Desert and Distributive Efficiency

It is highly desirable for an allocation of goods to be efficient. However, one might also deem it important that an allocation gives individuals what they deserve. This paper investigates whether it is possible for an allocation to be both efficient and give people what they deserve. It will first of all consider comparative desert, and conclude that it is possible to satisfy both desiderata. It will then consider absolute desert by integrating Shelly Kagan’s work on desert and economic theory. The conclusion will be that there are potential conflicts between absolute desert and efficiency. The paper will then examine how to select the best compromise between the two values, considering several different conceptions of absolute desert.

Blood, fire and fertility : human remains and ritual practices at the temple pyramid groups of Cantona, Puebla, Mexico

La ville préhispanique de Cantona, située dans la vallée d’Oriental dans l’état de Puebla au Mexique, atteignit sa première apogée culturelle entre 150 av. J.C. et 600/650 A.D. Durant cette période, des complexes cérémoniaux comprenant des groupes de pyramides-temples et des terrains de jeu de balle furent construits. Ces installations servirent au déroulement de nombreux rites au cours desquels les victimes de sacrifices étaient décapitées, démembrées, décharnées, écorchées, bouillies, brûlées et, dans certains cas, consommées. D’autres traitements du corps humain comportent l’inhumation d’individus en position assise et repliés sur eux-mêmes. Pour mieux comprendre le traitement mortuaire rituel des corps humains à Cantona, les découvertes faites sur place sont comparées aux données datant de la même époque obtenues dans trois régions voisines : la vallée de Mexico, Puebla-Tlaxcala et le golfe du Mexique. A partir de ces renseignements, on peut en déduire que la majorité des découvertes faites à Cantona sont les restes des dépouilles et offrandes provenant de rites destinés à la communication avec les dieux et à l’obtention de la fertilité, tandis que les dépouilles des individus en position assise appartiennent à des prêtres ou à des personnages religieux.

Native Spiritual Appropriation : Words of Power, Relations of Power - Creating Stories & Identities

L'appropriation culturelle possède une diffusion très large et est un phénomène essentiellement intemporel. L'appropriation culturelle est définie comme «the taking- from a culture that is not one’s own- of intellectual property, cultural expressions or artifacts, history and ways of knowledge» (Ziff et Rao 1997: 1). Cela comprend tous les aspects de la spiritualité, les objets sacrés, des valeurs, des histoires et des rites. L'appropriation est étroitement liée aux relations de pouvoir et à la politique. Avec la montée de la popularité du chamanisme et du néo-chamanisme dans la société occidentale, les peuples amérindiens de l'Amérique du Nord (ou d’Australie) expriment leurs inquiétudes et leur désapprobation en ce qui concerne l’appropriation de leurs cérémonies, rituels et croyances sacrées par les Occidentaux. Par le discours contre l'appropriation, les populations autochtones (re)gagnent et (re)créent une identité qui avait été négligée, supprimée et assimilée au cours de la colonisation. Cette création identitaire s’effectue par l'intermédiaire de l'écriture, dans les milieux universitaires, aussi non-académiques, et le partage des pratiques rituelles avec d'autres autochtones (pan amérindianisme). Les auteurs autochtones contestent le statu quo et désirent contribuer à faire avancer le débat concernant l'appropriation spirituelle, les relations de pouvoir et le néo-colonialisme. Les arguments et les opinions concernant l'appropriation spirituelle présentés ici traitent de génocide culturel, d’abus sexuels, de néo-colonialisme, de non-respect et d'inquiétude face aux dangers liés à une mauvaise utilisation des rituels et autres pratiques sacrées. Ce débat est lié au processus de guérison en contexte amérindien (Episkenew 2009). En participant à ce débat sur l'appropriation spirituelle, les peuples autochtones sont activement engagés dans la (re)définition de leur identité. C'est cet engagement actif qui permet à la guérison d’avoir lieu. Ce mémoire aborde quelques-uns des auteurs autochtones contemporains et examine leurs écrits. L'importance de l'histoire et du mot dans la création identitaire est explorée. L’analyse de certains textes portant sur la médecine, la sociologie, la religion et la culture de consommation rend explicite le lien entre identité et politique.

African Nazarites : a comparative religious ethnography of Rastafari and Ibandla lamaNazaretha

Deux mouvements théologiques et culturels actuellement en croissance rapide suscitent un intérêt mondial, Ibandla lamaNazaretha et les Rastafari. Fondé par le Zulu prédicateur Isaiah Shembe pendant les années 1910, Ibandla lamaNazaretha prend son origine d’une église hiérarchique célébrant dans des temples extérieurs dans la province de KwaZulu-Natal et inclut maintenant un certain nombre de factions regroupées autour de la péninsule de l’Afrique du Sud. Le groupe des Rastafari, quant à lui, né en Jamaïque, a commencé comme une idéologie à plusieurs têtes qui a fleuri dans des zones éparses de l’île des Caraïbes. Il découle des interprétations d’une prophétie généralement attribuée à Marcus Garvey, concernant un roi devant être couronné en Afrique (circa 1920), et qui fut appliquée aux années 1930, avec le couronnement de Ras Tafari Makonnen comme Haile Selassie I, 225e empereur d’Éthiopie. Les adhérents et sympathisants de ces deux mouvements se comptent en dizaines de millions et ils exercent plusieurs types d’influences, tant aux niveaux politique, théologique, social que culturel, en particulier en Afrique et dans les Caraïbes aujourd’hui. Cette thèse soutient que les deux, Ibandla lamaNazaretha et les Rastafari, perpétuent un amalgame entre le « Naziréat » de l’Ancien Testament (Nombres 6:1-8) et le « Nazaréen » de l’évangile de Matthieu (2:23), à travers la dévotion à un seigneur contemporain: Haile Selassie I dans le cas du mouvement Rastafari et Isaiah Shembe dans le cas du mouvement Ibandla lamaNazaretha. Dans ce cadre théologique, à la fois les Rastafari et Ibandla lamaNazaretha ont réanimé les anciens rites de purification judaïques du naziréat jusque-là disparus, et les ont également adaptés, dans le contexte du messianisme, aux préoccupations postcoloniales de l’autochtonie. Grâce à la persistance de l’autochtonie, l’influence des idéaux indiens de résistance non-violente, et l’appropriation des différents thèmes bibliques, les deux mouvements africains noirs ont habilité avec succès leurs membres « dépossédés ». Ils l’ont fait par la création de communautés liminales, alors que des modes de vie agraires et auto-suffisants s’épanouissent en dehors des auspices d’une élite dominante : une herméneutique du nazaritisme unifie les diverses racines hybrides africaines, judaïques, chrétiennes, indiennes, et européennes.

Cuidando a los muertos: las mujeres medievales en las pampa fúnebres familiares (Taking care to the Dead: the medieval women in the family funeral Pompas )

Previous studies of burial practice in the later medieval period have concluded that mortuary custom was regulated strictly by male religious authorities, resulting in a uniformity of practice that held little potential for the expression of personal identity or family relationships. This paper challenges previous approaches through a close study of the material culture of the medieval grave. Archaeological and pictorial sources combine to suggest that women were responsible for the preparation of the body for burial. This reassessment of medieval burial yields new evidence for female undertaking as an extension of the social role of mothering.

Negotiating social identities: the influence of gender, age and ethnicity on young people’s ‘Street Careers’ in Tanzania

This paper explores the diverse ways that children and young people negotiate their social identities and construct their life course trajectories on the street, based on ethnographic research with street children in Tanzania. Drawing on the concept of a ‘street career’, I show how differences of age, gender and ethnicity intersect with the time spent on the street, to influence young people’s livelihood strategies, use of public space, access to services, and adherence to cultural rites of passage. Using the notion of ‘gender performativity’, I analyse how young people actively reconfigure gender norms and the concept of ‘the family’ on the street.

Air Conditioning and Refrigeration Student Looking at Plans

A student from the New York Trade School in the Air Conditioning and Refrigeration Dept. looks at plans on top of a building. Black and white photograph contains some damage from adhesive and writing on the front.

A virtual contradiction between international migration and human rights

Includes bibliography

A virtual contradiction between international migration and human rights

Abstract If there is a geographical area that will be particularly affected by the tragedy of September 11, that will be the international borders of the United States. It is understandable that a country that enters in a state of war after been attacked with enormous losses, reacts by closing its international borders. Such immediate reaction has now been substituted by a more strict control over everything that crosses the border but, a fact remains, the border life is not going to be what it used to before September 11. In the short run, everything that crosses the border has slowed down by new controls. In the long run many things will return to what it was before that Tuesday, but for a long while, life at the border will not be the same. An intense interaction of more than twelve million people from the two sides of the U.S.-Mexico border have made us live in many instances as if the border does not exist. This is the case among many of us in the way we practice our family life. For the planning of weddings, birthdays, reunions, ceremonies, the border is more virtual than real. This is reversed as we get more serious in what it means to the space where institutions, the laws and the governments reminds us that there is a line that marks the beginning and the end of two different nations.

Conhecimento e opinião da população sobre o transplante e a doação dos tecidos da face

Pós-graduação em Bases Gerais da Cirurgia - FMB

Protease-inhibiting, molecular modeling and antimicrobial activities of extracts and constituents from Helichrysum foetidum and Helichrysum mechowianum (compositae)

Background Helichrysum species are used extensively for stress-related ailments and as dressings for wounds normally encountered in circumcision rites, bruises, cuts and sores. It has been reported that Helichysum species are used to relief abdominal pain, heart burn, cough, cold, wounds, female sterility, menstrual pain. Results From the extracts of Helichrysum foetidum (L.) Moench, six known compounds were isolated and identified. They were 7, 4′-dihydroxy-5-methoxy-flavanone (1), 6′-methoxy-2′,4, 4′-trihydroxychalcone (2), 6′-methoxy-2′,4-dihydroxychalcone -4′-O-β-D-glucoside (3), apigenin (4), apigenin-7-O-β-D-glucoside (5), kaur-16-en-18-oic acid (6) while two known compounds 3,5,7-trihydroxy-8-methoxyflavone (12), 4,5-dicaffeoyl quinic acid (13) together with a mixture of phytosterol were isolated from the methanol extract of Helichrysum mechowianum Klatt. All the compounds were characterized by spectroscopic and mass spectrometric methods, and by comparison with literature data. Both extracts and all the isolates were screened for the protease inhibition, antibacterial and antifungal activities. In addition, the phytochemical profiles of both species were investigated by ESI-MS experiments. Conclusions These results showed that the protease inhibition assay of H. foetidum could be mainly attributed to the constituents of flavonoids glycosides (3, 5) while the compound (13) from H. mechowianum contributes to the stomach protecting effects. In addition, among the antibacterial and antifungal activities of all the isolates, compound (6) was found to possess a potent inhibitor effect against the tested microorganisms. The heterogeneity of the genus is also reflected in its phytochemical diversity. The differential bioactivities and determined constituents support the traditional use of the species. Molecular modelling was carried out by computing selected descriptors related to drug absorption, distribution, metabolism, excretion and toxicity (ADMET).

Do sagrado ao secular: a contribuição do saber médico para a construção dos cemitérios oitocentistas

Pós-graduação em História - FCHS

Doing House and Neighbourhood

The paper will focus on basic ways of communication between the actors in the house and home and their direct social environments (esp. neighbourhood) during the early modern period. Such ways of communication were established in and through work relations, sociability, social control and certain liminal rites. So far underestimated, the neighbourhood was both helpful and inevitable to keep house and household running. A typical aspect of the practice of communication was the importance of repetitive performative events in everyday life. In order to establish and maintain social relations, the honour of the ‘house’ as such and fundamental roles like housefather and housemother had to be performed under the eyes of neighbours and other actors. Thus, empirical evidence reveals the house and home as a specific kind of stage. In contrast to the outdated concept of ‘das ganze Haus’ (the whole house) by Otto Brunner and also a reduced socioeconomic understanding of household, the openness of the house proves to be a highly relevant feature of early modern society. This openness refers to accessibility, visibility and control. The paper will explain the proposed concept and analyse concrete examples from work and wedding.

Belonging to a „Billion Strong Global Religion“: Hinduism Today, Hindu Communities and conversion to Hinduism in the Śaiva Siddhānta Church

The Śaiva Siddhānta Church (ŚSC), based in Kauai HI, USA, has been holding rites of conversion to Hinduism since the 1960s. These rites include studying one’s “former” religion, officially declaring severance from it in the presence of a minister or mentor, choosing and officially adopting a new Hindu name as well as aligning with “the Hindu community”. Starting from here, this paper will address the question of community with respect to (1) the meanings of the term, (2) the idea of Hinduism as “a global religion” upheld by numerous “communities” worldwide and (3) the relevance of “community” in the conversion process. For doing so, I will draw on source material published by the Himalayan Academy, a branch of the ŚSC, in the global magazine Hinduism Today, in book publications and on their various websites.