The thesis is focused on the phenomenon of walking and it's influence on the human perception of the environment. Walking is conceived here as a sustainable way of life and is discussed in three different dimensions: social, environmental and spiritual. It therefore maps the meaning of walking in the human life and it's impact on the environmental concern. The social, environmental and spiritual dimension of walking is presented in the theoretical part of the thesis. There is an analysis of the influence of walking on human health, formation and evolution of hiking trails and ways of the human life within them. In addition, it also deals with the concept of the perception of the nature and the human relation to it. The empirical part of the thesis introduces quantitative research of the pedestrians environmental concern which was carried out in the form of a questionnaire survey. The data from this research is then compared with the data from a representative sample of the population of the Czech Republic obtained in the framework of ISSP Environment III research. Key words: walking, sustainable way of life, perception of nature, environmental concern

There are three central orientations, or modes, forming a “tripod” as it were, that grounds philosophy as a cultural activity. The two commonly known modes are, first philosophical geniuses who make models of reality in their “solitary burrows” (such as a Kant and Peirce); and, second, philosophical wanderers who have an embodied praxis, performing wisdom wherever they travel (such as Diogenes of Sinope and Takuan Soho). There is however another primary and largely neglected mode of philosophy which is mutually reinforced ethical praxis rooting in a shared cosmopolitan place. In this dissertation, I characterize and defend the neglected mode of philosophy, that I call “philosophical community,” by describing the constellation of metaethical principles — general, axiological, cultural, and dialectical — that articulate and promote its values. My philosophical methodology is radically empirical philosophy of culture. The principles will be drawn from an interpretation of the whole of philosophical communal experience, considered diachronically, or globally and historically. These principles are then organized as a synchronic (present focused) coordinate whole. By “principle,” at the very least, I mean a hypothetical ground presupposed in successful inquiry. I take “community” in the broad, Roycean spirit of those relationships that build an increasing determinacy of meaning in the universe, (i.e. a community of interpretation). A philosophical community, then, is not reducible to a collection of people but can be thought of as made of a special kind of community of interpretation, as it shares some sort of place. Taken together, this constellation of principles can help us refine for ourselves a vision of the best of philosophical community life, which should also help us frame a new “brocard” for this mode of philosophy in the twenty-first century.

The anti-cult movement, or ACM, in the United States is a counter-movement to the wide variety of new religions which developed in the years following the Second World War. The anti-cult movement is opposed to new religions because it perceives in them a threat to the American family, traditional values and morals, and way of life which it is attempting to protect. This perception reflects a nativistic response to new religions. Nativism is understood to be a conscious attempt on the part of a society's members to protect that society's culture from the threat posed by contact with other cultures. The anti-cult movement is attempting to protect those elements of American culture which it perceives as being threatened by new religions. The sections of American society which feel most threatened, and which make up the body of the anti-cult movement, are family groups and Evangelical Christian and Jewish religious groups. The nature of the anti-cult movement, its methods, motivations, and possible implications of its existence, are all illuminated by the theory of nativism as it applies to the ACM. / Thesis / Master of Arts (MA)

Book Summary: In addition to providing foundational information about ethical codes and legal statues, this new text advocates for counseling personnel to view ethical issues as challenges for personal and professional growth. Written in an accessible, concise and easy to read style, this book endeavors to broaden the traditional focus of ethical study to include topics that students and practicing clinicians will find consistent with their own personal striving and professional needs. While covering the traditional core percepts of professional ethics in considerable detail: confidentiality, informed consent, boundaries and the use of power, and competency and professional responsibility, it also advocates for counseling personnel to view ethical issues as challenges for personal and professional growth. And, it includes a number of critical topics that counselors and therapists face or will face in daily practice. These include organizational ethics, virtue ethics, and an expanded view of multicultural ethics with a focus on community values as well as on religious and spiritual issues. This new book includes a special chapter in the appendix that emphasizes ways in which counselors and therapists can grow and achieve excellence in their personal and professional lives. Unique and essential coverage of organizational ethics (OE) is addressed making readers aware of how organizational dynamics can exert such powerful influence on ethical decision making (Ch 4 & 10-14). Unique coverage of the ethical considerations involving spiritual and religious issues as well as the use of alternative interventions in counseling and psychotherapy are covered, including the common lawsuits brought against counselors and therapists using spiritual and alternative interventions (Ch 3). A unique section in the appendix describes the psychological and philosophical basis of ethical decision-making for readers who want and need a more in-depth discussion.

S’inscrivant dans l’histoire des relations culturelles internationales, cette thèse porte sur la seconde vague d’américanisation culturelle du Brésil (1946-1978). Elle s’interroge sur la notion d’américanisation, sur ses acteurs et décideurs et sur leurs moyens d’action, ainsi que sur les lieux de rencontres culturels entre le Brésil et les États-Unis. Dans un contexte politique international bipolaire, la seconde américanisation culturelle du Brésil s’insère dans une Guerre froide« périphérique », celle qui dépasse l’axe États-Unis - Union Soviétique : elle est conduite par un réseau complexe de décideurs artistiques, convaincus de l’importance du renforcement de l’amitié continentale américaine. Pour cela, la culture, sous toutes ses formes, s’avère un outil de politique étrangère relevant du soft power, mais aussi un instrument privilégié, voire une « arme » actionnée par des décideurs privés. Cette thèse s’intéresse aux acteurs et médiateurs individuels ou collectifs, à titre étatique ou privé, ainsi qu’à leurs actions culturelles contribuant à la diffusion de l’American Way of Life dans l’axe Rio de Janeiro - São Paulo. Les Brésiliens eux-mêmes, individus comme autorités politiques ou institutions privées, occupent une place déterminante dans cette démarche d’alignement culturel : les Brésiliens invitent ainsi volontiers des artistes états-uniens et organisent ou reçoivent avec sympathie des manifestations culturelles en provenance du « grand frère ». Cette participation brésilienne volontariste conduit l’approche de cette étude : celle d’une américanisation largement « invitée » dans les musées, galeries, théâtres ou instituts culturels brésiliens. Ces lieux de rencontres et domaines culturels ont jusqu’alors été peu analysés par l’historiographie ; mais ils s’avèrent fondamentaux pour la compréhension tout aussi bien de la place attribuée au Brésil dans les circuits internationaux artistiques dans le contexte bipolaire, que de la présence culturelle états-unienne au Brésil ou de la nature des relations internationales des deux géants américains lors de la Guerre froide culturelle. / As a part of the history of the international cultural relations, this thesis focuses on the second wave of the cultural americanisation of Brazil (1946-1978). It questions the notion of americanisation, its actors, its decision makers and their means of action, as well as the cultural meeting places between Brazil and the United States. In a bipolar international political context, the second cultural americanisation of Brazil takes place in a « peripheral » Cold War which oversteps the axis United- States - Soviet-Union. It is realized by a complex network of decision makers who believe in the importance of the strenghtening of the American continental friendship. For that purpose, culture in all its different forms proves to be useful for the « soft power » foreign politic and to be an ideal tool, a true « weapon », in the hands of the private decision makers.This thesis focuses on the actors and the individual or collective mediators, private ones or public ones, as well as on their cultural actions which help to spread the American Way of Life over the axis Rio de Janeiro - Sao Paulo. The Brazilians, individuals, political authorities or private institutions occupy a key place in this cultural alignement process: they invite artists from the United-States willingly and organise or receive cultural events from the « big brother » with sympathy. This voluntary Brazilian participation leads the process approach of this work: a widely « invited » americanisation in the museums, galleries, theaters or Brazilian cultural instituts. These meeting places and cultural areas have not yet been much analysed by the historiography; but they are fundamental for the comprehension of the place given to Brazil in the international art circuits in the bipolar context, for the comprehension of the cultural presence of the United States in Brazil and for the nature of the international relations of the two giants during the cultural Cold War.

Lentsoane uses the title of his narrative to highlight the theme. Special attention is paid to this. The suspense is captured in the clash between the traditional attitude to life held by the Bapedi and the modem philosophy of life held by the younger generation. Lentsoane effectively uses the concept of a journey to convey his message to his reader. The visit of the antagonist Kgoteledi to the homeland is especially important in this regard, as her family there is conservative and thus strongly supports her actions. But it is also here that she becomes aware of change. Other important techniques used by Lentsoane are: contrast, symbolism, shifting of focus, mirrorimages, naming, summary and retardation, foreshadowing, but also the reference to related matters. This latter technique has an important emphasising function. Although conflict is emphasised all the time, the climax is reached with the announcement that Mihloti, Dikgoneng's girlfriend, is pregnant. The mother (and therefore also the rest of the family) hereby accept that change has also become part of their lives. Kgoteledi comes to terms with the situation and passes away. AFRIKAANS : In hierdie verhandeling word Lentsoane se novelle, Megokgo ya Lethabo, as 'n liefdesverhaal besktyf waarin die liefdesverhouding tussen die minnaars nie deur die jongman se familie goedgekeur word nie, omdat die jong meisie lid van 'n ander etniese groep is. Die beskrywings model wat vir die ondersoek gevolg word, is 'n aangepaste narratologiese model. Boonop word slegs twee van die struktuurlae ondersoek, nl. die inhouds- en die samestellingslae. In die beskrywing van die inhoudslaag is die vier epiese elemente, karakter, handeling, tyd en plek, noukeurig nagegaan, en t.o.v. die onderwerp wat die outeur gekies het, beskryf. Die onderwerp bepaal die onderlinge verhouding tussen die verskillende karakters, en verdeel die handeling in drie groot aksiekategorieë, t.w. die liefdesverhouding, die besware van die jongman se familie, en die uiteindelike troue. Die tydsbegrip word omskryf in terme van 'n tydstip, tydsverloop en tydsomstandighede. Vir die beskrywing van die samestellingslaag van die werk is daar twee kernbegrippe wat uitgelig word, nl. die temabegrip en die tegniek begrip wat 'n verhoudingsbegrip is en nie eenduidig in verwysing is nie. Die tema wat hier vooropgestel word, is die van verandering, en slaan op die voortdurende verandering in die lewe van mense en kulture. Die karakter van die protagonis, Dikgoneng, word in terme van noodsaaklike en bykomende kenmerke beskryf. Die noodsaaklike kenmerke hou met die verhaalsoort of genre verband, terwyl die outeur met die bykomende kenmerke sy Ieser tot vereenselwiging met die protagonis oorhaal. Die antagonis word slegs t.o.v. die noodsaaklike kenmerke beskryf. Lentsoane gebruik die verhaaltitel as 'n belangrike outeursmiddel om die tema van sy werk na vore te bring. Besondere aandag word hieraan afgestaan. Die spanningselement lê opgevang in die botsing tussen die tradisionele lewensopvattings van die Bapedi en die modeme lewensbeskouing van die jong geslag. Lentsoane maak effektief van die reisbegrip gebruik om sy boodskap aan sy leer tuis te bring. Hier is dit veral die antagonis, Kgoteledi, se besoek aan die tuisland, wat belangrik is, omdat haar familie daar behoudende mense is, en haar dus in haar saak sterk steun. Maar dis dan ook hier waar sy van verandering bewus raak. Belangrike ander tegnieke wat Lentsoane gebruik, is kontrastering, simboliek, fokusverskuiwing, spieëlbeeldstelling, naamgewing, tydsversnelling en vertraging, vooruitskouring, maar veral die verwysing na verwante geleenthede wat 'n sterk beklemtoningsfunksie het. Hoewel konflik deurentyd aan die orde is, word die hoogtepunt met die aankondiging bereik dat Mihloti (Dikgoneng se nooi) swanger is. Die moeder (en daarom ook die res van die familie) aanvaar hiermee dat verandering ook deel van hulle lewens geword het. Kgoteledi berus haar hierin en sterwe. / Dissertation (MA)--University of Pretoria, 1999. / African Languages / unrestricted

O modo de vida agroextrativista da sociedade tradicional da Reserva Extrativista do Cajari se constituiu com base na produção do território tradicional, cuja ocupação remete aos camponeses migrantes que foram escravizados na porção sul do Amapá a partir das primeiras décadas do século XIX, com base em relações de trabalho baseadas no aviamento. A partir da implantação do Complexo Agroindustrial Jari naquela região, em 1967, a população local fora ameaçada de expulsão de seu território, sendo que o objetivo geral desta pesquisa é analisar o conflito de terras que resultou na criação da referida reserva extrativista, abarcando os anos de 1960 e 2015 a fim de compreender-se os desdobramentos territoriais da criação da reserva extrativista, como a criação da Cooperativa Mista dos Produtores Agroextrativistas do Cajari (COOPERALCA) e a produção local de biscoitos de castanha. O método utilizado fundou-se na abordagem materialista e dialética da história, na teoria da criação e recriação do campesinato e no trabalho de campo vinculado ao relato etnográfico como proposta metodológica para o estudo a análise geográfica da reprodução territorial das sociedades tradicionais. Como técnicas de pesquisa, utilizamos a história oral, o levantamento bibliográfico, a pesquisa documental e a composição de séries fotográficas. Com a organização política daquela sociedade em torno do Conselho Nacional dos Seringueiros, o território tradicional fora juridicamente definido como reserva extrativista, garantindo-se a manutenção do território e do modo de vida agroextrativista. Ainda que diante da manutenção da venda de parte da produção extrativista local para atravessadores, como elemento não superado do aviamento, a criação da Reserva Extrativista do Cajari expressa uma das estratégias de recriação do campesinato, especificamente a partir da adoção de um modelo de unidades de conservação de uso sustentável. / The agroextractivist way of life of the Cajari River Extractivist Reserves traditional society was constituted based on the production of the traditional territory, whose occupation refers to the migrant peasants that were enslaved in the south portion of Amapá on the first decades of the 19th century, based on labor relations build on the aviamento. As of the establishment of the Jari Agroindustrial Complex in the region, in 1967, the locals have been threatened with expropriation of their territory and the general objective of this research is to analyze the land conflict that resulted in the founding of said extractivist reserve between the years of 1960 and 2015, reaching the territorial unfolding of the creation of the extractivist reserve, such as the founding of the Mixed Co-operative of Cajaris Agroextractivist Producers and the local production of nut biscuits. The used method was based on the materialistic and dialectic approach of history, on the creation and recreation theory of peasantry, and on the fieldwork linked to the ethnographic report as a methodological proposal for the study of the geographical analysis of the territorial reproduction of traditional societies. As research techniques, we used the oral history, bibliographical and documental research, and the composition of photographic series. With the political organization of that society around the National Council of Rubber Tappers, the traditional territory was legally defined as an extractivist reserve, securing the maintenance of the territory and the agroextractivist way of life. Despite the maintenance of the sale of part of the local extractivist production to middlemen, as an unresolved element of the aviamento, the creation of the Cajari River Extractivist Reserve expresses one of the strategies of recreation of the peasantry, specifically as from the adoption of a model of conservation units of sustainable use.

A pesquisa trata da análise dos espaços de duas vilas do interior de Goiás, sedes dos distritos de Cibele e Caiçara, considerando suas roças e imediações, assim como a peculiaridade de suas distintas situações geográficas, com vistas a apreender seus conteúdos que expressam os modos de morar lá encontrados. Elas foram compreendidas como patrimônios, categoria que pareceu, primeiramente, como nativa, mas que expressa, de fato, uma referência às nomeações das primeiras aglomerações urbanas brasileiras desde o período colonial. As vilas estão alocadas nas Regiões do Centro e Noroeste Goianos e foram fundadas no momento em que se dá a mudança da sociabilidade e da dinâmica produtiva das fazendas em Goiás, na segunda metade do século XX. A partir da desta mudança são fundados inúmeros patrimônios leigos em Goiás, constituídos por um processo de parcelamento, loteamento e venda das terras de fazenda e ocupados por ex-agregados excluídos dessas propriedades: camponeses que viviam como meeiros e arrendatários. O processo de transferência para novas formas de morar implica a formação e constituição do conjunto urbano que elucida os conteúdos rurais nas formas de uso do espaço, os quais expressam claras referências ao modo de vida camponês. As formas de ocupação do espaço e a constituição do lugar são tributários das contínuas referências socioespaciais de fartura, de fertilidade e de religiosidade, recompostas nos depoimentos e nas práticas dos moradores e na manutenção de elos com a roça, construindo um lugar intermediário: nem roça, nem cidade. Patrimônios. / The Research is about the analysis of two towns in the interior of the state of Goiás, headquarters of the districts of Cibele and Caiçara, considering their countryside and surroundings, as well as peculiarity of their different geographical situations, looking for to learn their contents that express the found way to live there. They were understood as historical heritage, category that, at first, seemed as native, but that actually express a reference to the firsts Brazilians urban agglomeration since the colonial period. The towns are allocated in the Center and Northwest regions of the state of Goiás and were founded at the moment of the changing of the sociability and productive dynamic of farms in Goiás in the second part of the twentieth century. By this change are founded many lay assets in Goiás, constructed by a process of fragmentation, division and sales of the farms lands and occupied by former households banned from those properties: peasants who lived as tenants or in a contract that works half for his family and half for the employer. The process of transference to new ways to live implies the formation and building up of the urban set that clarifies the countryside contents in the forms of use of space, which express clear references to the peasant way of life. The ways of occupying the space and the building up of the place are taxes of the continuous social and spatial of abundance, of fertility and of religiosity, recomposed in the testimonies and in the practices of residents and in the maintenance of links with countryside, building an intermediate: neither countryside, neither urban. Assets.

Made available in DSpace on 2016-04-25T19:20:37Z (GMT). No. of bitstreams: 1 Luiz Alberto Sousa Alves.pdf: 17043205 bytes, checksum: b8eb8fbb6ce2271f704a18f6884085c5 (MD5) Previous issue date: 2015-09-02 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This thesis discusses the education of the Mbyá-Guarani people of the island Cotinga in Paranagua, analyzing how the elements of their religiosity influence or not in their social organization, consequently pointing perspectives for their daily lives. We have analyzed the indigenous school education and indigenous education, to understand their similarities and differences and their influence on cultural, social and religious freedom of the Mbyá-Guarani community. Indigenous education aims towards the collective, it offers means to the individual be held as a person and to be profitable for the life of community. This traditional pedagogical indigenous action is based on the relations system, characterized by the language, economics, religion and kinship; these language is the most important, extensive and complex being through him that the tradition of the people is taught and learnt. The researched showed that the way of life of the Mbyá-Guarani people, is founded on the knowledge of their religious tradition, as stated that the Mbyá-Guarani people came from a spiritual world where lived with Nhanderu and that life on earth may also be a reunion of people who once lived together, so Jeguatá, the act of walking together is so important and practiced by them. This mobility creates a issue with land possesion, since one of the government's criteria for recognizing indigenous land is to be established in a territory. The cacique recognizes the importance of formal non-indigenous education for his people, as a means to better understand the non-indigenous culture and create a better strategy for negotiating with non-indigenous institutions and to create a more peaceful coexistence with them / A presente tese discute a educação do povo Mbyá-Guarani da ilha da Cotinga em Paranaguá, analisando como os elementos da religiosidade deste povo influenciam ou não a sua organização social, apontando consequentemente perspectivas para o seu cotidiano. Analisamos a educação escolar indígena e a educação indígena, para compreender suas convergências e divergências e sua influência na liberdade cultural e sócio-religiosa da comunidade Mbyá- Guarani. A educação indígena é voltada para o coletivo, ela oferece meios para o indivíduo realizar-se como pessoa e de ser proveitoso para a vida da comunidade. Esta ação pedagógica tradicional indígena se apoia no sistema de relações caracterizado pela língua, economia, religiosidade e grau de parentesco; destes a língua é a mais importante, ampla e complexa sendo por seu intermédio que a tradição do povo é ensinada e apreendida. A pesquisa apontou que o modo de vida do povo Mbyá-Guarani, está fundado nos conhecimentos da sua tradição religiosa, ao afirmar que o povo Mbyá-Guarani veio de um mundo espiritual onde conviveram com Nhanderu e que a vida aqui na terra pode ser também um reencontro de pessoas que antes viviam juntas, por isso o Jeguatá, o ato de caminhar é importante e praticado pelo povo. Mobilidade esta que criou problemas com a posse de terras, já que um dos critérios do governo para reconhecer terras indígenas é estar estabelecido em um território. O cacique reconhece a importância da educação formal do seu povo, como meio de conhecer melhor a cultura não índia e se capacitar para criar estratégia para uma melhor negociação com as instituições não índias e uma convivência mais pacífica com as mesmas

Esta dissertação aborda o modo de vida e a leitura da paisagem dos boiadeiros no Complexo Pantanal Sul-Mato-Grossense. Os boiadeiros representam parte dos trabalhadores da pecuária, uma importante atividade econômica nesta região. Montados em burros, atravessam diversas paisagens viajando até meses, conduzindo grande quantidade de gado pertencente a pecuaristas. Devido à escassez de material disponível na literatura foram coletados relatos, principalmente, de entrevistas com interlocutores locais, suas histórias de vida e através do acompanhamento presencial de Comitivas de boiadeiros. Para compreensão do tema adotou-se a concepção de paisagem como lugar no contexto de populações tradicionais, considerando o significado dado pelas experiências vividas e representações simbólicas. A descrição contextualizada de Geertz (1989) trouxe contribuições metodológicas para fundamentar o trabalho de campo e auxiliar na interpretação dos dados. Deste modo, buscou-se esboçar o universo cultural do boiadeiro, descrevendo a estrutura e o cotidiano desta atividade, que segue o ritmo das águas do Pantanal, estabelecendo as fases de enchentes, cheias, vazantes e estiagens. Além disto, por meio de relatos de boiadeiros foram elaborados mapas de alguns dos roteiros destas viagens, identificando-se os marcos referenciais da paisagem cultural e um matiz de linguagens como estratégias de orientação. A interpretação de dados proporcionou uma discussão sobre as contradições e adaptações no modo de vida dos boiadeiros frente às mudanças econômicas e sociais, reconhecendo sua persistência, singularidade e complexidade como um conhecimento extreitamente integrado às paisagens pantaneiras. As reflexões nesta pesquisa pretendem apontar uma diferente perspectiva, de acordo com a importância do valor cultural dos boiadeiros pantaneiros. / This dissertation discusses the way of life and the landscape reading of cattle drovers in the South-Mato-Grosso Pantanal Complex. The drovers represent part of the workforce in the cattle raising, which is an important economic activity in this region. Mounted on donkeys, they cross different landscapes, traveling even for months and driving a large number of herds owned by ranchers. Due to the scarcity of available research material in literature, data was collected mainly from interviews with local counterparts about their life stories and through the monitoring of cattle drovers grouped together. To comprehend the theme, it was adopted the landscape conception as a place in the context of traditional people, taking into consideration the meaning given by life experiences and symbolic representations. The contextual description of Geertz (1989) brought methodological contributions to support the field work and to assist in data interpretation. Thus, we attempted to sketch the cultural universe of the drovers, describing the structure and daily life of this activity, which follows the rhythm of the Pantanal waters, establishing the stages of rising waters, floods, receding waters and droughts. Moreover, maps of some itineraries of these trips were drawn through drovers reports, identifying the landmarks and a tinge of languages as strategic orientation. The data interpretation provided a discussion about the contradictions and changes in the way of life of drovers once facing economic and social changes, recognizing its persistence, uniqueness and complexity as a closely integrated knowledge to the Pantanal landscapes. The reflections in this research intend to target a different perspective, according to the importance of the cultural value of the Pantanal drovers.