BDTD - Biblioteca Digital de Teses e Dissertações

URI Permanente desta comunidadehttps://repositorio.ufpa.br/handle/2011/2289

Biblioteca Digital de Teses e Dissertações da UFPA (BDTD). Sistema Eletrônico de Teses e Dissertações (TEDE). Projeto BDTD/UFPA e Instituto Brasileiro de Informação em Ciência e Tecnologia (IBICT).

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Agora exibindo 1 - 18 de 18

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Agrobiodiversidade Tentehar na Aldeia Olho D’Água, Maranhão: trajetórias, saberes e práticas
(Universidade Federal do Pará, 2023-09-08) FELIX, Neusani Oliveira Ives; BARROS, Flávio Bezerra; http://lattes.cnpq.br/4706140805254262; https://orcid.org/0000-0002-6155-0511
In this research, I addressed the topic of agrobiodiversity among the Tentehar people of Olho D'Água Village, Bacurizinho Indigenous Land, Maranhão State, Brazil. Agrobiodiversity, in the context of this study, is understood as the part of biodiversity that encompasses agricultural varieties and genetic resources, sociocultural processes, knowledge associated with plants, and animals managed and hunted for food purposes. The methodological approach included participant observation, impression management, collective memory, oral narratives, semi-structured and open interviews with 13 women and 11 men, a questionnaire, and a field notebook. These strategies were crucial for the construction of an attentive and aligned ethnography based on scientific, social, and political dimensions for a successful research conduction starting from a dialogical relationship between the researcher and the interlocutors. The farmers recognize or cultivate an immense and rich set of ethnovarieties of edible crops of all kinds. In the backyard areas, in addition to the cultivars, there is animal husbandry, such as pigs, goats, chickens, guinea fowl, ducks, turkeys, and quails. From the forests, the Tentehar people obtain the game that is so important to their food culture, including armadillo, “peba”, “catingueiro” deer, “mateiro” deer, collared peccaries, agoutis, white-nosed coatis, guans, “juriti”, “lambu”, among others. The relationship between agricultural practices, both in crop fields and backyard areas, game obtained from the forests, and the agrobiodiversity as a whole is part of the debate on food sovereignty and security, giving the Tentehar food culture its unique traits. Agrobiodiversity constitutes the thread that intertwines the relationships of the farmer with the management of crop fields, backyard areas, and game, referring to the sense of trajectories, identity, and authenticity, in which interspecies relations, rules, prohibitions, and restrictions are established. As guardians of agrobiodiversity, the Tentehar farmers resist with their crop fields, cultivating, multiplying, and exchanging seeds with relatives and neighbors. In the backyards, they conduct experiments with animals and plants, producing seedlings of cultivars that circulate among them, in a system of genetic resource conservation, “in situ/on farm”. In hunting practices, ancestral knowledge, the tactics used to capture animals, weapons, traps, and interspecies interactions permeated by the ambivalence between killing game to eat and the fear of reprisal from the “piwáras” (spirits) are present. Therefore, the data from the research indicate that the place of agrobioversity in Tentehar life is the place of resilience and resistance, strongly linked to the material and symbolic reproduction of families, holding great significance in maintaining Tentehar ways of life.
Acesso aberto (Open Access)
“Antes tinha peixe e não tinha essas coisas, agora tem essas coisas e não tem peixe”: considerações sobre a atividade pesqueira artesanal na Vila dos Pescadores, Bragança – Pará
(Universidade Federal do Pará, 2022-09-30) SILVA, Adriana Batista Cecim da; ALENCAR, Edna Ferreira; http://lattes.cnpq.br/7555559649274791
The present study deals with the artisanal fishing activity carried out on the north Brazilian coast, by residents of Vila dos Pescadores, located in the Marine Extractive Reserve (RESEX Mar) of Caeté-Taperaçú, in the municipality of Bragança - Pará. The research aims to characterize this activity, identifying the types of fisheries, the target species and the impacts that threaten the productive capacity of fishermen and artisanal fisherwomen. For that, I tried to identify the main factors of change and the strategies of continuity of the activity, using as methodology the literature review and the field research with ethnographic techniques from semi-structured interviews with fishermen and public sector agents; collection of secondary data through literature review and documental research, and the use of photographic records of the community's daily activities, fishing work and rituals. Lúcia Helena Cunha (2013) mentions that traditional knowledge and modernity are in a complementary relationship, where both undergo changes and are re-signified. Such resignification is also pointed out by Marshall Sahlins (1997). Thus, the results indicate that the modernization of fishing technologies and the construction of Highway PA 458 are presented as the main factors of change, stimulating overfishing and overfishing that interfere, especially in fisheries carried out in the estuary and close to the beach. This set of factors influences the decrease in harvests, harms the use of traditional fishing technologies and affects sociocultural aspects of the group, such as the practice of sharing fish in the port, called kial, carried out by fishermen when they return from fishing - this fish, before intended only for food, it is now marketed as an alternative source of income. The analyzes indicate that the impacts on artisanal fishing can influence the circularity of ecological knowledge essential to the sustainability of this activity when young people move away from fishing and other people turn to extractive practices as subsistence strategies in order to guarantee food security for families. Some of these actions allow the continuity and resignification of local traditional knowledge that guide the ways of interacting with the environment, but others can negatively affect the mangrove ecosystem and local sociocultural practices. Furthermore, the creation of the Marine RESEX did not prevent predatory fishing and overfishing, due to the weak performance of the State in the implementation of an efficient fisheries management system that delimits the areas of activity of artisanal/commercial and semi-industrial fishing (sometimes operating in an unsustainable way in areas far from the coast using fishing net "apoitada" and/or trawl nets) and are in line with the interests of fishermen and artisanal fisherwomen in the community, based on a dialogic relationship.
Acesso aberto (Open Access)
Caminhos de gênero nas feras de Bissau: resiliência e desafios de mulheres guineenses em contextos de vulnerabilidade diante dos impactos sociais e econômicos da COVID-19
(Universidade Federal do Pará, 2024-04-24) GOMES, Peti Mama; BELTRÃO, Jane Felipe; http://lattes.cnpq.br/6647582671406048; https://orcid.org/0000-0003-2113-043X
In Guinea Bissau, the feras - Crioulo word for “fairs” - play a significant role in the country's economic, social and cultural life. They are places of intense buying and selling of goods, encompassing issues of female emancipation, meeting and reunion points, historical narratives, experiences, and shared living. Therefore, they are configured as plural public spaces, and privileged contexts for ethnographic fieldwork, where a series of complex sociocultural relationships develop. This thesis aims to understand, through a female-centered and anthropological perspective, the socioeconomic dynamics of Guinean women, who sometimes are bideras (official fair female vendors), fassiduris di bida (women who make a living by selling), sumiaduris (women who own orchards), and bindiduris (female sellers in general) who played active roles - before, during and after the pandemics - in the three main local feras: Bande, Caracol, and Bairro Militar, all in Bissau city, capital of Guinea-Bissau. This study is the result of ethnographic research, whose methodological process combined online research and in-person fieldwork. For this, oral narratives from digital platforms were used, such as social networks, through messages and audios interchanged with di mindjeris di fera (the fair female vendors). During the research period, the main ethnographic strategies included informal conversations, transcriptions, and ethnographic data analysis. The last stages of research took place in Bissau, with a focus in the bideras and fassiduris di bida. In conclusion, the analysis focused on the problematization of gender relations and work, and how they were affected by the pandemics. The results indicate that my research interlocutors are responsible for a large part of the country's material and symbolic subsistence, which was evidenced and intensified with the emergence of the COVID-19 pandemics.
Acesso aberto (Open Access)
Cultura, oralidade e língua Mẽbêngôkre sob o prisma de seus mitos
(Universidade Federal do Pará, 2020-03-16) FERREIRA, Dilma Costa; CAMARGO, Nayara da Silva; http://lattes.cnpq.br/4768996737873916
The present research sought to evidence in the myths Mẽbêngôkre, the intertwining between culture, language and orality, evoking themes such as memory, oral literature and history, through bibliographic research and approximation of the field carried out in some Mẽbêngôkre villages in southern Pará, specifically in the municipality of São Félix do Xingu. It was observed that the myths show, among others, historical and cultural aspects, when presenting the ways of life of the ancestors and their deeds, which provided the cultural formation of the Mẽbêngôkre, reflected today. The objective of this research was, through bibliographic survey, and participant observation, with data collection in the field, to dialogue with the existing data on Mẽbêngôkre myths, in order to understand the place of myth for these people. For the purposes that the present work proposes, four versions of a Mẽbêngôkre myth were compared, in order to provide a better understanding of the intertwining between myth, history and “culture”. The interlocutors of this study were eight people Mẽbêngôkre, among them, a woman. Being the versions of the myths presented here, narrated by three of these interlocutors. Research becomes relevant because it provides knowledge about the place of myths among the Mẽbêngôkre, reflecting on topics that permeate them, such as cultural formation, the importance of orality and memory and, as myth and history, they touch among amerindians. The present research sought to reflect the amerindian ways of life, based on the Mẽbêngôkre, in order to encourage the subversive character in the face of indigenous realities, in order to contribute significantly to them. The field incursion occurred through the research, initially of participant observation. The daily life of the indigenous peoples in their relations, between themselves and with the environment, were observed. The second moment consisted of field consolidation and data collection. The work is structured in four chapters and the theoretical basis was contributed by authors Louis-Jean Calvet (2002; 2011), Jack Goody (2012), Claude Lévi-Strauss (1991; 2018), Marshall Sahlins (1997), Viveiros de Castro (2017; 2018), Aryon Rodrigues (2000; 2001 and 2013) and others.
Acesso aberto (Open Access)
Da seringa à farinhada: produção e modo de vida na Reserva Extrativista Riozinho da Liberdade, Vale do Juruá – Acre
(Universidade Federal do Pará, 2023-11-27) SOUSA, Tatiane Silva; O’DWYER, Eliane Cantarino; http://lattes.cnpq.br/7254906067108841; https://orcid.org/0000-0003-0523-188X
This work has as its objective to observe the dynamics of social relations networks in order to verify how people and groups build strategies to ensure the reproduction of their social, cultural and economic practices in communities localized in Extractive Reserve (RESEX) Riozinho da Liberdade, Alto Juruá, Acre. For such, I use the concept of social networks as method strategy and techniques such as observant participation in the communities Morro da Pedra and periquito. Photos, interviews, genealogies and keeping a field notebook were also techniques used. I initially address the historical and social intricacies that culminated in the formation of the Vale do Juruá’s rubber tapper settlements in the Juruá Valley, Acre, based on a brief historical overview of events that range from the first rubber cycle with the establishment of the rubber plantation (1870-1912), until its collapse, when there was an end to protectionist rubber policies and the advance of the border in the Acre Amazon at the end of the 20th century, a moment in which the political and economic interests of the Brazilian State towards the Amazon changed, which started to encourage its colonization and finance infrastructure projects that have come to threaten the way of life of people from traditional communities, a situation that has led to a series of local conflicts in Acre. At this time, the rubber tappers' social movement emerged as a form of resistance, which was initially organized and represented by the Rural Workers' Union (STR). Union stations in rubber tapper settlements, as well as Rubber Tapper’s National Council (CNS) and local associations, were founded during this time, which came to enhance their struggle. The rubber tapper’s social movement established alliances with indigenous peoples, the environmental movement, international organisms and other institutions, pressuring the Brazilian State to recognize their social and territorial rights to put an end to the system of trading outposts managed by landlords (barracões) and to create the RESEXs. At RESEX Riozinho da Liberdade, created in 2005 after another decade of struggle, the end of the extractive activity as the main source of income brought with it a period of changes. The rubber tappers began to dedicate themselves to agriculture, cultivating mainly manioc flour. Families migrate from settlements in the interior of the forest (colocações) and gather on the banks of the Riozinho da Liberdade, where public institutions began to operate in the 1990s, influencing the formation of communities that exist today on the banks of the river. It is observed that between the period of colocações and now there are structural continuities in the way in which domestic groups build their exchange and kinship relationships. Until today relationships of asymmetric trading (aviamento) occurs, but the immobilization of labor as was previously the case in the rubber plantations no longer occurs. The creation of RESEX assured territorial rights, but not new sources of income based on extractivism, which has been worked on by new associations, albeit in an incipient form. Local networks based on kinship, reciprocity, supply and assistance are important to guarantee production, marketing, food and assistance in times of difficulty. In this way, guaranteeing security, social and economic stability to domestic groups.
Acesso aberto (Open Access)
De colonialismos e memórias sitiadas: história, antropofagia e tecnologia bélica nas guerras guianenses
(Universidade Federal do Pará, 2023-05-09) BATISTA, Ramiro Esdras Carneiro; BELTRÃO, Jane Felipe; http://lattes.cnpq.br/6647582671406048; https://orcid.org/0000-0003-2113-043X
This study consists in the exercise of documentation, translation and interpretation of the war narratives of four peoples who inhabit the Lower Oiapoque River. Through ethnographic, mnemonic and narrative methods, the text discusses the Colonization that furrows the History of the invasion of a territory of the peripheral Caribbean located in the Oiapoque River region. We assume that the possibilities for the production of Ethnic History, narrated in its own terms, are straightly associated to the knowledge and interpretation of the original memory. However, this is so only if we consider that the production of an Afro and Indigenous history presents itself, in many ways, as a history of impossibilities, and given the theoretical and methodological difficulties of the Social Sciences to deal with a past characterized by the absence of written records. In academic production, the exercise of reinterpretation and/or correction of collective memory based upon historiographical production is common, nevertheless, data obtained from this research give rise to an inverted question: can afro and indigenous memories help correct and/or complement the historiographical canons? On the pursuit for answering such a question, this study seeks to identify and translate recurring aspects in the memories of ethnically differentiated people marked by the advent of the Colony, where categories such as war, exercise of alterity, Inter-ethnic alliance and violation and subsequent recomposition of territorial rights seem to be part of a same dynamics. The hermeneutics of these four peoples´ war narratives converges in terms of their agreeing that the colonial invasion is one of the founding landmarks of Afro and indigenous historicity. In this sense, the interpretation highlights that the colonization carried out by different European peoples and agencies in the Guyana region - colonialisms that prevail in different ways in the present - constitutes an entangling thread that allows for not only recomposing, but also intertwining recent and past Memories and Histories of those peoples and narrators. Finally, such hermeneutics reveals how each ethnic group understands and represents hierarchies, alliances and dissonances inscribed in the neocolonial world.
Acesso aberto (Open Access)
Educação escolar indígena no Oiapoque/AP: práticas pedagógicas em escola do povo Karipuna
(Universidade Federal do Pará, 2025-02-24) SANTOS, Karina dos; SANTOS , Júlia Otero dos; http://lattes.cnpq.br/8964630349505642
This study presents an approach to the policies and practices of school education among the Karipuna people in the Indigenous territories located in the municipality of Oiapoque-AP. The emphasis is on highlighting the role of the Karipuna Indigenous people in organizing educational policies and projects from the school as a tool of domination and assimilation to the school as a space for cultural empowerment and an integral part of the community’s educational system and life plan both within and beyond the territory. It includes a brief overview of the historical introduction of school education among the Karipuna, their collective struggles and advocacy for new meanings and transformations in schooling to better serve the people’s lives, with focus on major demands, challenges, and contradictions in implementing what is guaranteed by specific Indigenous education legislation. Initially a colonial tool for erasing ancestral cultures, the school has now also become a space for affirming and valuing the people's cultural and linguistic diversity. One of the objectives was to examine the policies, actions, and schooling models currently being practiced in Indigenous schools. The study explored some pedagogical practices by Karipuna teachers, observing how Indigenous knowledge and practices engage in dialogue with formal education, as well as how differentiated and intercultural processes contribute to building school curricula grounded in the community’s reality, experiences, and way of life.
Acesso aberto (Open Access)
Keka Imawri: narrativas e códigos de Guerra entre os Palikur-Arukwayene
(Universidade Federal do Pará, 2019-03-15) BATISTA, Ramiro Esdras Carneiro; BELTRÃO, Jane Felipe; http://lattes.cnpq.br/6647582671406048; https://orcid.org/0000-0003-2113-043X
The dissertation is a historical-anthropological study about the Keka between the Palikur-Arukwayene people of the Urukauá river that demonstrates the constitution of the autonomous person among the peoples that compose the interethnic mosaic on the border of Oiapoque from an event considered bellicose, time in which it seeks to bring to light the indigenous version related to the historical occupation of the Guyanese region that was constituted for centuries as the Caribbean Amazon. Despite the Keka be translated as war by different indigenous interlocutors, the ethnographic quotidian shows that it is best translated as party or warrior competition, addressing principles and motivations for the ritual indigenous bellicosity preceding the European invasion and prevail in different ways, to the shame of the action and the impacts caused by the indigenism of the bordering national states.
Acesso aberto (Open Access)
Peixe frito, Santos e Batuques: Bruno de Menezes em experiências etnográficas
(Universidade Federal do Pará, 2018-04-06) WANZELER, Rodrigo de Souza; PACHECO, Agenor Sarraf; http://lattes.cnpq.br/5839293025434267
In this thesis, I undertake a study that primarily tries to present another reading key for the intellectual production of Bruno de Menezes (1893-1963), who gained prominence in the Amazon cultural scene as a great literary. Thus, I try to reconstitute important aspects of his life trajectory, I highlight representations of the daily life of the city of Belém coming from his social and political experiences and I focus the diversity and plurality of voices, coming from the latent interculturality in Belém of the first half of the twentieth century. In this exercise, I explore the ethnographic bias in some of his main compositions, an interpretive line chosen to resignify the studies on the black literate. In order to achieve the central objective of the research, in other words, the thesis that stitches the work, some questions became the north: What ethnographic experiences make up the life trajectories of Bruno de Menezes? How did the intellectual perceive himself and others in his writings? In what conditions and circuits did the writer conduct research and produce writings about the cultural dynamics in paraense scenarios of the Amazon? Finally, what is the importance of Bruno as a social thinker for the Amazon context in the first half of the twentieth century? The formulation and understanding of these issues are anchored in the theoretical-methodological cross-cutting of an ethnographic know-how that was aligned in the connections of Anthropology with Literature and Folklore, Cultural Studies, Postcolonial Studies and Oral History and it verticalizes in a field that literary works, folk surveys, photographs and oral reports reconstruct evidence of and about the writer on screen. In view of the above, I divide the academic text into two parts: in the first, I deal with Bruno's various paths throughout his life and emphasize established networks, which have contributed to the formation of his self-constitution and critical repertoire. In the second part, I approach three productions of Bruno de Menezes - Boi Bumba: auto popular; São Benedito da Praia: Folclore do Ver-o-Peso and Batuque. The intention is to reconstitute and analyze the ethnographic experience of these literary compositions and dare to include the black jurunense in the roll of the great thinkers about the culture in the Amazon, going, thus, beyond the literary aspect, facet which Bruno is really recognized. So, I think that from every epistemological background in which the thesis is supported, another Bruno de Menezes is unveiled, the esthete of the word is also an ethnographer of the paraense Amazon.
Acesso aberto (Open Access)
Pelos caminhos da cidade: experiência e percepção de paisagens em videoclipes na Amazônia contemporânea
(Universidade Federal do Pará, 2019-03-22) COSTA, Victória Ester Tavares da; GONTIJO, Fabiano de Souza; http://lattes.cnpq.br/7539767705260462
Amazon has a history of diverse foreign imageations, which stigmatized it in simplified and exotic references. In this researh, I explore other landscapes of this region, those whose imaginary construction permeates the experiences and daily interactions that occur in it. The urban space becomes this few explored image of an area known for its fauna and flora. Artistic expressions, in turn, are a way to demonstrate perceptions and experiences of spaces, the music video does this through visuality and sonority, giving more elements that make it possible to (re)create imaginaries. Based on the particularities of this audiovisual genre and the choice of six music videos filmed on the streets of the city of Belém do Pará, I came to three groups of local interlocutors, whose I was able to dialogue about the daily life, experience and images of these spaces considering what is created and what is shown today about the city.
Acesso aberto (Open Access)
O “pensamento concentrado”: concepções sobre saúde mental e bem viver na pajelança do povo Tembé/Tenetehar
(Universidade Federal do Pará, 2024-03-11) MOREIRA JÚNIOR, Carlos Sérgio de Brito; MATOS, Beatriz de Almeida; http://lattes.cnpq.br/5130782589745088
This dissertation proposes an analysis of what we understand by mental health from the perception of the Tembé/Tenetehar people themselves, as well as their overlaps and forms of treatment of these conditions carried out by the pajelança and its many specialists. To this goal, a bibliographical survey will be carried out on the different forms that mental health can take among indigenous peoples, such as its overlaps with cosmology, dreams and shamanism, to allow comparison with the reality of the Tembé/Tenetehar people and their demands. When trying to translate our understanding of what mental health would be to the Amerindian reality, we encounter several barriers, with several attempts resulting in situations where Western forms of thought overlapped with indigenous ways of reflecting on the phenomenon. Amerindian societies perceive what we understand by mental health based on their own ontologies, cosmologies and ways of thinking. Thus, it is expected to contribute to knowledge on mental health among the Tembé/Tenetehar people and their demands so that their reflections are respected and taken into consideration in the analysis, addressing issues related to the topic from an anthropological perspective and trying to build bridges between indigenous forms and western medical concepts.
Acesso aberto (Open Access)
Piucquid nibëdec: el dinero entre los Matsés de Buenas Lomas Antigua, Amazonía peruana
(Universidade Federal do Pará, 2025-01-29) DËSI, Roldán Dunú Tumi; MATOS, Beatriz de Almeida; http://lattes.cnpq.br/5130782589745088
This study is based on ethnographic fieldwork inspired by what the Tukano anthropologist João Rezende and Ana Damásio call “ethnography at home.” It was conducted between February and May 2024 in the Buenas Lomas Antigua annex of the Matsés people of Peru, to which I belong. The general objective is to understand the social environment and the multiple meanings behind the Matsés expression: piucquid nibëdec/ “there is no money.” My intention is to analyze how the Matsés people understand and use money from their own perspectives and experiences, starting from how money was introduced among the Matsés after contact in 1969 with the missionaries of the Summer Institute of Linguistics up to the current ways in which money, and the lack of money, through commodities and social programs, impact the lives of women and men of different generations.
Acesso aberto (Open Access)
"Póngase las plumas" - A decolonialidade no sistema das artes visuais contemporâneas pelas perspectivas de gênero e corpos dissidentes: complexidades e contradições entre Brasil, Colômbia e Peru
(Universidade Federal do Pará, 2024-08-30) VIVIANI, Maria Cristina Simões; GONTIJO, Fabiano de Souza; http://lattes.cnpq.br/7539767705260462
The concept of decoloniality has frequently been mobilized by the contemporary visual arts system. The term, proposed by the Modernity/Coloniality Group, is mainly used to highlight curatorial practices that include dissident artists—Indigenous, black, queer, and marginalized individuals. However, fieldwork conducted across Brazil, Colombia, and Peru indicated that "decoloniality" has been appropriated by the arts field, becoming a native term within artistic institutions. The capitalization of the concept by the art market has resulted in an identity-based approach that merely refers to the presence of non-hegemonic artists' work, without the structural transformations that decoloniality should entail. Consequently, art agents accuse the system of instrumentalizing their identities, which were previously marginalized, for the benefit of the art system. In light of this issue, the research investigated the art circuit in these three countries through interviews with women artists, curators, and gallerists (cis and transgender), non-binary individuals, and transgender men. Considering the art system as a porous system, formed by a network of power relations between agents, institutions, and artworks, the study sought to highlight the complexities and contradictions inherent in this field from the perspective of gender and dissident bodies. The territorial connection marked by the tri-border region between Brazil, Colombia, and Peru also underscores the hegemonic perspective of the Global North on their artistic productions. Power hierarchies are replicated in a colonial model within the art institutions of these three countries. The conflicts and disputes over who decides what is art, who sells art, and who consumes art reveal that the decolonial perspective is more aligned with discourse than practice in the art circuit. The advancement of decoloniality, driven by social pressure for increased representation of minority groups in positions of power, alongside high-impact academic production on decoloniality and market demand, has generated the search for dissident identities that the arts system of the Global South is experiencing today. The limitations imposed on artists' productions, marked by otherness from a hegemonic perspective, expose the need for new strategies to truly decolonize the art system. The essentialization of identities and the reductionist reading of how these bodies and productions are perceived by the art system indicate a simplistic understanding of complex experiences. It is therefore necessary for art agents to question and resist, aiming for historical reparation where productions are contextualized, and the "universal" subject is challenged. This would decentralize the rigidity imposed on dissident identities, allowing for the expansion of the imagination surrounding their bodies and experiences.
Acesso aberto (Open Access)
Pontos de memória: de Política Cultural a Museus em periferias.
(Universidade Federal do Pará, 2021-11-05) ALCÂNTARA, Camila de Fátima Simão de Moura; GODOY, Renata de; http://lattes.cnpq.br/5173744417832044; https://orcid.org/0000-0002-8138-8670
The following thesis presents an ethnographic research on the community initiatives of Points of Memory that participated in a democratic process for the construction of a cultural public policy in Brazil, based on social museology. The objective of this study is to understand the political and social (re)arrangements that the twelve self-styled “pioneers” initiatives make to maintain their museum processes in the Brazilian peripheries. Territories marked by deprivation and abandonment of effective public policies, where there is a proliferation of all kinds of violence against the place and its people. Reflections on the object of the research took place through the Anthropology of Museums, which provided an interpretation of museum processes in contact with the perception of the representations of pioneer Memory Spots about their realities in their places of existence. Organized into five chapters, the thesis discusses museums in processes that use realities and creative solutions in peripheral urban spaces to register the social memory and safeguard the cultural heritage of the various social groups that live in these territories. Presenting the main public policy guidelines aimed at museums that encouraged these groups to create their museum processes. The pioneering points' initiatives are revisited based on a privileged view of the Terra Firme Memory Spot, in Belem do Para, in which it considered community movements to defend the territorial, social, cultural and political development of the communities they represent. In this ethnographic research, I understand that the pioneering Memory Spots are museums in processes formed by different subjects who enrich themselves as communities, when they develop critical thinking about their realities and organize transformative collective actions in the cities where they take place, based on the active forces of memory. These museum processes come to life within communities, strengthening them as subjects who create, recreate and decide on their realities.
Acesso aberto (Open Access)
Povos Indígenas na cidade de Boa Vista: estratégias identitárias e demandas políticas em contexto urbano
(Universidade Federal do Pará, 2018-09-06) MELO, Luciana Marinho de; ALENCAR, Edna Ferreira; http://lattes.cnpq.br/7555559649274791
In this research, I deal with strategies for the ethnic recognition of the indigenous peoples from Boa Vista city, Roraima. This struggle is attributable to the State's refusal to recognize the ethnic belonging of self-declared indigenous people residing in an urban context, preventing their access to indigenous policies. This situation led to the creation of three organizations presided over by Macuxi and Wapichana leaderships, such as the City Indigenous Organization, Kapói Indigenous Association and Kuaikrî Indigenous Association, which present different strategies as a way of legitimizing ethnic belonging and aim, in general terms, the communion in the constitutional rights directed to the native peoples. The intention of this study is to identify the political strategies built around the ethnic identities of the Macuxi and Wapichana peoples of Boa Vista through the indigenous movement. By political outlines, I refer to the discursive and symbolic resources triggered in the construction of reclamation patterns, which are elaborated within organizations. The first hypothesis I propose to discuss about this issue is that the criteria and mechanisms adopted by the State agents become more restrictive and exclusive inasmuch as the indigenous movement in an urban context appropriates them. The second hypothesis is that the State's refusal to recognize ethnic identity reflects a strategically constructed stance that acquits it from responsibilities towards indigenous peoples. The ethnographic rummage focused mainly on the meetings and assemblies promoted by the organizations and made possible the analysis about the political construction of ethnic identities, the appropriation of the city as a place of ancestry, struggles, resistance, negotiations and dialogues led by leaders. The results of the analyzes demonstrate that the conflticting relationship with the State has as a consequence the strengthening of the urban indigenous movement and the emergence of new leaderships that aim not only to reverse the situation of ethnic invisibility in a city that has approximately 31,000 indigenous self-declared people, but political participation, including partisan participation. In this study, the theories on Ethnic Ethnicity and Identity, as well as ethnological studies, were primordial to this research.
Acesso aberto (Open Access)
Reflexões sobre construção de fronteiras sociais e étnicas: levantamentos etnográficos e estudos de caso no contexto regional do Baixo Amazonas, Santarém-PA
(Universidade Federal do Pará, 2020-08-05) DEL ARCO, Diego Pérez Ojeda; O’Dwyer, Eliane Cantarino; http://lattes.cnpq.br/7254906067108841; https://orcid.org/0000-0003-0523-188X
Considering the distincts ethnic group identity processes carried out by social groups that guide their actions in favor of self-recognition as remaining quilombo communities in the Lower Amazon region, the general objective of this work is to analyze the production and reproduction of ethnicity based on the understanding that it does not stem from empirically observable cultural discontinuities. Aware of its variation, we highlight the complex relations between ethnicity and culture through an ethnography of the political processes of territorial recognition as a quilombo based on the situational analysis carried out in the quilombola community of Surubiu-Açú, whose community association was the last to become part of the Federation of the Quilombolas Organizations in Santarém (FOQS), and in Saracura quilombola community, one of the first communities to star to recognize themselves as quilombola in Santarém, Pará, Brazil. Thus, taking into account different scales of analysis, we will emphasize the contexts of interaction where ethnic identity is manifested, whether in social interaction with other neighboring communities or with the State itself, in the claim of ethnic and territorial right. With this, the similarities present in the ways of making, creating and living observed between quilombolas and “riverside” communities, will be compared contrastively with the different processes of cultural distinctiveness. It is precisely through these processes that diacritical signals are chosen and become relevant both in intercommunity interaction and in the configuration of ethnic and political identities.
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Resistências malungas: agências sociopolíticas de mulheres quilombolas em Salvaterra, Arquipélago do Marajó - Pará
(Universidade Federal do Pará, 2022-12-16) SOUSA, Maria Páscoa Sarmento de; MARIN, Rosa Elizabeth Acevedo; http://lattes.cnpq.br/0087693866786684; https://orcid.org/0000-0002-7509-3884
New ethnic groups are a reality in contemporary Marajo, revealing themselves with particular emphasis in the first decades of the 21st century when human groups made up mostly of black people began to claim the quilombola ethnopolitical identity in this place. In this work, we support the premise that this century's aquilombamentos are imbricated in women's agencies, since we were and are the main articulators of actions within the quilombola movement in this region, since 1998. Here, I strive to understand, through Afrocentricity and from a feminist anthropological perspective (Afrodiasporic feminism), the socio-political agencies of women in contemporary aquilombamento processes in the municipality of Salvaterra, in an attempt to locate the place of the feminine in the field of politics in contemporary ethnic societies, spaces where identity is an eminently political and embodied phenomenon (body-politics) and where people perceive themselves as subjects of rights based on confrontations with the state, other institutions and other individuals. In this way, I introduce central issues such as the displacement of the individualized being to the collective being, proper to existence and political experience through an exercise in autoethnographic writing that is a reflection of personal and collective experiences with 21 other women, co-authors, and agents of the research, within an ethnic movement situated in a system of domination whose foundations are racism, patriarchy, male chauvinism, heterosexism, and capitalism. This research is part of Black Studies, Africana Studies, or Africalogy as a scientific field whose theoretical basis is Afrocentricity or the Afrocentric Paradigm, a broad field of study built by the work of diverse African intellectuals located in different latitudes of the globe and at different times, from Africa, through the Americas, the Caribbean to Europe. It constitutes the place of enunciation of a new way of thinking about Africa and Africans on the continent and their descendants in the Transatlantic Black Diaspora, refocusing them as agents of history. This research is also affiliated with critical feminist theory and is guided by the theoretical-practical propositions of Afrodiasporic Feminism, which was created in the various places where black and non-white women are situated in projects of subjectivation, insurgency, and enunciation in the face of systems of oppression that intersect our existences in the world, with a special focus on the interrelations between gender, race/ethnicity and social class and location, seen not only as hierarchical systems of oppression, but as intersectionalities that structure 'places' where black women are forced to live and remain. These autoethnographic writings required delving into my personal experiences as a black quilombola woman, as an Amazonian quilombola, as an activist in the black and Afro-feminist movements, but they also involved immersing myself in collective experiences shared with those who are my other quilombola bros and sisters, in order to understand our social and political agencies in the places where we belong. I conclude that there is a malunga agency, meaning the diverse forms of action articulated by us quilombola women over more than 20 years of quilombola movement in Salvaterra, an agency that is counter-colonial, insurgent and challenging, but which is mediated by the meanings of Ubuntu materialized in solidarity, sharing, cooperation, in short, permeated by Love.
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A “Senhora do reino encantado de Guimarães” e suas contemporâneas: Antropologia e Literatura na trajetória da escrita feminina negra na Amazônia do entresséculos XIX e XX
(Universidade Federal do Pará, 2022-04-08) TRINDADE, Maria de Nazaré Barreto; ACEVEDO MARIN, Rosa Elizabeth; http://lattes.cnpq.br/0087693866786684; https://orcid.org/0000-0002-7509-3884
The thesis The “Lady of the Enchanted Kingdom of Guimarães” and its contemporaries: Anthropology and Literature in the trajectory of black female writing in the Amazon region between the XIX and XX centuries intends to ethnographically reconstruct the literary, social and politic trajectory of female and black voices produced in Brazilian literature and, especially in the Amazon region between the XIX and XX centuries. To produce a web of relations where multivocality, that is, the multiple voices are put in evidence and, essentially, the voices silenced by a society built in the tripod of prejudice-racism-social discrimination. Through the dialog between anthropology and literature and by using ethnography as a theoretical-methodological conception that substantiates a type of “archaeology” of the knowledge on women who write and wrote and whose works remained shadowed by literary historiography. I believe that these questions are relevant in this context of intensification of the discussions around the construction of new power relations and the democratization of access to cultural property in Brazil. This way, we alsoface literature as a field of power, a space historically and socially built, where the publications and access were controlled by men, white and from privileged social groups. The thesis tracks a few of these female authors, whose names were, in certain moments, erased from official records, but whose writing remains registered in feuilletons, in loose publications, in journals, in published books. I will take into consideration their subjectivities, the trace of their existence in the world, or like Evaristo points out, whose write-living, or escrevivências, therefore, are for me subjects, from whom the thesis compiles and analyzes a slice of their life trajectories and literary production. Some authors were my companions in this attempt, among whom I mention: Lélia Gonzalez, Conceição Evaristo, Ângela Davis, bell hooks, Michele Perrot, Regina Dalcastagnè, Vicente Salles, Abdias do Nascimento, José Veríssimo, Aimé Cesairé, Frantz Fanon, George Balandier, Goldman, Pierre Bourdieu, J. Clifford, among others.

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