Navegando por CNPq "CNPQ::CIENCIAS HUMANAS::ANTROPOLOGIA::ANTROPOLOGIA DAS POPULACOES AFRO-BRASILEIRAS"

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Acesso aberto (Open Access)
Cidadãos do céu, e quilombolas na terra: um estudo sobre articulações entre crenças pentecostais e aspectos da territorialização de um quilombo amazônico.
(Universidade Federal do Pará, 2021-03-19) SOUZA, Alef Monteiro de; MORAES JÚNIOR, Manoel Ribeiro de; http://lattes.cnpq.br/2429279552706202; https://orcid.org/0000-0001-6986-7671
Acesso aberto (Open Access)
Como os nêgos dos palmares: uma nova história de resistência na serra da Barriga - AL
(Universidade Federal do Pará, 2016-03-18) CORREIA, Rosa Lucia da Silva; SILVEIRA, Flávio Leonel Abreu da; http://lattes.cnpq.br/1972975269922101; ALENCAR, Edna Ferreira; http://lattes.cnpq.br/7555559649274791
This research deals with the struggle for freedom of the besiegers of the Serra da Barriga, in União dos Palmares, Alagoas. The space housed the largest settlement of runaway slaves of America, the Palmares, and for this reason in 1986 was recognized as a cultural and natural heritage of the nation. In 1988 he received the title of National Monument, which led to the dispossession of local land for the purpose of several scientific studies, reforestation and construction of a memorial park, a sort of themed museum that resembles in architecture and landscape the old building quilombo. Since then the residents Zone peasants of Alagoas Mata, one of the areas of greatest sugarcane production in the Northeast are experiencing labor restrictions and threats of expulsion by the State and the Black Movement. The situation is very similar to the time lived under the rule of local mill owners and is significantly also similar, as they themselves say, to time of the blacks of Palmares that lived in the place there is over 300 years, to flee of plantagens sugar cane for to live in freedom. The fight is for survival, for land and labor, guarantees of freedom for any farmer, that have been denied since the patrimonialization of the Serra da Barriga. The ethnographic research brings, therefore, the ownership of memory space and the everyday forms of resistance the peasant in conflict with national heritage and collective memory of the Black Movement. In this endeavor, the theories about the peasantry, especially in the Northeast, the campesinidade, everyday forms of peasant resistance and the triad memory, history and heritage were vital to this issue.
Acesso aberto (Open Access)
Entre maracás, curimbas e tambores: pajelanças nas religiões afro-brasileiras
(Universidade Federal do Pará, 2007-03) QUINTAS, Gianno Gonçalves; MAUÉS, Raymundo Heraldo; http://lattes.cnpq.br/0915136632611666
The purpose of this dissertation is to study the pajelança in the city of Belém, place where most of the accomplished studies if it concentrates in the decade of 1970 and 1980, or it has as investigation locus the countryside of the state of Pará. Some articles of Vicente Salles (1969) and Napoleão Figueiredo (1994) point to disappearance of the "pure" pajelança in Belém. This disappearance was due, in great measure, to the “influence” of the umbanda. Thus, the objective is to understand, starting from the study of four terreiros, as that practice is constituted in the city of Belém under the context of the Afro-Brazilian religions. The pajelança or “pena e maracá”, as it is known, is characterized, basically, in the faith of "encantados", that "incorporate", during the rituals, in the pajé, who is the central character of the sessions.
Acesso aberto (Open Access)
Os herdeiros de Ananse: movimento negro, ações afirmativas, cotas para negros na universidade
(Universidade Federal do Pará, 2008) DEUS, Zélia Amador de; CAMPELO, Marilu Marcia; http://lattes.cnpq.br/8338592541775616
Ananse, the metamorphosis in spider of Goddess Aranã, coming from fanthi-ashanti culture, of Benin Region, in East Africa, is shown, in this paper, as the symbol metaphor of the resistance actions carried out by the Africans and their descendents in the American continent, particularly in Brazil. This way, it presents an ethnographic report of the saga of Goddess Aranã’s heirs in their fight against racism. The structure of that narrative is alike to a Theater Auto in which the antagonist character is the Racism, and the protagonist is Ananse’s heirs. The composition of that narrative starts with the assumption that the several cultures brought by the protagonist had a crucial importance in encouraging the African and their heirs’ fight, face to the wit of an antagonist capable of wearing, in time and space, many persons (masks) to confuse and weaken the protagonist speeches. However, the protagonist is also very smart in weaving his webs. Upon elaborating that narrative, the webs created by that character are recovered in order to insert, in the official Brazilian agenda the recognition of the existence of racism and racial discrimination in the society, and the state affirmative action policies, mainly, the use of the quota system to Negroes at the University. The fight is a narrative with epic characteristics which favors the role of string/action Negro movement.
Acesso aberto (Open Access)
História na Beirada: memórias de quilombolas do Caldeirão
(Universidade Federal do Pará, 2024-11-13) CASTRO, Laiane Katrine da Silva; ACEVEDO MARIN, Rosa Elizabeth; http://lattes.cnpq.br/0087693866786684; https://orcid.org/0000-0002-7509-3884
Memory is a central element in the study of social groups, connecting daily life to the historical past of these communities. This dissertation adopts a decolonial and counter-hegemonic approach, prioritizing the voices of the elders of the Quilombola Community of Caldeirão, in Salvaterra, Pará, while linking these narratives to an analysis of the historical and contemporary transformations of the territory. It discusses the colonial process on Marajó Island, marked by the imposition of large estates, the land appropriation by religious missions, and the presence of Africans and their resistance. This colonial context is essential for understanding the identity dynamics of Caldeirão, which preserves insurgent cultural practices in opposition to the enduring colonial legacies. Through memories and oral tradition, the research seeks to understand the trajectories and expressions of local identities, valuing lived experiences as legitimate forms of knowledge. As a quilombola community fighting for the recognition of its land rights, memory plays an essential role in (re)constructing identity, renewing itself without breaking its roots. The methodology — participant observation, oral history, and interviews — enabled immersion in the community's daily life and the listening to voices sidelined by official history, revealing local knowledge and multiple temporalities that shape community life. Thus, memory is valued as a living practice of transformation and resistance, offering a panorama that integrates ancestral narratives, the impact of colonialism on Marajó, and the contemporary challenges faced by the Quilombola Community of Caldeirão
Acesso aberto (Open Access)
Turismo das Origens: resistências nas práticas festivas e turísticas da Comunidade Quilombola Dona Juscelina na região norte do Tocantins, Brasil
(Universidade Federal do Pará, 2024-12-18) SUDRÉ, Stephanni Gabriella Silva; FIGUEIREDO, Silvo José de Lima; http://lattes.cnpq.br/2578700144404800; https://orcid.org/0000-0002-6810-1639
This study highlights the role of festivals in the Dona Juscelina Quilombola Community as fundamental expressions of quilombola identity and memory, which, although they attract visitors, transcend the recreational nature of the gathering. These festivities are configured as spaces for political and social construction and, through ancestry, promote collective consciousness and the strengthening of community ties. In this context, the following questions arise: what elements and social practices are present in quilombola festivals? How can social practices contribute to a multiple vision of tourism and the notion of Tourism of Origins? In view of this, the main objective of this study is to analyze the original-ancestral practices in quilombola festivals in northern Tocantins and identify their interface with tourism. Thus, the following specific objectives were established: to characterize quilombola festivals, the community and its agents; to identify the original-ancestral practices of quilombola festivals; and to investigate the elements and strategies of the community in festivals in tourism. In this sense, qualitative and interdisciplinary methods were used, including interviews and focus groups, based on social research, in the Dona Juscelina Quilombola Community, in the north of the state of Tocantins. Multidimensional analysis of festive and tourist practices was used to generate data, which revealed the depth of these encounters, which incorporate symbolic elements, rituals and social interactions, providing an immersive tourist experience in the quilombola culture. In addition, the festivals act as educational, anti-racist and social awareness tools, triggering debates on broad themes, such as self-management, cultural recognition and social justice. It was observed that quilombola festivals can be understood as dynamic networks of reaffirmation of autonomy and community organization, essential for tourist experiences in the community. Therefore, the notion of Tourism of Origins emerges, which emphasizes the value of quilombola knowledge and practices, breaking a paradigmatic rupture with traditional tourism models by valuing ancestral knowledge and questioning the power structures imposed by the tourist market. Origin tourism promotes a perspective on multiple opportunities to understand tourism, focused on the practices of quilombola communities, which are determined by the protagonism and ethnic values of quilombolas. Finally, it highlights the resistance of quilombola communities in the face of economic, social and environmental pressures, where tourism is capable of becoming a tool for social strengthening and community cohesion, consolidating an approach that respects and strengthens the ancestral quilombola identity.