"This thesis analyzes the impact of the Mexican-American voters in south Texas on the 1960 presidential election. During that election year, this ethnic minority was strong enough to merit direct appeals from the Democratic presidential candidate, and subsequently, allowed to conduct a unique campaign divorced from the direct control of the conservative state Democratic machinery...The study of the Mexican-American political behavior in 1960 proceeds in three stages. The first chapter examines the political factionalism within the state Democratic Party suggest the conservative solution to the problem of liberal splinter groups, and evaluates Lyndon Johnson's contribution to the Democratic ticket in south Texas. Chapter II probes into the importance of imagery and indentity in politics, challenges the possibility of a religiously-based bloc vote in south Texas, but postulates the probability of a sub-conscious religious identification with the Democratic candidate. The last chapter describes the Valley 'Viva Kennedy' clubs, their origin, organization, activities, and contributions. To substantiate the author's hypothesis, oral interviews, club reports, personal files, letters, and contemporary newspapers were extensively used."-- leaf 1.

Made available in DSpace on 2016-04-28T19:59:09Z (GMT). No. of bitstreams: 1 Jose Rogerio Beserra.pdf: 298707 bytes, checksum: 2efaeeb78069c69779849d86256b71e7 (MD5) Previous issue date: 2008-04-29 / Secretaria da Educação do Estado de São Paulo / The objective of this essay is to analyze how the traditional narrative is surpassed by the paradigms from the novel ÁGUA VIVA, by Clarice Lispector, which provides the relationship between prose and proetry languages derived from heterogeneous genders. This way we have to emphasize some features (aspects) like the lack of narrative element functioning, which shows unsteadiness, in the current literature; the lyricism as the rhythm builder principle; the poetical image where the word is taken to zero degree . The essay is composed by three chapters, in which the character´s dialogical-discursive processing in the modern novel has been approached as well as the rhythm builder processing and the plurality of the image, considering that the words have no meaning (their meanings were ignored). We are have shown that these thematic subjects are aggregated by their metaphorical images tied with the multi-meaning words. For the analytical-interpretative passage, we based on Bakhtin, Barthes, Segolin, Santaella, Pearce, Sá (and others) besides some works on Clarice Lispector / Esta pesquisa tem por objetivo analisar a superação dos paradigmas da narrativa tradicional a partir do romance ÁGUA VIVA, de Clarice Lispector, que articula as relações entre as linguagens da prosa e da poesia, num hibridismo de gêneros. Para isso, fizemos um recorte em torno de alguns aspectos, como a desfuncionalização dos elementos da narrativa em uma literatura atual, feita de instabilidade; o lirismo como princípio construtor do ritmo; e a imagem poética, ou seja, a palavra levada ao grau zero . As questões foram discutidas nos três capítulos que compõem a dissertação, em que abordamos o processo dialógico-discursivo da personagem no romance moderno, o processo de construção do ritmo e a pluralidade da imagem, analisada pelo viés da palavra esvaziada de significados. Mostramos que essas temáticas integram-se pelo emprego das imagens metafóricas vinculadas à palavra polissêmica. Nesse percurso analítico-interpretativo, recorremos, entre outros, a Bakhtin, Barthes, Segolin, Santaella, Paz, Sá, além de trabalhos sobre a obra de Clarice Lispector

La cuestión fundamental que plantea la tesis son las causas de la persistencia, arraigo y difusión del pentecostalismo en algunos sectores populares urbanos peruanos, especialmente entre los más pobres. Se plantean nuevas respuestas a esta vieja pregunta centradas en el papel que el cuerpo y las emociones tienen en la centralidad que el pentecostalismo da al individuo en este sistema religioso. Las prácticas rituales, las creencias, discursos, formas de integración, participación y demás elementos del sistema pentecostal actúan sobre los mecanismos simbólicos de la individuación para redefinir las percepciones, concepciones y relaciones de los pentecostales respecto de sus propios cuerpos. Se plantea que, como resultado de un proceso de “transformación”, más que de “conversión”, el pentecostal, consciente e inconscientemente, hace del cuerpo un centro fundamental de su nueva condición e identidad religiosa, legitimándola mediante el bautismo en el Espíritu la su efusión de dones carismaticos que sacraliza su corporalidad, y sosteniéndola mediante el nutrido y riguroso sistema de normas éticas para el cuidado y control de la conducta, del cuerpo y de la persona en la vida cotidiana. La eficacia de dicha ética pentecostal radica en su fuerte dimensión emocional, al mismo tiempo que moral, en tanto que el miedo y temor a retornar a la vieja condición social y religiosa de procedencia, otorgan al cuidado del cuerpo, “templo espiritual”, un papel central en la vida personal y social. Esta es una condición funcional a sectores que encuentran en el cambio pentecostal un medio de ascenso y “mejora” social. La tesis muestra que, en el fondo, es relativa la oposición del pentecostalismo al catolicismo y cultura popular peruanos, ya que ambas culturas religiosas comparten símbolos y emociones sobre las que construyen sus imaginarios. En este sentido, creencias como las del diablo, fantasmas, aparecidos, espectros, entre otras, son extremadamente importantes en la construcción de la cultura pentecostal y son, además, parte del vínculo del pentecostalismo con el catolicismo popular. Dichas creencias tienen un sentido y significado social y político que reflejan los mundos sociales en oposición y disputa. Se concluye que el éxito del pentecostalismo en los sectores que lo asumen radica en su capacidad de articulación simbolica de dos mundos sociales en tensión, mediante una cultura pentecostal que se centra en el individuo y le da centralidad al cuerpo en el proceso de cambio religioso. La investigación describe y analiza el proceso de surgimiento, desarrollo y transformación de una iglesia pentecostal del distrito popular de San Juan de Lurigancho en donde se observa esta compleja transformación individual de los pentecostales. Se ha considerado además otros distritos y zonas populares para efectos de comparación. El método empleado ha sido el etnográfico con observación participante y su enfoque es fundamentalmente cualitativo, centrado en narrativas e historias de vida, entrevistas en profundidad, cuestionarios y encuestas / The fundamental question of the thesis is the causes of the persistence, rootedness and diffusion of Pentecostalism in many popular urban sectors of Peru, especially among the poorest. There are new answers to this old question centered on the role that the body and emotions have in the centrality that Pentecostalism gives to the individual in this religious system. Ritual practices, beliefs, discourses, forms of integration, participation and other elements of the Pentecostal system act on the symbolic mechanisms of individuation to redefine the perceptions, conceptions and relations of the Pentecostals with respect to their own bodies. It is argued that as a result of a process of "transformation”, rather than "conversion", the Pentecostal consciously and unconsciously makes the body a fundamental center of its new religious identity and identity, legitimizing it through baptism in the spirit and its production of charismatic gifts that sacralizes its corporeality, and sustaining it through the rigorous and nourished system of ethical norms for the care and control of the conduct, body and person in daily life. The efficacy of the Pentecostal ethic lies in its strong emotional and moral dimension, while the fear of returning to the old social and religious condition of origin, give to the care of the body, "spiritual temple", a central role in personal and social life. This is a functional condition to sectors that find in Pentecostal change a way of promotion and social "improvement”. The thesis shows that, in fact Pentecostalism's opposition to peruvian catholicism and popular culture is relative, since both religious cultures share symbols and emotions on which they construct their imaginaries. Beliefs such as the devil, ghosts, specters, among others, are extremely important in the construction of Pentecostal culture and are also part of the link between Pentecostalism and popular Catholicism. Such beliefs have a social and political meaning that reflect the social worlds in opposition and dispute. It is concluded that the success of Pentecostalism in the sectors that assume it lies in its capacity of symbolic articulation of two social worlds in tension, through the Pentecostal culture that focuses on the individual and gives centrality to the body in the process of religious change. The research describes and analyzes the process of emergence, development and transformation of a Pentecostal church in the popular district of San Juan de Lurigancho where this complex individual transformation of the Pentecostals is observed. Other districts and popular areas have also been considered for comparison purposes. The method used has been the ethnographic with participant observation and its approach is fundamentally qualitative, centered on narratives and life histories, in-depth interviews, questionnaires and surveys / Tesis

Submitted by Mayra Coelho Jucá dos Santos (mayrajuca@gmail.com) on 2014-11-05T13:22:30Z No. of bitstreams: 1 !!Mayra-Jucá_DISSERTACAO_DEPOSITADA.pdf: 4074466 bytes, checksum: 40fe1d890c565487d9910bd53b9e949e (MD5) / Approved for entry into archive by Rafael Aguiar (rafael.aguiar@fgv.br) on 2014-11-18T17:04:34Z (GMT) No. of bitstreams: 1 !!Mayra-Jucá_DISSERTACAO_DEPOSITADA.pdf: 4074466 bytes, checksum: 40fe1d890c565487d9910bd53b9e949e (MD5) / Approved for entry into archive by Marcia Bacha (marcia.bacha@fgv.br) on 2014-11-19T18:20:33Z (GMT) No. of bitstreams: 1 !!Mayra-Jucá_DISSERTACAO_DEPOSITADA.pdf: 4074466 bytes, checksum: 40fe1d890c565487d9910bd53b9e949e (MD5) / Made available in DSpace on 2014-11-19T18:21:13Z (GMT). No. of bitstreams: 1 !!Mayra-Jucá_DISSERTACAO_DEPOSITADA.pdf: 4074466 bytes, checksum: 40fe1d890c565487d9910bd53b9e949e (MD5) Previous issue date: 2014-08-29 / Se, ao longo do século XX, as favelas foram representadas sob a ótica de atores externos, o século XXI marca o surgimento das autorrepresentações, trazendo à tona a perspectiva de habitantes de territórios populares. Neste contexto, o presente estudo investiga a categoria dos 'comunicadores periféricos' que participam da renovação contemporânea das representações de favelas e bairros de periferia urbana no campo midiático. A partir da análise da rede de colaboradores do website 'Viva Favela 2.0', ativo entre 2010 e 2013, destacando as autorrepresentações inseridas nas páginas de 'perfil' dos usuários cadastrados, a pesquisa identifica um grupo de moradores de favelas e periferias produtores de conteúdo jornalístico e cultural em diversas linguagens, articulados em múltiplas redes, com ensino superior iniciado ou concluído e dispostos a tomar parte no diálogo social não apenas como profissionais mas também como militantes pelo desenvolvimento de suas comunidades. / Throughout the 20th century, Favelas in Rio/Brazil were represented by external actors. In the 21st century however, the Favela (and urban periphery) residents themselves are expressing new perspectives about people and territories on various media channels. In this context, the present study investigates the category of the 'peripheral communicators' which plays an important role as reformers in the contemporary change of favela and urban periphery representations. The research analyze the network of productive members of the collaborative website 'Viva Favela 2.0' (a project by Viva Rio, an NGO from Rio de Janeiro), between 2010 and 2013, highlighting their individual self-representation added to each personal profile page, as well as part of their media production. These content creators are favela residents involved in several types of media and cultural activities, and articulated through multiple networks. Most of them either hold a diploma in Social Communications or study towards one. They are progressively taking part on the social dialogue not only as media professionals, but also as citizens supporting the development of their communities.

[pt] O projeto expográfico da trigésima segunda Bienal de São Paulo Incerteza Viva se reveste de possibilidades de estudos sobre representações do espaço, integrados a ações da arte, arquitetura e urbanismo, para estruturar plataformas curatoriais em sistemas - teórico e prático - de análises conjunturais do espaço social. / [en] The exhibition design of the 32nd Biennial of São Paulo Live Uncertainty grounds possibilities on studies of space representations integrated to action forms of art, architecture and urbanity, for structuring curatorial platforms in systems - theory and practice - of analytical conjunctions regarding social space.

Made available in DSpace on 2017-07-10T18:08:08Z (GMT). No. of bitstreams: 1 Ismael L Costa Junior.pdf: 1312326 bytes, checksum: fbf4a20b6caef1e0155c8eb9dea28ffe (MD5) Previous issue date: 2007-12-13 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / In the present work the lead uptake onto a living free floating aquatic macrophyte Pistia stratiotes was investigated. The bioaccumulation mechanism were applied to understand the metal uptake by the autochthonous free floating Pistia, common in ponds and shallow lakes from southern Brazilian states from a hydroponics solution. The experiment was performed using several healthy acclimatized plants Pistia Stratiotes. For the metal uptake, aquatic plants were grown in plastic containers containing 5 L test liquids and 2 mg L-1 of into a greenhouse for 35 days. Twenty one replicates were used for metal treatment. Only healthy acclimatized plants of a uniform size and weight were selected for experimental purposes. Approximately 30 g wet weights of Pistia stratiotes were put into aqueous solution. The room temperature and pH were daily measured and deionized water was adding to compensate for water losses. Seven collections were carried out during five weeks which both plants and test liquids were collected from three replicate containers of each metal treatment. The plant wet weight was measured before the experiment and after the each collection. Plants were oven-dried at 80°C for 72 hours and weighted reducing their mass around 94 %, and then they were grinded and digested by acid attack. A Gallium internal standard was added to an aliquot of water or digested plant. An aliquot of 5µL was deposited on a pre-cleaned acrylic disk (ø30 mm, 3 mm thick) and dried at room temperature. Blank control samples containing de-ionized water and all reagents used in the experiment were prepared by the same procedure. Metal concentrations on dried weight plants and cultivation water were measured using the SR-TXRF. The data from the lead bioaccumulation experiment using living Pistia stratiotes have been represented by the irreversible Langmuir, reversible Langmuir, first order and second order models. The maximum capacity of lead removal (qmax ) and the kinetic constant of lead bioaccumulation (k) were the adjustable parameters. The model that described in more appropriate way the bioacumulação was of the kinetic of the reversible Langmuir, presenting a qmax of 0,21 mg g-1 and k of 0,69 L mg-1 d-1, what it demonstrates a good removal of Pb+2 to the long one of the time. / Neste trabalho investigou-se a remoção de íons Pb+² presentes em uma solução hidropônica pela macrófita Pistia stratiotes viva, comum em lagoas e em lagos rasos dos estados do sul do Brasil. Realizou-se o experimento com espécimes saudáveis de Pistia stratiotes devidamente aclimatadas. Para o cultivo foram usados recipientes plásticos contendo 5 L da solução hidropônica e 2 mg L-1 de Pb durante 35 dias em estufa. Vinte e uma replicatas foram utilizadas no experimento, sendo em cada uma adicionada cerca de 30 g em biomassa úmida da planta previamente aclimatadas. A temperatura e o pH foram monitorados diariamente, além da adição de água deionizada para amenizar as perdas por evaporação. Durante cinco semanas foram realizadas sete coletas das triplicatas de amostras de planta e da solução de cultivo. As amostras de macrófitas, pesadas na montagem do experimento e após a coleta, foram secas em estufa a 80°C durante 72 horas tendo redução de massa em torno de 94%. Cerca de 0,5 g da matéria seca foi digerida em meio ácido e um padrão interno de Gálio foi adicionado as amostras de solução de cultivo ou da planta digerida. Uma alíquota de 5µL foi extraída e depositada na superfície de um disco em acrílico (ø30 mm, 3 mm espessura) sendo seca a temperatura ambiente. Amostras de controle do branco, água deionizada e todos os reagentes usados no experimento foram preparados pelo mesmo procedimento. As concentrações presentes na solução de cultivo e na planta foram medidas pela técnica SR- TXRF. Os dados experimentais da cinética de remoção foram representados pelos modelos cinéticos de Langmuir irreversível, Langmuir reversível, Primeira ordem e Segunda ordem. A capacidade máxima de remoção (qmax) e a constante cinética de bioacumulação (k) foram os parâmetros ajustáveis. O modelo que descreveu de modo mais apropriado a bioacumulação foi o da cinética de Langmuir reversível, apresentando um qmax de 0,21 mg g-1 e k de 0,69 L mg-1 d-1, o que demonstra uma boa remoção de Pb+2 ao longo do tempo.

La cuestión fundamental que plantea la tesis son las causas de la persistencia, arraigo y difusión del pentecostalismo en algunos sectores populares urbanos peruanos, especialmente entre los más pobres. Se plantean nuevas respuestas a esta vieja pregunta centradas en el papel que el cuerpo y las emociones tienen en la centralidad que el pentecostalismo da al individuo en este sistema religioso. Las prácticas rituales, las creencias, discursos, formas de integración, participación y demás elementos del sistema pentecostal actúan sobre los mecanismos simbólicos de la individuación para redefinir las percepciones, concepciones y relaciones de los pentecostales respecto de sus propios cuerpos. Se plantea que, como resultado de un proceso de “transformación”, más que de “conversión”, el pentecostal, consciente e inconscientemente, hace del cuerpo un centro fundamental de su nueva condición e identidad religiosa, legitimándola mediante el bautismo en el Espíritu la su efusión de dones carismaticos que sacraliza su corporalidad, y sosteniéndola mediante el nutrido y riguroso sistema de normas éticas para el cuidado y control de la conducta, del cuerpo y de la persona en la vida cotidiana. La eficacia de dicha ética pentecostal radica en su fuerte dimensión emocional, al mismo tiempo que moral, en tanto que el miedo y temor a retornar a la vieja condición social y religiosa de procedencia, otorgan al cuidado del cuerpo, “templo espiritual”, un papel central en la vida personal y social. Esta es una condición funcional a sectores que encuentran en el cambio pentecostal un medio de ascenso y “mejora” social. La tesis muestra que, en el fondo, es relativa la oposición del pentecostalismo al catolicismo y cultura popular peruanos, ya que ambas culturas religiosas comparten símbolos y emociones sobre las que construyen sus imaginarios. En este sentido, creencias como las del diablo, fantasmas, aparecidos, espectros, entre otras, son extremadamente importantes en la construcción de la cultura pentecostal y son, además, parte del vínculo del pentecostalismo con el catolicismo popular. Dichas creencias tienen un sentido y significado social y político que reflejan los mundos sociales en oposición y disputa. Se concluye que el éxito del pentecostalismo en los sectores que lo asumen radica en su capacidad de articulación simbolica de dos mundos sociales en tensión, mediante una cultura pentecostal que se centra en el individuo y le da centralidad al cuerpo en el proceso de cambio religioso. La investigación describe y analiza el proceso de surgimiento, desarrollo y transformación de una iglesia pentecostal del distrito popular de San Juan de Lurigancho en donde se observa esta compleja transformación individual de los pentecostales. Se ha considerado además otros distritos y zonas populares para efectos de comparación. El método empleado ha sido el etnográfico con observación participante y su enfoque es fundamentalmente cualitativo, centrado en narrativas e historias de vida, entrevistas en profundidad, cuestionarios y encuestas / The fundamental question of the thesis is the causes of the persistence, rootedness and diffusion of Pentecostalism in many popular urban sectors of Peru, especially among the poorest. There are new answers to this old question centered on the role that the body and emotions have in the centrality that Pentecostalism gives to the individual in this religious system. Ritual practices, beliefs, discourses, forms of integration, participation and other elements of the Pentecostal system act on the symbolic mechanisms of individuation to redefine the perceptions, conceptions and relations of the Pentecostals with respect to their own bodies. It is argued that as a result of a process of "transformation”, rather than "conversion", the Pentecostal consciously and unconsciously makes the body a fundamental center of its new religious identity and identity, legitimizing it through baptism in the spirit and its production of charismatic gifts that sacralizes its corporeality, and sustaining it through the rigorous and nourished system of ethical norms for the care and control of the conduct, body and person in daily life. The efficacy of the Pentecostal ethic lies in its strong emotional and moral dimension, while the fear of returning to the old social and religious condition of origin, give to the care of the body, "spiritual temple", a central role in personal and social life. This is a functional condition to sectors that find in Pentecostal change a way of promotion and social "improvement”. The thesis shows that, in fact Pentecostalism's opposition to peruvian catholicism and popular culture is relative, since both religious cultures share symbols and emotions on which they construct their imaginaries. Beliefs such as the devil, ghosts, specters, among others, are extremely important in the construction of Pentecostal culture and are also part of the link between Pentecostalism and popular Catholicism. Such beliefs have a social and political meaning that reflect the social worlds in opposition and dispute. It is concluded that the success of Pentecostalism in the sectors that assume it lies in its capacity of symbolic articulation of two social worlds in tension, through the Pentecostal culture that focuses on the individual and gives centrality to the body in the process of religious change. The research describes and analyzes the process of emergence, development and transformation of a Pentecostal church in the popular district of San Juan de Lurigancho where this complex individual transformation of the Pentecostals is observed. Other districts and popular areas have also been considered for comparison purposes. The method used has been the ethnographic with participant observation and its approach is fundamentally qualitative, centered on narratives and life histories, in-depth interviews, questionnaires and surveys

A ficção de Paulo Francis - um corpus formado por dois romances, Cabeça de papel e Cabeça de negro, partes de uma trilogia inconclusa, mais duas novelas, “Mimi vai à guerra” e “Clara, Clarimunda...”, publicadas sob o título geral Filhas do segundo sexo, e um romance póstumo, Carne viva - se apresenta como um experimento interessante do panorama literário brasileiro das últimas décadas. Jornalista de interesses culturais e políticos, Francis dotou suas narrativas de procedimentos usados nas crônicas publicadas ao longo de décadas na imprensa nacional, principalmente nos dois primeiros romances, cujo narrador, Hugo Mann, é extremamente digressivo, opinativo, irreverente e provocativo. É esse narrador, que filia o resultado a um tipo de subgênero que se poderia chamar de “romance de ideias”, que se quer investigar. Produto característico do século XX, Francis parece ter usado o romance de ideias para alcançar um tipo de fabulação que diagnosticasse as mazelas do Brasil, em um tipo de texto que se pretende também um painel histórico, sociológico, comportamental. Como coadjuvantes, entram os demais títulos de sua novelística. / Paulo Francis’s fiction - one corpus formed by two romances, Paper Head and Negro Head, which are parts of an unfinished trilogy, plus two novels, ‘Mimi goes to War’ and ‘Clara, Clarimunda...’ both published under the general title Daughters of the Second Sex, and the posthumous romance Live Flesh - appears as an interesting experiment in the Brazilian literary panorama of the last decades. A journalist with cultural and political interests, Francis produced his narrative using the same procedures he used in his chronicles published in national newspapers for decades, mainly in this two first romances, whose narrator, Hugo Mann, is extremely digressive, opinionated, irreverent and provocative. What this study aims to investigate is this narrator who links the result to a sort of subgenus that might be classified as ‘romance of ideas’. As a characteristic 20th Century product, Francis seems to have used his romance of ideas with the purpose of achieving a sort of fable that would diagnose Brazil’s sores. His writing also intends to be a historic, sociological and behavioural panel of the nation. His other novels enter like coadjutants.

Com a entrada em vigor do Protocolo de Quioto, intensificam-se as expectativas pela regulamentação de um mercado de créditos de carbono. No caso de esses créditos terem sua origem em projetos de reflorestamento ou de florestamento, conforme previsto pelos chamados Mecanismos de Desenvolvimento Limpo (MDL), vem a ser fundamental o estabelecimento de uma metodologia para quantificação de estoques de carbono armazenados sob a forma de biomassa vegetal. Este trabalho propõe, como um método informatizado para cálculo de estoque de carbono em florestas, um conjunto de funcionalidades e um modelo de dados cadastrais totalmente integrados com um Sistema de Informações Geográficas de arquitetura aberta. A partir de mapas e imagens geo-referenciadas e com base em dados obtidos de pequenos transectos, o sistema calcula a quantidade total de carbono estocada em toda a floresta. Além de permitir apresentar esses resultados para diferentes agentes armazenadores de carbono, como, por exemplo, segmentos de floresta ou cada espécie vegetal, o sistema mantém registro histórico de dados dendrométricos, o que virá permitir a geração de gráficos de curvas de crescimento e, por conseguinte, estimativas futuras. / Increasing expectation for the carbon credit market regulamentation take place as a result of the Kyotos Protocol enforcement. In case of credits that come from reforestation or forestation projects, as foresseen under the Clean Development Mechanism (CDM), it is fundamental to establish a methodology for quantification of carbon stocks stored under the vegetal biomass form. This work proposes, as an informatizated method of forests carbon stocks calculation, a set of functionalities and a cadastre data model totally integrated with an open architeture of Geographyc Information System. Based on maps and images georeferenced on data basis provided by small transectos, the system calculates the total amount of carbon storages all over the forest. Besides allowing to present the results to different storing carbon agents, for instance, forests segments or each vegetal species, the system keeps historical register of dendrometrics data, which will make possible the generation of graphs, curves of growth and, therefore, future evaluation.

Com a entrada em vigor do Protocolo de Quioto, intensificam-se as expectativas pela regulamentação de um mercado de créditos de carbono. No caso de esses créditos terem sua origem em projetos de reflorestamento ou de florestamento, conforme previsto pelos chamados Mecanismos de Desenvolvimento Limpo (MDL), vem a ser fundamental o estabelecimento de uma metodologia para quantificação de estoques de carbono armazenados sob a forma de biomassa vegetal. Este trabalho propõe, como um método informatizado para cálculo de estoque de carbono em florestas, um conjunto de funcionalidades e um modelo de dados cadastrais totalmente integrados com um Sistema de Informações Geográficas de arquitetura aberta. A partir de mapas e imagens geo-referenciadas e com base em dados obtidos de pequenos transectos, o sistema calcula a quantidade total de carbono estocada em toda a floresta. Além de permitir apresentar esses resultados para diferentes agentes armazenadores de carbono, como, por exemplo, segmentos de floresta ou cada espécie vegetal, o sistema mantém registro histórico de dados dendrométricos, o que virá permitir a geração de gráficos de curvas de crescimento e, por conseguinte, estimativas futuras. / Increasing expectation for the carbon credit market regulamentation take place as a result of the Kyotos Protocol enforcement. In case of credits that come from reforestation or forestation projects, as foresseen under the Clean Development Mechanism (CDM), it is fundamental to establish a methodology for quantification of carbon stocks stored under the vegetal biomass form. This work proposes, as an informatizated method of forests carbon stocks calculation, a set of functionalities and a cadastre data model totally integrated with an open architeture of Geographyc Information System. Based on maps and images georeferenced on data basis provided by small transectos, the system calculates the total amount of carbon storages all over the forest. Besides allowing to present the results to different storing carbon agents, for instance, forests segments or each vegetal species, the system keeps historical register of dendrometrics data, which will make possible the generation of graphs, curves of growth and, therefore, future evaluation.