"Lancea", Lusitanian Word, and the "Lancienses" Ethnogenesis

Analysis of the word lancea, of Hispanic origin after Varro, and of place names, people´s names and personal names derived from it. It confirms that the spear was the most important weapon in the Bronze Age, belonging to the iuventus and used as heroic and divine symbol. This analysis confirms also the personality of the Lusitanians, a people related to the Celts but with more archaic archaeological, linguistic and cultural characteristics originated in the tradition of the Atlantic Bronze in the II millennium BC. It is also relevant to better know the organisation of Broze and Iron Age societies and the origin of Indo-Europeans peoples in Western Europe and of pre-Roman peoples of Iberia.

Post tenebras spero lucem : Alquimia y ritos en el Quijote y otras obras cervantinas

This study focuses on two areas: alchemy (Part I) and rituals of initiation (Part II) in the works of Miguel de Cervantes, focusing on Don Quijote de la Mancha as my main case study. The first part analyses the function of alchemy and how it can be interpreted throughout the works and various literary genres of Cervantes. It will demonstrate that the texts of Cervantes contain both explicit and implicit allusions to, as well as different aspects of alchemy, such as operative and spiritual alchemy and how these are ultimately used by Cervantes as a means of expression. The author draws from this rich source and modifies these means of expression in order to achieve various results: sometimes with wit or in relation to fraud; at other times it focuses on inner alchemy relating to chivalry in what I have called spiritual chivalry, which has the aim of self-improvement and ultimately, gnosis. Regarding the chivalric rituals of initiation, according to this investigation chivalry serves as both satire and representation of the alchemical process in the case of Don Quijote, which finds its key moments during the rituals. In this sense alchemy and chivalry are studied as two sides of the same coin, in which the search for something higher, an object (the philosopher stone, the beloved), subjects the protagonist to continuous transmutations and puts him in contact with the transitory, that is, liminal states, people and spaces. From this perspective Don Quixote de la Mancha is built upon liminal poetics. My approach, which follows the tenets of analogical hermeneutics, is included within the framework of the Western Esotericism Studies. The 16th and 17th centuries were a fertile age for alchemy throughout Europe. In Spain, alchemy and other esoteric disciplines co-existed with the Spanish Inquisition and its body for the control of ideas and texts: censorship. By being ambiguous and putting into dialogue different ideas of alchemy, Cervantes not only allowed readers to reach their own conclusions, he also protected his work from censorship.

El Baloncesto infantil en el proceso de iniciación deportiva

Licenciado en Ciencias de la Educación. Especialidad Cultura Física

Kutù’và yu tu’ún va’á. Estoy aprendiendo la palabra de bienestar. Iniciación etnodramática

Is it possible from some one out side of Ñuu Saví (Mixtec) culture to learn how to do an ethnodrama? A healer and rain maker from Mixteca land is teaching me how to ask for rain and cure diseases. “Kutù’và yu Tu’ún Va’á”, is the name of my thesis and means “I am learning the wellness word”. This work is an “ethnodramatic initiation” to their sacred language. I don’t attempt to read Don Marcelino’s mind but to create a mental scenario that would help us to contemplate the internal spectacle he and his community watch during the ethnodrama of rain and healing. Finally I will represent my learning process during my initiation to body-mental technics. The subject of the thesis travels around several concepts interrelated: feast, ritual, celebration, healing, rain, knowledge, magical thinking, learning, performance… It’s related to an analogic language, oral culture, holistic perception and ethnodramaturgy. I will apply some of the concepts of Weisz’s ethnodramatic performance theory to a place located in Mexico, state of Oaxaca, Juxtlahuaca district, belonging to the municipality of Coicoyán de las Flores, El Jicaral. A wiseman from Nuun Tiaxin, Ñuu Saví, is teaching me how to speak with Rain and Sicknesses. Ethnodrama is a word used by Weisz to make the difference between theatre, and an ethnic paratheatrical performance. The ethnic drama is a mythological text, that it is seen inside the mind of the community members. Weisz conceives the concept as part of a greater project called, Anthropology of Knowledge, that studies the imaginary solutions to explain the formation of the world, the universe and the inscribed rituals in all great antique cultures Weisz [1994b:29]. Curanderismo, quackery, belongs to a illegitimate literature, it is something no serious. An art that goes beyond the canons of a written text and does not match with the categories of our cultures. It threatens the monolithic solidity of our academic reality and then it’s excluded. Weisz proposes to study shamanic text from a marginal position in front of a central culture that only recognizes as valid certain texts. The ethnotexto is uncomfortable, it intimidates the unity of the group of the dominant culture. Curanderismo places itself then in a position that questions a conceptual colonization, that “behavior and ideology that nourish themselves from a totalizing strategy”. A colonization that transcends Europe, related to power and to the dominant position. This is how Literature field is created Weisz [2005: 102-103]...

A reclusão pubertaria no Kamayura de Ipawu : um enfoque biocultural

Universidade Estadual de Campinas. Faculdade de Educação Física

As danças do sagrado no profano : transpondo tempos e espaços em rituais de candomble

Universidade Estadual de Campinas. Faculdade de Educação Física

Jogos cooperativos : o jogo e o esporte como um exercicio de convivencia

Universidade Estadual de Campinas . Faculdade de Educação Física

Clown, processo criativo : rito de iniciação e passagem

Universidade Estadual de Campinas . Faculdade de Educação Física

O corpo que dança : os jovens e suas tribos urbanas

Universidade Estadual de Campinas . Faculdade de Educação Física

Congada, corpo e cultura na 125ª festa em louvor a Nossa Senhora do Rosario

Universidade Estadual de Campinas. Faculdade de Educação Fisica

Religiosidade, juventude e sexualidade: entre a autonomia e a rigidez

Este artigo descreve como jovens religiosos e autoridades religiosas das respectivas comunidades compreendem a sexualidade, considerando suas experiências pessoais e como membros de comunidades religiosas. A análise pretende contribuir para que políticas públicas dedicadas à promoção da saúde sexual da juventude considerem a religiosidade no contexto de um Estado laico e da promoção do direito à prevenção. Foram realizadas 26 entrevistas abertas e semidirigidas em diferentes comunidades da região metropolitana da cidade de São Paulo (comunidade Católica, de Umbanda, do Candomblé e de diferentes denominações Evangélicas) sobre iniciação sexual, casamento, gravidez, contracepção e prevenção das DSTs/aids, homossexualidade, aborto e direitos humanos. Observou-se como jovens e autoridades religiosas convivem com a tensão entre tradição e modernidade e os distintos discursos sobre a sexualidade. Como sujeitos religiosos (do discurso religioso) e sujeitos sexuais (de discursos sobre sexualidade), devem ser incorporados pelos programas como sujeitos de direito nos termos de sua religiosidade.