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RESSIER, BERNARD. "Reflexion sur la tuberculose et contribution a l'etude d'un programme de lutte antituberculeuse chez les wayana et wayapi (ameridiens de haute guyane francaise)." Lyon 1, 1989. http://www.theses.fr/1989LYO1M167.
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Nagy, Thomas Charles. "INDONESIAN WAYANG DURING THE “GUIDED DEMOCRACY,” “NEW ORDER,” AND “REFORMASI” ERAS: NEGOTIATING POLITICS, RELIGION, AND ENTERTAINMENT." Oxford, Ohio : Miami University, 2006. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1157485253.
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Byard-Jones, Timothy. "Improvised song accompaniment in Yogyakarta Wayang Kulit." Thesis, SOAS, University of London, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.267830.
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Chapuis, Jean. "La personne Wayana entre sang et ciel." Aix-Marseille 3, 1998. http://www.theses.fr/1998AIX32019.
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L'auteur se propose d'analyser la personne comme systeme chez les wayana du litany en guyane francaise. Apres une presentation de l'ethnie et un historique des conceptions relatives a la personne en anthropologie, il se livre a une anthropologie detaillee du corps, corps pense, corps represente et pratique; la mort n'est pas oubliee. Ensuite, l'auteur etudie les composantes non corporelles de la personne et le statut de cette derniere par rapport aux entites surnaturelles. Dans la derniere partie, les rapports que la personne entretient avec les differents niveaux de la realite (monde social, nature, monde du reve), rapports qui contribuent a la definir, sont abordes a travers une serie de themes. Finalement, l'auteur montre, par le truchement d'une breve analyse du probleme de l'efficacite des medecines, comment le systeme de la personne fonctionne comme systeme general des attentes d'un groupe : il permet de repondre a l'ensemble des questions qui peuvent se poser a ce dernier; ainsi par exemple le systeme de la maladie est enchasse dans celui de la personne. L'analyse lexicale est tres utilisee dans ce travail construit en "maillage", chaque sujet renvoyant a de nombreux autresIn this work, the author intends to analyse the person as a system among the wayana of the litany river, french guiana. After a presentation of this ethnic group and an history of anthropological conceptions of person, the author provides a very detailed anthropology of the body as it can be conceived, represented and practiced. The problem of death is also examined. Then, the author studies the non bodily components and the status of person in relation with surnatural entities. In the last part, the relations of the person with the various levels of reality (social world, nature, world of the dream) - relations wich all contribute to its definition - are considered through different themes. Finally, the author shows, through the problem of the efficacy of the medical uses, how the system of person functions as a general system taking into account the expectations of a determinated group : in fact this system of person is an answer to the whole questioning of the group. So we can understand for example how the system of illness is integrated in the system of person. This work is often based on a lexical analysis and is conceived like a network in which each subject refers to many others
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Kartawan, I. Made. "Tuning in Gender Wayang : voices, concepts, and analysis." Thesis, University of British Columbia, 2013. http://hdl.handle.net/2429/45768.
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This thesis brings light to gender wayang’s (metallophone ensemble) unique and complex tuning system, which has yet to be explored thoroughly in academic circles. In the thesis I examine the tuning of gender wayang instruments through cultural and scientific analysis of the four Balinese tuning concepts ulu suara (pitch), sruti (interval), angkep- angkepan (octave), and ombak (waves). The cultural analysis focuses on the ways that pande gong (metalsmiths), tukang laras (gamelan tuners), juru gender (gender wayang musicians), and dalang (puppeteers) conceptualize the tuning of gender wayang instruments. I juxtapose their perspectives against measurements of nine sets of gender wayang instruments that are spread throughout four of Bali’s nine regencies—Gianyar (Central Bali), Tabanan (West Bali), Badung (South Bali), and Buleleng (North Bali)—and then analyze the measurements with particular attention focused on the four concepts. Following the discussion of these concepts, and informed by them, I investigate tuning levels and their connection to dalang. The thesis also describes gender wayang instrument construction in detail. This provides the reader with suitable background information about the relationship between tukang laras and pande gong.
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Tello, Jiménez Elizabeth Mercedes, Calle Ana Yuridiath Jaramillo, Cortez Anthony Junior Gonzalo Palomino, and Yichun Chang. "Wayka crema de ají con castaña." Bachelor's thesis, Universidad Peruana de Ciencias Aplicadas (UPC), 2019. http://hdl.handle.net/10757/626712.
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En el presente trabajo de investigación se evalúa la viabilidad para la implementación de una empresa productora y comercializadora de crema de ají elaborada a base de insumos como el ají pipi de mono y la castaña.
En la etapa de análisis externo se reveló que el 89% de peruanos acompañan sus comidas con alguna crema picante y que el consumo per cápita del país es solo del 4.75 kg lo cual demuestra nuevas oportunidades de crecimiento.
En la etapa de investigación y validación se determinó la falta de variedades de cremas de ají y la aceptación del producto, esto como resultado al estudio de mercado realizado a las amas de casa entre las edades de 18 a 55 años de los NSE A y B dentro de Lima metropolitana.
En la etapa del plan de marketing se determina el cálculo del target, para luego definir el market share, asimismo, se determinó el crecimiento de la demanda del 10% del market share para el primer año el cual contará con un crecimiento del 7% anual de acuerdo al crecimiento de mercado por los próximos años.
Finalmente se desarrolló el plan financiero para los próximos 5 años, en el cual se determinó la inversión y financiamiento requerido. Igualmente se determinó los ingresos y egresos, lo que permitió la elaboración de los estados financieros y el análisis de sensibilidad, así mismo mediante los indicadores de rentabilidad se obtuvo un VPN de S/ 38,049, y una TIR de 29%.In the present research work the viability is evaluated for the implementation of a company that produces and sells chilli cream made from raw materials such as “pipi de mono” chili peppers and chestnuts. In the external analysis stage, it was revealed that 89% of Peruvians accompany their meals with some spicy cream and that the per capita consumption of the country is only 4.75 kg, which demonstrates new opportunities for growth. In the research and validation stage, the lack of varieties of chili creams and the acceptance of the product was determined, as a result of the market study carried out on housewives between the ages of 18 and 55 years of socioeconomic level A and B within metropolitan Lima. In the stage of the marketing plan the target calculation is determined, to then define the market share, in the same way, the growth of demand of 10% of the market share for the first year was determined, which will have an annual growth of 7% according to the market growth for the coming years. Finally, the financial plan for the next 5 years was developed, in which the required investment and financing was determined. Likewise, income and expenses were determined, which allowed for the preparation of the financial statements and the sensitivity analysis. As well, through the profitability indicators, a NPV (Net Present Value) of S/ 38,049 was obtained and an IRR (Internal Rate of Return) of 29%.
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Barbosa, Gabriel Coutinho. "Os Aparai e Wayana e suas redes de intercâmbio." Universidade de São Paulo, 2008. http://www.teses.usp.br/teses/disponiveis/8/8134/tde-27112009-104126/.
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Este trabalho consiste no estudo de diferentes formas de intercâmbio relacionadas à circulção de bens ao longo das redes de relação de que participam os Aparai e Wayana (grupos caribe, que vivem no norte do Pará), na região oriental das Guianas. Com o intuito de identificar os princípios e valores que orientam tais práticas, são examinados os modos como os próprios Aparai e Wayana concebem, relacionam e comparam essas modalidades de transação. Basicamente, são analisadas a parcerias interpessoais de troca, as obrigações do genro para com o sogro, as relações entre chefes-donos de aldeias e seus co-residentes, as transações com balateiros e garimpeiros na região (aviamento).The present work is a study of various forms of exchange related to the circulation of goods along a network of relations of which participate the Aparai and Wayana (carib people, who live in the North of Pará), in the Western Region of the Guianas. In order to identify the principles and values which guide these practices, it examines how the Aparai and Wayana themselves conceive, relate and compare these styles of transaction. The interpersonal exc hange partnerships, the obligations of each son-in-law to his father-in-law, the relationship between the settlement leaders and local residents, the trading with rubber gatherers and miners in the region (debt peonage system) are mainly analyzed.
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Filho, Heleno Guedes Montenegro. "Waynau Iribennau! Brasil e Guiana na construção da alteridade wapichana." Universidade Federal de Roraima, 2016. http://www.bdtd.ufrr.br/tde_busca/arquivo.php?codArquivo=382.
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Coordenação de Aperfeiçoamento de Pessoal de Nível SuperiorEsta dissertação pretende compreender como se dá a construção e manifestação da alteridade entre os Wapichana brasileiros e guianenses na Comunidade Indígena de Tabalascada, levando em consideração 1. Os processos de colonização e de políticas identitárias promovidos pelo Brasil e pela Guiana que influenciaram e ainda influenciam a afirmação da identidade Wapichana. 2. Pesquisar acerca dos traços culturais tradicionais e a história do encontro dos Wapichana com a cultura ocidental. 3. Analisar comparativamente os elementos simbólicos, diacríticos e de organização social cultivados entre os Wapichana brasileiros e guianenses.
This dissertation aims to understand how it is built and manifested the alterity between Brazilian and Guyanese Wapichana in the indigenous community of Tabalascada, taking into account: 1. The processes of colonization and identity politics promoted by Brazil and Guyana which have influenced and still influence the affirmation of Wapichana identity. 2. To research about the traditional cultural features and history of the encounter of Wapichana with western culture. 3. To comparatively analyze the symbolic, diacritical and social organization elements cultivated between Brazilian and Guyanese Wapichana.
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Andrieu, Sarah Anaïs. "Performances et patrimonialisations du Wayang Golek sundanais (Java Ouest, Indonésie)." Paris, EHESS, 2010. http://www.theses.fr/2010EHES0416.
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La thèse étudie les contextes contemporains de performances du wayang golek purwa sundanais, ainsi que les processus de patrimonialisations dans lesquels il s'inscrit. Le travail, basé sur trois ans de recherche sur le terrain, montre que la pratique du wayang golek, éminemment populaire à Java Ouest aujourd'hui, est corrélative à une affirmation identitaire sundanaise. Le wayang golek est d'abord présenté comme une performance, envisagée tant dans son indivisibilité intrinsèque que dans toute sa diversité et sa complexité sociale et artistique, ainsi que dans son interaction avec les autres media et pratiques qui l'entourent et la nourrissent. De plus, cette pratique est au centre de politiques locales, nationales et internationales, notamment depuis que l'Unesco a proclamé le "wayang Indonésien" "chef-d’œuvre du patrimoine culturel oral et immatériel de l'humanité" en 2003. Ces politiques culturelles s'appuient fortement sur un paradigme de la crise et du risque. Enfin, la patrimonialisation officielle du wayang golek semble viser à sa spectacularisation et sa folklorisation, et en fait un produit à exporter, une ressource à mobiliser et à exploiter, un capital à faire fructifier dans l'intérêt notamment économique d'une région touchée de plein fouet par les crises économiques de 1997 et fin 2008, au sein d'un Etat engagé dans un processus politique complexe de démocratisation au sortir des trente ans du régime autoritaire de l'Ordre nouveau (1967-1998). Finalement, la réappropriation du wayang golek en tant que patrimoine tend à faire oublier que le wayang golek lui-même fonctionne déjà comme un métadiscours du patrimoine au sein de la société sundanaiseThe dissertation is about contemporary contexts of performance of Sundanese wayang golek purwa, as wellas about heritagisation (patrimonialisation) processes that concern it. This research, based on a three years-fieldwork, shows that wayang golek practice, highly popular in West Java nowadays, is correlated to a Sundanese identity affirmation. Wayang golek is first introduced as a performance, considered as much in its intrinsic indivisibility as in its social and artistic diversity and complexity, as well as in its interaction with other media and practices which surround and nourish it. Moreover, this practice is central to local, national and international cultural policies, particularly since the Unesco proclaimed "Indonesian Wayang" as "Masterpiece of the oral and intangible heritage of humanity" in 2003. These cultural policies are mainly based on the rhetoric of crisis and risk. On the end, official heritagisation (patrimonialisation) of wayang golek seems to tend to its "spectacularisation" and "folklorisation, and makes of it a product to export, a resource to exploit, a capital which benefits are understood to be at the advantage of a region which suffered from the 1997 and 2008 economical crises, while the Indonesian State is engaged in a complex political democratisation process after the thirty years of the authoritarian government of the New Order (1967-1998). Finally, the re-appropriation of wayang golek as heritage tends to hide that wayang golek in itself is already a meta-discourse on heritage inside the Sundanese society
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Duin, Renzo Sebastiaan. "Wayana socio-political landscapes multi-scalar regionality and temporality in Guiana /." [Gainesville, Fla.] : University of Florida, 2009. http://purl.fcla.edu/fcla/etd/UFE0041100.
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Martin, Emmanuel. "La proie, l’animal personne ou l’ennemi des hommes : nommer, classer, penser et se nourrir d’animaux sur le haut-Maroni des Wayana (Guyane française)." Thesis, Paris 10, 2014. http://www.theses.fr/2014PA100169/document.
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Ce travail de thèse est une exploration ethnologique des propriétés générales et des vérités fondamentales que les Indiens Wayana de Guyane française (Amazonie), de langue karib, reconnaissent aux animaux, entre autres non-humains, ainsi qu’une étude des différentes formes de relations entre les humains et ces non-humains, en particulier la relation de prédation, lorsque les uns tuent et mangent les autres. Ce travail expose tout d’abord les différents non-humains qui peuplent le monde wayana, dont l’animal est une des formes. Puis, à partir d’outils théoriques et par une étude lexicale, la thèse étudie la nomenclature et la classification des entités non-humaines du point de vue wayana. Face aux impasses révélées par cette approche, la thèse expose les propriétés ontologiques des entités non-humaines, pour reconnaître une conception animiste des non-humains. Ce modèle, anthropocentré, au perspectivisme absent, s’avère mettre l’accent sur une équivalence réelle des rapports au sein des différentes bulles d’existants. Par l’étude des différentes positions de consanguinité et d’affinité dans leurs interactions avec les non-humains, ce travail révèle que, dans la relation de prédation avec l’animal, cet autre est avant tout un affin potentiel. On noue avec lui une relation d'ennemi à ennemi qui fonctionne par soustraction et sans institution d’arbitrage. Par l’étude des techniques de prédation, la thèse démontre que les Wayana mettent en œuvre des moyens de prédation les plus efficaces possibles. Si les Wayana cherchent un rendement optimal, il ne s’agit pas de maximiser les gains, mais de minimiser les risques dans une relation de prédation avec un ennemiThis thesis is an ethnographic exploration of the general properties and fundamental truths that Indians Wayanas of French Guiana (Amazon), karib, recognize to animals, among other non-human beings, and a study of different forms of relationships between humans and non-humans, in particular the relationship of predation, when the ones kill and eat the others. First of all, this work presents the various non-human inhabitants of the Wayana world, of which the animal is one of the forms. Then, from theoretical tools and a lexical study, the thesis examines the nomenclature and classification of non-human entities from Wayana perspective. With the impasse revealed by this approach, the thesis presents the ontological properties of non-human entities to recognize an animistic conception of non-humans. This model, anthropocentric, without perspectivism, appears to focus on a real equivalence on relationships inside each boxes of beings. By studying the different positions of consanguinity and affinity in their interactions with non-humans, this work shows that in the relationship of predation with the animal, the other is primarily a potential affine. Is tied with him, an enemy to enemy relationship, working by subtraction without arbitration institution. By studying the techniques of predation, the thesis demonstrates that Wayanas implement means of predation the most effective. If Wayana are seeking for optimum performance, it is not so much to maximize the gains, but is to minimize the risks in a relationship of predation with an enemy
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Diaz, Maya Mazzoldi. "Dimensões da percepção e da memória nas gerações wayúu urbanas." Florianópolis, SC, 2008. http://repositorio.ufsc.br/xmlui/handle/123456789/91555.
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Dissertação (mestrado) - Universidade Federal de Santa Catarina, Centro de Filosofia e Ciências Humanas. Programa de Pós-graduação em Antropologia SocialMade available in DSpace on 2012-10-24T00:13:58Z (GMT). No. of bitstreams: 1 247683.pdf: 8086507 bytes, checksum: d414afcce1e0346c907c2b51b95c9b40 (MD5)
Neste trabalho de dissertação elaborei o propósito da minha etnografia. Isto era compreender a realidade intercultural Wayuu nos espaços da modernidade e da tradição criados na cidade. Com esta intencionalidade fiz uma viagem de quatro meses através dos territórios da Colômbia e da Venezuela onde o povo Wayuu habita e transita cada dia, desde o século XVI. Deste modo, a minha pesquisa de campo, é urbana, qualitativa e etnológica, com diálogos de profundidade e uma observação-participante densa, nas cidades de Maicao e Maracaibo. Segundo os passos da etnografia na cultura wayuu urbana são atribuídos à corporalidade e ao gênero feminino, caracteres de poder, incorporados da natureza do Outrem. Concluindo que na memória viva da tradição Wayuu, diversas formas de potenciar ao sujeito feminino como agente social da transmissão de saberes entre gerações; entendida sua natureza como transcendente no conhecimento e transformadora (performativa) da experiência. In this work of dissertation, I elaborated the will of mine ethnography. This was to comprehend how is the Wayuu intercultural reality in the spaces of modernity and tradition created on the city. With this proposal I made a travel of four months through the territories of Colômbia and Venezuela were the wayuu people use to habit and move every day, since the XVI century. Following this, my urban research is qualitative and ethnological, with deep dialogues and a thick participating-observation in the cities of Maicao and Maracaibo. Going on with this steps, in the wayuu urban culture are attributed to gender and female subjective experience of the body (corporalidade) caracters of a power incorporated from Other nature. In this context of the live memory, on the Wayuu tradition, differents events appears potentiating the female subject for being a social agent of the transmission of the wisdom, generation by generation; comprehending her nature as one trascendent in the knowdlege and performative of the experience.
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Lopez, Karen. "Une étude de la notion de développement chez les Wayuu de La Guajira colombienne." Paris, EHESS, 2012. http://www.theses.fr/2012EHES0470.
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Les Wayuu ont adopté avec ou sans résistance les phénomènes liés au développement socio-économique. Malgré les changements culturels, les wayuu continuent à pratiquer leurs traditions comme l'interprétation du rêve, la médiation de conflit, ou l'usage de la langue wayuu, le wayuunaiki. La construction de notre travail conduit donc à mettre en évidence l'ambivalence des Wayuu qui se manifeste par, d'un côté l'adhésion au modèle basé sur l'extériorité, l'individualité, la science, la technologie, l'acquisition et l'accumulation d'objets pour aboutir à "être mieux" et d'un autre côté l'attachement à leur société basée sur la responsabilité infinie et l'accomplissement de la coutume wayuu pour aboutir à "être bien". La compétition politique chez les Wayuu facilite les interactions avec la société nationale et l'intégration au développement occidental car celui-ci offre la compétition sociale destinée à marquer les différences. Une des retombées de cette intégration est l'émergence de nouvelles identités: Wayuu/Wayuu, Wayuu/métis (ou ethno-métis), Wayuu de la ville, Wayuu de la frontière, Wayuu/syncrétique, Wayuu/militant. Nous pouvons entendre un Wayuu médecin ou ouvrier dire qu'il est Wayuu ou voir des Wayuu qui vivent en ville pratiquer la sukuwaipa wayuu, la coutume ou la manière wayuu. En effet, la plupart des Wayuu qui se sont intégrés au développement occidental reviennent dans leur territoire et achètent des animaux. Il s'agit donc d'une intégration relative. La matrilinéarité et les pratiques sociopolitiques et socio-économiques restent les principales réponses à la question "qu'est-ce qu'être Wayuu?"The Wayuu have adotped with or without resistance the phenomena related to socioeconomic developement. In spite of cultural changes, the Wayuu continue to practise their traditions such as the interpretation of dreams, the mediation of conflict or the use of the wayuu language, the wayuunaiki. The construction of our work leads us therefore to underscore the ambivalence of the Wayuu which manifest itself, on one hand, by the adhesion to the model based on exteriority, individuality, science, technology, acquisition and accumulation of objects in order to "be better", on the other hand, by attachment to their society based on infinite responsibility and the accomplishment of the wayuu custom in order to "feel good" or "be at ease". The political competition among the Wayuu facilitates interactions with the national society and integration into western developement, for this offers the social competition intended to show differences. One of the results of this integration is the emergence of new identities: Wayuu/Wayuu, Wayuu of mixed origins, Wayuu living in towns, Wayuuliving near frontiers, Wayuu living in syncretism, Wayuu/militant. We can hear a wayuu doctor or worker saying that he is Wayuu or see some Wayuu living in towns practise the sukuwaipa wayuu, the custom or the wayuu way of life. In fact most of the Wayuu integrated in western developement come nack on their territory and buy animals. It is thus a relative integration. The maternal filiation and sociopolitical and socioeconomic practices remain the principal answers to the question "what it is to be Wayuu?"
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Alì, Maurizio. "De l'apprentissage en famille à la scolarisation républicaine. Deux cas d'étude en Guyane et en Polynésie française." Thesis, Polynésie française, 2016. http://www.theses.fr/2016POLF0004.
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Cette thèse présente une analyse anthropologique de l’éducation informelle chez deux communautés autochtones de l’Outre-mer français : les Wayana-Apalaï, en Guyane, et les Enata, en Polynésie française. A partir des données recueillies grâce à un travail ethnographique de longue durée, on a pu déterminer le temps consacré aux interactions éducatives dans le milieu domestique, les styles éducatifs dominants et les logiques éducatives des membres des deux communautés. La dynamique éducative a été interprétée en tant que processus de transmission des données culturelles liées à un paysage naturel et social déterminé. Les résultats obtenus montrent que les stratégies éducatives des Wayana-Apalaï et des Enata sont modelées par les contraintes propres à la dynamique postcoloniale et des impératifs imposés par l’économie de marché.Cette proposition de recherche veut investiguer et comparer deux cas d’étude hautement significatifs à propos desquels il existe une évidente lacune dans la littérature scientifique : c’est le cas de la scolarisation des jeunes amérindiens appartenant à l’ethnie wayana et, spécifiquement, au village d’Antecume Pata, dans le Haut Maroni, en Guyane ; et celle des jeunes de langue reo ma’ohi, en Polynésie. L’hypothèse de travail est qu’il existe un évident hiatus entre les curricula qui sont appliqués dans les écoles où sont scolarisés les jeunes natifs et les dynamiques de formation parentale traditionnelles. L’objectif de cette recherche est de démontrer que la prise en compte du contexte culturel et linguistique (et surtout du rôle qu’occupe la famille dans l’éducation des jeunes) doit participer à l'acquisition des compétences citoyennes dès le plus jeune âge, surtout dans un environnement pluriethnique. Pour tester cette hypothèse, un travail de longue durée sur le terrain a été envisagé afin d’obtenir un corpus ethnographique suffisant pour une évaluation transversale en considérant comme variables les styles éducatifs, les perceptions des parents, les attentes des maitres et les curricula scolaires à partir de la question « qu’est-ce que la réussite pour les familles des élèves et en quoi diffère-t-elle de la conception institutionnelle? »This PhD thesis presents an anthropological analysis of informal education activities among two French autochthonous communities: the Wayana-Apalaï people, living in French Guiana, and the Enata people, in French Polynesia. Thanks to the data gathered through a long term ethnographic fieldwork, it was determined the time dedicated to educational interactions in the domestic environment, the dominant educational styles and the educational logic of both communities. The educational dynamic has been interpreted as a process of transmission of cultural data related to a natural and social landscape. The results obtained show that educational strategies applied by Wayana-Apalaï and Enata educators are shaped by the constraints of the post-colonial dynamics and the requirements imposed by the global market economy
Esta tesis de doctorado presenta un análisis antropológico de las actividades de educación doméstica en dos comunidades autóctonas de la Francia de ultramar: los Wayana-Apalaï, quienes viven en el sector amazónico de la Guayana francesa, y los Enata, quienes habitan la isla de Hiva Oa, en la Polinesia Francesa. Gracias a los datos recogidos a través de un trabajo etnográfico de larga duración, se determinó el tiempo dedicado a las interacciones educativas en el ámbito doméstico, los estilos educativos dominantes y las lógicas educativas de ambas comunidades. La dinámica educativa se ha interpretado en función de su papel de transmisión de los datos culturales relacionados con un paisaje natural y social. Los resultados obtenidos muestran que las estrategias educativas aplicadas hoy en día por los educadores Wayana-Apalaï y los Enata intentan adaptar las lógicas educativas pre-coloniales (consideradas como “tradicionales”) a las limitaciones impuestas por la dinámica post- colonial y por la economía global
Questa tesi di dottorato presenta un'analisi antropologica delle attività di educazione informale in due comunità autoctone della Francia d’oltremare: i Wayana-Apalaï, che vivono nel settore amazzonico della Guyana francese, e gli Enata, che vivono sull’isola di Hiva Oa, in Polinesia francese. Grazie ai dati raccolti attraverso una ricerca etnografica di lunga durata (2011-2015), è stato possibile determinare il tempo dedicato alle interazioni educative in ambito domestico, gli stili educativi dominanti e le logiche educative di entrambe le comunità. La dinamica educativa è stata interpretata come un processo di trasmissione dei dati culturali legate ad un paesaggio naturale e sociale determinato. I risultati ottenuti mostrano che le strategie educative applicate dagli educatori Wayana-Apalaï ed Enata sono il prodotto di una tensione tra le logiche precoloniali (considerate come la “vera tradizione”) ed i vincoli imposti dalle dinamiche post-coloniali e dall'economia globale
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González, Armenta Lina Marcela. "ETNIA WAYUU: Análisis desde el enfoque de las capacidades según Nussbaum." Doctoral thesis, Universitat Autònoma de Barcelona, 2019. http://hdl.handle.net/10803/669405.
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La etnia Wayuu es el pueblo indígena más grande de Colombia, asentado generalmente en la península de la Guajira. Poseedores de una cultura milenaria, que ha trascendido a pesar de la adopción de algunas prácticas tomadas de la cultura occidental.
El interés por conocer cuáles son las oportunidades reales con que cuentan los indígenas Wayuu para alcanzar la denominada "vida buena", se ha convertido en un tema recurrente entre académicos y profesionales que buscan en el ámbito de las ciencias sociales un marco coherente e integral para combatir los muchos problemas que afectan a los Wayuu, como lo es la pobreza, la desigualdad y la discriminación entre otros muchos otros que han empeorado con el tiempo.
Impulsados a reflexionar sobre las posibilidades de desarrollo que tienen los indígenas Wayuu, se construyó un instrumento basado en las ideas de Martha Nussbaum sobre el enfoque de las capacidades y las "diez capacidades centrales" ajustado a las características, sociales, culturales, económicas y educativas de los Wayuu.
Estas diez capacidades representan los umbrales de justicia a los que cualquier comunidad debe aspirar. Saber cuales, de estas, entran en conflicto o se ven más afectadas o disminuidas por efecto de la vida en común con la cultura urbana de Colombia, es clave para tener una representación de su bienestar, ayudar a preservarlas y aprender de su historia y experiencias.
La investigación empírica desarrollada fue etnográfica, con un diseño multi-instrumental. Se elaboraron, aplicaron y desarrollaron observaciones, entrevistas y grupos focales en dos comunidades, (rural y urbana). El objetivo era ver las variaciones que hay entre estas dos comunidades respecto a las diez capacidades centrales.
Los resultados obtenidos muestran cuáles son las capacidades que más similitudes y diferencias tienen por efecto de un contacto continuo con la denominada "cultura alijuna" (la que no es Wayuu). A demás, las posibilidades de uso que manifiesta la batería de indicadores elaborada para evaluar las capacidades centrales del pueblo Wayuu.
Conocer en profundidad como se manifiestan estas capacidades centrales en las comunidades Wayuu y, sobre todo, saber qué cambios se producen en ellas y en su forma de vida a raíz de ese contacto, es fundamental para elaborar políticas públicas y estrategias educativas que ayuden eficazmente al desarrollo de este pueblo en los términos que establecen sus propios integrantes.
Cualquier propuesta o investigación que se haga en el futuro sobre el pueblo Wayuu deberá tener necesariamente en cuenta el perfil de las capacidades centrales elaborado en esta tesis. Al final se propone una serie de recomendaciones que pueden ayudar a los políticos y educadores en la toma de esas decisiones.The Wayuu ethnic group is the largest indigenous group in Colombia, that is typically based in the Guajira peninsula. They are possessors of an ancient culture, that has withstood the test of time, despite the adoption of some practices taken from Western culture. The interest in knowing what are the practical opportunities that the Wayuu Indians can seize to achieve a so-called "good life" and enhanced well-being has become a recurring theme amongst academics and professionals in the field of social science. They seek a consistent and comprehensive framework to combat the many social problems that affect the Wayuu which include poverty, inequality and discrimination, which have all worsened over time. Driven by the need to enhance the development possibilities for the Wayuu Indians, a tool was built based on Martha Nussbaum's capability approach. The "ten core capabilities" which comprise this approach were adjusted to fit the social, cultural, economic and educational characteristics of the Wayuu. These ten capabilities represent the basic essentials, which any community should aspire to reach at least minimum thresholds of. Knowing which of these capabilities come into conflict or are most impacted by the of urban life and culture specific to Colombia, is key to having an accurate representation of their well-being, and helps preserve their history and experiences. The empirical research developed was ethnographic, with a multi-instrumental design. Observations, interviews and focus groups were conducted in two communities, (rural and urban). The objective was to see the variations between these two communities with respect to the ten central capabilities. The results obtained show the key variances in capabilities amongst different groups within the Wayuu community, while also illustrating how these capabilities have been impacted by the so-called "culture alijuna" (Western Culture), which they are continuously in contact with. In addition, a set of indicators were developed to further evaluate the central capabilities of the Wayuu people and determine other possible opportunities for them. Having a deep understanding on how these central capabilities are manifested by the Wayuu communities and, more importantly, knowing how these capabilities and their way of life are changed and impacted as a result of this outside contact is critical. This information is essential to develop public policies and educational strategies that effectively enhance the development of this ethnic group aligned to the needs and context of the Wayuu people. Any policy, recommendation or analysis made in the future about the Wayuu people must take into account the central capabilities elaborated in this thesis. Ultimately, a series of recommendations are proposed that can help politicians and educators make more effective decisions for the Wayuu ethnic group.
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Gutierrez, Quevedo Marcela. "Les Wayuu, l'Etat de droit et le pluralisme juridique en Colombie." Thesis, Artois, 2010. http://www.theses.fr/2010ARTO0301/document.
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Cette thèse à travers une étude de cas est consacrée à la description et à l'analyse des problèmes du pluralisme juridique en Colombie. La première partie présente, dans le contexte historique, geographique et social colombien, les traits fondamentaux de la structure sociale et de la culture d'un groupe indigène : les Wayuu. A de multiples points de vue ce peuple se distingue des canons de la culture occidentale. On saisit sur cet exemple la diversité des mondes humains et la nécessité pour le droit d'intégrer le fait du pluralisme. Cette question est développée dans notre deuxième partie. Nous y montrons la crise du monisme juridique et des conceptions classiques du droit pénal. Sur l'exemple concret du mode traditionnel de réglement de conflits parmi les Wayuu, nous faisons apparaître la nécessité pour l'état de droit d'admettre un pluralisme culturel et juridique de la société qui en réalité a toujours existé. Cette ouverture à la différence est solidaire d'un abandon des conceptions juridiques essentialiste et apriorique en particulier dans le droit pénal. C'est à ce prix que l'on peut comprendre la permanente reconstruction que requièrent des concepts comme ceux de délit, délinquant et sanction. Nos derniers développements sont consacrés aux décisions de la Cour constitutionnelle colombienne, qui a reconnu la diversité culturelle comme un droit fondamental, base de la dignité de nombre de collectivités existants en Colombie. Nous montrons comment, depuis la dernière décennie du XXe siècle le pouvoir constitutionnel a été dans notre pays un protecteur des droits fondamentaux. Le débat reste ouvert entre les droits fondamentaux universels et les droits fondamentaux construits culturellement ; pour sa part la cour constitutionnelle décide au cas par cas, sans généraliser ses décisions, l'important étant qu'elle fasse entrer dans la réalité juridique le pluralisme dont la société colombienne est riche culturel et juridique dans son cadre factuelThis thesis through a case study ist devoted to describing and analyzing the problems of legal pluralism in Colombia. The first part presents the historical, geographical and social colombian basic features of social structure and culture of an indigenous group: the Wayuu. At multiple points of view that people have different canons of Western culture. They seized on this example, the diversity of human worlds and the need for the right to integrate the fact of pluralism. This issue is developed in our second part. We show the crisis of legal monism and classical concepts of criminal law. In the concrete example of the traditional mode of conflict resolution among the Wayuu, we highlighted the need for the rule of law to admit a legal and cultural pluralism of society that really has always existed. This opennes to difference is secured to an abandonment of legal concepts and essentialist a priori especially in criminal law. This is the price that we can understand the ongoing reconstruction require that concepts such as crime, offenders and punishment. Our latest developments are dealing with decisions of the Colombian Constitutional Court, which recognized cultural diversity as a fundamental right to basic dignity of many communities existing in Colombia. We show how, over the last decade of the twentieth century the constitutional power has been in our nation a protector of human rights. The debate remains open between universal human rights and human rights culturally constructed, for its part, the Constitutional Court decides on a case by case, without generalizing its decisions, it is important to make into reality the legal pluralism which the Colombian society is cultural and juridical rich and is in its legal and factual context
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Gray, Nicholas I. W. "No tree is untouched by the wind : aspects of composition and improvisation in Balinese gender wayang." Thesis, SOAS, University of London, 2007. http://eprints.soas.ac.uk/29236/.
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This thesis is an examination of the music of the Balinese gender wayang, the quartet of metallophones (gender) that accompanies the Balinese shadow puppet play (wayang kulit). The research focuses on processes of musical variation, the main means of creating new music in this genre, and the implications of these processes for the social and historical study of Balinese music, musical aesthetics, concepts of creativity and compositional methods. Firstly, it studies the processes of composition and variation-making in this unnotated tradition. Secondly, it examines the relationship between precomposition and spontaneous variation-making. Thirdly, it explores concepts of musical composition, variation, improvisation and creativity in gender wayang, which shed light on attitudes to these processes in Bali in general. These processes are examined in two main geographical areas: Sukawati in South Bali and, secondly, the contrasting area of East Bali, particularly the villages of Budakeling and Tenganan. Part 1 (chapters 1 to 3) describes the context of gender wayang within Balinese musical and ritual life and gives an overview of improvisation and composition in Balinese music. It also contains a review of existing literature on gender wayang (chapter 2) and an overview of relevant ethnomusicological theories of improvisation and composition (chapter 3). In part 2 (chapters 4 to 6), I examine compositional techniques in gender wayang in more depth, as well as aspects of regional variation, before analysing the processes at work in a spectrum from the more improvised to the more pre-composed, illuminated by players' comments (chapter 6). Finally, in part 3 (chapters 7 and 8), I draw out and bring into focus certain themes raised by the processes described in the previous chapters, particularly those that relate to changing social contexts for the music.
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Ekomie, Obamé Landri. "Les populations forestières face à l'écotourisme : incitations, réticences et expériences en cours en Guyane française." Thesis, Paris 5, 2012. http://www.theses.fr/2012PA05H025/document.
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Concept à la mode depuis quelques décennies, l’écotourisme s’est érigé comme le produit phare des parcs nationaux en régions forestières. Avec la création en 2007 du «Parc Amazonien de Guyane », les Wayana, comme les autres communautés traditionnelles autochtones, n’ont pas échappé au discours lié au développement durable de leur territoire ainsi qu’à la question de l’écotourisme. Mais quelle est la réalité d’un tel concept dans le contexte du tiers sud guyanais, enclavé, dominé par des identités culturelles fortes et marqué par une activité aurifère clandestine et criminelle ? Cette étude s’intéresse particulièrement à la dynamique culturelle et aux tentatives de maintien d’une identité culturelle, dans une société en pleine transition. Afin d’étudier le changement social et culturel, j’ai observé le mode de vie des indiens de l’intérieur de la Guyane tel qu’il se présente aujourd’hui en référence à ce qu’il était hier. Il ressort de notre étude que bien qu’attirés par la modernité, les indiens dépendent toujours des ressources de la nature et se préoccupent de maintenirleur identité. Les moyens de prélever les ressources ont certes évolué, mais ils demeurent au fond non agressifs àl’environnement et à la biodiversité parce que, ces sociétés ont opéré elles-mêmes des choix qui leur permettent de minimiser leur impact négatif sur l’environnement. Il y a donc dans ces sociétés une préoccupation de gestion durable des ressources. On le perçoit aisément dans l’agriculture itinérante, dans la pêche à la nivrée où, après exploitation et prélèvement de la ressource, la zone exploitée est laissée à l’abandon pour sa régénération. La recherche d’un compromis endogène entre un mode de vie traditionnel et un mode de vie moderne est significative à l’observation et à l’analyse de l’évolution de la structure de l’habitat amérindien. Optant aujourd’hui de plus en plus pour un habitat avec parois, cloisonné et recouvert non plus d’une simple toiture végétale mais de tôles ondulées, les Wayana ne renoncent pas pour autant au carbet-hamac, ni à la prohibition des déjections en terre ferme, c’est-à-dire le lieu où vivent les hommes. Les Indiens, dans leur tradition, utilisent les cours d’eau comme des lieux d’aisance. Notre étude montre que cette coutume est répandue chez tous les indiens de l’intérieur de la Guyane parce qu’elle va au-delà d’une simple préoccupation hygiénique et physiologique. Dans ce système culturel, cette coutume n’est pas déterminée systématiquement par l’environnement naturel. Elle obéit avant tout à une logique écologique propre à ces microsociétés, puis à une nécessite de distinguer nettement deux univers : l’univers des animaux et l’univers des hommes. Ainsi, dans lalogique interne des Wayana, ce sont des animaux sauvages qui font leurs déjections à même le sol, tandis que l’homme pour se distinguer a choisi de faire des cours d’eau ses lieux d’aisance privilégiés. Mais, face au changement imposé par le monde extérieur (sédentarisation, croissance démographique, prestations sociales..), la cohérence interne du modèle social et culturel des Wayana est plus que menacé. Dès lors, la mise en oeuvre de l’écotourisme s’apparente à une confrontation de logiques ; un ensemble de logiques exogènes, véhiculé par ses développeurs et ses promoteurs, et unensemble de logiques endogènes véhiculé par les populations autochtones traditionnelles en cohérence avec leur vision holistique du monde, aboutissant soit à des formes de compromis, soit à des formes d’antagonismes objectant toute forme de négociationA fashionable concept for some decades, « ecotourism » has been selected as the leading product for National Parks and large forests areas. With the opening, in 2007, of the “Amazonian park of Guyana “, the “Wayana”, like other local traditional communities, have not escaped from theories related to sustainable development as well as the “ecotourism”. But what reality stands behind such a concept in the southern part of Guyana, geographically isolated, and under the influence of strong cultural identities and a clandestine and criminal gold extraction activity. The current study tries to understand the cultural movement and their ambition to maintain a cultural identity, in a society in complete transition. In order to study the social and cultural changes, the author has observed the Indians way of life in the heart of Guyana today, as opposed as to how it was yesterday. Our study points out that, although very interested by the modern world, Indians still depend on natural resources and are concerned with the preservation of their identity. Their ways of using resources have certainly evolved, but they remain basically respectful of the environment and biodiversity because these societies function in order to minimize any negative impacts on their environment. These societies are therefore concerned with the management of their resources in a durable way. It’s easily perceivable in the itinerant agriculture, also in the fishing “à la nivrée”, where the area is left unexploited for regeneration after resources have been used. The search for an endogen compromise between a traditional way of life and a modern one is quite significant when one observes and analyzes the evolution of the Amerindian habitat. Opting more and more for buildings with partitions and separations, not just covered with basic vegetable roofs but with metallic material, the “Wayana” have not abandoned the use of “carbet-hamoc”, nor of open air toilets where the population live. Indians, traditionally, use streams as toilets. Our study shows that this custom is the same for all Indians living in the interior territories of Guyana, because it goes beyond a simple hygienic and physiological concern. In their cultural system, this rule is not systematically imposed by the natural environment. It’s governed above all by an ecological logic, pertinent to these micro societies, followed by the necessity to clearly identify two different worlds: the animal world and the human world. According to internal “Wayana” logic, it is only wild animals that use the ground for their excretions, whilst human beings, in order to distinguish themselves, use streams. But, facing changes brought about by the external world (sedentary life, demographic expansion, social care…), the internal coherence of the social and cultural model of the “Wayana” is in jeopardy. Installing a culture of “ecotourism” therefore seems to confront logics: one set of exogenous logics brought on by its promoters and another set of endogenous logics maintained by the autochthon traditional populations fitting with their holistic vision of the universe, leading either to some form of compromise or to antagonist attitudes opposed to any type of negotiation
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Lescure, Jean-Paul. "La Reconstitution du couvert végétal après agriculture sur brulis chez les Wayapi du Haut Oyapock, Guyane française." Grenoble 2 : ANRT, 1986. http://catalogue.bnf.fr/ark:/12148/cb37599149v.
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Lescure, Jean-Paul. "La reconstitution du couvert végétal après agriculture sur brulis chez les Wayapi du Haut Oyapock (Guyane française)." Paris 6, 1986. http://www.theses.fr/1986PA066120.
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Présentation de la forêt primaire; ses aspects structuraux, floristiques et son originalité pour la Guyane sont soulignés. Différentes parcelles en régénération, dont l’âge varie de 6 mois à environ cent ans, sont ensuite analysées au niveau architectural, structural et floristique. Les données ainsi mises en évidence sont interprétées en terme d'évolution dans le temps de la végétation et permettent de proposer un schéma du processus de reconstitution.
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Tritsch, Isabelle. "Dynamiques territoriales et revendications identitaires des amérindiens Wayapi et Teko de la commune de Camopi (Guyane française)." Thesis, Antilles-Guyane, 2013. http://www.theses.fr/2013AGUY0608/document.
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Les territoires amérindiens couvrent de vastes étendues de forêts tropicales et possèdent une forte valeur sociale et environnementale, soumis à des contraintes et opportunités variées, ils sont de nos jours le siège de nombreuses transformations territoriales. Ces transformations sont complexes et multiformes. Elles impliquent l’adoption de nouveaux modes de productions et de consommation, le réajustement des formes d’organisation sociale et des dynamiques de réaffirmation identitaireet territoriale. Or les liens entre tous ces processus sont encore mal compris et rendent délicate le compréhension des dynamiques d’adaptation des systèmes amérindiens de gestion des ressources communes.Cette thèse s’intéresse particulièrement aux dynamiques territoriales des amérindiens wayapi et teko de la commune de Camopi en Guyane française. Elle intègre des données sur l’occupation de sol obtenues par télédétection, des données socio-économiques et productives à l’échelle des ménages et des données qualitatives sur les processus identitaires, les réseaux de parente, les politiques de conservation et la gouvernance du territoire. Elle montre que malgré la sédentarisation de l’habitat autour des bourgs locaux, la croissance des revenus monétaires issus des emplois salariés et des aides sociales, combinées avec le maintien des réseaux de parente et d’entraide, permet une redynamisation des systèmes de mobilité et une diversification des territoires amérindiens. De plus, les politiques environnementales mises en place sur le territoire impliquent des processus de territorialisation et de revendication identitaires et motivent la construction collective d’un projet de développement local endogène. Une approche comparative avec la situation des amérindiens wayapi vivant au Brésil et évoluant dans un contexte socio-économique, institutionnel et environnemental bien différent montre des dynamiques similaires. Les amérindiens de ces deux pays adoptent des systèmes d’exploitation du territoire multi-locaux, leur permettant d’étendre leur occupation du territoire et s’inscrivant dans une dynamique de réaffirmation identitaire et territoriale. Ils articulent ainsi les espaces de la forêt et des bourgs. Cette forme d’exploitation multi-locale du territoire peut être interprétée comme une nouvelle forme de gouvernance environnementale, qui leur permet de contourner les difficultés et d’affirmer leur souveraineté sur le territoireIndigenous territories comprise extensive areas of tropical forest and hold significant social and conservation value. Today, they are subject to various constraints and opportunities and face many territorial transformations. These transformations are complex and multifaceted. They involve the adoption of new production and consumption modes, the medications of forms of social organization and identity and territorial claims. However, the links between these on-going processes are still poorly understood, and make difficult to appreciate the adaptation dynamics of indigenous common natural resources management. This thesis is particularly concerned with the territorial dynamics of the wayapi and teko indigenous people of the municipality of Camopi in French Guyana. It integrates methods that include land use analysis using remotely sensed data, socio-economic and agricultural systems analysis at the household scale, and empirical analysis on the influence of identity claims, kinship networks, and conservation policies. It shows that despite the residential settlement around local towns, the growth of cash income from wage labour and welfare, associated with strong kinship networks, allows the revival of mobility and the diversification of indigenous territorialities. Environment policies implemented on the territory involve processes of identity and territorial claims and motivate the construction of a collective project of endogenous local development. A comparative approach with the situation of the Wayapi people living in Brazil, and evolving in a completely different institutional, socio-economic and environmental context shows similar dynamics. Indigenous people of these two sites adopt “multi-local” land use systems, allowing them to extend their territory occupation and taking part of a broader dynamic of territorial and identity affirmation. They articulate forest and local town environments. This multi-local land use sytem can be interpreted as a new form of environmental governance, which overcomes the difficulties access to natural resources around local towns and ensure their sovereignty over the territory
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Mussat, Héloise Blanca. "Dynamique d'une transformation identitaire : le pentecôtisme wayuu à Skupana (Colombie) : étude ethnographique et sociologique." Caen, 2009. http://www.theses.fr/2009CAEN1554.
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Dès l'établissement des missions catholiques au début du XXème siècles, la Péninsule Guajira à la frontière colombo-vénézuélienne fut le lieu de nombreux changements socio-culturels pour ses habitants, les Wayuu. Aux institutions non-indiennes et à la présence de plus en plus continue de l'alijuna s'ajoutèrent plus récemment, quelques-uns des bouleversements propres au contexte de la mondialisation. L'exemple de l'église ICEPRA illustre la dynamique socio-culturelle wayuu réactivée par un processus "syncrétique" précis suite à l'adoption du pentecôtisme. La rupture qui s'insère dans la continuité des structures et des significations de la société wayuu est l'un des traits de cette forme religieuse qui permet aux fidèles de faire un travail symbolique efficace répondant aux besoins de ce groupe. Le fait religieux étudié a une fonction de dosage de la modernité tout en agissant comme agent de revitalisation de la culture wayuu. L'objectif central de notre étude est de comprendre et d'expliquer la fondation de l'église IPECRA et la façon dont cette communauté religieuse permet la reconstruction de l'identité de ses membres. La première partie de cette monographie traite de la conversion au pentecôtisme et de l'histoire de l'Eglise IPECRA au sein du groupe des fidèles et plus largement, au sein de la société wayuu. La deuxième partie traite la reconfiguration des identités qui est à l'oeuvre dans cette communauté religieuse et les altérités qui sont engagés dans ce processus
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Ouhoud, Renoux François. "De l'outil à la prédation : technologie culturelle et ethno-écologie chez les Wayapi du Haut Oyapock (Guyane française)." Paris 10, 1998. http://www.theses.fr/1998PA100032.
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L'objet de cette recherche pose les bases d'une analyse qualitative, quantitative et diachronique des productions de la chasse, de la peche et de la collecte chez les wayapi du haut oyapock en guyane francaise. En s'appuyant d'une pan, sur l'evaluation du volume annuel de la production de la predation, sa distribution entre les differentes activites de predation (chasse, peche et collecte) et en analysant d'autre part, de maniere diachronique les resultats quantitatifs et qualitatifs de deux enquetes menees sur la production predatrice des habitants d'un meme village amerindien du haut oyapock, cette etude montre que les variations qualitatives et quantitatives saisonnieres et annuelles de la production sont induites par des contraintes ecologiques et sociologiques pesant significativement sur les volumes de production. Il est enfin demontre que le changement technique, induit tant par des facteurs sociologiques et qu'ecologiques, pose in fine le debat crucial de l'adaptation des societes humaines a leur milieu naturel.
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Krumenacker, Laurel J. "Chronostratigraphy and Paleontology of the Mid-Cretaceous Wayan Formation of Eastern Idaho, with a Description of the First Oryctodromeus Specimens from Idaho." BYU ScholarsArchive, 2010. https://scholarsarchive.byu.edu/etd/2286.
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The mid-Cretaceous Wayan Formation of Idaho consists of floodplain-deposited siltstones and mudstones, with subordinate fluvial sandstones and conglomerates. Deposition occurred in a tectonic foredeep at the toe of the Sevier thrust complex. Measurement of two incomplete and one complete section indicates a thickness of roughly 1,344 meters in the study area. No laterally extensive marker beds are present but the lower Wayan contains distinct chert pebble conglomerates, and the middle Wayan may contain a higher relative abundance of fluvial sandstone. Known fossil localities are limited to the lower and middle portions of the formation. The Wayan Formation, as currently defined, has a flora consisting of the ferns Gleichenia and Anemia, conifers, and angiosperms. This flora compares best with the Cenomanian aged Dakota Sandstone flora of Westwater, Utah. The vertebrate fauna is overwhelmingly dominated by the small burrowing ornithopod Oryctodromeus with other vertebrates being rare, consisting of a small dromaeosaurid theropod, iguanodontid grade ornithopods, and a large crocodilian similar to Deinosuchus. The fauna is most similar to the Cenomanian Blackleaf Formation of Montana. Prior to this report, only fragmentary dinosaurian remains had been reported from Idaho. The recovery of 10+ individuals of Oryctodromeus, some reasonably complete and partially articulated, provide significant insights into this genus, including an elongate femoral head projecting at roughly 40° from the femoral shaft, elongate cervical and dorsal centra, and abundant ossified tendons in the dorsal and caudal columns. Taphonomic evidence supports previous suggestions of adult/juvenile social groups and burrowing behavior in this taxon. New detrital zircon U-Pb dates and palynological analyses support a latest Albian to Cenomanian age for the Wayan Formation, but provide little additional age resolution. The tightest age resolution is provided by faunal correlation using Oryctodromeus, a taxon previously known only from the Cenomanian-age Blackleaf Formation of southwestern Montana. Similar tectonic settings, ages, lithologies, and the presence of Oryctodromeus in both faunas suggest synonymy of the Wayan and Blackleaf Formation, with the Wayan having precedence.
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Moberly, Brent Addison. ""Wayke been the oxen" plowing, presumption, and the third-estate ideal in late medieval England /." [Bloomington, Ind.] : Indiana University, 2007. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3297100.
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Thesis (Ph. D.)--Indiana University, Dept. of English, 2007.Title from dissertation home page (viewed Sept. 25, 2008). Source: Dissertation Abstracts International, Volume: 69-02, Section: A, page: 0608. Adviser: Lawrence Clopper.
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Blanchet-Cohen, Natasha. "The Wayuu Women's Network, an indigenous women's movement bridging two societies : the dominant and the indigenous." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ26949.pdf.
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Blanchet-Cohen, Natasha Carleton University Dissertation International Affairs. "The Wayuu women's network; an indigenous women's movement bridging two societies: the dominant and the indigenous." Ottawa, 1997.
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Ahmad-Noor, Badrol-Hisham. "The Wayang of Kerajaan : the dynamics of discursive contestation between tradition, Islam and secular modernity in the Malay political world." Thesis, University of Essex, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.242228.
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VELTHEM, LINKE Iori Leonel Arnoldo Hussak Van. "Caracterização do uso da fauna cinegética em aldeias das etnias Wayana e Aparai na terra indígena parque do Tumucumaque, Pará." Universidade Federal do Pará, 2009. http://repositorio.ufpa.br/jspui/handle/2011/4439.
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A caça é uma atividade bastante importante para a manutenção das formas tradicionais de vida dos povos indígenas da Amazônia. Entretanto, quando esta atividade não é feita de forma sustentável a sua pressão pode acarretar em extinções locais e desequilíbrios no ecossistema. Este estudo visa caracterizar o uso da fauna cinegética em duas aldeias das etnias Wayana e Aparai no Parque Indígena do Tumucumaque, norte do Estado do Pará. Foram monitorados e entrevistados 29 caçadores em 60 dias de coleta de dados. As entrevistas permitiram levantar 45 espécies de mamíferos ocorrentes na área e também as principais espécies cinegéticas com suas respectivas temporadas de caça. Ao todo foram caçados 219 animais de 35 espécies diferentes, totalizando 2.558 Kg de biomassa. A espécie mais caçada foi Tayassu pecari (n=50; 1.350 Kg), em segundo Ateles paniscus (n=30; 261 Kg). A ave mais caçada foi o Crax alector (n=18; 58,5 Kg); e os lagarto Iguana iguana foi o réptil mais caçado (n=18; 37 Kg). Destes, todos estavam dentro dos pesos médios esperados. Apenas para I. iguana foi observado diferença estatística na razão sexual, e todos os A. paniscus abatidos eram fêmeas. As curvas de sobrevivência das espécies mais caçadas de mamíferos, T. pecari, A. paniscus, Cebus apella (n=16) e Cuniculus paca (n=12) apontam para uma caça centralizada em animais adultos e senis. As espécies favoritas, em ordem decrescente, são A. paniscus, C. apella, C. paca, T. pecari, Pecari tajacu, Tapirus terrestris, Alouatta macconnelli, Mazama americana, C. alector e Psophia crepitans. Foi registrado o mesmo numero de animais caçados entre os métodos de caça ativo-seletivos e oportunistas-não-seletivos. Devido à caça de grandes mamíferos, as formas oportunistas registraram maior quantidade de biomassa abatida (1590 Kg), enquanto os métodos seletivos que focalizaram aves e primatas, totalizaram 968 Kg. Devido a questões culturais os Wayana e os Aparai procuram caçar os animais apenas quando estes estiverem gordos. Raramente caçam animais fora e suas épocas de abate. A atividade de pesca rendeu 1211,7Kg de 44 morfoespécies. A caça representou cerca de 2/3 de toda biomassa consumida. As refeições com base na carne de caça foram mais fartas e renderam mais proteína do que as refeições com peixe. O consumo per capita diário de caça foi de 104,37g e de peixe 22,44g. A área de uso de caça das duas aldeias foi estimada em 518,73 Km². A análise de sustentabilidade de caça sugere que apenas C. apella e A. paniscus estão sendo sobre-explorados.
The game is very important for the maintenance of traditional ways of life of indigenous peoples in the Amazon. However, when the game is not made in a sustainable way the pressure can lead to local extinctions and imbalances in the ecosystem. This study aims to characterize the use of wildlife hunting in two villages of ethnic Wayana and Aparai who lives in Parque Indígena do Tumucumaque, northern of Pará State. Were tracked and interviewed 29 hunters in 60 days of data collection. The interviews have raised 45 species of mammals occurring in the area and also the main game species with their respective seasons of hunting. Altogether 219 animals were hunted from 35 different species, totaling 2,558 kg of biomass. The species was hunted more Tayassu peccary (n = 50; 1,350 kg), second was Ateles paniscus (n = 30, 261 kg). The most hunted bird was Crax Alector (n = 18, 58.5 kg), and the green lizard Iguana iguana was the most hunted reptile (n = 18, 37 kg). Of these, all were within the expected average weights. Only for I. iguana statistical difference was observed in sex ratio, and all the A. paniscus killed were females. The curves of survivalship of the most hunted mammals, T. peccary, A. paniscus, Cebus apella (n = 16) and Cuniculus paca (n = 12) points to a sharp withdrawal of adult and senile animals. The favorite game species were, in descending order, A. paniscus, C. apella, C. paca, T. peccary, Pecari tajacu, Tapirus terrestris, Alouatta macconnelli, Mazama americana, C. Alector and Psophia crepitans. By the hunting methods of active-selective and non-selective-opportunistic were recorded the same number of animals hunted. Due to the hunting of large mammals, the largest amount recorded opportunistic forms of biomass harvested (1590 kg), while selective methods focused primates and birds, totaling 968 kg. Due cultural issues, the Wayana and Aparai hunters seek animals when they are fat. They rarely hunt animals outside the species hunting seasons. The activity of fishing yielded 1211.7 kg of 44 morphospecies. The game was about 2/3 of all biomass consumed. Meals based on game meat were more extensive and yielded more protein than meals with fish. The per capita daily consumption of game was 104.37 g and 22.44 g of fish. The area used to hunt of the two villages was estimated at 518.73 km ². The analysis of sustainability of hunting suggests that only C. apella and A. paniscus are being over-exploited.
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Zapach, Marla Dawn. "The sociocultural impact of the El Cerrejón coal mine on the Wayúu of the southern Guajira, Colombia." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/mq22562.pdf.
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Sanchez-Pirela, Beatriz-Elisa. "Una aproximacion al pensamiento de Heidegger y al pensamiento antiguo quiche y Wayuu en la america latina." Mémoire, Université de Sherbrooke, 1993. http://hdl.handle.net/11143/8287.
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La présente étude porte sur un rapprochement de la pensée de Heidegger sur la parole originelle dans la philosophie occidentale et la pensée ancienne des peuples Quiché et Wayuu de l'Amérique latine, enracinée dans la mémoire collective, témoignage d'une parole authentique et profonde. Il est à noter que cette étude n'est ni une confrontation, ni une analogie entre la pensée heideggerienne et la pensée ancienne des Quiché et Wayuu. Il s'agit tout simplement d'une réflexion sur la parole originelle, à la lumière des traitements que lui consacrent ces deux types de pensées.
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Romero, Fanny Longa. "Corpo, sangue e território em Wounmaikat (nossa mãe terra) : uma etnografia sobre violência e mediações de alteridades e sonhos entre os wayuu na Colômbia e na Venezuela." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2010. http://hdl.handle.net/10183/25533.
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Os wayuu são um povo indígena de família lingüística arawak [arahuaca] que habitam na Península da Guajira, localizada sobre o mar do Caribe no extremo nordeste da Colômbia e na porção norte do extremo ocidental da Venezuela. Esta é uma tese que trata das dinâmicas coletivas e individuais dos wayuu. Eles estão culturalmente informados face à violência de genocídio no marco referencial do conflito interno armado na Colômbia. Sua dinâmica histórica e social tem sido perpassada pelo desdobramento da violência desde o período do contato colonial europeu, até os dias de hoje. Embora essa violência possa entender-se como um programa sistemático e racional de aniquilar as existências subjetivas e sociais do outro, pretendo ampliar essa perspectiva tomando em consideração uma dinâmica móbil e conflitiva de regimes de historicidade que aposta na agência social dos wayuu como sujeitos históricos. Os wayuu constroem, experimentam e significam dinâmicas culturais atreladas à violência de genocídio, mas que são ressemantizadas por eles através do protagonismo de entidades espirituais ativas que perpassam, tanto a vida como a morte enquanto planos contíguos, embora diferenciados, de existência social. Meu argumento é que wounmaikat (a mãe terra) dos wayuu é uma territorialidade física e social que tem como significante o espaço feminino no qual se vinculam as práticas sociais desse povo indígena. As mulheres wayuu constroem e mobilizam simbolicamente os sentidos da violência narrando e ressemantizando seus desdobramentos nos seus corpos e suas ações no palco das suas vidas cotidianas e no espaço público. Nessas ações elas reclamam pela reivindicação de direitos e travam embates com as estruturas políticas do Estado e do Para-estado. Nessa perspectiva são relevantes algumas questões: quais são os horizontes de sentido que mediam a ressignificação do genocídio no contexto social dos wayuu? Como as pessoas compreendem suas experiências individuais e coletivas na (e através) das relações sociais com seres existentes que potencializam também reivindicações por direitos dos wayuu? O que podemos dizer sobre a agência feminina wayuu e de uma etnopolítica em que as mulheres são tão visíveis e tão relevantes em seu protagonismo? Qual é o entendimento da territorialidade significada por eles como wounmaikat (a mãe terra)? Como se constroem as agências etnopolíticas dos movimentos indígenas, no espaço fronteiriço entre a Colômbia e a Venezuela? Para responder a essas questões, essa tese buscou uma aproximação com as lógicas na prática. O trabalho se sustenta em pesquisa etnográfica que tem como suporte metodológico a observação participante, em termos de uma relação de sentido com meus interlocutores wayuu.The wayuu are an indigenous group of the Arawak linguistic family, and they inhabit the Guajira Peninsula, in northeast Colombia, on the Caribbean Sea, and the Western border of Venezuela. This thesis is about the wayuu´s collective and individual dynamics. They are culturally informed in the face of the genocidal violence contextualized by Colombia´s armed conflict. Their historical and social dynamics has been imbued by the violence that derived from the first contact with the European colonization, all through the present time. In spite of the fact that such violence could be understood as a systematic attempt to destroy the other´s subjective and social existence, I hereby intend to widen this perspective by taking into account a mobile and conflictive dynamics of historicity regimes that relies on the wayuu´s social agency as historical subjects. The wayuu build experience and signify their cultural dynamics related to genocidal violence. They confer such dynamics new meanings through the interference of active spiritual entities that impinge both on life and death as two continuous, though separate, realms of social life. I defend that wounmaikat (mother earth) is a physical and social place whose significant is the feminine space in which their social practices interlink. The wayuu women symbolically construct and mobilize the significance of violence by narrating and resignifying this violence, in the context of their daily lives and in the public sphere. In doing so, they claim for their rights and engage in political struggles against the State and the Para-State. In such context, some questions become relevant: what are the horizons of significance that mediate the resignification of genocide in their social life? How do these people understand their collective and individual experiences in the (and through) their social relations with existing beings that also enhance the wayuu´s claims for rights? What could be said about the wayuu´s feminine agency and about the ethnopolitics in which women are so relevant and visible? How do they understand territoriality, signified by them as wounmaikat? How are the ethnopolitics agency of the indigenous movements constructed in the border region of Colombia and Venezuela? In order to answer these questions, I have tried, in this thesis, an approach with the logics of practice. This paper is based on the ethnographic research, with participant observation as a technique, in the search of a relation of significance with my wayuu interlocutors.
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Salcedo, Lazo Angela Mely. "Mejoramiento del desempeño ambiental del proceso de producción de la cerveza Wayayo a partir del análisis de ciclo de vida utilizando OPENLCA." Bachelor's thesis, Universidad Continental, 2019. http://repositorio.continental.edu.pe/handle/continental/5588.
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La presente investigación se centra en mejorar el desempeño ambiental del proceso para la producción de 53.4524 kg de cerveza Wayayo lo que equivale a la producción de 100 botellas de cerveza de capacidad de 330 ml cada una, esto se realiza con ayuda del software openLCA y la base de datos Ecoinvent 3.4 y Agribalyse 1.3.
La tesis muestra los impactos ambientales que ocasiona dicha producción, en referencia a las categorías de impacto, con ayuda del análisis de ciclo de vida de la metodología CML2001, donde se identifican a los mayores contribuyentes de los impactos ambientales ocasionados, para luego con esta información mejorar el desempeño ambiental del proceso de producción de la cerveza artesanal Wayayo.
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Puerta, Silva Claudia Patricia. "Les indiens wayúu et le projet minier du Cerrejón en Colombie : stratégies et politiques de reconnaissance et d'identité." Paris, EHESS, 2009. http://www.theses.fr/2009EHES0391.
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Le Cerrejón est la mine à ciel ouvert la plus grande du monde. Elle date des années 70, grâce à l'association de l'Etat colombien avec une multinationale états-unienne. Elle a transformé les conditions de vie des nombreuses communauté wayuu. Le Cerrejón est un "projet" géo-politico-économique des multinationales et de l'Etat, et non des indiens. Ce projet a pourtant produit un espace relationnel où les indiens ont configuré des stratégies discursuves et pratiques. Les Wayuu basent leur articulation au projet sur la construction d'une politique identitaire en dialogue avec les politiques de reconnaissance de l'indianité (ethnicité); de la légitimation de représentants ou de porte-parole; et des conditions pour l'autonomie dans la gestion de l'avenir et de l'"idéal de vie" dans le cadre du développementThe Cerrejón mine is the world's biggest open-pit coal exploitation that came into being in the late 1970s due to an association between the Colombian State and an American multinational in the late 70s. The mine transformed the living conditions of a large number of communities. The Cerrejón is a geo-politico-e'conomic project of the multinationals and the State, and ont of Indians. Nevertheless, it has produced a relational space in which the Wayuu built discursive and paractical strategies towards an articulation with the project based on the construction of an identity politics in negotiation with politics of recognition, defined by the Multinational and the State. The politics of recognition and of identity are based essentially on arguments concerning territorial rights; recognition of ethnicity; the legitimation of leaders, and, finally, the autonomous definition of local aspirations within the framework of developmental politics
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Arias, Panaifo Ana Lucia, Dextre Gonzalo Alonso Carrillo, Arbulú Karla Mercedes Isla, Aliaga Rohy David Iturri, and Wong Oscar Alejandro Montesinos. "Proyecto Wayu: Granola a base de Quinua y Cañihua con frutas liofilizadas." Bachelor's thesis, Universidad Peruana de Ciencias Aplicadas (UPC), 2020. http://hdl.handle.net/10757/652266.
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El trabajo de investigación se basa principalmente en el desarrollo de la marca Wayu, la cual consiste en la producción y comercialización vía online y en tiendas especializadas de granola de cereales andinos con fruta liofilizada. Esto en respuesta a la problemática de no encontrar un snack saludable que brinde las energías necesarias para realizar sus actividades diarias a nuestro público objetivo, el cual está compuesto por hombres y mujeres entre 18 y 35 años de Lima Metropolitana de los niveles socioeconómicos A y B que llevan un estilo de vida saludable. Para ello, el trabajo busca solucionar la problemática de nuestros consumidores mientras que consideramos una cuota de responsabilidad social al trabajar de cerca con las comunidades andinas de la zona Puerto Inca de Huancayo. Los experimentos realizados nos permitieron validar la intención de los consumidores finales mediante sus comentarios en las publicaciones de redes sociales y mensajes directos, asimismo, se validó el interés por parte de las tiendas especializadas de contar con nuestro producto como parte de su catálogo de bienes ofrecido al público objetivo que apuntamos. La estructura del trabajo se divide inicialmente en la descripción de la problemática a solucionar y el respectivo diseño del modelo del negocio. Todas las fases del trabajo llegan a un punto en común: justificar la viabilidad del negocio. Por último, se quiere demostrar si la inversión del proyecto puede ser recuperada en el tiempo trazado.
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Suadnya, I. Wayan. "Power in empowerment : who wields it ? : an analysis of empowerment programs in coastal Lombok, Indonesia / y I Wayan Suadnya." [St. Lucia, Qld.], 2006. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe19455.pdf.
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Goodlander, Jennifer L. "Body of Tradition: Becoming a Woman Dalang in Bali." Ohio University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1276100866.
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Wayand, Stefan [Verfasser], and W. de [Akademischer Betreuer] Boer. "Searching for Supersymmetry in the three- and four lepton final states with the CMS-Detector at the LHC / Stefan Wayand. Betreuer: W. de Boer." Karlsruhe : KIT-Bibliothek, 2015. http://d-nb.info/1071894013/34.
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Berardinelli, Garzón Valentina. "Participación ciudadana en la sociedad Wayuu: un análisis de la influencia de cerrejón a la luz del enfoque de capacidades." Master's thesis, Pontificia Universidad Católica del Perú, 2019. http://tesis.pucp.edu.pe/repositorio/handle/123456789/13798.
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La comunidad wayuu es la comunidad indígena más grande de Colombia. Se
encuentra ubicada en el departamento de La Guajira al norte del país. Es una
comunidad que en su gran mayoría vive en condiciones de pobreza extrema.
En La Guajira, desde el año 1986 se está desarrollando el proyecto minero
Cerrejón, este ha generado amplios impactos en las comunidades que allí
habitan. La presente investigación se concentra en el análisis de los efectos del
proyecto minero Cerrejón en la creación de un nuevo orden social que
transforma los mecanismos participativos utilizados al interior de la comunidad.
Para llevar a cabo esta investigación, se utiliza el enfoque de capacidades y
desarrollo humano, originalmente desarrollado por Amartya Sen, como
herramienta analítica para identificar las transformaciones en el ejercicio de la
capacidad de participación ciudadana causadas por el proyecto. La
metodología utilizada fue cualitativa y participativa. Durante los meses de julio a
septiembre de 2018 se realizaron entrevistas a miembros de la comunidad
wayuu en el municipio de Barrancas al sur de La Guajira, por ser el área donde
se concentra la explotación.The Wayuu community is the largest indigenous community in Colombia. It is located in the department of La Guajira in the northern part of the country. The majority of its inhabitants live in extreme poverty. In La Guajira, the Cerrejón mining project has been developing since 1986, and this has caused a widespread effect in the communities that live there. The present investigation focuses on the analysis of the effects of the Cerrejón mining project in the creation of a new social order that transforms the participatory mechanisms used within the community. To carry out this research, the capabilities approach and human development, originally developed by Amartya Sen, is used as an analytical tool to identify the transformations in the utilization of the capacity of citizen participation caused by the project. The methodology used was qualitative and participatory. During the months of July to September of 2018, interviews were conducted with members of the Wayuu community in the municipality of Barrancas, south of La Guajira, as it is the area where the exploitation is concentrated.
Tesis
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Widjajanto, R. Julius Bambang Wahju Agung [Verfasser], Heidi [Akademischer Betreuer] Schelhowe, and Andrea [Akademischer Betreuer] Sick. "Wayang Authoring: A Web-based Authoring Tool for Visual Storytelling for Children / R. Julius Bambang Wahju Agung Widjajanto. Gutachter: Heidi Schelhowe ; Andrea Sick. Betreuer: Heidi Schelhowe." Bremen : Staats- und Universitätsbibliothek Bremen, 2011. http://d-nb.info/1071897616/34.
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Riostantieka, Mayandari Shoedarto. "Water and rock geochemical characterization to clarify fluid circulation process in transitional geothermal reservoir with a case study of the Wayang Windu field, West Java, Indonesia." Kyoto University, 2020. http://hdl.handle.net/2433/253261.
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Kohlmann, Marina Wayan [Verfasser]. "Isolierung, Expansion, Klonierung von T-Lymphozyten aus Psoriasisplaques sowie Evaluation der T-Zell-Rezeptor-Spezifität : Definition mittels kombinatorischer Peptidbibliotheken / Marina Wayan Kohlmann." Berlin : Medizinische Fakultät Charité - Universitätsmedizin Berlin, 2008. http://d-nb.info/1023328968/34.
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Perwak, Lindsay H. "Gritos en el Desierto: Denuncia y Resistencia en las Obras de las Escritoras Wayuu Estercilia Simanca Pushaina y Vicenta María Siosi Pino." PDXScholar, 2016. http://pdxscholar.library.pdx.edu/open_access_etds/3001.
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The way we read and interpret literature is frequently influenced by factors that operate beyond the scope of the average reader's awareness. In this thesis, selected works by two Wayuu writers, Estercilia Simanca Pushaina and Vicenta Maria Siosi Pino, are analyzed and interpreted in an attempt to unveil some of these behind-the-scenes agents and issues, as well as explore how the stories' classification in the children's literature genre reveals a deep-rooted colonial tendency to infantilize indigenous individuals in contemporary Colombia.
Despite the fact that the two authors, both mestizo women who self-identify with the Wayuu indigenous group of northern Colombia, prefer to write short stories that highlight the child and adolescent experience, the implicit themes and the complexity of their texts reject the "children's story" label that has been imposed on their literature. Furthermore, this thesis discusses how the two authors utilize the colonial trope of the Indian-as-child to their advantage by capsizing the imagery, thus rejecting the original power of the symbol and claiming it as their own.
The first section of this investigation provides certain contextual specifics related to the cultural and social environment of the Wayuu indigenous group, particularly regarding that experienced by women. The second chapter includes an explanation of the impact a book's genre and its "paratext" may have on the reception and interpretation of these texts, and additionally proposes that the colonial practice of infantilizing indigenous people appears in both the assignment of genre as well as in several extratextual elements surrounding the stories. Chapter three offers an in-depth analysis of five selected pieces of the Wayuu authors' writing and explores how the texts may be read on multiple levels. This close reading reveals several examples of overt criticism towards the hegemonic society as well as displays instances of a more subtle rebellion; both explicit and implicit messages effectively expose and protest the current conditions of abuse, oppression and injustice that continue to anguish the Wayuu people.
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Tinaut, Joëlle. "Étude du comportement suicidaire chez les Wayanas, peuple autochtone de la Guyane." Paris 8, 2013. http://www.theses.fr/2013PA083843.
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En l’absence de recherches sociologiques, épidémiologiques sur la question du suicide chez les Amérindiens Wayanas de Guyane, nos enquêtes, nous permettent d’avancer entre autre que le nombre de suicides dans leur milieu naturel de vie, semblerait être environ 2 à 3 fois plus élevé que celui de la population générale guyanaise et que des analogies existent entre les Peuples Autochtones déjà étudiés et les Wayanas. Nous concevons que généralement, le geste suicidaire Wayana parle tout d'abord d’une problématique sociale de la réalité de la jeunesse amérindienne. Ce groupe reçoit continuellement des codes, des modèles de conformité et de valorisation sociale d’origine occidentale, mais subit l’échec massif de leurs projets d’insertion sociale. En effet, le groupe se détourne de sa culture d'origine dans son propre secteur géographique, espace qui ne lui offre par conséquent, que très peu de perspectives d'insertion économique et sociale. Par déception-frustration il tombe dans de nouvelles dépendances qui prennent la forme d’assistances économiques, de consommation et surconsommation de produits alcoolisés et illicites qui tirent vraisemblablement leurs origines de traces plus anciennes des mémoires collectives, en rapport avec le culte de « l’ivresse culturelle ». En définitive, moins que les troubles mentaux, c’est la souffrance psychique générée par des difficultés liées aux conditions de vie économiques et sociales particulières qui pousserait les sujets les plus vulnérables à passer à l’acte suicidaire. Les éléments qui alimentent cette souffrance découlent d’un agrégat constitué des facteurs de risque individuels (vulnérabilité au départ, sexe et âge, pertes et séparations, alcoolisation et violences multiples…) et des facteurs de risque découlant du fonctionnement social (changements de politique sociale, domination et écrasement culturels, groupe minoritaire, isolement social. . . )In the absence of sociological and epidemiological research on the issue of suicide among the French Guianese Indians called the Wayanas, our surveys allow us to state that the number of suicides in their natural living environment seems to be about 2 to 3 times higher than the number for the whole Guianese population and that there are analogies between Aboriginal peoples that have been studied and the Wayanas population. We consider that in general the suicide act of the Wayanas reveals, on first hand, a social issue of the reality of the French Guianese Indians. This group continuously receives codes of the conformism models and of social enhancement of the occidental ways but they endure massive failure in their projects of social integration. Indeed the group gets away from its culture of origin in its own geographic sector, an area that, in consequence, offers only very little perspectives of economic and social insertion. Through disappointment and frustration, it creates new dependences such as the economic assistances, consumption and over-consumption of alcoholic and illegal products which have their roots in more ancient traces in collective memories, thus in relation with the sacred “cultural drunkenness”. In the end, other than the mental troubles, it is the psychological suffering generated by difficulties that are linked to the particular social and economical conditions of life that would push the most vulnerable ones to end up doing the suicide gesture. The elements that feed this suffering are the consequences of an aggregate made of individual risk factors (vulnerability of departure, sex and age, losses and separations, alcoholism and multiple violences. . . ). Also risk factors coming from the social functioning (change of social politics, domination and cultural crush, minority group, social isolation)
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Perrin, Michel. "La pensée mythique en actes : mythes et rêves, chamanisme et rites thérapeutiques : l'exemple des Indiens Guajiro du Venezuela et de Colombie." Paris 5, 1987. http://www.theses.fr/1987PA05H006.
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L’analyse de la mythologie Guajiro, présentée dans le chemin des indiens morts (1976), révèle une structure symbolique dominante et une conception de la mort qui fondent une "pensée mythique" originale. Expérimentale et monographique, cette thèse montre comment, dans quatre champs distincts, cette pensée mythique se traduit en "actes" dans une société amérindienne devenue pastorale et soumise au changement. Objet de la première partie, l'analyse des conceptions médicales guajiro et de catégories nosologiques souligne leurs fortes assises symboliques tout en révélant qu'une logique pragmatique gouverne finalement les pratiques diagnostiques actuelles. La seconde partie traite du chamanisme guajiro. L’étude des relations entre la conception de la mort, les notions d'âme et d'esprit auxiliaire permet de montrer que les "symptômes" de la vocation chamanique s'inscrivent logiquement dans une représentation spécifique du corps et de la sexualité. Une perspective "catastrophiste" suggère d'autre part que les guajiro conçoivent l'évolution des aptitudes chamaniques selon un modèle conciliant genèse et structure, tandis qu'une analyse des actes thérapeutiques et des attributs du chamane témoigne d'une théorie implicite de la communication. Finalement, l'attention est portée sur les manières dont s'articulent l'organisation sociale, le symbolisme et les pratiques chamaniques qui, soumises à l'attraction de modèles exogènes, subissent de constantes dérives. Une troisième partie pose le problème des réactions de la mythologie aux nouveautés, montrant comment des récits se sont formes ou transformes pour penser l'élevage, l'homme blanc et l'écriture et aussi comment des individus proposent sur ces sujets des interprétations variées, mais qui reflètent le travail de la pensée mythique. La quatrième partie est consacrée aux rêves. L’étude de leurs rapports avec la mythologie et le chamanisme, et l'analyse des clés des songes et des usages que les guajiro font du rêve suggère que celui-ci, fortement ancre dans le social et le symbolique, est le principal catalyseur des facultés créatrices de la pensée mythique. La mise au jour de liens entre "amulettes pour riches", rêves, pouvoir thérapeutique et économie révèlent enfin une "logique de la hiérarchisation" voilée par une idéologie égalitaire exprimée dans les "normes juridiques", tandis que littérature orale et chamanisme offrent des modèles d'expression à une violence endémiqueThe analysis of the guajiro mythology, made in the way of the dead Indians (1976), revealed a dominant symbolic structure and a conception of death underlying an original kind of "mythical thought". Experimental and monographic, this thesis shows how, in four different fields, this mythical thought is expressed in "acts" in an Amerindian society turned pastoral and exposed to change. In the first part, analysis of guajiro medical ideas and of some nosological categories brings out their marked symbolic foundations, while showing that a pragmatic logic ultimately governs the current approaches to diagnosis. The second part deals with shamanism. Study of the relations between the conception of death, the notions of soul and auxiliary spirit, reveals that the "symptoms" of the shamanistic calling tie in logically with a specific representation of the body and sexuality. A "catastrophist" viewpoint suggests too that the guajiro conceive the evolution of shamanistic skills according to a model reconciling process and structure, while analysis of the therapeutic acts and attributes of the shaman attest to an implicit communication theory. Finally attention is focused on the links between social organization, symbolism and shamanistic practices which, subject to the attraction of exogenous models, constantly shift. The third part studies the reactions of mythology to change, showing how tales have been formed or transformed to account for stock-breeding, the white man and writing, and how individuals propose here interpretations which, though varied, are a direct reflection of mythical thought "at work". The fourth part is devoted to dreams. Study of the relationship between dreams, mythology and shamanism, and analysis of the meaning given to dream images and of the uses the guajiro make of dreams suggest that they are the main spring of the creative properties of mythical thought. The links between "amulets for rich people", dreams, therapeutic power and the economy reveal lastly a hierarchical pattern concealed by an egalitarian ideology expressed through juridical standards, while oral literature and shamanism provide means of expressing an endemic violence
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Schmit, Anna. "Teniamos el sueno de cambiar el mundo : expérience militante de femmes autochtones de La Guajira – Colombie." Paris, EHESS, 2016. http://www.theses.fr/2016EHES0727.
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Cette étude qui a émergé de la volonté de comprendre ce qui se passait dans la vie d’individus menacés par une situation d’exil, d’asile ou de déplacements forcés, vise à décrire une action populaire et démocratique , menée par des femmes autochtones de La Guajira en Colombie, dans une période de conflit arme�� de « basse intensité ». Son objet est de saisir les mécanismes de subjectivation par lesquels des expériences militantes se constituent et se transforment. Il s’agira de retracer le cheminement d’un mouvement de victimes, la Fuerza de Mujeres Wayuu, qui, débutant par la mise en relief d’une appartenance autochtone wayuu pour insérer ses revendications dans le cadre multiculturel colombien, finit par questionner les rapports sociaux de sexe prévalant dans les sociétés autochtones dans le but de les transforme, avec le soutien de l’Etat colombien. Cette observation conduira à examiner la manière dont des actrices subalternisées se sont saisies d’un mécanisme international de protection des droits des femmes (la Convention pour l’élimination des discriminations à l’égard des femmes –CEDEF- et son comité –CoEDEF). Elles ont fait valoir que la défense du territoire, portée par les luttes autochtones, devait commencer par la défense du corps des femmes autochtones , exposées à de nombreuses violences, aussi bien perpétrées au sein des communautés indiennes que par des acteurs extérieurs (et souvent armés). L’analogie corps/territoire, d’une part leur a permis, de poser leur sexualité dans le débat public ��� l’analyse de leur recours montrera que la constitution de ces femmes en Sujet politique est enchevêtrée à leur conception de soi en Sujet sexuel-, d’autre part les a conduits à articuler « droit des femmes » et « multiculturalisme »This study resulted from the desire to comprehend what is taking place in the lives of those individuals under threat of exile , asylum or forced displacement. It aims to describe a popular and democratic movement led by certain native women of guajira region in Colombia , in a period of “low intensity” armed conflict. Its goal is to understand the process of subjectivation through which militant experiences are formed and transformed. To do so, the journey of an association of victims, the Fuerza de Mujeres Wayuu has been retraced. Firstly, the wayuu women affirmed their native appurtenance in order to place their demands in the frame of the multicultural definition of Colombia. Then, they turned to questioning the social relations of gender prevalent in native societies in the aim of transforming them, with the backing of the Colombian state. This work of observation leads to the study of the manner in which these subordinated actors have had recourse to an international mechanism for the protection of women’s rights (The Committee on the Elimination of Discrimination against Women – CEDAW). The wayuu women have called attention to the idea that the defense of territory, carried by the natives’ struggles, should start with the defense of the bodies of native women, exposed to numerous violations, perpetrated not only by members of their indian communities, but also by external actors who are frequently armed. The analogy between body/territory, on the one hand enabled the women to bring the issue of their sexuality into the public debate; the analysis of their recourse shows that the edification of these women as political subjects is entangled in their edification as sexual subjects. Finally, on the other hand, this analogy has led these women to articulate the notion the “rights of women” and that of “multiculturalism”, which have been perceived to be in opposition
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Boada, Zavala Medalit Eleilda. "La formación pedagógica y la calidad de los aprendizajes en matemática de los estudiantes de 5 años del nivel inicial de la I.E. N° 018 del centro poblado del Wayko, provincia de Lamas región San Martín, 2015." Master's thesis, Universidad Nacional Mayor de San Marcos, 2015. https://hdl.handle.net/20.500.12672/9509.
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El documento digital no refiere un asesorPublicación a texto completo no autorizada por el autor
Indaga acerca de cuál es la relación que existe entre la formación pedagógica de los docentes y la calidad del aprendizaje en matemática en los estudiantes de 5 años del nivel inicial de la I.E. N° 018 de centro poblado del Wayko distrito y provincia de Lamas región San Martín. Con el objetivo de analizar el nivel de formación matemática en el que se encuentran los docentes; para lo cual, en los aspectos metodológicos se utilizan cuestionarios para docentes y estudiantes del nivel inicial, asimismo investigaciones que tratan sobre el desarrollo de las nociones matemáticas en el nivel inicial. El enfoque de la investigación es cuantitativo, correlacional, no experimental, la muestra está conformada por de 2 profesoras y 42 niños(as) de 5 años de las secciones: Los talentosos y Por un mañana. A lo largo de la investigación se pudo constatar un bajo nivel de formación matemática docente reflejado en la falta de planificación y orden de los contenidos curriculares, así como en la evaluación y seguimiento de las mismas en el nivel inicial. Es de suma importancia que se ejecuten actividades de seguimiento y evaluación tanto de los alumnos como de los docentes, así como plantear objetivos y metas académicos iniciando el año y verificando la evolución o no de los aprendizajes impartidos en educación inicial.
Tesis
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Sugden, Chris. "A critical and comparative study of the practice and theology of Christian social witness in Indonesia and India between 1974 and 1983 : With special reference to the work of Wayan Mastra in the Protestant Christian Church of Bali and Vinay Samuel in the Church of South India." Thesis, University of Oxford, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.380670.
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Tavares, Petronila da Silva. "A grammar of Wayana." Thesis, 2006. http://hdl.handle.net/1911/18984.
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Wayana is a Cariban language spoken in northern Brazil, southern Surinam, and southern French Guyana by a total of around 900 speakers.
The previous descriptive works on this language consist of a few vocabulary lists, a short grammar sketch, and a few articles on specific topics. This dissertation contributes to the documentation of the language by providing a more detailed description of most aspects of the Wayana grammar. The chapters range from a description of the language's phonological aspects to the morphology of the speech classes and the basic syntactic patterns. In addition, the appendixes include a collection of texts and a vocabulary list.
Patterns discussed in this work include those of syllable reduction, in which words may undergo reduction of entire syllables; differences in the possessibility of nouns, which depend on semantic and cultural considerations; the complex system of spatial postpositions distinguishing features such as the position, path or goal of a trajector vis-a-vis its landmark; and a split ergative system in which no motivation for the split has yet been explained.
The data used in this work were obtained through elicitation sessions and from recordings of spoken narratives.
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Lin, Yu-Wei, and 林育緯. "On the Creativity in Chuang Tzu’s Allegories: Centered on ‘A Happy Excursion’." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/way2k4.
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碩士國立屏東教育大學
文化創意產業學系
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This thesis intends to analyze creative elements in the allegories presented in Chuang Tzu’s ‘A Happy Excursion’（逍遙遊）. The author makes a distinction between two sets of allegories in ‘A Happy Excursion’ according to the different nature of content: one set is “Distinction between Large and Small”, the other, “Usefulness and Uselessness”, then interprets the texts and analyzes the creative elements in them. The thesis is divided into two parts. The first part is about theories of creativity: the author starts with the history of the development of the concept “creativity” and clarifies the definition of the concept and theories of “creativity”. The second part is the analysis of creative elements. The author analyzes the creative elements in the allegories in “A Happy Excursion” through three theories: “unanticipated connection”, “imitation-breaking through-uniqueness” and “Four causes”.