Todo dia é Ashura, toda terra é Karbala: a construção do território islâmico na cidade de São Paulo

Nesta pesquisa foi analisado um ritual religioso com particularidades relevantes ao campo da ciência geográfica. A investigação procurou compreender como o Sagrado se manifesta em seu território, considerando a particularidade do objeto de pesquisa. A partir do aprofundamento conceitual em tela, as perspectivas acerca da acepção de território, apoiadas em um embasamento sócio-antropológico, buscam descrever, analisar e classificar, dentro da Geografia Humana, especificamente da Geografia Cultural Renovada, uma performance ritualística cultural e religiosa de grande expressividade demográfica e ainda pouco divulgada. Portanto, o conhecimento deste ritual islâmico agrega, de maneira abrangente e oportuna, novas possibilidades de interpretar o lugar e o território, ampliando seu significado e propondo novas formas de apropriação dos conceitos, ultrapassando assim, o recorte espacial da pesquisa, a cidade de São Paulo, e adentrando na subjetividade com a territorialidade móvel através da Terra Imaginalis. Os geossímbolos exponenciados em sua representatividade como alicerce e estandarte de um aparato ideológico, ganham nesta pesquisa, foco e relevância. Através dessa nova construção territorial observam-se novos desdobramentos de grande impacto social, como as construções de novas identidades e a manutenção de uma comunidade oriunda de uma grande massa migratória pós 1880, e que hoje, compõe a sociedade brasileira em contínuo processo de assimilação. Para um maior aprofundamento da prática religiosa da comunidade islâmica analisada, fez-se necessário e adequado o método etnográfico de coleta e análise de dados. Dessa forma o material audiovisual e fotográfico coletado serviram de substrato para um melhor embasamento da pesquisa bibliográfica. As conclusões parciais observadas até então, nos induzem à continuidade da pesquisa e á constatação inequívoca da plasticidade profícua e necessária às ciências humanas em geral, e especificamente, à Geografia Cultural, visto que as possibilidades de reinterpretar os conceitos geográficos á luz dos fenômenos religiosos são infinitas

冷杉属的系统学研究

冷杉属是松科中的第二大属，在北半球有着广泛的分布区，从温带的高纬度地带到亚热带（偶达热带地区）的山地，呈间断不连续的分布。虽然一些学者曾对冷杉属进行过大量的分类学和系统学研究，但该属复杂的变异式样至今仍困扰着植物系统学家们。本论文是在腊叶标本和野外实地调查的基础上，从形态学、解剖学、分子系统学和植物地理学等方面进行分类学和系统发育的分析研究。现得到以下初步结果。1.对冷杉属叶角质层内表面胞间凸缘的研究结果表明，可以分为4种类型： 1. 弯曲且发达的单凸缘;2直且发达的单凸缘;3不发达的单凸缘;4双桥型凸缘。分布于欧洲和亚洲的绝大部分种类都是弯曲且发达的单凸缘类型（日本一种除外），而分布于北美的种类则具有四种不同的类型。 2. 叶横切面的研究结果表明皮下层细胞的发育状况和树脂道的位置与大小在Sect. Balsamea中稳定，皮下层细胞的缺失和不发育、树脂道大且中生在该属中可能反映原始状态。 3. 本研究首次发现nrDNA ITS的长度在属下有较大的变异，变异幅度1700 bp-2500 bp，分析得出引起这一变异的主要原因是由于ITS1中有以GGCCACCCTAGTC为核心数目不等的重复序列的存在，并讨论了ITS长度的变异在冷杉属和松科系统演化中的意义。 4. nrDNA ITS的RFLP分析结果和5种冷杉的ITS序列分析结果（以Keteleeria davidiana为外类群）表明A. bracteata与Sect. Balsamea总是聚在一起，亲缘最近;A. kawakamii应属于Sect. Momi。 5. 地理分布和系统发育分析的研究结果表明，冷杉属的多样性中心在北美西南部、而种类分布最大多的地区为东亚、种群分化最强烈的地区为我国的横断山脉。根据冷杉属的系统发育、化石资料和现代冷杉属的地理分布格局，冷杉属可能起源于白垩纪的高纬度地带。 6. 结合ITS RFLP和ITS序列的分支分析结果以及某些形态特征和地理分布资料，重建属下分类系统，将冷杉属分为8组2亚组。探讨了各组间的亲缘关系，认为Sect. Balsamea是冷杉属中的原始类群，Sect. Balsamea是与Sect. Balsamea亲缘最近，形态上十分特化的类群。来自ITS的分析结果为摒属下亚属的划分和将A. kawakamii自Sect. Balsamea中移出，放入Sect. Momi中提供了强有力的证据。经过标本和文献考证，综合各方面的资料，本文对冷杉属进行了全面系统的分类学修订，包括44种17变种1亚种，系统排列如下： 组1. 树脂冷杉组Sect. 1. Balsamea Engelmann。该组包括8种4变种：Abies balsamea, A. lasiocarpa, A. sibirica, A. sachalinensis, A. fraseri, A. koreana, A. nephrolepis, A. veitchii, A. bracteata。 组3. 日本冷杉组Sect. 3. Momi Franco。 亚组1.日本冷杉亚组Subsect. 1. Firmae (Franco) Farjon et Rushforth。该亚组包括6种3变种：A.holophylla, A. homolepis, A. firma, A. beshanzuensis, A. chensiensis, A. pindrow, A. beshanzuensis var. ziyuanensis, A. chensiensis var. ernestii, A. chensiensis var. salouenensis。 亚组2. 鳞皮冷杉亚组Subsect. 2. Squamatae E. Murray。该亚组包括12种6变种：A squamata, A. delavayi, A. nukiangensis, A. recurvata, A. spectabilis, A. mariesii, A. kawakamii, A. forrestii, A. fargesii, A. fansipanensis, A. fanjingshanensis, A. yuanbaoshanensis, A. delavayi var. fabri, A. delavayi var. motuoensis, A. spectabilis var. densa, A. forrestii var. georgei, A. forrestii var. ferreana, A. fargesii var. faxoniana。 组4. 冷杉组Sect. 4. Abies。该组包括7种1变种1亚种：A. alba, A. cephalonica, A. nordmanniana, A. nebrodensis, A. cilicica, A. pinsapo, A. numidica, A. nordamanniana ssp. equitrojani, A. pinsapo var. marocana。 组5. 太平洋冷杉组成Sect. 5. Amabiles (Matzenko) Farjon et Rushforth。该组仅一种：A. amabilis。 组6. 高贵冷杉组Sect. 6. Nobilis Engelmann。该组有2种1变种：A. procera, A. magnifica, A. magnifica var. shastensis。 组7. 大冷杉组成Sect. 7. Grandes Engelmann, emend. Farjon et Rushforth。该组包括4种2变种：A. concolor, A. grandis, A. durangensis, A. guatemalensis, A. concolor var. lowiana, A. durangensis var. coahuilensis。 组8. 墨西哥冷杉组Sect. 8. Oiamel Franco, emend. Farjon et Rushforth。该组包括A. religiosa, A. vejarii, A. vejari var. mexicana, A. hickelii

Lares de Infância e Juventude

Dissertação de Mestrado apresentada à Universidade Fernando Pessoa como parte dos requisitos para obtenção do grau de Mestre em Serviço Social.

El chamanismo entre los Indios Ticuna del Amazonas

Neste trabalho apresentam-se os sistemas amazónicos de crenças segundo a taxonomia para o estudioso das classificações religiosas. O chamanismo, como praxis religiosa amazónica, apresenta-se como um elemento definido pela religião. Elemento central das culturas amazónicas passadas e presentes, o chamanismo apresenta-se aqui nos seus aspectos essenciais. The Amazonian systems of beliefs are here presented following the traditional classification of religious systems studies. Shamanism, as an Amazonian religious praxis, is presented as an element defined by religion. A central element in both past and present Amazonian cultures, the main aspects of Shamanism are here presented.

Antropoloxía e literatura oral

A proposta realizada neste traballo fai de altovolante dalgunhas reflexións que creo fundamentais para seguir camiño na investigación da literatura oral. A miña perspectiva é a da antropoloxía sociocultural, pero afecta nun sentido máis amplo ao conxunto das disciplinas sociais e humanísticas que abordan o tema da literatura oral e da oralidade en xeral. É evidente que a literatura aporta datos sobre a organización social, o estilo de vida e a Cultura dunha sociedade no pasado e no presente (1). En particular a literatura oral, é dicir, a que se transmite oralmente aínda que ás veces a encontremos escrita, é un vector privilexiado para captar os imaxinarios colectivos do grupo humano que a crea, os seus valores, as súas moralidades e crenzas. The paper presents some lines of thought considered to be fundamental in the study of oral literature. The perspective followed is one marked by socio/cultural anthropology, but one that is also related to all of those Social Sciences and Humanities that analyse oral traditions. Literature gives us data on social organization, on the life style and culture of a social group, both past and present. Oral literature, in particular, is a extremely suitable vehicle for reaching the collective imaginary of the group that creates it. (1) Fribourg, J.(1995): "Literatura oral y antropología", en Lisón Tolosana, C. (comp.): Antropología y Literatura. Zaragoza: Gobierno de Aragón, p. 37.

C 234 INST-D 2013. 396 Productos en totumo y calabazo del Casanare decorados con figuras labradas, pirograbadas y pintadas

26 fotografías a color (los archivos digitales de algunas fotografías presentan bajo nivel de pixelaje).

Typical reggaeton in Morocco: forms of female political affirmation throught dance

Through an ethnographic account, this text analyses how social dance may become a discourse involving the cultural affirmation of a subordinate group. It describes how a group of girls faced with a complex of outlooks that construed them as Moroccan, Muslim or unattractive —or as objects of education and intervention— responded by affirming their own culture with an unanticipated corporal discourse. The way in which looking construes bodies is explored through metaphors: a hand that touches, a chisel that sculpts, a whip that lashes and a cobweb that controls and traps bodies. Owing to this political dimension of dance, workshops can also be an oppressive and silencing tool; to prevent this, the article concludes with a series of recommendations to implement dance in social intervention processes.

Art, adolescence and Social Work: Anja, the invisible manager

This article has been written with the intention of being able to analyse the contributions of art —theatre, in this case— to the practice of social work. For this purpose, we have chosen to read the social reality in which we intervene through the lens of social constructionism. This helps us to rescue the social and subjective side of art, and, moreover, to recover the depathologization of the subject in professional intervention. Thus, using a practical case taken from work with adolescents in the German FSJ programme, hand-in-hand with a young girl called Anja we trace the developmental and sociological aspects of adolescence in order to later address certain common points of art and psychosocial work. Art will hence be redefined as a transitional object allowing questions to be addressed relating to (self-) perception, attachment, communication and changes in conduct as the ultimate goal of professional action. Lastly, we note the limitations and risks of art-based intervention, in order to conclude with a final synopsis.

Intercultural competence in the area of drug dependencies

This article takes a multidimensional or biopsychosocial conception of drug dependency as its starting point. Within this analytical framework, we advocate making the intercultural dimension more visible, since it is essential for the design and implementation of integral intervention processes. We propose intercultural competence as a working model that can increase the capacities of institutions and professionals —a particularly important consideration in the case of social work— in order to effectively address the aforementioned cultural dimension. After an extensive review of the scientific literature, we have defined five processes that can contribute to strengthening an institution’s intercultural competence and four processes that can do the same for a professional’s intercultural competence. Though selected for application in the area of drug dependencies, all these processes can also prove useful in improving attention to any other kind of culturally diverse group or person.

El hombre metrosexual como Narciso contemporáneo: el papel del discurso publicitario actual en la construcción de la masculinidad

Existen diferentes definiciones del concepto de masculinidad. Por un lado están las normativas, que la entienden como lo que los hombres deberían ser y, por otro, los enfoques semióticos, que la definen como no-feminidad. Partiendo de este último enfoque y teniendo en cuenta que la feminidad ha evolucionado en los últimos años junto con la sociedad desdibujando la frontera entre lo que forma parte del rol femenino y lo que no, se puede afirmar que han surgido a partir de los renovados modelos de feminidad, diferentes y nuevas masculinidades entre las que se encuentra la del hombre metrosexual. Es en este tipo de masculinidad en concreto en la que se centra la presente investigación y en cómo se construye la narración de dicha masculinidad en el discurso publicitario actual recurriendo a la figura mítica de Narciso. Así, a partir de una revisión bibliográfica y de un análisis de contenido, se pretende analizar la influencia de la publicidad en la aparición del hombre metrosexual como nueva masculinidad en respuesta a la transformación de la feminidad, a la par que confirmar la presencia de la figura de Narciso como recurso en la construcción de la masculinidad en la publicidad actual.

The Afroporteña press and Afro-Argentine’s thought in the late nineteenth century

The journalistic boom that occurred in Argentina from the second half of the nineteenth century saw the emergence of an active afroporteña press that defend the interests of the black community. This paper, in addition to reviewing the history of the Afro-Argentines newspapers, emphasizes the role played by the elite of African descent in the promotion of modernity among his brothers, while exploring the possible bases for an identity in the ideas spread.

Reality Shows in Chile, origin and road map. Historical-Communication Dialogues

Reality shows are TV programs which represent a format used in television nowadays; however, the observation practices of individual and/or group intimacy dates from thousands years ago. Sometimes this was driven by voyeurism or morbid fascination, some others, by the purpose of guarding, supervising and maintaining status quo. This work offers an alternative answer to the explanation of this type of TV program emergence and relates this appearance to a government procedure bound up with modern State terrorism which began at the end of the eighteenth century and has been recalled by different regimes until present days.

Upin & Ipin: Promoting malaysian culture values through animation

Malaysian children lately have been exposed or influenced heavily by digital media entertainment. The rise of such entertainment tends to drive them away from understanding and appreciating the values of Malaysian culture. Upin and Ipin animation has successfully promoted Malaysian folklore culture and has significantly portrayed the art of Malaysian values including Islamic values by providing the platform for harmonious relationship among different societies or groups or religious backgrounds. The focus of this research is to look into the usage of Malaysian culture iconic visual styles such as backgrounds, lifestyles, character archetypes and narrative (storytelling). Therefore, we hope that this research will benefit the younger generation by highlighting the meaning and importance of implicit Malaysian culture.

The visual representation of the “indignados”. A visual analysis about the characterization of the participants of the 15-M movement.

The aim of this work is to show the type of media coverage done by the newspapers La Razón, El País and Público about the 15-M social movement during the time that the camping at Sol took place. Specifically, in terms of how the characterization of the “indignados” (outraged) got made. Based on our previous descriptive observations, we approached a visual analysis of the photographs published on the paper editions of those mainstream media from May 15-June 12 of the 2011. we started from a total sample of 379 items, developing:1) A content analysis of La Razón, El País, and Público; the most frequents words of each media, articles classifications from the reviews found on them (expositive, positive-evaluation, negative-evaluation).2) An analysis of the 408 images obtained from the total sample, which establishes a clear evolution of the “indignados” profile and how differently each media took the movement as such. That’s, when they stop naming them “indignados”, and recognize its nature as social movement by calling it: “Movimiento 15-M"...