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Copyright of German as a Foreign Language is the property of German as a Foreign Language and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper focuses on transactions of edible goods among the Menkü, an indigenous group of the southern Brazilian Amazon. The distribution cycles of killed game are described as a process of sharing by which the relationships of the giver to those around him are created and redefined. In this case sharing is characterized by the co-presence of donor and recipient. Furthermore sharing is conceived as a process which defines and confirms relations of affinity and alterity. It is argued that for the Menkü sharing is a multilateral process that depends on the complementarity of the sexes and the respective life phases of those involved. Transactions are revealed as an ambivalent process, which on the one hand contributes to the creation of good group morality, while on the other hand implying obligations towards the human and non-human worlds. Based on the notion of the high value of social cohesion, the article focuses on how transactions involving consumable goods are incorporated in an egalitarian community. Unlike monetary transactions non-monetary transactions involving edible goods are revealed as allowing multiple interactions to take place with the encompassing environment of the people, ancestors and spirits of the savannah and the forest. It is argued that the distribution and consumption of the components of a 'complete meal' are considered to express successful interactions between different social spheres as a prerequisite for permanent well-being among the Menkü. [ABSTRACT FROM AUTHOR]

China became Brazil’s most important trading partner in 2009. For the South American country, this new situation implies lower levels of economic dependency on the USA. But does this new situation automatically translate into a more equitable axis of South-South relations? And, to what extent can Sino- Brazilian trade be reconciled with the vision of a global, low-carbon bioeconomy? This article addresses these questions by means of a qualitative analysis of the trade relations between China and Brazil over the period 2000-2018. The Sino-Brazilian case is interpreted as an important axis of South-South relations in the context of the emerging bioeconomy. The paper shows that, despite greening policies on both sides, trade relations between the two countries are by no means developing in the direction of a low-carbon transition. Although Sino-Brazilian trade is treated bilaterally as an expression of South-South cooperation, its constitutive elements and dynamics do not break with classical centre-periphery hierarchies. Instead, the article highlights the construction of new inequalities, with much relevance for the bioeconomy in the making. [ABSTRACT FROM AUTHOR]

This paper intends to study how the Brazilian Law and Doctrine recognize the concept of the legal capacity, taking as paradigm especially the Brazilian Constitution o 1988, the Civil Code of 2002 and a judgment of the Brazilian Supreme Court from 2008. To this end, it analyses the importance of reading the Civil Code in parallel with the Constitution and of understanding the legal concepts in connection with reality. Special importance is given to the definition of the beginning of human life and to the moment when a human being is recognized as having legal capacity. The Brazilian Civil Code establishes that the legal capacity begins at birth, but protects the rights of the unborn, known as Nasciturus. At the same time, the Brazilian Constitution proclaims the dignity of the human being as the fundament of the Democratic State. With these two notions, it is possible to sustain that Nasciturus must also be recognized as legal subjects, since their dignity cannot be ignored. On the other hand, protecting their rights and life does not mean to treat the unborn as persons, in the juridical meaning of the term. It escalates further when it comes to the definition of legal protection in relation to genetic artificial reproduction, especially at the embryotic stage. The study brings some critical analysis on the notion of legal capacity, the dignity of the human being and the protection of life in Brazilian Law, and contains comparisons with German and Portuguese Law on this matter. [ABSTRACT FROM AUTHOR]

Copyright of Mitteilungen der Vereinigung Österreichischer Bibliothekarinnen & Bibliothekare is the property of Vereinigung Oesterreichischer Bibliothekarinnen und Bibliothekare and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The Argentine constitutionalist and legal philosopher C.S. Nino died in 1993 in a plane crash at the age of 52 years. His theory was influenced by various philosophers. Among others it refers to I. Kant, J. Rawls and J. Habermas. Over the last ten years his theory has widely spread in Brazil. By means of a reconstruction of Kantian moral theory, Nino founds human rights and human dignity on a moral procedure. His procedural model is composed of the following stages: discourse, principles, rights and institutions. This paper will focus on the ratio between the first three stages that serve as a basis for the formulation of Nino's three moral principles of human rights: autonomy, inviolability and human dignity. This article proposes an ethical foundation for the legitimation of human rights principles expressly and implicitly written in the Brazilian Constitution of 1988, in particular the one of human dignity, which in Art. 1 III has the status of fundamental constitutional principle. [ABSTRACT FROM AUTHOR]

One of the most notable features of the contemporary Brazilian constitutional law has been to establish a new paradigm to protect indigenous human rights. The Federal Constitution of 1988 has recognized indigenous cultural and land rights. This paper alms to delimitate and discuss the most polemic aspects of land rights. Therefore, the Raposa Serra do Sol case, decided by the Federal Supreme Court on December 2009, will be analyzed. That decision is taken as the Brazilian leading case about demarcation of Indian reservations and is expected to serve as a precedent for the other 227 cases in process. [ABSTRACT FROM AUTHOR]

Copyright of Zeitschrift für Soziologie is the property of De Gruyter and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Regardless of what the actuality of Brazil's role as a global soft commodities supplier may be, the importance of the agrarian sector in the country's economic structure has declined continuously in the last hundred years (GDP, employees). The increase in industrialization and urbanization was accompanied by deagrarianization. This left capital-intensive agribusiness enterprises producing for the global market and also left agricultural workers, who are only successful sporadically with demands for their own land. Simultaneously, rural communities and customs gained more and more importance culturally. In the 1920s, a search began for Brazil's own roots in these ruralities. Urban elites tried to compensate for the loss of rural lifestyle by romanticizing the rain forests, indigenous people, Gaüchos, Sertanejos and the landless. In this way they intended to calm and museumize them. The diversity of Brazil made the mysticizing of a standardized figure such as the Gaucho (Argentina), Cowboy (USA), Campesino (Mexico) or Bauer (Germany) difficult. [ABSTRACT FROM AUTHOR]