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.

"Vender as carnes": prostituição no litoral norte paraibano

This thesis aims to contribute to reflections on female prostitution in the Paraíba`s North Coast in specific regions of the Baía da Traição and Indian villages Potiguara constant cultural flow region between indigenous and non-indigenous. Within this hemisphere intend to analyze the transits, the body boundaries, sexuality, identity and ethnic category as central to understanding of prostitution practices inaugurate the possibility to study the gender and blurred places, border, mixed. Specifically, I discuss the experience of articulated gender border between urban and rural, indigenous and non-indigenous, to show and hide, visible and not visible. Analyze the social relations among women who prostitute themselves and the community they inhabit, mobility, economic and symbolic exchanges, conflicts and situations of violence, since the social environment is permeated by these dimensions and the way these women includes complex situations and individuals. Analyze the ethnic and flow of people and relationships that are built differently inside and outside the indigenous community, such as women who prostitute themselves build their indigenous and prostitutes identities. Analyze this mobility in prostitution relationships and the reason for this mobility, indigenous women prostitutes avoid this practice in the indigenous area in order to protect their identities because the community is small, there is the fear on the probability of gossip and malaise in the community. However, the region is characterized as a heterogeneous whole, requiring a procedural analysis to cover the whole specificity of these practices in the covered area.

"Vender as carnes": prostituição no litoral norte paraibano

This thesis aims to contribute to reflections on female prostitution in the Paraíba`s North Coast in specific regions of the Baía da Traição and Indian villages Potiguara constant cultural flow region between indigenous and non-indigenous. Within this hemisphere intend to analyze the transits, the body boundaries, sexuality, identity and ethnic category as central to understanding of prostitution practices inaugurate the possibility to study the gender and blurred places, border, mixed. Specifically, I discuss the experience of articulated gender border between urban and rural, indigenous and non-indigenous, to show and hide, visible and not visible. Analyze the social relations among women who prostitute themselves and the community they inhabit, mobility, economic and symbolic exchanges, conflicts and situations of violence, since the social environment is permeated by these dimensions and the way these women includes complex situations and individuals. Analyze the ethnic and flow of people and relationships that are built differently inside and outside the indigenous community, such as women who prostitute themselves build their indigenous and prostitutes identities. Analyze this mobility in prostitution relationships and the reason for this mobility, indigenous women prostitutes avoid this practice in the indigenous area in order to protect their identities because the community is small, there is the fear on the probability of gossip and malaise in the community. However, the region is characterized as a heterogeneous whole, requiring a procedural analysis to cover the whole specificity of these practices in the covered area.

O turismo de base comunitária como vetor de etnodesenvolvimento: a comunidade Mebêngôkre-Kayapó na Terra Indígena Las Casas - PA

This study aims to analyze the contribution that the future implementation of community-based tourism can provide to Mebengokre-Kayapo, people of the village Tekrejarôti, they re-inhabiting the indigenous land Las Casas, located in southern of Pará, taking into consideration that tourism is as vector of ethnodevelopment, and it can also contribute to the conservation of Sociobiodiversity and local culture through experiences that will enable the realization of acquaintanceship, where there will be sharing of the daily activities of the customs of the local people, and cultural changes, which is the aim between visitors and the community, where these ones can promote the knowledge of non-indigenous people, and to consolidate the ethnic and cultural identity thereof too. Thus, this study guided by the participatory action research, it was used data obtained in 2012, that were results from the application of interviews with the community to make the diagnosis of tourism potential. It is an exploratory and descriptive research about the topic. The field research combined with participant observation, workshops and interviews contributed to it was possible to conduct a depth analysis about the environment studied. This research has the intention to obtain concrete results in the implementation and/or promotion of a cultural practice and environmentally sustainable ruled in organizational processes that permeates the guidelines of community-based tourism, however this depends on the conditions of human and forest resources, and infrastructure conditions in the community, providing in the short and medium terms, social activities and culturally positive for the culture of this people, and providing to long term, environmental and economic landmarks. As result, it was possible to identify that the community with its cultural events, parties and ceremonies being allied to their way of life and taken from their criteria, it is able to work with the tourism within their land and it can makes the tourism, a cultural affirmation opportunity and income generation. But, it concludes that for tourism to become ,in fact, there are required to be carried out some measures, that meets the new Regulatory Instruction IN 3/2015, this IN states that for the community to work with tourism in their land, it is necessary to be prepared a visitation plan that fits the established requirements. This research is constituted as an important tool in building this visitation plan, given that it was done from the community demand and it was conducted in a participatory manner, valuing the horizontal dialogue and the autonomy of this people.

O turismo de base comunitária como vetor de etnodesenvolvimento: a comunidade Mebêngôkre-Kayapó na Terra Indígena Las Casas - PA

This study aims to analyze the contribution that the future implementation of community-based tourism can provide to Mebengokre-Kayapo, people of the village Tekrejarôti, they re-inhabiting the indigenous land Las Casas, located in southern of Pará, taking into consideration that tourism is as vector of ethnodevelopment, and it can also contribute to the conservation of Sociobiodiversity and local culture through experiences that will enable the realization of acquaintanceship, where there will be sharing of the daily activities of the customs of the local people, and cultural changes, which is the aim between visitors and the community, where these ones can promote the knowledge of non-indigenous people, and to consolidate the ethnic and cultural identity thereof too. Thus, this study guided by the participatory action research, it was used data obtained in 2012, that were results from the application of interviews with the community to make the diagnosis of tourism potential. It is an exploratory and descriptive research about the topic. The field research combined with participant observation, workshops and interviews contributed to it was possible to conduct a depth analysis about the environment studied. This research has the intention to obtain concrete results in the implementation and/or promotion of a cultural practice and environmentally sustainable ruled in organizational processes that permeates the guidelines of community-based tourism, however this depends on the conditions of human and forest resources, and infrastructure conditions in the community, providing in the short and medium terms, social activities and culturally positive for the culture of this people, and providing to long term, environmental and economic landmarks. As result, it was possible to identify that the community with its cultural events, parties and ceremonies being allied to their way of life and taken from their criteria, it is able to work with the tourism within their land and it can makes the tourism, a cultural affirmation opportunity and income generation. But, it concludes that for tourism to become ,in fact, there are required to be carried out some measures, that meets the new Regulatory Instruction IN 3/2015, this IN states that for the community to work with tourism in their land, it is necessary to be prepared a visitation plan that fits the established requirements. This research is constituted as an important tool in building this visitation plan, given that it was done from the community demand and it was conducted in a participatory manner, valuing the horizontal dialogue and the autonomy of this people.

Transcultural satire in German fiction of Turkish migration: Self-deprecation, ethnic impersonation, intertexuality

My dissertation presents a study of satire in contemporary German Fiction of Turkish migration. Engaging with a body of works hitherto neglected in scholarship, I examine how satirical texts, films, and plays intervene critically in discourses on post-unification German national identity. Drawing on the seminal work of scholars such as Leslie Adelson, Tom Cheesman, B. Venkat Mani, Petra Fachinger, and Deniz Göktürk, my dissertation expands the scholarship of Turkish German Studies by linking a discussion of satire as a critical rhetoric to the question of how we talk about what it means to be German.

Chapter one offers a novel framework of the satirical vis-à-vis standard conceptions of satire and deconstructionist theories of reading. I understand satire as a form of rhetoric that creates moments of ambiguity by bringing together intersectional categories like gender, ethnicity, race, religion, in order to challenge the audience’s practices of interpreting cultural otherness. Chapter two examines the use of ethnic self-deprecation as one such strategy in Osman Engin’s short stories and his first novel, Kanaken-Ghandi through the lens of Bakhtinian polyphony and Judith Butler’s work on hate speech. Engin, I argue, employs ethnic selfdeprecation as a narrative strategy to straddle the line between deconstructing and re-affirming cultural stereotypes. Investigating the role of ethnic impersonation in Hussi Kutlucan’s film Ich Chef, Du Turnshuh, the third chapter turns to the question of ethnicity as a visual signifier for the negotiation of cultural inclusion and exclusion in post-1990 film. In dialogue with Katrin Sieg’s work on ethnic drag and Amy Robinson’s theory of passing, I show how the film challenges ethnically-coded narratives of Germanness. In the final chapter on Nurkan Erpulat and Jens Hillje’s play Verrücktes Blut, I discuss how intertextuality and adaptation (Hutcheon, Genette) of different story and character worlds are used to create moments of ambiguity and overdeterminacy in the play, in order to challenge the audience’s perception of what an inclusive German society might look like.

Institutional Persistence in Eastern Europe: Economic and Political Legacies of Empires and Communism

This dissertation seeks to advance our understanding of the roles that institutions play in economic development. How do institutions evolve? What mechanisms are responsible for their persistence? What effects do they have on economic development?

I address these questions using historical and contemporary data from Eastern Europe and Russia. This area is relatively understudied by development economists. It also has a very interesting history. For one thing, for several centuries it was divided between different empires. For another, it experienced wars and socialism in the 20th century. I use some of these exogenous shocks as quasi-natural social experiments to study the institutional transformations and its effects on economic development both in the short and long run.

This first chapter explores whether economic, social, and political institutions vary in their resistance to policies designed to remove them. The empirical context for the analysis is Romania from 1690 to the 2000s. Romania represents an excellent laboratory for studying the persistence of different types of historical institutional legacies. In the 18th and 19th centuries, Romania was split between the Habsburg and Ottoman Empires, where political and economic institutions differed. The Habsburgs imposed less extractive institutions relative to the Ottomans: stronger rule of law, a more stable and predictable state, a more developed civil society, and less corruption. In the 20th century, the Romanian Communist regime tried deliberately to homogenize the country along all relevant dimensions. It was only partially successful. Using a regression discontinuity design, I document the persistence of economic outcomes, social capital, and political attitudes. First, I document remarkable convergence in urbanization, education, unemployment, and income between the two former empires. Second, regarding social capital, no significant differences in organizational membership, trust in bureaucracy, and corruption persist today. Finally, even though the Communists tried to change all political attitudes, significant discontinuities exist in current voting behavior at the former Habsburg-Ottoman border. Using data from the parliamentary elections of 1996-2008, I find that former Habsburg rule decreases by around 6 percentage points the vote share of the major post-Communist left party and increases by around 2 and 5 percentage points the vote shares of the main anti-Communist and liberal parties, respectively.

The second chapter investigates the effects of Stalin’s mass deportations on distrust in central authority. Four deported ethnic groups were not rehabilitated after Stalin’s death; they remained in permanent exile until the disintegration of the Soviet Union. This allows one to distinguish between the effects of the groups that returned to their homelands and those of the groups that were not allowed to return. Using regional data from the 1991 referendum on the future of the Soviet Union, I find that deportations have a negative interim effect on trust in central authority in both the regions of destination and those of origin. The effect is stronger for ethnic groups that remained in permanent exile in the destination regions. Using data from the Life in Transition Survey, the chapter also documents a long-term effect of deportations in the destination regions.

The third chapter studies the short-term effect of Russian colonization of Central Asia on economic development. I use data on the regions of origin of Russian settlers and push factors to construct an instrument for Russian migration to Central Asia. This instrument allows me to interpret the outcomes causally. The main finding is that the massive influx of Russians into the region during the 1897-1926 period had a significant positive effect on indigenous literacy. The effect is stronger for men and in rural areas. Evidently, interactions between natives and Russians through the paid labor market was an important mechanism of human capital transmission in the context of colonization.

The findings of these chapters provide additional evidence that history and institutions do matter for economic development. Moreover, the dissertation also illuminates the relative persistence of institutions. In particular, political and social capital legacies of institutions might outlast economic legacies. I find that most economic differences between the former empires in Romania have disappeared. By the same token, there are significant discontinuities in political outcomes. People in former Habsburg Romania provide greater support for liberalization, privatization, and market economy, whereas voters in Ottoman Romania vote more for redistribution and government control over the economy.

In the former Soviet Union, Stalin’s deportations during World War II have a long-term negative effect on social capital. Today’s residents of the destination regions of deportations show significantly lower levels of trust in central authority. This is despite the fact that the Communist regime tried to eliminate any source of opposition and used propaganda to homogenize people’s political and social attitudes towards the authorities. In Central Asia, the influx of Russian settlers had a positive short-term effect on human capital of indigenous population by the 1920s, which also might have persisted over time.

From a development perspective, these findings stress the importance of institutions for future paths of development. Even if past institutional differences are not apparent for a certain period of time, as was the case with the former Communist countries, they can polarize society later on, hampering economic development in the long run. Different institutions in the past, which do not exist anymore, can thus contribute to current political instability and animosity.

Psychological and Interpersonal Implications of Believing that Everything is One: Identity, Personality, Values, and Worldviews

For thousands of years, people from a variety of philosophical, religious, spiritual, and scientific perspectives have believed in the fundamental unity of all that exists, and this belief appears to be increasingly prevalent in Western cultures. The present research was the first investigation of the psychological and interpersonal implications of believing in oneness. Self-report measures were developed to assess three distinct variants of the belief in oneness – belief in the fundamental oneness of everything, of all living things, and of humanity – and studies examined how believing in oneness is associated with people’s self-views, attitudes, personality, emotions, and behavior. Using both correlational and experimental approaches, the findings supported the hypothesis that believing in oneness is associated with feeling greater connection and concern for people, nonhuman animals, and the environment, and in being particularly concerned for people and things beyond one’s immediate circle of friends and family. The belief is also associated with experiences in which everything is perceived to be one, and with certain spiritual and esoteric beliefs. Although the three variations of belief in oneness were highly correlated and related to other constructs similarly, they showed evidence of explaining unique variance in conceptually relevant variables. Belief in the oneness of humanity, but not belief in the oneness of living things, uniquely explained variance in prosociality, empathic concern, and compassion for others. In contrast, belief in the oneness of living things, but not belief in oneness of humanity, uniquely explained variance in beliefs and concerns regarding the well-being of nonhuman animals and the environment. The belief in oneness is a meaningful existential belief that is endorsed to varying degrees by a nontrivial portion of the population and that has numerous implications for people’s personal well-being and interactions with people, animals, and the natural world.

Reconfiguring the contours of statehood and the rights of the peoples of disappearing states

Many of the elements that have traditionally supported state level normative self-organization, most notably territory, are being actively undermined by rising sea levels, flooding, desertification, amongst other climate change effects. As more and more states come to be redefined as â disappearingâ , that is, states losing their territories to the natural environment through no specific fault of their own, a question arises as to how displaced communities will be assisted in their desire (and right) to continue to practice principles of self-determination and self-government? What is clear is that the international community can no longer continue with the fiction of a unified or unchanging model of the liberal democratic state. Instead, alternative ontological models of sovereign community are required, as is a re-imagining of how statehood might be re-constituted in the future in response to deepening ecological problems. The international community must now begin to address the immanent nature of threats posed to disappearing states and consider how a model of statehood that does not privilege territory as a fixed component of state identity could be operationalized. This paper considers how a democratic reform of statehood might proceed and resettlement agreements for displaced communities determined. The transition to an era of peaceful sovereign relations under deteriorating global climate conditions and growing natural resource scarcity, it argues, will require a significant extension of established traditions of democratic compromise, human rights solidarity and cosmopolitan justice.

‘EXISTENCE AS RESISTANCE’: UNDERSTANDINGS OF IDENTITY, PLACE & BELONGING FOR YOUNG PALESTINIANS

In this thesis, I offer an exploration of what it means to be Palestinian, and constructions of identity, belonging and community, through drawing on the experiences of younger generations of Palestinians who have not lived in Palestine. This project seeks to investigate how understanding of our own individual, familial and community’s history plays in shaping our own understandings of identity, place, belonging and indigeneity, as a younger generation of Palestinians now living and studying in the diaspora. In particular, this project examined how the process of remembering and sharing memories in community act as a form of resistance to 68 years of settler colonial violence and erasure of Palestinian land and peoples, asking what our responsibilities this therefore entails from each and every one of us.

Unsettling Histories: Representation and Indigenous Creative Art Praxis in Official Indian Residential School Redress

This dissertation offers an investigation of the role of visual strategies, art, and representation in reconciling Indian Residential School history in Canada. This research builds upon theories of biopolitics, settler colonialism, and race to examine the project of redress and reconciliation as nation and identity building strategies engaged in the ongoing structural invasion of settler colonialism. It considers the key policy moments and expressions of the federal government—from RCAP to the IRSSA and subsequent apology—as well as the visual discourse of reconciliation as it works through archival photography, institutional branding, and commissioned works. These articulations are read alongside the creative and critical work of Indigenous artists and knowledge producers working within and outside of hegemonic structures on the topics of Indian Residential School history and redress. In particular the works of Jeff Thomas, Adrian Stimson, Krista Belle Stewart, Christi Belcourt, Luke Marston, Peter Morin, and Carey Newman are discussed in this dissertation. These works must be understood in relationship to the normative discourse of reconciliation as a legitimizing mechanism of settler colonial hegemony. Beyond the binary of cooptation and autonomous resistance, these works demonstrate the complexity of representing Indigeneity: as an ongoing site of settler colonial encounter and simultaneously the forum for the willful refusal of contingency or containment.

Rightful Resistance in the Colombian conflict. A theoretical reflection based on a Peace Community

This article considers the opportunities of civilians to peacefully resist violent conflicts or civil wars. The argument developed here is based on a field-based research on the peace community San José de Apartadó in Colombia. The analytical and theoretical framework, which delimits the use of the term ‘resistance’ in this article, builds on the conceptual considerations of Hollander and Einwohner (2004) and on the theoretical concept of ‘rightful resistance’ developed by O’Brien (1996). Beginning with a conflict-analytical classification of the case study, we will describe the long-term socio-historical processes and the organizational experiences of the civilian population, which favoured the emergence of this resistance initiative. The analytical approach to the dimensions and aims of the resistance of this peace community leads to the differentiation of O`Brian’s concept of ‘rightful resistance’.

Sherman Alexie’s "The Toughest Indian in the World": Amalgamating the Oral and the Written Traditions

This article argues that The Toughest Indian in the World (2000) by Native-American author Sherman Alexie combines elements of his tribal (oral) tradition with others coming from the Western (literary) short-story form. Like other Native writers — such as Momaday, Silko or Vizenor — , Alexie is seen to bring into his short fiction characteristics of his people’s oral storytelling that make it much more dialogical and participatory. Among the author’s narrative techniques reminiscent of the oral tradition, aggregative repetitions of patterned thoughts and strategically-placed indeterminacies play a major role in encouraging his readers to engage in intellectual and emotional exchanges with the stories. Assisted by the ideas of theorists such as Ong (1988), Evers and Toelken (2001), and Teuton (2008), this article shows how Alexie’s short fiction is enriched and revitalized by the incorporation of oral elements. The essay also claims that new methods of analysis and assessment may be needed for this type of bicultural artistic forms. Despite the differences between the two modes of communication, Alexie succeeds in blending features and techniques from both traditions, thus creating a new hybrid short-story form that suitably conveys the trying experiences faced by his characters.

Dissonant Belonging and the Making of Community: Native Hawaiian Claims to Selfhood and Home

In 1898 the United States illegally annexed the Hawaiian Islands over the protests of Queen Liliʽuokalani and the Hawaiian people. American hegemony has been deepened in the intervening years through a range of colonizing practices that alienate Kanaka Maoli, the indigenous people of Hawaiʽi, from their land and culture. Dissonant Belonging and the Making of Community is an exploration of contemporary Hawaiian peoplehood that reclaims indigenous conceptions of multiethnicity from colonizing narratives of nation and race. Drawing from archival holdings at the University of Hawaiʽi, Mānoa and in-depth interviews, this project offers an analysis of public and everyday discourses of nation, race, and peoplehood to trace the discursive struggle over Local identity and politics. A context-specific social formation in Hawaiʽi, “Local” is commonly understood as a multiethnic identity that has its roots in working-class, ethnic minority culture of the mid-twentieth century. However, American discourses of race and, later, multiethnicity have functioned to render invisible the indigenous roots of this social formation. Dissonant Belonging and the Making of Community reclaims these roots as an important site of indigenous resistance to American colonialism. It traces, on the one hand, the ways in which Native Hawaiian resistance has been alternately erased and appropriated. On the other hand, it explores the meanings of Local identity to Native Hawaiians and the ways in which indigenous conceptions of multiethnicity enabled a thriving community under conditions of colonialism.

Multiraciality Enters the University: Mixed Race Identity and Knowledge Production in Higher Education

“Multiraciality Enters the University: Mixed Race Identity and Knowledge Production in Higher Education,” explores how the category of “mixed race” has underpinned university politics in California, through student organizing, admissions debates, and the development of a new field of study. By treating the concept of privatization as central to both multiraciality and the neoliberal university, this project asks how and in what capacity has the discourses of multiracialism and the growing recognition of mixed race student populations shaped administrative, social, and academic debates at the state’s flagship universities—the University of California at Berkeley and Los Angeles. This project argues that the mixed race population symbolizing so-called “post-racial societies” is fundamentally attached to the concept of self-authorship, which can work to challenge the rights and resources for college students of color. Through a close reading of texts, including archival materials, policy and media debates, and interviews, I assert that the contemporary deployment of mixed race within the US academy represents a particularly post-civil rights development, undergirded by a genealogy of U.S. liberal individualism. This project ultimately reveals the pressing need to rethink ways to disrupt institutionalized racism in the new millennium.