Made available in DSpace on 2017-07-21T18:15:34Z (GMT). No. of bitstreams: 1 Fernando Fernandes.pdf: 4037591 bytes, checksum: 09ba39b41a4b01e4c241ee4ecef1ab67 (MD5) Previous issue date: 2012-03-30 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This research has the overall goal of investigating the occurrence of erosion in fields where they employ different farming techniques, which are located on one farm in the middle course of the River Basin BarroBranco, city of Prudentópolis, Second Plateau, Paraná. For this purpose use was made of theoretical discussion dealing with issues such as erosion, agricultural system, agricultural landscape in central and southern Parana geosystem geomorphological research as a basis for the foundation work. The landscape study has characteristics of family agriculture of subsistence production with the traditional relationship with the landscape that currently falls within the framework of modernization of methods of production. It is part of morphostructural unit of the Paraná Sedimentary Basin and unity morfoescultural Second Paraná Plateau, lying in the town of Prudentópolis, with the southeast boundary with doing this and the town of Imbituva-PR. It is highlighted by the structural basis of the formation of rocks Rio do Rastro and training Teresina. The research methodology persists in conducting fieldwork with surveys divided into characterization of the area (pedology, geomorphology, geology), installation of equipment for monitoring the transport of sediments and the occurrence of rainfall events, interviews with farmers and office in which became the morphometry of the area, analysis and systematization of data and the interpretation of results. The landscape study is due to agricultural use of approximately 100 years. It has been present in the cultivation, the insertion of modern techniques in the traditional way, in some cases substitution. In terms of area is valid highlight the erosion of sediment transport, occurring in grooves and microravinas, and especially in water erosion. Another element is the physical aspect which influences the way we produce by restricting uses of crops and techniques. Ascertains itself of the existence of NitossolosBrunos, Cambisols, Ultisols and Entisols yellow Regolithic each located in a portion of the slope. The average annual rainfall is 2002 mm of rainfall (average 1988 to 2011), while the total rainfall for 2011 recorded in the field area corresponds to ± 1885.5 mm. Ascertains that the greatest number of the volume of rainfall is rainfall up to 20 mm corresponding to 48 events, the class of events up to 30 mm correspond to 13, above this volume focus only 24 events. Regarding the mobilization of sediments increased its metric corresponds to the material transported up the hill which is moved to lower areas, which are deposited both in cuttings and in riparian areas to drainage channels. The decrease includes a reduction of transport due to rainfall events and changes in agricultural route. In total rainfall above 40 mm metric there is an increase of material deposited and below 40 mm will be some increased stability in the deposition of material. It has to be smaller are the moments of rainfall below 30 mm corresponding to the low range mobilization, and above 30 mm rain quantities are greater and which have higher responses between event and transport, although it is when concentrated rainfall events that occurred the largest mobilization of these. The occurrence of the process is related in the form of share ownership and transformation of the medium, in this case, an ecosystem to an agricultural system, since this process as a result of historical use and occupation and also the action of mechanisms and processes geomorphological. / A presente pesquisa tem-se o objetivo de estudar a mobilização de sedimentos decorrente do uso do solo tipo “agricultura híbrida” em propriedade situada no médio curso da Bacia Hidrográfica do Rio Barro Branco, município de Prudentópolis, Centro Sul do Paraná, Segundo Planalto Paranaense. Para tanto se fez uso de discussão teórica tratando de temas como erosão, sistema agrário e paisagem agrícola na região Centro Sul do Paraná tendo no geossistemaa concepção científica para a pesquisa geomorfológica. A paisagem de estudo possui características de agricultura familiar de produção de subsistência tendo modelo tradicional de relacionamento com a paisagem que se insere atualmente no quadro de modernização das formas de produção. Insere-se na unidade morfoestrutural da Bacia Sedimentar do Paraná e unidade morfoescultural do Segundo Planalto Paranaense, encontrando-se no município de Prudentópolis, estando a sudeste deste e fazendo divisa com o município de Imbituva-PR. Destaca-se pela base estrutural de rochas da Formação Rio do Rastro e Formação Teresina. A metodologia da pesquisa persiste na realização de trabalhos de campo divididas em levantamentos com caracterização da área (pedologia, geomorfologia, geologia), instalação de equipamentos para o monitoramento da mobilização de sedimentos e ocorrência de eventos chuvosos, entrevista com os agricultores e gabinete no qual se fez a morfometria da área, análise e sistematização dos dados bem como a interpretação dos resultados. Á paisagem em estudo é decorrente de uso agrícola de aproximadamente 100 anos. Tem-se no cultivo agrícola atual a inserção de técnicas modernas em meio às tradicionais, em alguns casos substituição. Em se tratando da área é valido destacar a erosão no transporte de sedimentos, ocorrendo em sulcos e microravinas, e principalmente em lençol. Outro elemento é o aspecto físico da área o qual influi na forma de produzir por meio da restrição de cultivos e de usos de técnicas. Averigua-se á existência de Nitossolos Brunos, Cambissolos, Argissolos Vermelhos amarelos e NeossolosRegolíticos localizados cada qual em sua porção na encosta. Quanto à precipitação a média anual é de 2002 mm de chuva (valores médios de 1988 a 2011), enquanto que o total pluviométrico de 2011 registrado na área de campo corresponde a ± 1885,5 mm. Averigua-se que o volume de chuvas das precipitações ate 20 mm correspondem a 48 eventos, a classe de eventos ate 30 mm correspondem a 13, acima deste volume concentram apenas 24 eventos. Em relação ao transporte de sedimentos a mobilização positiva corresponde ao transportado da encosta para áreas mais baixas sendo depositados tanto nas estacas como nas áreas ribeirinhas aos canais de drenagem. A mobilização negativa compreende redução do transporte decorrente dos eventos pluviométricos e alteração no itinerário agrícola. Em totais pluviométricos acima de 40 mm há aumento de material depositado e abaixo de 40 mm á certo estabilidade crescente na deposição de material. Tem-se que são os momentos de menores índices pluviométricos abaixo de 30 mm que correspondem à baixa variação da mobilização, e nos acima de 30 mm de chuva que as quantidades são maiores e que se têm as maiores respostas entre evento e transporte, embora seja quando há eventos chuvosos concentrados que ocorreu a mobilização positiva mais significativa. A ocorrência do processo é relacionada em partes a forma de apropriação e transformação do meio, no presente caso, um ecossistema para um sistema agrário, visto este como resultado de um processo histórico de uso e ocupação do solo e também da ação de mecanismos e processos geomorfológicos.

Thesis(M.A.(African Languages)) --University of Limpopo, 2012 / Ndzi ba mandla ndzi vuyelela eka wena Dokodela N.E. Nxumalo, muleteriwa mina eka dyondzo leyi. A wu ndzi helelanga mbilu hambiloko swi pfa swi gonya swiganga.A wu ndzi tiyisa nhlana hi masiku hinkwawo.Ndzi ri khanimambo Ndwandwe! Ndzi khensa Xikwembu Tatana wa hina loyi a nga yena a ndzi tumbuluxeke, a tlhela a ndzi nyika vutomi ni vutlhari byo humelerisa xitsalwana lexi hi mfanelo. Ndzi ngava ndzi endla xihoxo loko ndzo rivala wena nkatanga, Cakes Colbert Nukeri ku va u ndzi seketerile no ndzi komba rirhandzu eka ntirho lowu. Hambi leswi a ndzi pfa ndzi ku siya na vana, a wu ndzi helelanga mbilu. Vavanuna vo fana na wena va hlayiwa hi tintiho eka leyi misava. Xikwembu a xi ku katekise Gunela.Eka vana va mina Vialli, Sakhile naTalita, ndzi khensa nseketelo lowu mi ndzi kombeke wona. A mi pfa mi pfumala rirhandzu ra manana loko ndza ha yile ku ya handza vutivi.Ndza khensa vana va mina ku tiyisela ka n’wina. Eka vatswari va mina Tatana Samson na nghamu Selina N’wa-Malesa Ngoveni, ndzi pfumala marito yo khensa eka rirhandzu leri mi ndzi kombeke rona. Vamakwerhu Xitlhangoma, N’wa-Khada, Calvin, Charles na Mcgyver, ndzi khensa nseketelo wa n’wina vana va mhani. Na n’wina kokwana Midjadji, kokwana N’wa-Mongwe, kokwana N’wa-Hlabathi,kokwana N’wa-Juliyazi,Mhani Mphephu, Hahani N`wa Xitlhangoma na kokwani N`wa-Jakobo,ndzi ba mandla ndzi vuyelela. A mi nga karhalin loko ndzi tshama ndzi ri karhi ndzi mi vutisela swivutiso. Hosi a yi mi endle hi tintswalo. A ndzi mi rivalangi na n’wina mhaninkulu N’wa-July Mabunda na Sesi Ednah Mhinga. Mi ndzi khatsisile ndzima leyi. Ndzi ri kudya hi ku engeta. Ndzi hetelela hi ku khensa makwerhu Florence Motupa na Mixo Nkuna lava va nga vathayipi

Africa is a diverse continent. Different communities have different cultural practices they participate in. Children who form part of these communities are also expected to take part. Some of these practices are harmful to children. This is a human rights issue, given the clash between children’s rights and the right to participate in one’s cultural activities. This is a widely recognised fact. For this reason, the law protects children in this regard. The challenge is that despite these laws, children are still subjected to these harmful traditional practices. Copyright / Dissertation (LLM)--University of Pretoria, 2010. / Centre for Human Rights / unrestricted

Teenage girls from the Turkana pastoral community in Northern Kenya have varying views of sexuality. Some parents choose to send their daughters to school creating disparate levels of knowledge about their bodies and sexual health. To better evaluate these differences, girls (13-18 years) were asked to develop body maps, a methodological technique that enables verbal and visual data collection. Interviews and participant observations were also used to gather data. This research involved a total of 33 participants and included both school going and non-school going girls. Triangulation of data from Interviews, participant observation, and body mapping provided multiple angles into the female pastoralist’s life experiences. The study demonstrated the heterogeneity and disparities that are present within pastoralists population in Samburu county, providing a more detailed understanding for future medical anthropological studies. The research furthered anthropological inquiry methodologically by introducing body mapping as a complement to conducting traditional ethnographic research.

PhD (African Studies) / Department of African Studies / Inwi nwana, ni tou vha khundavhalai! (you child, you defeated your guide!). When a child behaved disrespectful to society, and is ill mannered, in Tshivenda, he/she would be referred to as Khundavhalai. Khundavhalai is made out of two Tshivenda words (Khunda + Vhalai which could be equalled to defeating + guides), meaning the one who defeated those who should guide him/her. The system and process of guiding could be equaled to u laya. Nwana is a child. The purpose of this study was to reflect on the Afro-centric practices of u laya nwana- guiding a child with particular reference to the Vhavenḓa culture. The decision to conduct this study was influenced by concerning incidences of behavior that could be associated with khundavhalai. The question was how did vhalai convey ndayo (The content and processes of u laya)? Bearing in mind a lack of documentation on these practices, I envisaged that the reflections would provide insights about how Vhavenda people guided children, with the hope that what was good could be blended with contemporary practices. The study employed a qualitative reflective paradigm. In-depth interviews were conducted with six elderly people who were key informants, to establish how u laya ṅwana was practised in the olden days. Olden days referred to a period before the 1980s. Key informants were asked to reflect on the processes and content of u laya ṅwana, and to identify positive practices that could be applied in the revival process of u laya vhana. Findings showed that u laya nwana was done throughout a child’s development, using different forms, such as songs, folklore, games, proverbs within a family context and communally through initiation schools(ngoma). There was a strong collaborative system between the families, traditional leadership, and key community figures who had the trust of the families and the royal household to run initiation schools. Participants were concerned that these practices have since vanished. A few that still exist are not without challenges. I got an opportunity to visit and observe at least two of those schools. The programme to revive ndayo was suggested, which encourages adaptive processes and collaborative effort between traditional initiation schools, families, communities, schools, churches, and relevant government departments. / NRF

203 p. / Submitted by Santiago Fabio (fabio.ssantiago@hotmail.com) on 2012-12-18T15:24:36Z No. of bitstreams: 2 dissertação 02.pdf: 1567578 bytes, checksum: 246f5c76b43e98a7ef75e5256365a33e (MD5) dissertação 01.pdf: 57658 bytes, checksum: fbf53f73f358150b3624a7f2f30db7db (MD5) / Made available in DSpace on 2012-12-18T15:24:36Z (GMT). No. of bitstreams: 2 dissertação 02.pdf: 1567578 bytes, checksum: 246f5c76b43e98a7ef75e5256365a33e (MD5) dissertação 01.pdf: 57658 bytes, checksum: fbf53f73f358150b3624a7f2f30db7db (MD5) Previous issue date: 2010 / Esta dissertação analisa a relação existente entre a sociodiversidade e a biodiversidade no âmbito dos saberes e práticas tradicionais dos espaços e dos recursos que estão associados à cultura Bijagós no atual contexto de globalização, abordando-se o modo como o estado guineense tem formulado, criado e implementado os instrumentos legais de gestão do saber tradicional e conservação da biodiversidade no Arquipélago dos Bijagós. Considera-se que esse instrumento legal dá-se pela relação entre sociedade e natureza na comunidade Bijagós e caracteriza-se pela apropriação coletiva da natureza e pelo respeito aos seus ciclos e ritmos, sendo que, para a Etnia Bijagós, a natureza é sagrada, religiosa, mística e a produção do valor de uso se sobrepõe ao valor de troca. A abordagem teórica baseia-se no quadro da Ecologia Cultural, especialmente na sua vertente cultural, estudo das relações entre culturas e ambiente do homem Bijagós. Empregaram-se as seguintes técnicas de levantamento de dados: análise documental, revisão bibliográfica, entrevistas semi-estruturadas e estruturadas. Constatou-se que o IBAP é órgão máximo de coordenação e implementação de todas as políticas das áreas protegidas e de conservação da biodiversidade, sendo que o seu modo de operacionalização baseia-se no conceito de áreas protegidas da população para a população e utilização de instrumentos que privilegiam os saberes e as práticas culturais tradicionais da etnia Bijagós na co-gestão dessas áreas do arquipélago. O saber e a prática tradicional Bijagós são tidos como instrumentos importantes na conservação do meio ambiente. Mostra-se a relação do saber tecnotradicional e do conhecimento científico na organização, gestão e conservação da biodiversidade através das práticas costumeiras de caráter coletivo de reservas de algumas ilhas, matas e sítios como lugares sagrados e as normas tradicionais costumeiras da etnia que controlam o seu uso local, numa hierarquia e através da transmissão oral do velho para o mais novo. Constatou-se que ainda não há nenhum mecanismo do marco legal guineense na proteção e na coibição das ações de biopirataria, e que é importante a exigência de certificado de origem no processo de concessão de plantas que envolvem os saberes e as práticas tradicionais Bijagós e que é preciso fomentar formas costumeiras de manejo desses saberes e recursos. / Salvador

"In Zimbabwe the sexual abuse and exploitation of the girl child remains high. Recently the state has acknowledged the problem of sexual abuse and exploitation of the girl child and has indicated the willingness to step up campaigns against it. This campaign, however, targets school children in primary and secondary schools. There has also been an increase of sexual abuse of children in schools by the teachers and other staff members. The family as an institution has facilitated child abuse and exploitation in Zimbabwe through cultural practices and customs as a survival tactic. Some commentators have directly linked the revival of these cultural practices to the economic crisis that has resulted in food shortages around the country. These traditional practices include the marriages of the child to older men in exchange for food or money known as kuzvarira, kuripa ngozi, or pledging a girl into marriage and virginity testing. Some of the practices are, however, not directly linked to the prevailing economic crisis, but are just practiced as a tradition like chiramu. These practices have become more common amongst the Shona, the largest tribe constituting at least 76% of the population, and predominantly patriarchal. Theorists of patriarchy have directed their attention to the subordinate status of women and found their explanation in the male need to dominate the female. Although Zimbabwe as a state has shown a commitment to protecting children against sexual abuse by enactment of laws criminalising involvement of the girl child in prostitution, incest and rape of girls, little has been done to ensure that forced and early marriages of the girl child are curtailed. Virginity testing is not criminalised and is also currently being practised in rural parts of the country on a wide scale. ... Chapter one introduces the problem of child sexual abuse and exploitation of the girl child as a universal problem and gives a structure of the study. Chapter two discusses the concept of a child, sexual abuse and exploitation as a human rights problem. It analyses the protection of children under international human rights law. Chapter three gives a broad overview of the relationship between culture and children's rights. The role of the family will also be discussed as articulated in the human rights instruments. Chapter four highlights and discusses the cultural practices that result in sexual abuse and exploitation of the girl child in Zimbabwe. The legal framework protecting children from sexual abuse and exploitation and the shortcomings will be highlighted. The impact of such sexual abuse and exploitation on the overall development of the child will also be discussed. Chapter five makes recommendations by looking at the developments from other countries on the rights of the girl child and cultural practises that result in sexual abuse." -- Introduction. / Thesis (LLM (Human Rights and Democratisation in Africa)) -- University of Pretoria, 2006. / Prepared under the supervision of Dr. B. Twinomugisha, Faculty of Law, Makerere University, Kampala, Uganda / http://www.chr.up.ac.za/academic_pro/llm1/dissertations.html / Centre for Human Rights / LLM

This study aims at ascertaining via a cross-country/cross-city comparison why different national contexts characterized by allegedly opposite ideologies concerning the incorporation of immigrants (namely, the British Race Relations/multicultural model and French republicanism) have led to the adoption of similar policy tools in the prevention of forced unions amongst young people of ethnic minority background. In order to do so, the study will examine French republican and British multicultural rhetoric and policies aimed at the prevention of forced marriage at different institutional levels, with a focus on the preventive role played by the educational sector and within a historical institutionalist theoretical framework. The comparison begins with a consideration of French and British national rhetoric and policies against forced marriage from 1997 to 2008 to develop an adequate framework for the analysis of the preventive role attributed to educational policies in four major localities (the capital cities, Paris and London, and the second two largest cities per population size, Lyon and Birmingham). Despite differences in the policies and rhetoric adopted by multicultural Britain and republican France to tackle forced unions, the study hypothesizes a common trend in the ways French and British public authorities conceptualize the practice of forced marriage - intended mainly as the product of cultural difference. Similarities in the conceptualization of the practice, in turn, have contributed to the identification of similar policy tools despite dissimilar institutional contexts. Such a hypothesis contrasts with one of the key claims of historical institutionalism, according to which dissimilar institutions lead to different policy outcomes across different countries. The study will introduce the role of ideas – in the form of frames (Bleich 2003) – as a tool to explain the reasons why French and British policies aimed at the prevention of forced unions have led to similar policy outcomes despite dissimilar institutional contexts.

Le droit du patrimoine culturel congolais est un droit récent en raison du jeune âge de ses outils juridiques. En effet, ce droit s’est largement inspiré du système français à travers l’application, au Congo, de la législation française avant l’indépendance. Instituée dans un contexte historique particulier, la conception congolaise du patrimoine est une émanation des administrateurs coloniaux et missionnaires français. Cette conception est essentiellement basée sur l’adoption des valeurs culturelles françaises car la France en tant que métropole a institué l’application de sa législation dans les colonies. Cependant, cette application n’a pas été suivie d’effet au Congo en raison de l’absence du patrimoine au sens occidental. Avec l’indépendance en 1960, la nouvelle élite congolaise, issue des écoles françaises, a opté pour un mimétisme juridique et institutionnel. Les premiers textes à illustrer ce mimétisme ont été la loi 32/65 du 12 août 1965 donnant à l’Etat la possibilité de créer des organismes tendant au développement de la culture et des arts et le décret 68-45 du 19 février 1968 fixant les modalités d’application de la loi 32/65 du 12 août 1965. Ce mimétisme a révélé des lacunes en raison de la non prise en compte des réalités socio-culturelles congolaises. Dès lors, on a assisté, à la fin des années 1970, à une tentative d’élargissement de la conception du patrimoine avec la prise en compte de la conception traditionnelle à travers notamment l’affirmation de l’identité culturelle congolais. De nos jours, le Congo marque un grand intérêt à la protection du patrimoine par les politiques de développement culturel et par l’adoption deux textes majeurs : la loi n°8-2010 du 26 juillet 2010 portant protection du patrimoine national culturel et naturel et la loi de n°9-2010 du 26 juillet 2010 portant orientation de la politique culturelle au Congo. Une démarche supplémentaire qui illustre la marche vers la protection du patrimoine culturel bien que celle-ci soit encore embryonnaire et présente beaucoup d’insuffisances. Cependant, il convient de noter que la protection du patrimoine culturel connaît beaucoup de difficultés, lesquelles sont liées aux ressources humaines aux ressources financières. C’est pourquoi ce travail propose des mesures et initiatives en faveur d’une protection et d’une gestion efficaces du patrimoine culturel au Congo. / Congolese cultural heritage law is recent due to the young age of legal tools. In fact, this law that is inspired by French law because of cultural assimilation from French colonization. Instituted in a particular historical context, current conception of cultural heritage in Congo has been an emanation of colonial administrators and missionaries. This conception is essentially based in French cultural values. As a metropolis, France instituted the application of its laws in the colonies. An application not followed of actions because of the lack of heritage in the western understanding in Congo. When Congo got its independency in 1960, new Congolese elite graduated in French schools opted for a legal and institutional imitation to rule the State but also to protect cultural heritage. Consequently, first laws that illustrate this imitation are the Law 32/65 of August 12th 1968 providing the state with the possibility to create organs to develop culture and arts and the Decree 68-45 of February 19th 1968 fixing the operation procedures of the Law32/65 of August 12th 1968. This imitation revealed gaps because Congolese social and cultural conditions have not been taken into account. Therefore at the end of the 1970’s, there has been an attempt to come back to the traditional conception of cultural heritage, with for example the affirmation of Congolese cultural heritage. Congo still emphasizes this interest for the protection of cultural heritage by cultural development policies and adoption of two laws: the Law N°8-2010 of July 26th 2010 on the protection of national cultural and natural heritage and the Law N°09-2010 of July 26th 2010on the orientation of cultural policy in Congo. This is an additional walk towards the protection of cultural heritage, although this is still embryonic and very insufficient. However, it must be stressed that protection of cultural heritage encounters many difficulties linked to human and financial resources. This is why this work proposes some measures and initiatives in favor of an effective protection and management of Congolese cultural heritage.

Pregnancy and childbirth complications are a leading cause of death and disability among women of reproductive age in developing countries. Worldwide data shows that, by choice or out of necessity, 60 percent of births in the developing world occur outside a health institution and 47 percent are assisted by Traditional Birth Attendants (TBAs), family members, or without any assistance at all. This thesis argues that TBAs in India have the capacity to disseminate knowledge of beneficial maternal practices to the community. Since the 1970s the training of TBAs has been one of the primary single interventions encouraged by World Health Organisation (WHO) to address maternal mortality. However, since the 1990s international funding for TBAs has been reduced and the emphasis has shifted to providing skilled birth attendants for all births due to evidence that the maternal mortality rate (MMR) in developing countries had not reduced. Researchers have observed that the shift in policy has taken place without adequate evidence of training (in)effectiveness and without an alternative policy in place. This thesis argues further that two main types of birthing knowledge co-exist in India; western biomedicine and traditional knowledge. Feminist, anthropological, and midwifery theorists contend that when two knowledge paradigms exist, western knowledge tends to dominate and claim authority over local ways of knowing. The thesis used such theories, and quantitative and qualitative methods, to assess whether the local TBA training programmes in Ahmednagar District in India have been successful in disseminating biomedical knowledge in relation to the birthing practices of local TBAs and in incorporating local knowledge into the training. The data revealed that some biomedical knowledge had been successfully disseminated and that some traditional practices continue to be practiced in the community. There is a top-down, one-sided imposition of biomedical knowledge on TBAs in the training programme but, at the local level, TBAs and mothers sometimes follow the training instructions and sometime do not, preferring to adapt to the local perceptions and preferences of their community. The thesis reveals the significance of TBA training in the district but queries the effectiveness of not including local TBA practices into the training programmes, arguing this demonstrates the hierarchical authority of biomedicine over local traditional practices. The thesis highlights the significance of community awareness that accompanies TBA training and makes recommendations in order to enhance training outcomes.