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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Tese Acesso aberto (Open Access) “Filho que é filho não abandona a mãe, e a mãe não abandona o filho”: Testemunhos de milagres na devoção à Nossa senhora de Nazaré em Belém do Pará(Universidade Federal do Pará, 2020-12-28) RAMOS, José Maria Guimarães; MORAES JÚNIOR, Manoel Ribeiro de; http://lattes.cnpq.br/2429279552706202; https://orcid.org/0000-0001-6986-7671The present work is a study on popular Catholicism stands in Belém - Pará, it is an exercise of analyzing elements of the social imaginary of the devotees of the Virgin of Nazaré from the elements observed in the narratives of miracles that take the form of testimonies, of which are takes a hermeneutical approach. The research field, that is, the Casa de Plácido, was built around actions that characterizes the dynamics of the testimonies, that is, narratives of pilgrimages, healings, graces and miracles. The assumption is that testimonies of miracles are part of a social process, of a religious view of the world that helps to configure and understand the local culture. For this reason, the theoretical instrument chosen for this analysis is the hermeneutics of Paul Ricoeur's testimony, which is a theory to interpret as the testimony of a religious nature and its social meanings expressed in the testimonial narratives of the devotees.Tese Acesso aberto (Open Access) Noivado e ritos pré-nupciais: um estudo sobre significados, experiências e codificações de uma unidade cultural(Universidade Federal do Pará, 2019-05-24) ALENCAR, Breno Rodrigo de Oliveira; RODRIGUES, Carmem Izabel; http://lattes.cnpq.br/5924616509771424This thesis aims to identify the place of engagement and prenuptial rites in anthropo-logical theory. Based on the concept of cultural unity, it analyzes the way in which bridal beliefs and behaviors are formulated, stimulated or repressed having as an interface the decomposition of the codes that make this ritual the main expression of the alliance process in urban segments. Drawing attention to the literature review, the first part of the work emphasizes the plurality of interpretive cut-outs and the relevance of enga-gement as a category of analysis, whether within contemporary rituals or the interpre-tation of the alliance in kinship studies. This part of the thesis is also dedicated to iden-tifying the values, processes and symbols that regulate the choice of engagement as a type of relationship in the urban world, adopting, as a source of reflection, the contri-butions of Thales de Azevedo and the vocabulary that permeates their meanings in social networks, press and cinema. The second part of the thesis emphasizes the in-terlocution with the subjects, having the same occurred from interviews conducted as bride and groom in the city of Belém, Teresina and Brasília. Its purpose is to describe the process by which bridal codes are incorporated into the biography and socialization of the interlocutors, taking into account their role as agents and interpreters of this experience. The third part, finally, explores the mediation carried out by the market and the Catholic Church, which, acting as codifying institutions, discipline, respectively, the symbols around the nuptial ritualization and the values and meanings related to the conjugal identity. This approach is based on ethnographic research conducted at Bridal Fairs and Marriage Preparation Meetings ("engagement courses") in the cities of Be-lém and Teresina.Tese Acesso aberto (Open Access) ÒRÈ RÜ ÚKUẼ, sobre palavra e conselho: conhecimento e memória local na comunidade Mágüta (Tikuna) de Macedonia (Sul do Trapézio Amazônico- Colômbia)(Universidade Federal do Pará, 2020-02-13) GÓMEZ-PULGARÍN, Wilson Eduardo; RODRIGUES, Carmem Izabel; http://lattes.cnpq.br/5924616509771424; LÓPEZ-GARCÉS, Claudia Leonor; http://lattes.cnpq.br/5655397771707702; https://orcid.org/0000-0001-9550-0152The Tikuna or Mágüta indigenous communities that nowadays inhabit the Amazon River / Solimões riverbank, in addition to contact with the school, the Catholic and Evangelical churches and tourism driven mainly by private companies, maintain an increasingly closer relationship with other indigenous peoples, with regional societies occupying Amazonian lands (the “new settlers”) and with the different Nation-States (Brazil, Colombia and Peru). New communication technologies also approach with television, the internet and, therefore, the social networks that connect the world. Meanwhile, the indigenous language is yielding ground in the social places of indigenous communities, children and adolescents begin to value and use other languages, other oralities, other forms of communication. In that scene, the Mágüta people, despite the constant and persistent influences of colonial and messianic thought, retain their language, their narratives and their word. In their narratives are expressed forms of knowledge and memory through which they build their position as a people and as a society in the great Amazon. Therefore, this research seeks to make and issue and understand how the knowledge of the word òrè (oral word and mythical word) is put forth in the indigenous Tikuna community of Macedonia, on the Colombian riverbank of the Amazon / Solimões River. Here the interpretations around orality will be important, the local representations that will place on stage the “power” of the word òrè and the memories of the úkue͂board. In this way, the central theme of this thesis explores the various forms of the word Mágüta in the community of Macedonia, to stop at orality and the message stated in the act of advising. Thus, a methodological approach based on the appeal to individual and collective memory is proposed, which explores communicative acts and researches together with local Mágüta actors (teachers, evangelical pastors, school community and traditional doctors) who still use the native language in the community. In the end, the message of the òrè speaks about the origin, the heroes, the myths and the social construction of the Mágüta people, but it also speaks about the intimate scenarios of everyday life, from where the word of advice that is usually given is activated to relatives, the community and anyone who wishes to receive.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) “ Tudo tem sua mãe”: O mundo mítico de Caraparu-Pará(Universidade Federal do Pará, 2021-01-26) NOBRE, Mariléia da Silveira; PESSOA, Fátima Cristina da Costa; http://lattes.cnpq.br/4011084861970140; SÁ, Samuel Maria de Amorim e; http://lattes.cnpq.br/3256903697536068This study aims to understand, through the farmers’ discursive practices who lives in Caraparu village, the constitution and functioning of the imaginary that is projected in the socio-historical real understood as their material conditions of existence. My desire, as a researcher, is to understand the functioning of this imaginary materialized in those discursive practices and, besides, to examine the evidence of probable / possible transformations of this imaginary, having as an empirical object of analysis the narratives of the young farmers of Caraparu. There is, therefore, in this research, a gesture of understanding that seeks to recognize the regularities of a discursive and ideological formation that supports the belief in the rules that govern the daily lives of the subject and imposes obedience to them. To achieve these objectives, ethnographic and discursive approaches are articulated in the analysis of narratives of the oldest and youngest farmers in that region. It is advocated, as a result of the analysis, the recognition of a mythical / cabocla discursive formation, which governs the relationship between human and non-human beings. Such a relationship is based both on fear and respect for enchanted beings as well as on fear and dread for fadistas and on reciprocity between them. The nature of this research led me to visit a theoretical field exogenous to that of Anthropology, wich is, that one of materialistic discourse analysis. I evoked from this field the Real / Symbolic / Imaginary triad, intertwined in Michel Pêcheux's reinterpretation of the Jean Jacques Lacan’s works and those of Louis Althusser. The clipping of the discursive sequences that make up the discursive corpus will allow us to understand processes of subjectivity that point to the movements of full identification, counter identification or even disidentification with the knowledge of the dominant discursive formation in that community.