Teses em Sociologia e Antropologia (Doutorado) - PPGSA/IFCH
URI Permanente para esta coleçãohttps://repositorio.ufpa.br/handle/2011/8829
O Doutorado Acadêmico pertence ao Programa de Pós-graduação em Sociologia e Antropologia (PPGSA) é vinculado ao Instituto de Filosofia e Ciências Humanas (IFCH) da Universidade Federal do Pará (UFPA).
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Navegando Teses em Sociologia e Antropologia (Doutorado) - PPGSA/IFCH por Orientadores "SILVEIRA, Flávio Leonel Abreu da"
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Tese Acesso aberto (Open Access) A Braz é (e) quem ‘a faz’: paisagens de poder, experiências e apropriações na avenida Braz de Aguiar, em Belém (PA), Amazônia(Universidade Federal do Pará, 2023-03-31) OLIVEIRA, Enderson Geraldo de Souza; SILVEIRA, Flávio Leonel Abreu da; http://lattes.cnpq.br/1972975269922101In this research, I observe some subjects' experiences on Avenida Braz de Aguiar, in the neighborhood of Nazaré, which is considered destined for the middle bands of Belém do Pará, Amazon. Taking into account that landscapes are procedural constructions (SANSOT, 1983; SILVEIRA, 2004; ECKERT, 2009; ECKERT and ROCHA, 2013), I paid attention mainly to the establishment of “power landscapes” (ZUKIN, 1996), which are attractions and / or are consistent with the subjects' practices. Such powers, especially the economic one, are expressed by habitus (BOURDIEU, 1983), perceptible throughout Ethnography of Street (ECKERT and ROCHA, 2013) and Ethnography of Duration (ECKERT and ROCHA, 2013). At the street, services were and still are aimed for financially privileged layer of the city, with greater purchasing power and status, something fundamental in building and maintaining a certain “distinction” in the context of Belen. Braz, then, becomes a “socially hierarchical geographic space” (BOURDIEU, 2007), in which leisure (VEBLEN, 1965) seems to be more achievable, but not for everyone. Together, this points out to the establishment of specific processes of sociability and sociation (SIMMEL, 1983) in the urban world of Belen, in which it is also necessary to discuss the “aristocratic” way in which some individuals adhere/(re)create such contemporary urban physiognomy and how the avenue is referred to and represented on social media.Tese Acesso aberto (Open Access) O lugar do corpo no corpo do lugar: uma etnografia da panha do açaí entre jovens da Ilha das Onças - Pa(Universidade Federal do Pará, 2020-07-27) BASSALO, Terezinha de Fátima Ribeiro; SILVEIRA, Flávio Leonel Abreu da; http://lattes.cnpq.br/1972975269922101The relationship between bodies and places in daily activities is the theme of this study which aims to present and at the same time understand, the forms and meanings attributed to such relationships in the practice of collecting açaí. The research carried out on Ilha das Onças - an island region close to Belém, capital of the state of Pará, in the northern region of Brazil -took place from the entrance in the açaizais belonging to seven young interlocutors - two female and five male - and made it possible to follow the universe of açaí “panha”, through experiences and narratives. The "panha" - name given by the residents of Ilha das Onças to the activity of collecting açaí - is here understood as a relational action between humans and plants, which is expressed as a technique and at the same time as an individual skill why conforms one own way of accomplishment, whose aim is to reap the rewards without hurting them, involving risks, heights and a lot of care. It reveals how interwoven the bodies of people are with their places of residence, which are also places of work. The collection of açaí, among the set of body techniques practiced on the islands near Belém, is a secular, ancestral and, therefore, traditional activity, and the collected product is a source of food and an economic base for those who live on Ilha das Onças. The experience in the açaizais accompanying people who collect the açaí, resulted in an ethnography of the “panha”, based on three body movements with different rhythms: the ascent, the arrival at top of palm tree, the descent and other perceptions. After the “panha” comes the “dibulha” and the packaging of the fruits in rasas in a handmade way, because beautiful and useful, preparing the moment when the product will be exposed, touched, tasted and marketed. The “panha” also leaves marks on the bodies of the collectors, revealing traces of the plant's agency, stigmas and attribution of masculinity. She is a “man's job”, but she is also a woman's. Women “panham” the “bébi” and “panham” the açaí. In short, the bodies of collectors and collectors are constituted by a permanent and updated inter-agency interplay between environment, society and the individual that is imprinted on them, as in a palimpsest. The relationship between man / woman and plant / açaí sets up a braid in the island's landscapes.Tese Acesso aberto (Open Access) OLHARES DA/NA CI(S)DADE: transexualidades/travestilidades, raça e práticas nos espaços citadinos de Belém – PA “em plena luz do dia”(Universidade Federal do Pará, 2023-03-19) GOMES, Gleidson Wirllen Bezerra; SILVEIRA, Flávio Leonel Abreu da; http://lattes.cnpq.br/1972975269922101This thesis aims to understand the relationship between the gender transitions of trans/travestis people and their practices in urban spaces (CERTEAU, 2014) in Belém “in broad daylight”. Thus, the ethnography proposed here was elaborated from references and reflections of Urban Anthropology, in dialogue with gender, sexualities and race studies. One of its bases was the biographical narratives (ROCHA; ECKERT, 2013a) of five interlocutors who, based on their life trajectories, allow them to reflect on the issues of gender, sexuality and race involved in their daily transits through the city. In addition to the semi-structured interviews focused on life trajectories, the narratives and reflections of trans/travestis people about Belém were also used, as well as direct observations with them, using the street ethnography technique (ROCHA; ECKERT, 2013b) to describe and interpret the situations that occurred in places in Belém such as streets, squares, sidewalks, and also in their displacements in the city within bus. The ethnographic data constructed in this way were organized into “scenes”, inspired by Perlongher (1984), in which it is possible to perceive the performances (TURNER, 2015; SCHECHNER, 2012) contained therein, gestures and facial expressions, evidencing the looks of strangers in the capital of Pará as one of the micro-gestures that make up the urban interactions (GOFFMAN, 2014) of trans/travestis people, when their bodies are sometimes rejected, sometimes desired, or observed with curiosity, demonstrating part of the complexity of the urban lifestyle in this amazon city. In these games of glances, territorialities (PERLONGHER, 1984; 2008) are also perceived in their symbolic-spatial demarcations in Belém, which helps us to think about the idea of a ci(s)ty, that is, a city that has in its foundations cisgenderism and whiteness, acting in the delimitations of the concrete spaces of the city and composing part of the social relations experienced therein.Tese Acesso aberto (Open Access) Produções audiovisuais das/nas baixadas de Belém-Pa: fronteiras simbólicas, experiências urbanas e (Re)configurações de paisagens nos bairros Jurunas e Terra Firme(Universidade Federal do Pará, 2025-03-20) COSTA, Victória Ester Tavares da; SILVEIRA, Flávio Leonel Abreu da; http://lattes.cnpq.br/1972975269922101This research originates from concerns regarding the production and circulation of images of the Amazon in various narratives over the centuries. Driven to observe the region beyond the imaginaries that have been strengthened by repetition, I challenge the perceptions that relate to exotifications and immerse myself in the urban Amazon. Believing in pluralities and the constant processes of landscape reconstruction, I focus on the context of the lowlands of Belém, specifically the Jurunas and Terra Firme neighborhoods, in order to study urban formation in contexts of symbolic borders, understanding them as an in-between space of complex dynamics that include familiarities, tensions, conflicts, belongings, and, therefore, a significant potential for cultural and artistic production in the urban world of Belém. Thus, through a dialogue between the fields of anthropology and audiovisual studies, this research aims to demonstrate how artistic and communicative practices are constructed and constructed by the landscapes lived in the city, and, consequently, by the people and professionals who experience them in their daily lives. The ethnographic field of this research is audiovisual production (in all its phases of conception), with its foundation in the practices of the streets and what is said about them over time. What resonates and what has been forgotten in these spaces that bring the specificities of these artistic manifestations of the lowlands. Bringing urban anthropology and landscapes, cinema, and the imaginary together to chart these paths led me to explore places and follow the processes of shaping a Belém of other centralities, both in its ordinary dynamics and in its artistic expressions, which exceed the realms of sound and image, becoming a strategic tool for political-social expression.Tese Acesso aberto (Open Access) Pulsar: festa como potência societal. ou os jogos de identidade Quilombola e a refundação política das comunidades Quilombolas de Salvaterra - Marajó - Pará.(Universidade Federal do Pará, 2022-08-19) LIMA FILHO, Petrônio Medeiros; SILVEIRA, Flávio Leonel Abreu da; http://lattes.cnpq.br/1972975269922101This thesis is an anthropological study that seeks to understand the constitution and meanings of the Quilombola Identity Games (Q.I.J.) in the intra and intercomunities of the Quilombola People of Salvaterra, Marajó Island, Pará. The QIJ was created in the year 2004 in the context of the process in which 15 communities defined themselves as quilombolas in the municipality of Salvaterra. Every year since then, in November, a different quilombola community hosts the Games, when in addition to the hundreds of people who will attend the event, the quilombola communities of Salvaterra and other municipalities in Marajó send their delegations to represent them at the Games, mobilizing 400 to 600 quilombolas who are sheltered, fed and organized to participate in various types of sports during the day and in "cultural nights" and "nights of black beauty" presentations during the nights, over the four days of celebration. Ethnography has shown that this festival was constituted as a "quilombola political project" at the same time with, against and beyond the State, whose objective was/is to integrate the Marajoara quilombola communities in the context of struggles for socioterritorial rights. Because it lasts over time, because of its scope and capacity to mobilize people and resources, the meanings of this quilombola festival have expanded over time, being seen by quilombola interlocutors as time/space dedicated to the "black conscience"; to the fight against racism and as a place to show "their culture". Furthermore, in their preparation and implementation, the Q.I.J. has mobilized the quilombola social movement networks of Marajó, creating new spaces in the communities: the quilombola headquarters; contributed to the formation of new leaders for the quilombola social movement networks, as well as to the expansion of quilombola self-definition processes, especially among young people from these communities, which constitutes the most numerous age group present at these festivities. Based on the ethnography of the Q.I.J., I discuss the theory of the party and I suggest thinking of the party as a "Societal Power" that, in addition to reproducing, has (re)created and transformed these collectivities. The conclusions of this study show that festive socialities through creative imagination, aesthetic emotions and the work of bodies have produced other images, landscapes, creating other (imaginary) atmospheres that have contributed to a kind of political refoundation of these communities, giving rise to, in countless creative ways, the contemporary quilombos in Marajó.Tese Acesso aberto (Open Access) Quando o campo é o museu: uma etnografia da relação homem, tempo e os objetos na cidade de Belém(Universidade Federal do Pará, 2016-03-14) COSTA, Dayseane Ferraz da; SILVEIRA, Flávio Leonel Abreu da; http://lattes.cnpq.br/1972975269922101The main idea discussed in this thesis is that museums constitute fruitful areas for an ethnographic approach on respect men, time frames and objects. Considering the long tradition of anthropological research in museum institutions, attempts to analyze a bias that goes beyond the perspective of research and ethnographic collections of cultures represented by the same, as too frequently within the said tradition. From the investigation of three museum spaces and Managing company of the same institution made evident the relational universe that streamlines this daily connected to the culture there existing material reality. Amid the selected memory to be perpetuated; the stories told by text and objects and cultures represented on the Amazon, call attention to the human dimension that deals with such representations interacting socially through actions, choices, conflicts and negotiations. In the subjective dimension, also connect the material dimension, that is, objects that make up collections and have a usage history and reuse within the society outside and inside the museums. On the latter problematized the story of three collections and their collectors. In the three chapters of the work I try to put the questions scored above that have been made arising also from my experience in the field researching, which set out to investigate from the perspective of anthropology.The chapters that follow give account first my ethnographic experience and my involvement with my subject matter; then discuss the methodological construction of the research and the theoretical framework that supported my analysis. In a second moment problematized institutional dynamics and divergent relationships that are engendered within the museums and systemic unit that manages them; in this regard I reflect on my own condition as a researcher and as a native of the place. Finally, we analyze the relationship of social subjects with the objects that are protected in museums, which appropriated them in various ways; the exhibits and expository narratives are also problematized within the museum spaces surveyed, such as representations on readings about the history, the culture and the past of the Amazon and the city of Belém.Tese Acesso aberto (Open Access) “Toda planta tem Alguém com ela” – sobre mulheres, plantas e imagens nos quintais de mangueiras(Universidade Federal do Pará, 2020-04-24) PEIXOTO, Lanna Beatriz Lima; SILVEIRA, Flávio Leonel Abreu da; http://lattes.cnpq.br/1972975269922101This work is a study about the relationship of women and backyards, with an emphasis on plant cultivation. The research took place in the Quilombola Community of Mangueiras, in Salvaterra, Archipelago of Marajó, Northern Brazil. From the experience with four women and their narratives, I aim to understand how the space is inhabited, how they build their landscapes. I understand backyards as a microcosm, studying the relationships established in/with it involves issues related to a several aspects of social life such as family, politics, cure and shamanism, and reveals ways and perspectives of seeing and living the Marajoara world. In Mangueiras, as in most of the quilombola communities in Salvaterra who are still fighting for the recognition of their lands, women played a decisive role in the political and identity process. They also have a leading role in other areas, including care for backyards and home gardens, implying the sphere of interactions between non-humans and humans; the concerns about their children, the subtle relationships with the sacred and the themselves. This knowledge is passed on through a network of transmission and exchange, often inherited from the relationships of mothers, daughters and grandparents. In this case, secrets, tactics of resistance of a culture, of the women of a people are also at stake. They are knowledge and practices that resist and reinvent themselves in the face of domination processes from the colonial period to the most recent processes of internal and external colonialism. Backyards and women cultivate each other over time towards take care of themselves and their people, reflecting the dominant patriarchal model. But it has a fundamental political facet, which keep these cultures alive, pulsating today.