Da maniva ao grolado: práticas produtivas e patrimoniais no processo identitário dos Tremembé de Almofala (CE)

The indigenous political scene in Brazil is undergoing transformations that need to be better analyzed by scholars in the field of the Social Sciences. The deficit in the policy of indigenous land demarcation emerges as the largest obstacle in the conquest of collective rights. Therefore, a study to analyze renewed strategies in the struggle for social rights, and their implications in local everyday life relations, is urgent. In this context, the aim of this research is to understand the current social dynamics of identity among the Tremembé people of Almofala, in the state of Ceará, Brazil, with a fieldwork conducted in the flour mill of the Casa de Farinha Comunitária project, in the Lameirão community. Specific aims are: a) to analyze the processes involved in the project in order to comprehend their meanings and appropriations as well as their everyday life and political uses; b) understand the strategies to fight for social benefits; c) analyze the local ethnic classifications grounding the construction of the Tremembé identity in Almofala. Methods deployed are ethnography of communities, used to apprehend the social production of networks of relationships, and a social cartography of practices. The realization of rights demanded by the indigenous populations in Brazil is intertwined with a process of social and legal legitimation their identity and cultural heritage. Such legitimation works as a safeguard mechanism of rights secured by the Constitution. Therefore, to own a “cultural heritage” is perceived as a “passport” to benefit from emerging rights. Amid this context, changes in the traditional processing of the cassava root, a productive practice shared locally by diverse social groups, is reified as cultural heritage by the Tremembé people of Almofala and their network of collaborators in the pursuit of accessing distinctive public policies. Furthermore, the research came across specific social arrangements of local subjects which unfolded internal struggles, enabling to understand the dynamics of the Tremembé of Almofala identity process.

Eu tenho os meus direitos: análise de audiências de conciliação em um JECRIM de Natal

This research aims at examining, within the scope of Legal Anthropology, the constitution processes of Criminal Small-Claims Courts-JECRIMs in Brazil seeks to discuss, from the making of ethnographic work, the relationship between forms and dynamics of Justice distribution both at national and local level. To do so, one performed an ethnography at a JECRIM in the city of Natal, analyzing resulting peculiarities arising from the works the Judge-Coordinator and all of the other Judicial Actors in order to bring to reality the proposals of Law 9.099/95. Such ethnography has also enabled the analysis of the interactions between both Judicial Actors and Claimants, with or without private attorneys. The theoretical framework included several topics, including processes of conflict legalization, performance and representation analysis, and relationships between law, morality, feeling and ritual. One sought to a critical reading of the current state of conciliation and mediation, taking into account both legal and theoretical parameters on the subject. At the end, a general guideline of State action in conflict management is drawn, revealing some aporias and contradictions when voluntary processes are made mandatory by the State-Punisher.

Semeando a cultura audiovisual no Rio Grande do Norte: a experiência das oficinas de vídeos do Coletivo Caminhos, Comunicação & Cultura

The audiovisual media is an instrument of communication that plays an important role in the cultural, social and political understanding of society. This survey was done intenting to identify the contribution of the audiovisual media to the culture in the Rio Grande do Norte and trying to understand the process of producing audiovisual in this state. To reach the aim, a case report was done regard the activities of Caminhos, Comunicação & Cultura – CC&C – a group that conducts cultural activities in the state since 2006 and has 76% of its activities related to audiovisual production, in which 47% of them, are video workshops. The video workshop project "Sowing Culture", held by the group in the city of Venha Ver/RN in January 2013, was observed and analised from its conception to its realization. The research pursued to reveal how the initiatives of independent producers, such as the CC&C group, can promote the access to audiovisual culture in regions where such knowledge is limited or nonexistent, due to the poor state policies related to the culture. Methodologically, the research was structured by performing a historical and descriptive analysis of hypothetical-deductive method through participant observation. For the conceptual and theoretical development, it was addressed the Sociability, Ethnography and media activism. The research proved that the independent audiovisual producers are promoting changes in the RN audiovisual practices. Before the background featured in the research, it is proposed a prognostic from researching to opening the RN Audiovisual Observatory, a communicational tool projected as space of sharing information, thinking, speaking, contacting and promoting the audiovisual productions of the state.

A vida em família: parentesco, relações sociais e estilo de vida entre os calons de Sobral, Ceará

This thesis analyzes the social relations of Cavalcante family of Gypsies who live in the city of Sobral, Ceará; especially as kinship relations are lived in a context marked by tensions and instability. From the domestic core ethnography conducted from January to June 2013, and observing the representations by gypsies around the family term, the goal is to show how these representations are activated to describe forms of solidarity between gypsies. To define themselves in terms of how a "big family", the ciganos to demarcate the non-Roma and prepare themselves for life in society codes that can be changed in the audience and situations. The paper discusses the role of family relationships in the forms of sociability and conflicts, matrimonial strategies, including non-gypsies, work practices, defining a gypsy lifestyle.

"Aqui se faz Gostoso”: uma etnografia do turismo em São Miguel do Gostoso (RN)

This study it is an ethnography on the process of the tourist coast area of São Miguel do Gostoso, whose origin is made from a village of traditional fishermen located on the northeast coast of Rio Grande do Norte. From the late 90s, there were the first initiatives that transformed São Miguel do Gostoso in one of the state's major tourist destinations. The municipality is promoted within the national and international tourism scene through the sun and beach tourism - whose object of consumption is the natural landscape - and sports tourism - which exploited element is the "natural" geographic location (in the continent curve) of municipality that provides winds considered ideal for the practice of “Kitesurfing “ and Windsurfing. From this context, this ethnography had as a theme the social changes promoted by the tourism process in place here addressed, taking into account the perceptions produced by the actors involved in this social net. In this qualitative research, I endeavored to me in the methodological use of ethnographic techniques - bibliographic and field research, participant observation, open and structured interviews recorded by recording and field notes and photographic record. I also made use of theoretical tools and methodology inherent in ciberetnografia when analyzing the blogs and websites of intermediaries and institutions linked to local tourism.

Marketing político e mídias sociais: as estratégias utilizadas no facebook e twitter de Cássio Cunha Lima PSDB/PB, nas eleições de 2014

This dissertation aims to analyze and understand the process and practices of political marketing strategies applied to social media facebook and twitter Cássio Cunha Lima - PSDB candidate for governor of Paraíba, in the 2014 elections The work is divided into three parts . The first two chapters, both of theoretical nature, underlie the discussion about the use of the Internet as a campaign space and political marketing campaign as well as the different communication strategies and electoral marketing already presented in the literature. Following, is dedicated to a topic for the presentation of the methodology and subsequently makes the discussion of empirical data analysis. Finally, we present the conclusions. The analysis takes as its starting point the models Figueiredo et al. (1998) and Albuquerque (1999) to observe the traditional strategies and suggests the inclusion of typically recorded on the Internet strategies. The methodology used for the analysis was the qualitative and quantitative content from variables that we list different campaign strategies. In order to achieve the purpose of this research, we conducted a case study as an analytical object online campaign Cássio Cunha Lima. The case study took place from the construction of a candidate's biographical and political profile, presented and discussed in the text. This research also made use of virtual ethnography. Therefore, were monitored social media facebook and twitter that political, with the help of image capture program - Greenshot by creating pre-defined categories of analysis, for example, calendar, prestige and support, negative campaign , engagement, among others. The period chosen for monitoring the candidate's official profiles was from 24 August to 28 October 2014, because it holds the pre, during and post-election where there was greater candidate drive level and his team marketing in social media selected for analysis. The results indicate that mobilization strategy (online and offline), merged with the promotion schedule, it is predominant in the social media Cassio. They also indicate that they do not show the failure of the campaign of the candidate in 2014.

Ensino de teatro e diálogo freireano: uma experiência junto ao PIBID-Teatro/UFRN

This work aims, from the exchange and dialogue with the agents involved in the research process, discuss the ways for planning a Dialogic Teaching Theatre proposed by the Institutional Scholarship Program Introduction to Teaching subproject Theatre UFRN, considering Freire's thought in relation to the dialogue, and the teaching moments (Study of Reality, Knowledge Organization and Application of Knowledge) proposed by the Group of Studies and educational Practices in Movement UFRN. The research develops a joint effort with stakeholders relying on the "dialogical" and "problem-based approach" as mobilizing methodological foundations for the construction of knowledge in both the group PIBID Theatre / UFRN, as the group attended by fellows of this program in Municipal school Professor Laércio Fernandes Monteiro, on Natal-RN. Through a participatory research, a constant movement of action-reflection-action, and making use of some instruments of school ethnography, as participant observation, unstructured interviews, and graphics and textual records, is that it has trodden and built the search this way, experiencing and questioning the experience. Thus, the theoretical framework of this thesis are located on Paulo Freire's work as it relates primarily to the dialogical education, in pedagogical systematization of the Study Group and Educational Practices in Movement (GEPEM / UFRN), and the Research Laboratory of production scenography and scene Technologies (CENOTEC / UFRN), with regard to the construction of an educational process that considers the realities of the subjects in connecting these realities and specific knowledge of the taught area, relationships between specific area and other areas of knowledge, and recognizing the school as a space for dialogue.

Samoyedic Diary : Early Years of Visual Anthropology in the Soviet Arctic

Peer reviewed

DiCER: A distributed consumer experience research method for use in public spaces

Date of Acceptance: 06/03/2015 Acknowledgement: This research was funded by NCR and the Northern Research Partnership

DiCER: A distributed consumer experience research method for use in public spaces

Date of Acceptance: 06/03/2015 Acknowledgement: This research was funded by NCR and the Northern Research Partnership

You'll Never Ride Alone: The Role of Social Media in Supporting the Bus Passenger Experience

Postprint

DiCER: A distributed consumer experience research method for use in public spaces

Date of Acceptance: 06/03/2015 Acknowledgement: This research was funded by NCR and the Northern Research Partnership

Sensemaking, safety, and situated communities in (con)temporary networks

This paper discusses the difficulties involved in managing knowledge-intensive, multinational, multiorganisational, and multifunctional project networks. The study is based on a 2-year quasi-ethnography of one such network engaged in the design and development of a complex new process control system for an existing pharmaceutical plant in Ireland. The case describes how, drawing upon the organisational heritage of the corporations involved and the logic implicit within their global partnership arrangements, the project was initially structured in an aspatial manner that underestimated the complexity of the development process and the social relations required to support it. Following dissatisfaction with initial progress, a number of critical management interventions were made, which appeared to contribute to a recasting of the network ontology that facilitated the cultivation and protection of more appropriate communicative spaces. The case emphasises the need to move away from rationalistic assumptions about communication processes within projects of this nature, towards a richer conceptualisation of such enterprises as involving collective sensemaking activities within and between situated ‘communities’ of actors. Contrary to much contemporary writing, the paper argues that space and location are of crucial importance to our understanding of network forms of organising.

Spic'ing into Existence: Epitaph, Epithet, and the Ethnopoetic Imagination

Quién Es, Quién Somos? Spic’ing into Existence claims a four-fold close-reading: first, analysis of texts: from theoretical meditations to (prison) memoir and film. Second, a half dozen central figures appear, largely Latinx and black American. They cut across a score of registers, socio-economics, ideological reservations, but all are, as Carl Carlton sang, poetry in motion. Writers, poets, theologians, pathologists, artists, comedians, actors, students whose vocation is invocation, the inner surge of their calling. Third, the manuscript draws from a series of historical moments—from radical liberation of the late 60s, to contemporary student activism. Finally, this body of work is movement, in all its social, gestural, and kinesthetic viscera. From this last heading, we peel away layers of what I call the ethnopoet, the fascia undoing that reveals its bio-political anatomy, dressing its bare life with kinship speech. First, the social revolutions of the Civil Rights, Black Power, abolitionism, the Black Panthers and Young Lords, boycotts and jarring artistic performances. These events are superficial not in vain sense, but key epicenters of underground murmurings, the workings of a cunning assailant. She robs not lavish estates, but another day to breathe. Gesturally, as perhaps the interlocutor, lies this author, interspersing his own diatribes to conjure her presence. The final branch is admittedly the most intangible. Kinesthetically, we map the nimbleness, footwork lígera of what I call the ethnopoet. Ethnopoet is no mere aggregate of ethnicity and poetry, but like chemical reaction, the descriptor for its behavior under certain pressures, temperatures, and elements. Elusive and resisting confinement, and therefore definition, the ethnopoet is a shapeshifting figure of how racialized bodies [people of color] respond to hegemonic powers. She is, at bottom, however, a native translator, the plural-lensed subject whose loyalty is only to the imagination of a different world, one whose survival is not contingent upon her exploitation. The native translator’s constant re-calibrations of oppressive power apparatuses seem taxing at best, and near-impossible, at worst. To effectively navigate through these polarized loci, she must identify ideologies that in turn seek “affective liberatory sances” in relation to the dominant social order (43). In a kind of performative contradiction, she must marshall the knowledge necessary to “break with ideology” while speaking within it. Chicana Studies scholar, Chela Sandoval, describes this dual movement as “meta-ideologizing”: the appropriation of hegemonic ideological forms in order to transform them (82). Nuestros padres se subieron encima de La Bestia, y por eso somos pasageros a ese tren. Y ya, dentro su pansa, tenemos que ser vigilantes cuando plantamos las bombas. In Methodology of the Oppressed, Sandoval schematizes this oppositional consciousness around five principle categories: “equal rights,” “revolutionary,” “supremacist,” “separatist,” and “differential.” Taken by themselves, the first four modes appear mutually exclusive, incapable of occupying the same plane, until a fifth pillar emerges. Cinematographic in nature, differential consciousness, as Sandoval defines it, is “a kinetic motion that maneuvers, poetically transfigures, and orchestrates while demanding alienation, perversion, and reformation in both spectators and practitioners” (44). For Sandoval, then, differential consciousness is a methodology that privileges an incredible sense mobility, one reaching artistic sensibilities. Our fourth and final analytic of movement serves an apt example of this dual meaning. Lexically speaking, ‘movement’ may be regarded as a political mobilization of aggrieved populations (through sustained efforts), or the process of moving objects (people or otherwise) from one location to another. Praxis-wise, it is both action and ideal, content and form. Thus, an ethnic poetics must be regarded less as a series of stanzas, shortened lyric, or even arrangement of language, but as a lens through which peripheralized peoples kaleidecope ideological positions in an “original, eccentric, and queer sight” (43). Taking note of the advantages of postponing identifications, the thesis stands its ground on the term ethnopoet. Its abstraction is not dewey-eyed philosophy, but an anticipation of poetic justice, of what’s to come from callused hands. This thesis is divided into 7.5 chapters. The first maps out the ethnopoet’s cartographies of struggle. By revisiting that alleged Tío Tomas, Richard Rodriguez, we unearth the tensions that negatively, deny citizenship to one silo, but on the flipside, engender manifold ways of seeing, hearing, and moving . The second, through George Jackson’s prison memoirs, pans out from this ethnography of power, groping for an apparatus that feigns an impervious prestige: ‘the aesthetic regime of coercion.’ In half-way cut, the thesis sidesteps to spic into existence, formally announcing, through Aime Cesaire, myself, and Pedro Pietri, the poeticization of trauma. Such uplift denies New Age transcendence of self, but a rehearsal of our entrapment in these mortal envelopes. Thirdly, conscious of the bleeding ethnic body, we cut open the incipient corpse to observe her pathologist. Her native autopsies offer the ethnic body’s posthumous recognition, the ethnopoetics ability to speak for and through the dead. Chapter five examines prolific black artists—Beyonce and Kendrick Lamar—to elide the circumvention of their consumption via invoking radical black hi/her-stories, ones fragmenting the black body. Sixth, the paper compares the Black Power Salute of the 1968 Mexico City Olympics to Duke’s Mi Gente Boycott of their Latino Student Recruitment Weekend. Both wielded “silent gestures,” that shrewdly interfered with white noise of numbed negligence. Finally, ‘taking the mask off’ that are her functionalities, the CODA expounds on ethnopoet’s interiority, particularly after the rapid re-calibration of her politics. Through a rerun of El Chavo del Ocho, one of Mexican television’s most cherished shows, we tune into the heart-breaking indigence of barrio residents, only to marvel at the power of humor to, as Friday’s John Witherspoon put it, “fight another day.” This thesis is the tip of my tongue. Y por una vez, déjala que cante.

Talom Rukbo and the Donyipolo Yelam Kebang: restructuring Adi religious practices in Arunachal Pradesh, Northeast India

The purpose of this dissertation is to examine and contextualize the recent changes in the articulation of Donyipolo faith among the indigenous community of the Adi from the 1980s until the present. This is achieved by documenting both ‘non-formalized’ and ‘formalized’ belief and ritual within this Eastern Himalayan community. Since the mid-1980s, the Adi – led by indigenous activist Talom Rukbo and the Donyipolo Yelam Kebang (Donyipolo Faith Council) – have been restructuring Donyipolo to fit the model of more mainstream religions via a series of processes that could be called ‘formalization’ or ‘institutionalization’, a reformation blueprint that has subsequently spread to neighboring ethnic groups. This ethnography, exploring both folk practice and the modern reformation, is rooted in radical empiricism – in this context, meaning to collect data and allow analysis to arise organically. Radical empiricism is employed alongside vernacular theorizing to allow for the acknowledgement of indigenous theory through which we can trace indigenous agencies and the construction of indigenous lifeworlds. Facilitating this space for the acknowledgement of ‘religious re-imaginings’ as a means of cultural preservation – and as a representation of creativity – is significant particularly when viewed in the context of contemporary research on similar movements in Northeast India, which sometimes tends toward the negation of indigenous innovation by representing such religious revivals as conversion tools attributed to the Hindu right. It is hoped that the reader will come away from this dissertation with an understanding of the ‘constellations of faith’ that comprise ‘traditional’ Donyipolo and a comprehension of the innovative institutionalization processes that have shaped the new Adi praxis. Donyipolo should be viewed as a complex, nuanced, and independent indigenous faith, whether in its forms of folk expressions or in its new structure as expressed through the Donyipolo Yelam Kebang.