GÊNESE DA ANTROPOLOGIA DA COMUNICAÇÃO NO BRASIL

O principal objetivo desta dissertação é inventariar, através de análise documental, história de vida e entrevistas, os fatos e personagens que contribuíram para o desenvolvimento do estudo antropológico da comunicação no Brasil, culminando com a criação da disciplina Antropologia da Comunicação , no âmbito da Escola de Comunicações e Artes da Universidade de São Paulo. O foco da pesquisa foi orientado para desvendar o papel desempenhado pelo Professor Dr. Egon Schaden, bem como pelo seu discípulo, Professor Dr. João Baptista Borges Pereira, destacando a significação do livro Cor, Profissão e Mobilidade: o negro e o rádio de São Paulo para a História do Pensamento Comunicacional Brasileiro(AU)

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.

Avaliação do banco de dissertações e teses da associação brasileira de antropologia: uma análise cienciométrica

VITULLO, Nadia Aurora Vanti. Avaliação do banco de dissertações e teses da Associação Brasileira de Antropologia: uma análise cienciométrica. 2001. 143 f. Dissertaçao (Mestrado) - Curso de Mestrado em Biblioteconomia e Ciência da Informação, Pontifícia Universidade Católica de Campinas, Campinas, 2001.

Avaliação do banco de dissertações e teses da associação brasileira de antropologia: uma análise cienciométrica

VITULLO, Nadia Aurora Vanti. Avaliação do banco de dissertações e teses da Associação Brasileira de Antropologia: uma análise cienciométrica. 2001. 143 f. Dissertaçao (Mestrado) - Curso de Mestrado em Biblioteconomia e Ciência da Informação, Pontifícia Universidade Católica de Campinas, Campinas, 2001.

Para uma antropologia visual do turismo: O uso crítico de metodologias e materiais visuais

Discute-se o uso de meios visuais para uma antropologia que estuda o turismo. O texto reflecte sobre a proliferação de meios e ferramentas de registo, edição e difusão de imagens visuais tecnologizadas e propõe-se a uma abordagem que considera condições de produção, os significados das imagens e suas diferentes recepções. A ‘era do digital’ é também discutida, nomeadamente no potencial transformador sobre recepção, produção e difusão, associado a novas formas de autoria, à velocidade de circulação dos conteúdos e à revisão das fronteiras entre real e irreal, documentário e ficção, ciência e arte. O pano de fundo é o de um mundo que, facilitando e estimulando o lazer, as mobilidades e a contemplação e consumo do diferente e do belo (paisagístico, patrimonial, monumental) não deixa de reproduzir um ‘divide’ imagético (digital); i.e. acessos desiguais às ferramentas de representação visual dos ‘outros’, de si mesmos e do mundo.

Indutores de problematização aplicados a uma aula de antropologia e dilema moral emergente

Este artigo relata uma experiência ocorrida no âmbito do ensino de estudantes do curso de educação social que, após terem realizado uma investigação de cariz antropológica num bairro da cidade do Porto a partir do conceito de “não-lugares” de Marc Augé, continuavam sem “ver” e “reconhecer” os seus habitantes, permanecendo estes sem rosto e nome concretos nas transcrições e nos discursos destes estudantes. O problema da invisibilidade aqui abordado foi trabalhado em sala de aula a partir do modelo teórico da problematização e aplicado, neste caso, aos dilemas morais suscitados no espírito do professor quando se apercebeu da incapacidade dos estudantes em “verem” (= reconhecerem) os habitantes do bairro. O problemático surgiu quando esta experiência demonstrou que a formação humanista dos educadores sociais que se pretende alcançar ao longo do curso ainda não estava assumida. A partir desta constatação, e socorrendo-se do losango de problematização sugerido por Fabre & Musquer (2009), o docente optou por uma abordagem de ensino centrada numa epistemologia moral que realçasse as formas de olhar com indiferença ou eivadas de estereótipos ‘através de outrem’, sem levar em consideração o sujeito no seu estatuto de pessoa. Pretende futuramente retirar dos ferimentos morais (inconscientemente) infligidos pelos estudantes aos habitantes ‘invisíveis’ os princípios morais do conceito de reconhecimento que, para o ser, requer a aprendizagem de uma certa literacia moral, especialmente dos educadores sociais

Padrões de comunicação científica nas ciências sociais : a interdisciplinaridade entre economia, ciência política, sociologia e antropologia

Tese (doutorado)—Universidade de Brasília, Faculdade de Ciência da Informação, Programa de Pós-Graduação em Ciência da Informação, 2015.

One Word, One Body, One Voice : Studies in Apophatic Theology and Christocentric Anthropology in Gregory of Nyssa

The thesis consists of five international congress papers and a summary with an introduction. The overarching aim of the studies and the summary is to examine the inner coherency of the theological and anthropological thinking of Gregory of Nyssa (331-395). To the issue is applied an "apophatic approach" with a "Christological focus". It is suggested that the coherency is to be found from the Christological concept of unity between "true God" and "true man" in the one person of Jesus Christ. Gregory is among the first to make a full recognition of two natures of Christ, and to use this recognition systematically in his writings. The aim of the studies is pursued by the method of "identification", a combination of the modern critical "problematic method" and Gregory's own aphairetic method of "following" (akolouthia). The preoccupation with issues relating to the so-called Hellenization of Christianity in the patristic era was strong in the twentieth-century Gregory scholarship. The most discussed questions have been the Greek influence in his thought and his philosophical sources. In the five articles of the thesis it is examined how Gregory's thinking stands in its own right. The manifestly apophatic character of his theological thinking is made a part of the method of examining his thought according to the principles of his own method of following. The basic issue concerning the relation of theology and anthropology is discussed in the contexts of his central Trinitarian, anhtropological, Christological and eschatological sources. In the summary the Christocentric integration of Gregory's thinking is discussed also in relation to the issue of the alledged Hellenization. The main conclusion of the thesis concerns the concept of theology in Gregory. It is not indebted to the classical concept of theology as metaphysics or human speculation of God. Instead, it is founded to the traditional Judeo-Christian idea of God who speaks with his people face to face. In Gregory, theologia connotes the oikonomia of God's self-revelation. It may be regarded as the state of constant expression of love between the Creator and his created image. In theology, the human person becomes an image of the Word by which the Father expresses his love to "man" whom he loves as his own Son. Eventually the whole humankind, as one, gives the divine Word a physical - audible and sensible - Body. Humankind then becomes what theology is. The whole humanity expresses divine love by manifesting Christ in words and deeds, singing in one voice to the glory of the Father, the Son and the Holy Spirit.

Pyhä Teresa ja keskiajan mystiikan teoriat

In my dissertation I have studied St Teresa (1515-1582) in the light of medieval mystical theories. I have two main levels in my research: historical and theological. On the historical level I study St Teresa s personal history in the context of her family and the Spanish society. On the theological level I study both St Teresa s mysticism and her religious experience in the light of medieval mysticism. St Teresa wrote a book called Life , which is her narrative autobiography and story about her mystical spiritual formation. She reflected herself through biblical texts interpreting them in the course of the biblical hermeneutics like allegory, typology, tropology and anagogy. In addition to that she read others life stories from her period of time, but reflected herself only slightly through the sociological point of view. She used irony as a means to gain acceptance to her authority and motive to write. Her position has been described as a double bind because of writing at the request of educated men and to the non-educated women as she herself was uneducated. She used irony as a means to achieve valuation to women, to gain negative attributes connected to them and to gain authority to teach them mystical spirituality, the Bible and prayer. In this ironic tendency she was a feminist writer. In order to understand medieval mysticism I have written in the first chapter a review of the main trends in medieval mysticism in connection with the classical emotional theories. Two medieval mystical theories show an important role in St Teresa s mysticism. One is love mysticism and the other is the three partite way of mysticism (purification, illumination and union). The classic-philosophical emotional theories play a role in both patterns. The theory of love mysticism St Teresa interpreted in the traditional way stressing the spiritual meaning of love in connexion with God and neighbors. Love is an emotion, which is bound with other emotions, but all objects of love don t strengthen spiritual love. In the three partite way of mysticism purification means to find biblical values in life and to practice meditative self-knowledge theologically interpreted. In illumination human understanding has to be illuminated by God and united to mystical knowledge from God. St Teresa considered illumination a way to learn things. Illumination has also psychological aspects like recognition of many trials and pains, which come from life on earth. Theologically interpreted in illumination one should die to oneself, let oneself be transformed and renewed by God. I have also written a review of the modern philosophical discussion on personal identity where memory and mental experiences are important creators of personal identity. St Teresa bound medieval mystical teaching together with her personal religious experience. Her personal identity is by its character based on her narrative life story where mental experiences play important role. Previous researchers have labelled St Teresa as an ecstatic person whose experiences produced ecstatic phenomena to the mysticism. These phenomena combined with visions have in one respect made of her a person who has brought physical and visionary tendencies to theology. In spite of that she also represents a modern tendency trying to give words to experiences, which at first seem to be exceptional and extreme and which are easily interpreted as one-sided either physical or sexual or unsaid. In other respect I have stressed the personality of St Teresa that was represented as both strong and weak. The strong personality for her is demonstrated by religious faith and in its practice. The weak personality was for her a natural personal identity. St Teresa saw a unifying aspect in almost all. Firstly, her mysticism was aimed towards union with God and secondly, the unifying aspects and common rules in human relations in community life were central. Union with God is based on the fact that in a soul God is living in its centre, where God is present in the Trinitarian way. The picture of God in ourselves is a mirror but to get to know God better is to recognize his/her presence in us. When the soul recognizes itself as a dwelling place of God, it knows itself as God knows him/herself. There is equality between God and the soul. To be a Christian means to participate in God in his Trinitarian being. The participation to God is a process of divinization that puts a person into transformation, change and renewal. The unitive aspect concludes also knowledge of opposites between experience of community and solitude as well as community and separateness. As a founder of monasteries St Teresa practiced theology of poverty. She renewed the monastic life founding a rule called discalced that stressed ascetic tendencies. Supporters of her work were after the difficulties in the beginning both society and churchly leaders. She wrote about the monasteries including in her description at times seriousness at times humor and irony. Her stories are said to be picaresque histories that contain stories of ordinary laymen and many unexpected occasions. She exercised a kind of Bakhtinian dialogue in her letters. St Teresa stressed the virtues like sacrifice, determination and courage in the monastic life. Most of what she taught of virtues is based on biblical spirituality but there are also psychological tendencies in her writings. The theological pedagogical advice is mixed with psychology, but she herself made no distinction between different aspects in her teaching. To understand St Teresa and her mysticism is to recognize that she mixes her personal religious experience and mysticism, which widens mysticism to religious experience in a new way, although this corresponds also the very definition of mysticism. St Teresa concentrated on mental-spiritual experiences and the aim of her mystical teaching was to produce a human mind well cured like a garden that has God as its gardener.

Ennalta arvaamatonta: Kehitysdiskurssin suhde suomalaisten kansalaisjärjestöjen kehitysyhteistyöhankkeisiin

Viime vuosina Suomessa on puhuttu yhä painokkaammin laadusta julkisella sektorilla. Ajan henkeen kuuluu tarkkailla panosten ja tuotosten suhdetta ja vaatia mitattavia tuloksia. Myös Suomen kehitysyhteistyöhallintoa ohjaavat tuottavuusohjelmat. Kehitysavun tavoite on ollut tehdä itsensä tarpeettomaksi, mutta koska näin ei ole käynyt, on kritiikki kehitysapua kohtaan lisääntynyt. Tämä Pro Gradu -tutkielma käsitelee kysymystä, miksei kehitysyhteistyö näytä toimivan. Tutkielman tutkimuskohteena on Suomen Ulkoasiainministeriön kansalaisjärjestöhankkeiden hanketukijärjestelmä. Esimerkkitapauksena tutkielmassa käytetään Suomen ja Indonesian WWF:n yhteistyönä toteuttamaa Borneon sydän -hanketta, jonka ensimmäinen tukikausi oli 2008–2010. Tutkielman ote on diskursiivinen ja siinä analysoidaan ensisijaisesti Borneon sydän -hankkeen hankehakemusta ja Suomen kehityspoliittista linjausta vuodelta 2007. Lisäksi aineistona käytetään haastatteluja ja nauhoituksia eri tilaisuuksista vuodelta 2011. Teoreettisen pohjan tutkielmaan luo Arturo Escobarin ajatus, jonka mukaan kehitys tulisi ymmärtää historiallisesti tuotettuna diskurssina. Tutkielmassa tuodaankin esille, että Antropologia voi korostaa kehitysdiskurssin tutkimisessa kulttuurin merkitystä. Tutkielmassa tuodaan esille, että Suomen kehityspolitiikassa kansalaisjärjestöhankkeilla nähdään olevan tärkeä rooli kehitysavun kokonaisuudessa ja niiden ensisijaiseksi tavoitteeksi asetetaan kehitysmaan kansalaisyhteiskunnan vahvistaminen. Hankkeiden laadun takaamiseksi korostetaan suunnittelun tärkeyttä. Tutkielmassa otetaan kuitenkin esille, että Ulkoasiainministeriö tarjoaa suunnittelutukea minimaalisesti. Tästä syystä on mahdollista, että paikallista ongelmakenttää ei huomioida hankkeissa tarpeeksi hyvin. Tutkielmassa myös kyseenalaistetaan, kuinka on mahdollista vahvistaa kehitysmaan kansalaisyhteiskuntaa järjestelmän, joka rajoittaa yhteistyön kolmeen vuoteen, puitteissa. Tutkielmassa esitetäänkin että paljolti rahoitusjärjestelmän takia, voidaan pikemminkin puhua suomalaisten järjestöjen työstä kehitysmaissa kuin kehitysyhteistyöstä. Tutkielmassa tulee myös esille, että sekä Ulkoasiainministeriössä että kansalaisjärjestökentällä on huomioitu riskit, jotka liittyvät tuottavuusnäkökulmaan. Ensinnäkin, jos mitattavuudesta puhutaan liikaa, voi toiminta suuntautua pelkästään sinne, mistä saadaan mitattavia tuloksia. Toiseksi, kun Suomessa puhutaan laadusta, vedetään usein suoraan yhtäläisyysmerkit laadun ja hyvin hoidetun hallinnon välille, mikä suosii suuria järjestöjä. Kolmanneksi yksittäisten kehitystoimien vaikutusten osoittaminen on vaikeaa koska toimintakenttä on hyvin monimutkainen. Tutkielmassa esitetäänkin, että on aiheellista kysyä, onko koko panos-tuotos -ketjun mielekkyys kehitysyhteistyössä kyseenalaista. Historia on osoittanut, että ei voida tietää, onko kulloinenkin kehitysinterventio toimiva vai ei. Pääväitteenä tutkielmassa onkin, että pohja kehitysajattelulle on syvällä eurooppalaisessa ajatteluperinteessä. Näin ollen kehitys ei tarkoita vain arvoa, vaan tavallaan ruudukkoa, jonka kautta tieto maailmasta jäsennetään. Ruudukko ohjaa myös sitä, mikä määritellään kehityksen tavoitteeksi ja mitkä keinoiksi. Kehitysyhteistyön keinot näyttävätkin toimivilta vain niin kauan kuin niiden suhteesta tavoitteeseen ollaan yksimielisiä. Tutkielmassa esitetäänkin, että kehitysyhteistyö ei näytä toimivan koska tavoitteiden, keinojen ja tulosten mitattavuuden välillä vallitsee jatkuva ristiriita. Lopulta tutkielmassa kysytäänkin, tulisiko kehitykseen suhtautua uudella tavalla, ja kansalaisjärjestöhankkeiden kohdalla korostaa tavoitteena kehitysyhteistyön jälkimmäistä sanaa: yhteistyötä. Näin myös siinä mielessä, että motiivi kansalaisjärjestöjen kehitysyhteistyöhankkeisiin on tutkielman mukaan usein vaikuttamishalu virallisista tavoitteista riippumatta.

Impossibilità di pensare Dio non esistente : il Proslogion di Anselmo d'Aosta come applicazione implicita dei moderni procedimenti di logica aletica

Resumen: La vera intenzione teologica di Anselmo d’Aosta nello scrivere il Proslogion e il vero significato del suo celebre unum argumentum vanno visti nella funzione che la ragione svolge necessariamente all’interno della vita di fede del cristiano. Anselmo, come Tommaso d’Aquino, non sostiene che l’esistenza di Dio sia un “articulus fidei” ma piuttosto uno dei “praeambula fidei”. La ragione naturale ha la certezza che Dio esiste, ancora prima della dimostrazione metafisica, e questo non fa che confermare l’assurdità di pensare che non esista il fondamento reale di tutte le cose esistenti.

La relación entre imputación y responsabilidad

Resumen: El autor analiza los conceptos de imputación y responsabilidad penales, y las realidades jurídicas y antrópicas a las que dichas nociones se refieren desde dos perspectivas principales: una, teórica, y otra, la historia del pensamiento. La investigación está precedida por una breve introducción semántica. El marco teórico es una concepción realista del derecho, subalternada a la antropología (psicología) filosófica, y más específicamente, al concepto del hombre como persona.

Introducción al documento de la Comisión Teológica Internacional

Resumen: El presente artículo propone una introducción al Documento de la Comisión Teológica Internacional, titulado “En busca de una ética universal: una nueva mirada sobre la ley natural”. En el análisis de la introducción del Documento se considera la relación entre naturaleza y cultura como cuestión subyacente al tema de la ley natural. Se aborda luego la estructura del documento en un análisis sintético de cada uno de sus capítulos con sus principales tópicos, procurando mostrar el orden y la consistencia de la exposición. El artículo valora la actualidad y oportunidad del documento y se detiene en la importancia de la relación entre la inmutabilidad de la ley natural y su historicidad. También rescata la apertura al diálogo con las religiones, las sabidurías y las filosofías, como así también la referencia a Cristo en el quinto capítulo como original y novedosa.