Networks of indigenous irrigating farmers played an influential role in the Cochabamba Water War of 2000 that succeeded in ousting the major water company Bechtel from Bolivia and securing changes to the national legislation to recognize indigenous water rights. In their mobilization against privatization, the irrigators used a narrative grounded in the defense of their water rights and traditional uses and customs or usos y costumbres. Following the Water War, the irrigators effectively organized to have their traditional water rights recognized in the new Irrigation Law no. 2878, which was signed into law in 2004, and the Regulations, which came into effect in 2006. This paper critically examines the impacts of the Irrigation Law on access to water in the heavily farmed region of the Cochabamba Valley. It asks whether the social inequalities amongst farming communities, often exacerbated by usos y costumbres, are being reinforced through the law’s implementation. An analysis of the political processes of institutional change and the power dynamics in the rural water sector reveals that the configuration of power asymmetries formalized in the Irrigation Law maintains unequal access to water resources.

Networks of indigenous irrigating farmers played an influential role in the Cochabamba Water War of 2000 that succeeded in ousting the major water company Bechtel from Bolivia and securing changes to the national legislation to recognize indigenous water rights. In their mobilization against privatization, the irrigators used a narrative grounded in the defense of their water rights and traditional uses and customs or usos y costumbres. Following the Water War, the irrigators effectively organized to have their traditional water rights recognized in the new Irrigation Law no. 2878, which was signed into law in 2004, and the Regulations, which came into effect in 2006. This paper critically examines the impacts of the Irrigation Law on access to water in the heavily farmed region of the Cochabamba Valley. It asks whether the social inequalities amongst farming communities, often exacerbated by usos y costumbres, are being reinforced through the law’s implementation. An analysis of the political processes of institutional change and the power dynamics in the rural water sector reveals that the configuration of power asymmetries formalized in the Irrigation Law maintains unequal access to water resources.

Networks of indigenous irrigating farmers played an influential role in the Cochabamba Water War of 2000 that succeeded in ousting the major water company Bechtel from Bolivia and securing changes to the national legislation to recognize indigenous water rights. In their mobilization against privatization, the irrigators used a narrative grounded in the defense of their water rights and traditional uses and customs or usos y costumbres. Following the Water War, the irrigators effectively organized to have their traditional water rights recognized in the new Irrigation Law no. 2878, which was signed into law in 2004, and the Regulations, which came into effect in 2006. This paper critically examines the impacts of the Irrigation Law on access to water in the heavily farmed region of the Cochabamba Valley. It asks whether the social inequalities amongst farming communities, often exacerbated by usos y costumbres, are being reinforced through the law’s implementation. An analysis of the political processes of institutional change and the power dynamics in the rural water sector reveals that the configuration of power asymmetries formalized in the Irrigation Law maintains unequal access to water resources.

Made available in DSpace on 2016-03-15T19:48:45Z (GMT). No. of bitstreams: 1 Joede Braga de Almeida.pdf: 936791 bytes, checksum: eddc7af80aab9106afbc55aad4037eb3 (MD5) Previous issue date: 2008-03-06 / This work deals with the lifestyle and the habits built and developed by the leaders of the Assemblies of God in Brazil and imposed upon its members over the years called uses and customs. Such practices were created and introduced in the community to separate it from the world and to help the believer in the process of sanctification. Very stringent in the early decades of the Twentieth century, these rules went through a process of relaxation due to industrial development and technological and social changes occurring in Brazil in the last decades. The prohibitions with respect to how to dress, sports, the use of television, movies, dances and various practices of entertainment still cause tension between the old and the new leaders of the Brazilian Assemblies of God. This work presents the historical roots of the modern Pentecostal movement, its insertion in Brazil, the birth and growth of the Assemblies of God in Brazil. It studies its main characters, the mechanisms and documents that show the creation and the effort to protect its followers from the worldly influences around him. This work also addresses the issues that challenge the Assemblies of God in the post-modernity, especially those related to bioethics. / O presente trabalho aborda o estilo de vida e os hábitos construídos e desenvolvidos pelos líderes das Assembléias de Deus no Brasil e impostos sobre os seus membros ao longo dos anos. Os chamados usos e costumes foram criados e introduzidos na comunidade para separá-la do mundo e ajudar o crente no processo de santificação. As regras, apesar de muito rigorosas nas primeiras décadas do século 20, foram passando por um processo de flexibilização devido ao desenvolvimento industrial e tecnológico e às transformações sociais ocorridas no Brasil nas últimas décadas. As proibições com relação à forma de se vestir, esportes, o uso da televisão, cinema, danças e várias práticas de diversão ainda causam tensão entre os líderes mais antigos e os mais novos nas Assembléias de Deus brasileiras. Além disso, o texto apresenta as raízes históricas do movimento pentecostal moderno, sua inserção no Brasil, o nascimento e crescimento das Assembléias de Deus no contexto brasileiro, suas principais personagens, os mecanismos e documentos que demonstram a criação e o esforço feito para proteger os seus seguidores das influências mundanas ao seu redor. Da mesma forma, estudam-se ainda temas que desafiam as Assembléias de Deus na pós-modernidade, principalmente questões relacionadas com a bioética.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / A presente pesquisa em psicanálise parte da indagação sobre o que leva um jovem a se marcar intencionalmente na pele, através de tatuagens. Ao lado da inscrição cultural com suas produções de pertencimento, a pesquisa formulará uma sistematização teórica e investigativa sobre a realidade psíquica dos jovens que se tatuam. A concepção do corpo, seus significados através de alguns discursos científicos estará contemplado no estudo. No entanto, é a representação psíquica que será problematizada no âmbito da teoria psicanalítica. A escritura na pele será enfatizada também em relação à exclusividade do amor materno através de freqüentes casos de jovens que se tatuam com frases escritas na pele invocando o amor só de mãe. Cabe a indagação sobre a qualidade desta relação, tentando confrontar o caráter factual e mítico na relação do sujeito com a mãe. Através da escuta, a partir de depoimentos colhidos de forma livre, foram entrevistados 7 jovens, entre 16 e 18 anos, originados de classe social baixa e pertencentes a instituições não governamentais que desenvolvem programa de inclusão social, e governamentais destinadas a vigilância da proteção integral do jovem em conformidade com o Estatuto da Criança e do Adolescente. O mecanismo psíquico subjacente ao ato de marcar o corpo revela um importante caminho para compreensão do sujeito frente a questões indissociáveis da existência humana. Entre estar em situação de risco social e produzir riscos na pele, surge uma fronteira, borda, que faz circular os discursos atestando a condição de existência do desamparo e o apelo de uma proteção / This research project, referred into psycho-analytical theory, departs from the questioning of what takes a youth to intentionally mark his/her skin with tattoos and similar signs. On the side of the culture inscription with its productions of belonging, the research project will formulate a theorical and investigative systematization about the psychic reality of the youths that have themselves tattooed. The body conception will be contemplated in the study, in meanings through the differents cientific views and its meanings. However it is the psychic representation that will be the problematic in the field of the psycho-analytical theory. Its proper to question the conception of the subject and the language, taking into consideration the languages dimension steped on the body through phrases and symbols exposed to the others eyes. The mark on the skin will be also emphasized in relation to the exclusivity of the maternal love through frequent cases of youths that have themselves tattooed with sentences written in their skin invoking that real love just the mothers. Its proper to question about the quality of this relation, trying to confront the factual and mythical character in the subjects relation with his/her mother. From 7 youths, between 16 and 18 years old, will be listened through the depositions collected form free. These youths are of underpriviledged back-ground and belonged to institutions that develop program of social inclusion, as will as those designated by the state to the minors integral protection in accordance with the brazilian children and adolescent statue. The psychic mechanisms related to the act of making a mark on the body reveals an important way to the comprehension of the subject in the face of questions that cannot be separated of human existence. Being in a social risk situation and make marks on his/her skin, cames up a frontier, an edge, that makes the speeches that testifies the condition to existence of and that appeals for protection circulate

Made available in DSpace on 2017-06-01T18:09:02Z (GMT). No. of bitstreams: 1 Clarissa Barros.pdf: 4060942 bytes, checksum: 9c83e264410bc78fa296b142c7730311 (MD5) Previous issue date: 2006-04-07 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This research project, referred into psycho-analytical theory, departs from the questioning of what takes a youth to intentionally mark his/her skin with tattoos and similar signs. On the side of the culture inscription with its productions of belonging, the research project will formulate a theorical and investigative systematization about the psychic reality of the youths that have themselves tattooed. The body conception will be contemplated in the study, in meanings through the differents cientific views and its meanings. However it is the psychic representation that will be the problematic in the field of the psycho-analytical theory. Its proper to question the conception of the subject and the language, taking into consideration the language´s dimension steped on the body through phrases and symbols exposed to the other´s eyes. The mark on the skin will be also emphasized in relation to the exclusivity of the maternal love through frequent cases of youths that have themselves tattooed with sentences written in their skin invoking that real love just the mother´s. It´s proper to question about the quality of this relation, trying to confront the factual and mythical character in the subject´s relation with his/her mother. From 7 youths, between 16 and 18 years old, will be listened through the depositions collected form free. These youths are of underpriviledged back-ground and belonged to institutions that develop program of social inclusion, as will as those designated by the state to the minors integral protection in accordance with the brazilian children and adolescent statue. The psychic mechanisms related to the act of making a mark on the body reveals an important way to the comprehension of the subject in the face of questions that cannot be separated of human existence. Being in a social risk situation and make marks on his/her skin, cames up a frontier, an edge, that makes the speeches that testifies the condition to existence of and that appeals for protection circulate / A presente pesquisa em psicanálise parte da indagação sobre o que leva um jovem a se marcar intencionalmente na pele, através de tatuagens. Ao lado da inscrição cultural com suas produções de pertencimento, a pesquisa formulará uma sistematização teórica e investigativa sobre a realidade psíquica dos jovens que se tatuam. A concepção do corpo, seus significados através de alguns discursos científicos estará contemplado no estudo. No entanto, é a representação psíquica que será problematizada no âmbito da teoria psicanalítica. A escritura na pele será enfatizada também em relação à exclusividade do amor materno através de freqüentes casos de jovens que se tatuam com frases escritas na pele invocando o amor só de mãe . Cabe a indagação sobre a qualidade desta relação, tentando confrontar o caráter factual e mítico na relação do sujeito com a mãe. Através da escuta, a partir de depoimentos colhidos de forma livre, foram entrevistados 7 jovens, entre 16 e 18 anos, originados de classe social baixa e pertencentes a instituições não governamentais que desenvolvem programa de inclusão social, e governamentais destinadas a vigilância da proteção integral do jovem em conformidade com o Estatuto da Criança e do Adolescente. O mecanismo psíquico subjacente ao ato de marcar o corpo revela um importante caminho para compreensão do sujeito frente a questões indissociáveis da existência humana. Entre estar em situação de risco social e produzir riscos na pele, surge uma fronteira, borda, que faz circular os discursos atestando a condição de existência do desamparo e o apelo de uma proteção