2024-03-28T08:36:09Zhttp://uvadoc.uva.es/oai/requestoai:uvadoc.uva.es:10324/116732021-06-30T09:16:22Zcom_10324_7525com_10324_5186com_10324_29291col_10324_11672
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Aparicio Gervas, Jesús María
author
Tilley Bilbao, Charles David
author
2015
El pueblo yanomamo se configura como una sociedad con una rica y compleja cosmovisión, que origina un modo peculiar de entender e interpretar el mundo. Dentro del sistema cultural de este pueblo, los rituales funerarios se articulan como una práctica compleja mediante la cual, la sociedad yanomami establece una conexión entre diversos aspectos relacionados con sus creencias sobre la vida y la muerte. Uno de los elementos centrales de estos rituales funerarios, lo constituye la práctica del endocanibalismo, articulándose ésta como un hecho clave que facilita la comprensión del significado cultural de la muerte en el interior de la sociedad yanomami. La ingesta del "principio vital” presente en el individuo (pei ke mi amo), esencia del ritual funerario durante la ceremonia intercomunitaria (reaho), constituye no sólo la sublimación espiritual del grupo, sino también la génesis de vínculos materiales, alianzas políticas e intercambios comerciales imprescindibles para la propia subsistencia del grupo. Y es precisamente, desde esta nueva perspectiva sociocultural, desde donde realmente cobra especial importancia su significado en los rituales funerarios.
The yanomamo people are configured as a society with a rich and complex world view, which causes a peculiar way of understanding and interpreting the world. Within this cultural system, the funeral rituals are articulated as a complex practice whereby the yanomami society, establishes a connection between various aspects of their beliefs on life and death. One of the central elements of these funeral rituals, is the practice of endocannibalism, a key fact which facilitates the understanding of the cultural meaning of death, within the yanomami society. This practice is done during an intercommunity meeting, were various political alliances and trades are conducted. In our work, through the analysis of yanomamo´s endocannibalism, we aimed to address in depth, the study of funeral rituals carried out by this society. The intake of "vital principle" present in the individual (pei ke my amo), which is the essence of the funeral ritual ceremony during intercommunity meeting (reaho), is not only the spiritual sublimation of the group, but also the genesis of material ties, political alliances and trade essential to the very survival of the group. And it is from this new sociocultural perspective, that the meaning of endocannibalism in funeral rituals of the pueblo yanomamo acquires importance
TRIM: revista de investigación multidisciplinar, 2015, N.8, pags.73-92
2173-8947
http://uvadoc.uva.es/handle/10324/11673
73
8
92
TRIM: revista de investigación multidisciplinar
Investigación
El endocanibalismo en los rituales funerarios del pueblo yanomamo
oai:uvadoc.uva.es:10324/116742021-06-30T09:16:23Zcom_10324_7525com_10324_5186com_10324_29291col_10324_11672
00925njm 22002777a 4500
dc
Laguna Enrique, Martha Elizabeth
author
2015
El presente artículo analiza la historia y evolución del Palacio del Centro Asturiano de La Habana, proyectado en 1923 por el arquitecto asturiano, nacido en Pinar del Río (Cuba), Manuel del Busto Delgado. En la actualidad este edificio alberga las colecciones de arte internacional del Museo Nacional de Bellas Artes de La Habana.
This article analyzes the history and evolution of the Asturian Center Palace in Havana, which was designed in 1923 by Asturian architect Manuel del Busto Delgado, who was born in Pinar del Río (Cuba). Currently, this building houses the international art collection of the National Museum of Fine Arts of Havana.
TRIM: revista de investigación multidisciplinar, 2015, N.8, pags.47-71
2173-8947
http://uvadoc.uva.es/handle/10324/11674
47
8
71
TRIM: revista de investigación multidisciplinar
Investigación
El arquitecto Manuel del Busto y el Palacio del Centro Asturiano de La Habana
oai:uvadoc.uva.es:10324/116752021-06-30T09:16:24Zcom_10324_7525com_10324_5186com_10324_29291col_10324_11672
00925njm 22002777a 4500
dc
Vidal García, Josela
author
2015
En primer lugar; nos gustaría defender que más que personas con discapacidad, somos personas con diversidad funcional, es decir tenemos unas aptitudes, talentos o cualidades que nos diferencian para poder ejercitar el funcionamiento de las AIVD2. Es posible que las personas con estas capacidades diferentes, se les pueda regular su plena capacidad jurídica y ciudadana, a través de estos derechos humanos, y restaurar los valores de este colectivo para promover, proteger y asegurar el pleno derecho a la igualdad y a la dignidad; para mejorar su calidad de vida. Los derechos humanos de este colectivo de personas, son un buen mecanismo de defensa legal, para mantener la no discriminación y restablecer los derechos vulnerados. Refuerzan los instrumentos y suponen importantes consecuencias, como la visibilidad de estas personas, además de proporcionar herramientas vinculantes a la hora de hacer prevalecer los derechos de estas personas.En segundo lugar; se debe de fomentar la comprensión de los asuntos relativos a este colectivo, movilizando el apoyo a la dignidad, al bienestar de las personas, cualquiera que sea su capacidad y se debe de garantizar que tengan los mismos derechos humanos y libertades fundamentales que otras personas.
First; I would like to defend that more that you present with disability we are persons with different capacities, that is to say we have a few aptitudes, talents or qualities that differentiate us to be able to exercise the functioning of the AIVD3. It is possible that the persons with these different capacities they it could regulate his full juridical and civil capacity across these human rights, and to restore the values of this group to promote, to protect and to assure the right plenary session to the equality and to the dignity, to improve his quality of life. The human rights of this group of persons are a good mechanism of legal defense to support not discrimination and to restore the damaged rights. They reinforce the instruments and suppose important consequences as the visibility of these persons, besides providing binding tools at the moment of to make prevail the rights of these persons.Secondly; it is necessary to to promote the comprehension of the matters relative to this group, mobilizing the support to the dignity, to the well-being of the persons anyone that is his capacity and must guarantee that they have the same human rights, and fundamental freedoms that other persons.
TRIM: revista de investigación multidisciplinar, 2015, N.8, pags.27-46
2173-8947
http://uvadoc.uva.es/handle/10324/11675
27
8
46
TRIM: revista de investigación multidisciplinar
Investigación
Derechos humanos de las personas con diversidad funcional
oai:uvadoc.uva.es:10324/116762021-06-30T09:16:25Zcom_10324_7525com_10324_5186com_10324_29291col_10324_11672
00925njm 22002777a 4500
dc
Silva, Manoel da Conceiçâo
author
2015
Um dos grandes fracassos de políticas públicas no Brasil é a reeducação de presos.Quem chega a duas conclusões sobre o mesmo assunto, é porque não chegou a nenhuma. Este é o grande entrave da Lei Brasileira. Na ânsia de ressocializar, acaba ficando a meio caminho, não cumprindo sua função: de inibir o crime. Quem é condenado por homicídio (vinte anos), deveria efetivamente cumprir a pena e durante, ser ressocializado, não o contrário, pois o infrator tem a certeza de que cumprirá 1/6 da pena ( três anos)agora 2/5(menos pior). Isso penaliza a vítima que comumente perde 60, 80 anos de sua vida e beneficia o infrator. Portanto a Lei não é só branda, mas ineficiente na sua função de punir e inibir o crime e secundariamente em ressocializar, já que não reeduca para este fim. Para mudar não basta construir presídios federais como faz o governo atualmente, mas também repensar estes aspectos educacionais de ressocialização, “pois quando tratamos pessoas como animais elas se comportarão como animais”. E é isso que ocorre nos presídios, o sistema de progressão de penas simplesmente empurra os presos para fora das cadeias, sem antes reeducá-los ou ressocializá-los.
One of the biggest failures in public politcs in Brazil is prisoners reeducation. Who it arrives the two conclusions on the same subject, is because it did not arrive at none. This is the great impediment of the Brazilian Law. In the anxiety of resocialize, it finishes being to the half way, not fulfilling its function: to inhibit the crime. Who is condemned by homicide (twenty years), would have effectively to fulfill the penalty and during, being resocialized, not contrary it, therefore the infractor has the certainty of that it will fulfill 1/6 of the penalty (three years). This penaliza the victim who commonly loses 60, 80 years of its life and benefits the infractor. Therefore the Law is not soft, but only inefficient in its function to inhibit the crime secondarily and in resocialize. To move it is not enough therefore, to construct federal penitentiaries as it makes the government currently, but also these cited aspects above.
TRIM: revista de investigación multidisciplinar, 2015, N.8, pags.5-25
2173-8947
http://uvadoc.uva.es/handle/10324/11676
5
8
25
TRIM: revista de investigación multidisciplinar
Investigación
Reeducação presidiária no Brasil: a lei que não pune e não reeduca