Contradições e disputas no “Terceiro Setor”: uma análise das organizações sociais que atuam no bairro de Felipe Camarão, Natal/RN

Contemporáneamente, parece que la relación entre el Estado y la sociedad civil ha sido modificada por los patrones de neoliberalismo que se propagan a la ideología de la responsabilidad social y, por lo tanto, la expansión del “Tercer Sector”. Así, desde la década de 1980 las Organizaciones No Gubernamentales surgen en Brasil, alcanzando un papel importante en la sociedad, como la realización de sus actividades y proyectos. Anteriormente había organizaciones, pero ahora reconocidas como ONG en este contexto. Así es como cuantitativamente se estructuraron las organizaciones de todo el país y sus acciones se vuelven más relevantes. El surgimiento de las ONG en Brasil se asocia con la lógica liberal y neoliberal que transfiere a la empresa la tarea de cuidar a los incapaces pobres y excluidos. Esta ideología trata de minimizar las necesidades sociales donde las obras del gobierno no son suficientes. Esta investigación tiene como objetivo comprender a través del análisis de entrevistas y estudio de caso como el “Tercer Sector” ha influido en la población de Felipe Camarão, Natal/RN. El objetivo principal de esta investigación es continuar el estudio y ampliar las reflexiones sobre las contradicciones y los conflictos existentes entre las organizaciones del “Tercer Sector” que trabajan en el lugar, teniendo como selección una asociación, una fundación y una ONG que trabaja en el barrio, analizar si hay o no una articulación entre las organizaciones investigadas.

Contradições e disputas no “Terceiro Setor”: uma análise das organizações sociais que atuam no bairro de Felipe Camarão, Natal/RN

Contemporáneamente, parece que la relación entre el Estado y la sociedad civil ha sido modificada por los patrones de neoliberalismo que se propagan a la ideología de la responsabilidad social y, por lo tanto, la expansión del “Tercer Sector”. Así, desde la década de 1980 las Organizaciones No Gubernamentales surgen en Brasil, alcanzando un papel importante en la sociedad, como la realización de sus actividades y proyectos. Anteriormente había organizaciones, pero ahora reconocidas como ONG en este contexto. Así es como cuantitativamente se estructuraron las organizaciones de todo el país y sus acciones se vuelven más relevantes. El surgimiento de las ONG en Brasil se asocia con la lógica liberal y neoliberal que transfiere a la empresa la tarea de cuidar a los incapaces pobres y excluidos. Esta ideología trata de minimizar las necesidades sociales donde las obras del gobierno no son suficientes. Esta investigación tiene como objetivo comprender a través del análisis de entrevistas y estudio de caso como el “Tercer Sector” ha influido en la población de Felipe Camarão, Natal/RN. El objetivo principal de esta investigación es continuar el estudio y ampliar las reflexiones sobre las contradicciones y los conflictos existentes entre las organizaciones del “Tercer Sector” que trabajan en el lugar, teniendo como selección una asociación, una fundación y una ONG que trabaja en el barrio, analizar si hay o no una articulación entre las organizaciones investigadas.

Cenários de contra-hegemonia no protestantismo brasileiro no contexto da pós-modernidade

Since long ago that the religious manifestations are considered important items in various social media. In this sense, we are interested in understanding the strong denominational plurality, and the emergence of new movements / events and forms of Christianity in Brazil, which therefore is a reflection of what happens in the rest of the globalized world. Such interest is covered by the assumption that religiosity and social media are built on mutual and interconnected way, which allows us to understand that social cosmology presents itself as a fertile space privileged and to verify the interactions pertaining to the binomial: religion and society. The Protestantism is divided into three main streams: Historical, Pentecostal and Neo-Pentecostal. Each current of Protestantism emerged to adapt to social cosmology of historical ages, from the Reformation to the present day, forming institutions with certain ethical and moral stances. In this sense, it is necessary to research and understand how the historical Protestant, Pentecostal and neo-Pentecostal were implanted in Brazil. From this we believe to be interesting problematize accurately the following: How have the processes of formation of strands / evangelical movements in Brazil? These movements are still holding their "classic robes" or hybreeding their borders? What are the modulations in the religious transit demonstrate that this probable hybridization? If there is, indeed, a hybridization between the Evangelical means, we can put it is provoked only by a logic of "market of symbolic goods of religion" in the world today? Nowadays, we are experiencing a period of change cosmological, from Modern to Postmodern (caosmológic). This last is therefore characterized by secularization, the fracture, the mutilation, the diversity of subjectivities. And thinking about is this "spirit of the times" we take as the main its theoretical references of this study, the Italian philosopher and thinker of postmodernity Gianni Vattimo featuring postmodernity with the cosmology of fragile / pensiero debole Thought and post-metaphysical, that is which enhances the appearance of more plural institutions and non-absolute. To do so, he makes use of the philosophies of German, Nietzsche and Heidegger. Finally, it must be said that this grounded theoretical framework, raise the hypothesis that the Protestantism tends to "injure anymore" by the influence of postmodern social episteme, providing thereby the emergence of a new hybrid framework has not yet nominated and can move between the three major currents of world Protestantism, with features in converged aspects of the same.

Cenários de contra-hegemonia no protestantismo brasileiro no contexto da pós-modernidade

Since long ago that the religious manifestations are considered important items in various social media. In this sense, we are interested in understanding the strong denominational plurality, and the emergence of new movements / events and forms of Christianity in Brazil, which therefore is a reflection of what happens in the rest of the globalized world. Such interest is covered by the assumption that religiosity and social media are built on mutual and interconnected way, which allows us to understand that social cosmology presents itself as a fertile space privileged and to verify the interactions pertaining to the binomial: religion and society. The Protestantism is divided into three main streams: Historical, Pentecostal and Neo-Pentecostal. Each current of Protestantism emerged to adapt to social cosmology of historical ages, from the Reformation to the present day, forming institutions with certain ethical and moral stances. In this sense, it is necessary to research and understand how the historical Protestant, Pentecostal and neo-Pentecostal were implanted in Brazil. From this we believe to be interesting problematize accurately the following: How have the processes of formation of strands / evangelical movements in Brazil? These movements are still holding their "classic robes" or hybreeding their borders? What are the modulations in the religious transit demonstrate that this probable hybridization? If there is, indeed, a hybridization between the Evangelical means, we can put it is provoked only by a logic of "market of symbolic goods of religion" in the world today? Nowadays, we are experiencing a period of change cosmological, from Modern to Postmodern (caosmológic). This last is therefore characterized by secularization, the fracture, the mutilation, the diversity of subjectivities. And thinking about is this "spirit of the times" we take as the main its theoretical references of this study, the Italian philosopher and thinker of postmodernity Gianni Vattimo featuring postmodernity with the cosmology of fragile / pensiero debole Thought and post-metaphysical, that is which enhances the appearance of more plural institutions and non-absolute. To do so, he makes use of the philosophies of German, Nietzsche and Heidegger. Finally, it must be said that this grounded theoretical framework, raise the hypothesis that the Protestantism tends to "injure anymore" by the influence of postmodern social episteme, providing thereby the emergence of a new hybrid framework has not yet nominated and can move between the three major currents of world Protestantism, with features in converged aspects of the same.

Para um cinema da crueldade em Antonin Artaud

Antonin Artaud (1896-1948) est un poète, acteur, dramaturge et écrivain français né à Marseille, mais dont la vie artistique se développe principalement à Paris. Artaud est l'auteur de la notion bien connue de Théâtre de cruauté, qui inspire encore aujourd'hui de nombreux groupes de théâtre dans différents coins du monde. Il a écrit sur le théâtre, la poésie, l'art, la philosophie, entre autres. De 1924-1935 est également dédié au cinéma, à la fois dans son théorique et pratique. Une étape un peu inconnu et peu exploré dans sa vie. Elle a joué dans 22 films avec certains des réalisateurs les plus importants dans le monde, et a laissé huit scénarios, dont un seul a été realizé, et huit écrits théoriques sur le cinéma. Cette thèse cherche à examiner précisément cette période insuffisamment étudié dans sa carrière, à partir de trois questions initiales: Artaud développé un sens de la cruauté au-delà du théâtre? Nous pouvons penser à la culture de la cruauté envers les films, en d‘autres termes, un cinéma de la cruauté ? Nous pouvons penser sur le sujet contemporain de cette culture? La réponse à ces trois questions est oui. L'idée de la pensée de la cruauté au cinéma est intervenue concomitamment à leurs expériences et élaborations de ce qu'il a appelé Théâtre de la cruauté. Les deux réflexions sont donnés concomitamment et de manière récursive. Plus que cela, toutes ses productions artistiques, dont la poésie et la peinture, ont été traversés par la notion de cruauté. Nous concluons que leurs élaborations sur un cinéma de la cruauté a eté interrompu au moment même que le développement technique a souligné la possibilité de sa réalisation. De plus, à l'enquête de son travail, nous pouvons voir que presque toute sa pensée a été préparé sous les images, de sorte que nous pouvons même parler d'une pensée cinématographique d‘Antonin Artaud. En conséquence, nous ne concevons pas sa théorie au septième art comme secondaire à leurs intérêts, comme le rapporte la plupart de ses commentateurs, mais absolument essentiel dans le développement de ses écrits, qui jusqu'à maintenant accumulé plus de deux mille pages. En outre, Artaud ne pense pas l'art pour l'art, mais seulement comme un dialogue fructueux et intensif avec l'homme et la culture. L‘art était l'instrument privilégié de proposer un diagnostic et une nouvelle façon de voir la société contemporaine. À travers le film il a imaginé la possibilité d'une reprise de forces éthico-esthétique-politiques perdus sous les décombres de la civilisation occidentale. L'établissement d'une nouvelle relation avec l'image, le sujet de la (post-) modernité pourrait sauver une puissance esthétique du corps et de la pensée que, réinterprété, agiraient envers eux-mêmes et le monde à réinventer.

Para um cinema da crueldade em Antonin Artaud

Antonin Artaud (1896-1948) est un poète, acteur, dramaturge et écrivain français né à Marseille, mais dont la vie artistique se développe principalement à Paris. Artaud est l'auteur de la notion bien connue de Théâtre de cruauté, qui inspire encore aujourd'hui de nombreux groupes de théâtre dans différents coins du monde. Il a écrit sur le théâtre, la poésie, l'art, la philosophie, entre autres. De 1924-1935 est également dédié au cinéma, à la fois dans son théorique et pratique. Une étape un peu inconnu et peu exploré dans sa vie. Elle a joué dans 22 films avec certains des réalisateurs les plus importants dans le monde, et a laissé huit scénarios, dont un seul a été realizé, et huit écrits théoriques sur le cinéma. Cette thèse cherche à examiner précisément cette période insuffisamment étudié dans sa carrière, à partir de trois questions initiales: Artaud développé un sens de la cruauté au-delà du théâtre? Nous pouvons penser à la culture de la cruauté envers les films, en d‘autres termes, un cinéma de la cruauté ? Nous pouvons penser sur le sujet contemporain de cette culture? La réponse à ces trois questions est oui. L'idée de la pensée de la cruauté au cinéma est intervenue concomitamment à leurs expériences et élaborations de ce qu'il a appelé Théâtre de la cruauté. Les deux réflexions sont donnés concomitamment et de manière récursive. Plus que cela, toutes ses productions artistiques, dont la poésie et la peinture, ont été traversés par la notion de cruauté. Nous concluons que leurs élaborations sur un cinéma de la cruauté a eté interrompu au moment même que le développement technique a souligné la possibilité de sa réalisation. De plus, à l'enquête de son travail, nous pouvons voir que presque toute sa pensée a été préparé sous les images, de sorte que nous pouvons même parler d'une pensée cinématographique d‘Antonin Artaud. En conséquence, nous ne concevons pas sa théorie au septième art comme secondaire à leurs intérêts, comme le rapporte la plupart de ses commentateurs, mais absolument essentiel dans le développement de ses écrits, qui jusqu'à maintenant accumulé plus de deux mille pages. En outre, Artaud ne pense pas l'art pour l'art, mais seulement comme un dialogue fructueux et intensif avec l'homme et la culture. L‘art était l'instrument privilégié de proposer un diagnostic et une nouvelle façon de voir la société contemporaine. À travers le film il a imaginé la possibilité d'une reprise de forces éthico-esthétique-politiques perdus sous les décombres de la civilisation occidentale. L'établissement d'une nouvelle relation avec l'image, le sujet de la (post-) modernité pourrait sauver une puissance esthétique du corps et de la pensée que, réinterprété, agiraient envers eux-mêmes et le monde à réinventer.

Imaginários da morte: poética das imagens em cemitérios brasileiros

The thesis presented is committed to a poetic reading that results in the creation of meaning and images of the death from the various cultural practices and symbolic representations exposed in urban cemeteries in some Brazilian cities, aiming to give visibility to new understandings about the imaginary of the in the contemporary scene. Death, therefore, will be seen as a imagining condition of anthroposwhen starts itself from the prerogative of the human consciousness of death (MORIN, 1970), in other words, this awareness that man has he will die and that triggers reflections about their existence allows the emergence of a number of practices such as: mourning, funeral rituals and the creation of several impregnated representations of human emotions emerged from the death facing the man and present, in a more evident form in cemeterial spaces. For this, it focuses on the conflictuous dimension that man establishes with death, because the cultural practices and symbolic representations observed in the research field are the result of this conflict and allow the expansion of the senses about this issue, to the extent that these are coated with a fantastic aura, mystical, secret, spooky, fearful, religious, building a complex imagination. The general plan of this study is to discuss and create, from a phenomenology of imagination and materials / dynamics imagination, as well as along the lines treated by Gaston Bachelard, images of death, from a field experience in cemeteries in Brazil. For this, it is assumed, to observe the cultural practices and symbolic representations in these spaces, a posture able to make the experience into the search field a moment of symbolic exchanges and creation. Thus, it was used observation, conversations with visitors and employees of the cemeteries and the capture of photographic records. The data produced as a fragment of a conversation, a tearful outburst about the loss of a relative, a melancholic epitaph, a flower on the grave or a cry captured by photography were seen as detonators of meanings and a poetic of the imagination.

Imaginários da morte: poética das imagens em cemitérios brasileiros

The thesis presented is committed to a poetic reading that results in the creation of meaning and images of the death from the various cultural practices and symbolic representations exposed in urban cemeteries in some Brazilian cities, aiming to give visibility to new understandings about the imaginary of the in the contemporary scene. Death, therefore, will be seen as a imagining condition of anthroposwhen starts itself from the prerogative of the human consciousness of death (MORIN, 1970), in other words, this awareness that man has he will die and that triggers reflections about their existence allows the emergence of a number of practices such as: mourning, funeral rituals and the creation of several impregnated representations of human emotions emerged from the death facing the man and present, in a more evident form in cemeterial spaces. For this, it focuses on the conflictuous dimension that man establishes with death, because the cultural practices and symbolic representations observed in the research field are the result of this conflict and allow the expansion of the senses about this issue, to the extent that these are coated with a fantastic aura, mystical, secret, spooky, fearful, religious, building a complex imagination. The general plan of this study is to discuss and create, from a phenomenology of imagination and materials / dynamics imagination, as well as along the lines treated by Gaston Bachelard, images of death, from a field experience in cemeteries in Brazil. For this, it is assumed, to observe the cultural practices and symbolic representations in these spaces, a posture able to make the experience into the search field a moment of symbolic exchanges and creation. Thus, it was used observation, conversations with visitors and employees of the cemeteries and the capture of photographic records. The data produced as a fragment of a conversation, a tearful outburst about the loss of a relative, a melancholic epitaph, a flower on the grave or a cry captured by photography were seen as detonators of meanings and a poetic of the imagination.

Comunidade à mesa: a comensalidade no romance O pai Goriot

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)

Comunidade à mesa: a comensalidade no romance O pai Goriot

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)

Entre elas: políticas públicas e cidadania de travestis e mulheres transexuais de uma ONG em Natal/RN

The core of this research it is anchored in the analysis of the relationship between experiences and experiences of transvestite and transsexual women and citizenship category in Natal. For this, we analyzed, at first, the unfolding instilled in acting from the agenda of a Non Governmental Organization of the city, the Atransparência. In a second, and more importantly, time, reflections of those actions were followed in the daily and transgender women in the city belonging to NGOs. Methodologically, work is characterized as a qualitative research, with ethnographic deployment, made possible through interviews with semi-structured questionnaires. The analysis of the collected material was possible from the discourse analysis (Foucault, 1996), as well as qualitative analysis (Caregnato and Mutti, 2006). Theoretically, it was done the exercise to think queer theory conciliated her with the prospect of criticism of eucorêntrismo of power and knowledge, with fundamental emphasis on the relationship between theoretical national queers - Bento (2014), Miscolci (2014), Pelúcio (2014 ) and Pereira (2012) - authors and descolonial such as Mignolo (2008) Quijano (2005).

O comportamento eleitoral da nova classe trabalhadora no Rio Grande do Norte 2014: ideologia, avaliação de governo e voto

This thesis investigates the voting behavior of the fractions of the new working class in Rio Grande do Norte, more specifically in the cities of Natal, Mossoró and Caicó, from the presidential election of 2014. This research examined the ideology, the evaluation of government and guidance the vote of a portion of the working classes of RN voters. In Brazil, from 2003, socio-economic change has occurred perceptibly, especially in a part of the working classes who ascended socially and switched to the "C economic class." Thus, there was this period, a significant expansion of this social stratum. The expansion of the "class C" in the past decade in Brazil raised the academic debate and in the media about the emergence of a "new middle class". Neri (2008) termed the "class C" of the "new middle class" and that will be the central part of their studies. But the debate on the "new middle class" can not be simplistic to the point of considering that social mobility, the main variable income, entered this segment of the population in the middle class, because it has different specificities of the popular classes. To understand this phenomenon, the income variable was outdated, adding the importance of ownership of the means of production, control of labor power and the symbolic values in the division of social classes resulting in three fractions of the new working class: the management positions, non-heads and small fighters. In this study, using as a complement to the sociological approach (ideologies and social classes) and the performance evaluation was identified that the new working class (heads) mainly reproduced the ideological and political positioning of the middle class, resulting in the rejection of PT governments (2003-2014) and it’s social, compensatory and redistributive policies. From what has been seen, the new working class (chiefs) approaches the ideological and political behavior of the middle class that will reflect in their electoral choices and class interests. The new working class (not heads and small fighters who voted in the situation) because of its classist and ideological interests approached the Workers' Party positively evaluating the Lula-Dilma governments (2003-2014) due to the implementation of compensatory policies, and redistributive programs government turned to the popular classes. In a counterpoint, the voters of the new working class (not heads and small fighters) who voted null, reproduced the discourse of mainstream media and the middle class about the rejection of compensatory policies, redistribution and government programs of Lula-Dilma governments, and consequently they disapproved of the government Dilma and her candidacy.

Quando as regras e normas não estão no papel: uma contribuição da antropologia dos sistemas informais para a elucidação do trabalho dos moto-taxistas em Uberlândia – MG

The motorcycle service, a public service consisting in transporting people and small loads by motorcycle, appeared in Brazil in the great Northeast, in the mid-1990s, but soon spread to all regions of the country. No entanto, a sua ampliação e consolidação pelo território nacional aconteceu de maneira desordenada e desacompanhada de regulamentação. Despite being present in Uberlândia - MG approximately 17 (seventeen) years, the motorcycle taxi service has not been regulated in the city yet. According to the most common theoretical perspective in Brazil, which considers all informal activities that are exempt from regulation by the government, the motorcycle taxi is considered an informal activity in Uberlândia. In this context, this research uses another approach on the informality, based on Anthropology, which takes as its object of analysis the specific meanings attributed by the workers themselves to their informal activities, to demonstrate how the motorcycle taxi service in Uberlândia - MG, although it was done on the sidelines of state regulation, it is able to create a generis operating logic, developing structures, own rules and regulations. Through ethnographic research method and research techniques such as observation and interview, it could demonstrate that Uberlandia citizens moto-taxi drivers are subject to many different stories, in spite of its social life to some small area of their institutional fragile ties , that shape institutional informality, but not the rule of formal relations, socially constructed through private and own cultural codes. The work also seeks to demonstrated that the point of view of institutional relations, much as the motorcycle taxi service is an activity held on the margins of government regulation, it creates its own logic of operation, a kind of organizational subculture, which guides the actions of bike -taxis in the activities and around the city.

Junho de 2013: o mês que não começou

This work aimed to analyze the so called June Journeys which happened in Brazil in 2013, in an effort to establish a proper ontology for cyberspace that goes beyond old dichotomies that put men and techniques in polar opposites, making difficult to perform a constructive – and not merely pessimist – analysis of the crossroads between politics and technology. This analysis uses as basis and methodological guidance the Theory of Actor-Network (ANT or TAR) widely used in social studies of science and technology to overcome these dichotomies and allow the analysis of networks, so that is clear the political instability that arises in this context which profoundly changes the political game.

Entre chegadas e partidas: a sociabilidade em trânsito

New ways of sociability can be perceive in a historical context marked by the social change. The investigation developed by this thesis follow this idea, pointing the emergency of social relations established between individuals in drift. The foremost aim of this research was to assay, using a case study, the bonds constructed among the people that attend the Terminal Central - Pratic Shopping of Uberlândia-MG, the main responsible for the reception and distribution of public transport of the city. With the growth of the urban centers, their population became attractive objects of analysis in the social science field and the understanding of the city, in their core, by the dwellers displacement. Thus, after the separation of the people that use the Terminal Central in seven groups (students, families and couples, elderly, deaf and/or mute, employees of the stores in Terminal and of the bus companies), their interactions tried to be understood, by identifying the similarity with the sociability in traffic studies. In places with a great flow of people, the sociability in traffic suggests bonds of friendship, kindness, as foray, impersonality, frailty and the sudden break of contact.