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Artykuły w czasopismach na temat "Yagé – Anthropologie – Amazonie (Brésil)"
Cavignac, Julie A. "L'Américanisme français au début du XXème siècle: projets politiques, muséologie et terrains brésiliens". Vibrant: Virtual Brazilian Anthropology 9, nr 1 (czerwiec 2012): 24–81. http://dx.doi.org/10.1590/s1809-43412012000100002.
Pełny tekst źródłaServais, Olivier, i Frédéric Laugrand. "Missionnaire". Anthropen, 2016. http://dx.doi.org/10.17184/eac.anthropen.018.
Pełny tekst źródłaRozprawy doktorskie na temat "Yagé – Anthropologie – Amazonie (Brésil)"
Talin, Piera. "Ayahuasca Crossroads : an ethnography of the circulation of ayahuasca rituals between urban Brazil and Europe". Electronic Thesis or Diss., Paris, EHESS, 2024. http://www.theses.fr/2024EHES0060.
Pełny tekst źródłaThis research examines emergent formations of ayahuasca ritual use, an Amazonian herbal brew with psychoactive properties, as it travels from traditional contexts to urban cosmopolite settings.The analysis focuses on specific examples of transformation and reinvention; namely groups developing innovative, artistic and hybrid ritual and therapeutic practices to address social justice, access and gender, and the adaptations of ayahuasca plants, materials and formulas in its circulations between Brazil and Europe.It proposes to look at these ethnographic cases through the lens of the Afro-Brazilian concept of encruzilhada. Literally meaning crossroads, encruzilhada is a core polysemic concept and epistemological approach in Afro-Brazilian thought, that I introduce in the analysis of ayahuasca as this concept enables me to shed light on the politics entangled in aesthetic, performative and material transformations and to address the inherent and ambivalent multiplicities in the contemporary diffusion of ayahuasca. Ayahuasca and its ongoing transformations represent a peculiar case of how plant medicines from the Global South circulate, on routes that, despite their ever-changing technological, infrastructural and geographical dimensions, have involved the circulations of people, plants and goods extracted from South America towards Europe and from Africa through the Atlantic. The vast and eclectic landscape of ayahuasca diffusion, characterised by multiple encounters between indigenous cultures, ayahuasca religions, modern psychospiritual approaches and biomedicine, and such multiplicity of rituals and formulations, can hardly be understood from a single lens.My analysis of ritual, rather than exacerbating dichotomies between fixity and innovation, tradition and invention, focuses on the cracks from which innovations in ritual structure emerge and mark rituals’ life cycles. This research is grounded in multi-sited ethnographic fieldwork realised in Brazil, Italy and the Netherlands, and was developed using multi-dimensional ethnographic research design, as developed by Peterson & Olson. The urban contexts are peculiar sites to look at the encounters between different ontologies and healing paradigms occurring in the field of ayahuasca, and therefore, through the analysis of these crossroads, this study looks at what ayahuasca can tell us about ritual, social and material change
Machado, Carlos José Saldanha. "La dynamique de la recherche scientifique en Amazonie : les acteurs face aux enjeux et limites de la production de la connaissance sur la nature". Paris 5, 1998. http://www.theses.fr/1998PA05H029.
Pełny tekst źródłaThe fact that we have been attributing increasing importance to scientific research on the tropical rain forest, specially on the amazon, means that we should study these activities that became strategie. The objective of this work is to contribute to our understanding of those scientific practices, their dynamics and organization at the amazon region. Our focus is on the construction of knowledge and the build up of a research infrastructure and for doing that we use two series of interviews (in Brazil and France), one case study and examination of the scientific literature. This inquiry allow us to advancie the thesis that those actions of one researche actors posses one unique dynamics because each step forward reveal the conformation of the object of study that is renewes accordind to place, time and scale of observation. The combination of specific factors generated form different situations that does not maintaint the relionship among them. A dynamic view of the context and environment where research is conducted take us to the conclusion them the word amazon acquires various meanings, and that the scientific knowledge produced on/from this region results in a multitude of cognitive practices where the concrete realizations do not let themselves harmonize easily
Vivier, Elise. "Transformation des modèles alimentaires en Amazonie brésilienne : utilisations traditionnelles, aliments industriels et enjeux sociaux". Thesis, Tours, 2017. http://www.theses.fr/2017TOUR2029/document.
Pełny tekst źródłaObserving dietary role model and the ways of consumption allow to glimpse a succession of phenomenons such as social changes brought by the economic dynamism at the scale of the Brazil. Researches led in the Ciriaco reserve aim to establish a dietary profile in order to understand the weight of the choices made by its inhabitants , and the origins of such choices. The point of creating a global profil is also to measure the impact of their dietary choices on their daily lives, and to take possession of the phenomenon called dietary transition. The dietary monetization, the lack of education so much as the changes of seasons are considered the origins of the transformation of the role model and thus by the access on new food, changed and without any identity value ; responsible for the consequences on the health and also responsible of some kind of dietary insecurity which also bring social, economic, political, epidemiological and environmental disruptions
Dos, Anjos Farias Lemoine Maria Soeli. "La culture matérielle des Munduruku du Haut-Tapajos en Amazonie brésilienne : Kapikipi Jewa wy dadam". Thesis, Strasbourg, 2012. http://www.theses.fr/2012STRAG037.
Pełny tekst źródłaThis Phd deals with the peoples named Munduruku. We’ll study the evolution of both their material culture and their educational system. The meaning of the word “native” is defined in order to respect the Munduruku terminology: “being Munduruku” means “being real men”. In 2005 ,their leaders first granted us permission to meet them on condition we respect the rules. Their material culture has undergone drastic changes particularly as far as architecture is concerned. The square-shaped straw houses observed at the beginning of the twentieth century have been replaced by rectangular ones with wooden walls and zinc rooftops. Missangas made in China have taken the place ot the original necklaces handcrafted with puca seeds and adorned with animals carved in coconuts. The former calabashes used for food or beverage have been replaced by glasses . As to the hammock made of bark still used today, it is no longer crafted by the Munduruku studied. We’ll use the collected materials to analyze their know how. The Munduruku environment is described as well. As our research only partially covers their huge territory, it can’t be considered as completed yet
Vienne, Emmanuel de. "Traditions en souffrance : maladie, chamanisme et rituel chez les Trumai du Mato Grosso". Paris, EHESS, 2011. http://www.theses.fr/2011EHES0449.
Pełny tekst źródłaThe Upper Xingu has the particularity of uniting ten different language groups in a single "society". Within this regional ensemble, the Trumai occupy a place apart. Historically, they were comparatively hard hit interethnic conflict, and today they find themselves spread very thin, both politically and geographically. They also have a high rate of intermarriage with neighbouring groups and claim to have "lost their culture" - something that they experience as a veritable stigma. This thesis endeavours to reconstruct the historical and interethnic dynamics that have contributed to these problematic definitions of cultura and of what it means to be Trumai. The study of illness and shamanism is heavily affected by this wider context. It is twenty years since the Trumai counted shamans among their number and so they have to appeal to their neighbours. Accordingly, the fieldwork I carried out in 2004-2005 draws primarily on the perspectives of non-specialists. It is, then, less a matter of outlining their general cosmology than of scrutinising key moments in the pathogenic process in their own right: meeting a spirit in the forest, shamanic treatments and collective therapeutic rites. The stress polaced on the pragmatic dimension of these interactions allows for connections to be established between these different key moments, as well as between them and more explicit, but also more variable forms of discourse (accounts or explanations). Finally, the thesis focuses on two cases that are indicative of wider changes within the Upper Xingu: first, that of a wauja married to a Trumai and recntly initiated into shamanisme; and second, that of a shaman-prophet who emerged in 2007. In these two cases, the thesis seeks to understand the significant degree of variability between shamans, which conerns both modes of initiation and later therapeutic and visionary performances. This diversity can be throught of as organised around two separate poles, according to the type of authrity the shaman invokes, and is reflexively present as a real choice inscribed in the very heart of the initiation process
Tselouiko, Stéphanie. "Entre ciel et terre : socio-spatialité des Mebengôkré-Xikrin. Terre Indigène Trincheira Bacajá (T.I.T.B, Pará, Brésil)". Thesis, Paris Sciences et Lettres (ComUE), 2018. http://www.theses.fr/2018PSLEH032/document.
Pełny tekst źródłaThe Mebengôkré-Xikrin of the Trincheira Bacajá Indigenous Land (Pará, Brazil) have recently undergone unprecedented political, economic and ecological transformations. These are caused, among other things, by the establishment of the Belo Monte hydroelectric dam and by the compensation projects that accompany it. Among the impacts, the reduction of the hydric regime of their Bacajá river, resulting in an erosion of thebiodiversity and an infringement of their mobility and autonomy in their relationship to the Others. In this context, this thesis aims to analyse how the Xikrin conceive and practice their territoriality as they assert themselves and reproduce as Mebengôkré, and this, in a historical depth allowed by the literature and the speeches of the Ancients. At the crossroads between social anthropology and anthropology of the environment, this research is a continuation of recent work on socio-spatiality that has begun a revision of the idea of closure attributed to the Jê societies and to the Mebengôkré in particular. The hypothesis is that the conceptions and practices of the space lived by the Xikrin are guided by the relation to the Other: the Kuben (the Whites), the Mẽkarõ (the dead) and the animals and plants populating the extra and intra villagers.The thesis is structured according to a three-scale analysis, from the widest to the narrowest: from the region between Central Brazil and the Volta Grande do Xingu to the village, passing through the explored places of the Trincheira Bacajá Indigenous Land. The proposed analysis permits to understand how the Xikrin emerged as a collective apart from the other Mebengôkré, by appropriating the space that today constitutes their territory, in their migration and dispersion through the successive splits since their settlement. This thesis finally shows that the Xikrin, originated from a savanna ecosystem, have not only developed a singular relationship with the city but also with the forest and the rivers of a tropical region. Thus, the conclusions put into question the concentric dual representation of the Xikrin socio-spatiality, allowing to consider the extra villagers spaces and their inhabitants not as simply asocial and potentially socializable but, on the contrary, as being socializing, that is to say also having a role in the (re)production of Mebengôkré people and Xikrin sociality, in particular by learning and appropriating elements of these spaces
Os Mebengôkré-Xikrin da Terra Indígena Trincheira Bacajá (Pará, Brasil) atravessam recentemente mudanças políticas, económicas e ecológicas sem precedentes, devido, entre outras razões, ao estabelecimento da usina hidrelétrica de Belo Monte e aos projetos de "compensação" que a acompanham. Entre os impactos, estão a redução do regime hídrico do rio Bacajá, que resultou em uma perda de biodiversidade e que mina a sua mobilidade e autonomia em sua relação com o Outro. Neste contexto, esta tese tem o objetivo de analisar como os Xikrin concebem e praticam atualmente sua territorialidade ao mesmo tempo que se afirmam e se reproduzem enquanto Mebengôkré, e isso a partir de uma profundidade histórica permitida pela literatura e pelos discursos dos Antigos. No cruzamento entre a antropologia social e antropologia do ambiente, esta pesquisa se coloca em continuidade aos recentes trabalhos sobre a sócio-espacialidade que iniciaram uma revisão da ideia de fechamento imputada às sociedades Jê e aos Mebengôkré em particular. O pressuposto é que as concepções e práticas singulares do espaço vivido pelos Xikrin são guiados principalmente pela relação com o Outro: os Kuben (os brancos), os Mẽkarõ (os mortos) e os animais e plantas que habitam os espaços extra e intra aldeões.A tese está estruturada seguindo uma análise em três escalas, da mais ampla à mais restrita : da região entre o Brasil Central e a Volta Grande do Xingu até a aldeia, passando pelos espaços extra aldeões explorados na Terra Indígena Trincheira Bacajá. A análise proposta permite entender como os Xikrin se constituíram em um coletivo distinto, apropriando-se finalmente do espaço que constitui hoje a Terra Indígena Trincheira Bacajá, na sua migração e dispersão através das cisões sucessivas desde a sua sedentarizarão. Esta tese destaca que os Xikrin, originários de um ecossistema de savana, não só desenvolveram uma relação singular com a cidade, mas também com os mundos da floresta e dos rios de uma região tropical. Assim, as conclusões colocam em questão a representação dualista concêntrica da sócio-espacialidade dos Xikrin e permitem considerar os espaços extra aldeões e seus habitantes não simplesmente como associais e potencialmente socializáveis, mas também como elementos socializantes, com um papel a desempenhar na (re)produção das pessoas Mebengôkré e na socialidade Xikrin, em particular pela aprendizagem e pela apropriação de componentes desses espaços
Medaets, Chantal. "Malgré les adultes : une ethnographie des situations non scolaires d'apprentissage chez les riverains du bas-Tapajós (Amazonie brésilienne)". Thesis, Sorbonne Paris Cité, 2015. http://www.theses.fr/2015USPCB214/document.
Pełny tekst źródłaIn this thesis I analyze learning practices that take place in the everyday life (outside of school or other institutional setting) of three villages in the Amazonian region of the Tapajós River basin in Brazil. I examine, particularly, the transmission of practical knowledge (hunting, fishing, agricultural tasks), the art of storytelling, the sense of hierarchy and the acquisition of emotional control. In depth observation of interactions between more experimented persons and novices, whatever their age, reveal a way of learning that can seem paradoxical. While the learners may be keen participant observers, more experimented persons, who serve as role models somewhat despite themselves, display little interest in collaborating with novices or evince much empathy for them. Mistakes are scarcely tolerated. Clumsiness or bungling immediately trigger sarcastic comments from the more experienced, who position themselves as "masters knowledge", a knowledge they share with parsimony, only when their immediate interest is at stake. The hypothesis that stems from my fieldwork is that this unusual learning modality can only be understood if we consider broader aspects of social relationships among peoples of the Tapajós ; relations that are marked by hierarchy between generations and an interactional style tinted with antagonism and mockery. The way of learning I named "despite adults" contribute decisively to the novices' acquisition of valued competences. These competences are directly implied in the construction of personhood among the river-dwellers of the Tapajós, even if they don't appear in any of the divers representations they make of themselves
Esta tese apresenta uma etnografia de situações de aprendizagem não escolares na região do rio Tapajós (estado do Pará). Da observação das interações entre pessoas mais e menos experientes, quaisquer que sejam suas idades, é possível depreender uma modalidade de aprendizagem própria a essas populações que, à primeira vista, parece sem dúvida paradoxal. Os mais experientes não facilitam em nada o processo de aprendizagem daqueles que são, às vezes muito pouco, menos experientes que eles. Na verdade, qualquer que seja a diferença de idade ou de competência (e mesmo entre pais e filhos), o que se observa é que aqueles que têm mais traquejo e experiência impedem ou dificultam muito a participação de qualquer pessoa que eles consideram ainda "não garantir" uma performance adequada na atividade em questão. Erros são mal tolerados; nada mais distante da modalidade local de aprendizagem que a ideia de que "é errando que se aprende". Nas interações quotidianas o sarcasmo é manifesto e é nesse registro, com provocações ou com deboche, que os deslizes são recebidos. No Tapajós, as pessoas mais experientes se comportam assim como "donos" de um saber que eles partilham parcimoniosamente, sobretudo quando seus interesses imediatos estão em jogo. A hipótese que a análise do material etnográfico me permite formular, é a de que essa modalidade particular de aprendizagem deve ser entendida considerando o contexto cultural do Tapajós no qual ela se insere; um contexto marcado pela hierarquia intergeracional e por relações sociais fortemente antagônicas. A modalidade de aprendizagem que designei pela expressão "apesar dos adultos" (ou "apesar das pessoas mais experientes", e, em português, "apesar de você") contribui de maneira decisiva à apropriação de competências extremamente valorizadas localmente. São competências cuja apropriação é intrinsecamente ligada ao processo de construção da pessoa para os ribeirinhos do Tapajós (mesmo que não seja a essas competências que eles façam referência nos diversos discursos que eles têm sobre sua própria "cultura")