French immigrants that they left a form of so-ciality where interpersonal relationships are established through time and incorporated an extremely open system where privacy appears to be estab-lish through the first moments of the encounter. Although seemingly minor, that difference would have serious consequences. My results have shown that this "intimacy" would leave many French immigrants incertain of the consistency of their relations with Quebecers. Specifically, this familiarity would lead them to assume a certain "solidity" in their relations with their Quebec’s counterpart. Only experience will enable them to see the "liquidity" of those links. This recognition would often occur in pain, causing discomfort that could lead to a deep resentment against Quebecers, Quebec’s culture and Quebec in general. It is this discomfort rather than economic factors — in my opinion — that would initiate among these immigrants the desire to leave Quebec and return to France.

Ce travail étudie l’impact de la cyberlangue, induite par le développement des technologies de l’InfoCom, sur les situations de communication médiatisée, jusqu’à la ritualisation des interactions sur les dispositifs sociotechniques.Ce travail mobilise un pluralisme théorique et méthodologique, une approche quantitative et typologique. Il s’appuie sur un terrain de données nativement numériques sur un forum de discussion en ligne, dans le domaine de la téléréalité. En appui sur les concepts de langue et langage, réduction de l’incertitude, cyberlangue, dispositif, communauté, réseau, rites et ritualités, et sur les théories de la conversation, du lien social, du lien rituel, de la «posture intentionnelle » et les rites d’interaction en ligne, une étude exploratoire permet d’identifier des procédés d’écriture élaborés et créatifs et d’établir une typologie enrichie des marqueurs de la cyberlangue.Dans une enquête, la confrontation des usages aux représentations permet de comprendre la perception de la cyberlangue par les internautes. Dans les micro-communautés identifiées par la mesure des interactions, la présence des interacteurs, le poids et la concentration des marqueurs cyberlangue et la polarité du discours interactionnel, l’étude de situations rituelles permet d’identifier une typologie de rites d’interaction associés à certains marqueurs cyberlangue et de corréler les potentialités de pacification de la cyberlangue aux intentionnalités de distanciation et de compensation des interacteurs, dans une dynamique de coconstruction pour le maintien du lien social. / This study examines the impact of cyberlanguage, induced by the development of InfoCom technologies, on mediated communication situations, up to the ritualization of interactions on socio-technical devices. This work mobilizes a theoretical and methodological pluralism, a quantitative and typological approach. It relies on a native digital data field on an online discussion forum, in the field of reality show. In support of the concepts of language, reduction of uncertainty, cyber-language, device, community, network, rites and rituals, and the theories of conversation, social bond, ritual bond, "intentional posture" and online interaction rites, an exploratory study identifies elaborate and creative writing processes and establishes an enriched typology of cyberlanguage markers.In a survey, the confrontation of uses with representations makes it possible to understand the perception of the cyberlanguage by Internet users. In the micro-communities identified by the interactions measurements, the presence of interactors, the weight and concentration of cyberlanguage markers and the polarity of the interactional discourse, the study of ritual situations makes it possible to identify a typology of associated interaction rituals to certain cyberlanguage markers and to correlate the pacification potential of the cyberlanguage with the intentional distancing and compensation of the interactors, in a dynamics of coconstruction for the maintenance of the social bond.

Submitted by Silvana Teresinha Dornelles Studzinski (sstudzinski) on 2017-04-19T13:42:18Z No. of bitstreams: 1 Débora de Lima Velho Junges_.pdf: 2121896 bytes, checksum: 8dd2c6b16aeb8c2f81a64929adaf8938 (MD5) / Made available in DSpace on 2017-04-19T13:42:18Z (GMT). No. of bitstreams: 1 Débora de Lima Velho Junges_.pdf: 2121896 bytes, checksum: 8dd2c6b16aeb8c2f81a64929adaf8938 (MD5) Previous issue date: 2017-02-17 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / A Tese tem como objetivo analisar como a escola e, em particular, a matemática escolar, operavam como parte dos processos de subjetivação de escolares descendentes de imigrantes alemães no Rio Grande do Sul, no período da Campanha de Nacionalização. De modo mais específico, identifica, nas enunciações dos entrevistados, rituais escolares que operavam como tática de manifestação da verdade de que “os alemães são superiores” e analisa esses rituais. Discute, também, os rituais da matemática escolar nos quais a tática da manifestação da verdade operava, analisando os jogos de linguagem matemáticos que estavam presentes nesses rituais, como eram ensinados e que conhecimentos matemáticos eram transmitidos. As ferramentas teóricas do estudo estão vinculadas às teorizações de Michel Foucault e de Ludwig Wittgenstein. O material de pesquisa consiste em narrativas de sete pessoas que estudaram em escolas da imigração alemã no Rio Grande do Sul, no período da Campanha de Nacionalização. Os principais resultados da investigação apontam que o Deutschtum operava na vida dos imigrantes alemães e seus descendentes, subjetivando-os de modo a se perceberem como colonos na qual a descendência alemã era priorizada. Foram identificados três rituais escolares que operaram em favor do discurso de manutenção do Deutschtum e como uma tática de manifestação da verdade de que os alemães eram “indivíduos superiores”. Sobre a matemática escolar, constatou-se que para os familiares dos participantes da pesquisa era importante que seus filhos dominassem as regras e os jogos de linguagem da matemática escolar, para, com isso “honrar” sua descendência alemã e preservar o Deutschtum. Também foi possível identificar dois rituais da matemática escolar que operavam como forma de reforçar a manifestação da verdade de que os “alemães eram superiores”. O primeiro ritual tratou da realização de exercícios nas aulas de matemática e se observou que as listas de exercícios eram extensas e apresentavam questões que os professores esperavam/exigiam que os alunos aplicassem as mesmas regras gramaticais e os mesmos jogos de linguagem ensinados na explicação e nos exemplos apresentados, os quais eram marcados pelo formalismo e pela abstração da matemática escolar. Apropriar-se dos jogos de linguagem da matemática escolar era valorizado tanto pelos professores, quanto pelos familiares, conduzindo os escolares a considerar que saber a matemática escolar era condição necessária para que fossem identificados como “bons alemães”. O segundo ritual da matemática escolar se centrou na prática de realização de contas consideradas “difíceis”. Aqueles alunos que as realizavam corretamente eram posicionados como inteligentes e exemplos a serem seguidos; eram reconhecidos como “alemães de verdade”, uma vez que consideravam a matemática como uma disciplina de difícil aprendizagem. Esses resultados oferecem elementos que permitem inferir que, nas formas de vida da imigração alemã no Rio Grande do Sul, no período da Campanha de Nacionalização, era assumida como uma verdade que os descendentes alemães eram “indivíduos superiores”, sendo a matemática escolar utilizada para reforçar tal manifestação. / The thesis aims to analyze how the school and, in particular, the school mathematics, operated as part of the process of subjectivation of students who was descendants of German immigrants in the estate of Rio Grande do Sul (far South of Brazil) during the happening of what was called “Campaign of Nationalization”. Specifically, identifies, in the talk of respondents, school rituals which operated as a tactic of manifestation of the truth that "the Germans are superior" and analyzes these rituals. Discusses also the rituals of school mathematics in which the tactics of the manifestation of truth operated by analyzing the mathematical language games that were present in these rituals, the way they were taught and that math skills were transmitted. The theoretical tools of the study are linked to the theorizing of Michel Foucault and Ludwig Wittgenstein. The research material consists of narrations of seven people who have studied in schools of German immigration in Rio Grande do Sul, in the period of the Campaign of Nationalization. The main results of the investigation indicate that the Deutschtum operated in the lives of German immigrants and their descendants, making them to perceive themselves above all as German settlers. Were identified three school rituals that operated in favour of the maintenance of Deutschtum and as a tactic for manifestation of the truth that the Germans were "superior individuals". About the mathematics, it was found that for the families of the participants of the survey it was important that his children dominate the rules and language games of the school mathematics to "honor" their German ancestry and preserve the Deutschtum. It was also possible to identify two rituals of school mathematics which operated as a way of strengthening the manifestation of the truth that the "Germans were superior." The first ritual was about making exercise in mathematic class and was noted that the lists of exercises were extensive and proposed questions that teachers expected/required that students apply the same grammatical rules and the same language games taught in the explanation and the examples presented, which were marked by the formalism and abstraction of school mathematics. Take ownership of the school mathematics language games was valued by both the teachers and the family, leading schoolchildren to consider that knowing the school mathematics was a necessary condition to be identified as "good Germans". The second rite of school mathematics focused on practice of realization of accounts considered "difficult". Those students that answered correctly, were placed as smart and examples to be followed; they were recognized as "real Germans", once mathematics were considered as a discipline of hard learning. These results provide elements that allow to infer that, in the form of life of German immigration in Rio Grande do Sul, during the period of the Campaign of Nationalization, was assumed to be a fact that the Germans were "superior individuals", being the school mathematics used to reinforce such manifestation.