Programa de Pós-Graduação em Antropologia - PPGA/IFCH

URI Permanente desta comunidadehttps://repositorio.ufpa.br/handle/2011/4031

O Programa de Pós-Graduação em Antropologia (PPGA) é um programa do Instituto de Filosofia e Ciências Humanas (IFCH) da Universidade Federal do Pará (UFPA) e teve início das suas atividades, em agosto de 2010. O PPGA contempla a formação de cientistas antropólogos em nível de Mestrado e Doutorado.

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Agora exibindo 1 - 11 de 11

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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.
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“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.
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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.
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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.
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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.
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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.
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Identidade étnica, formas de enquadramento institucional, modos de fazer e práticas de uso dos ribeirinhos amazônidas: o caso do Assentamento Quilombola na Ilha de Campompema, Abaetetuba, Pará
(Universidade Federal do Pará, 2023-09-19) PEREIRA, Rosenildo da Costa; O`DWYER, Eliane Cantarino; http://lattes.cnpq.br/7254906067108841; https://orcid.org/0000-0003-0523-188X
This thesis text analyzes from an ethnographic approach how modes of knowledge are mobilized by domestic groups in the context of the territory of traditional communities in the Amazon. The locus where the research was developed is the quilombola settlement São João Batista, located in the city of Abaetetuba, State of Pará. From an ethnographic study, I describe technically how the ways of knowing how to make matapi and its respective use are mobilized by local residents, as well as, I bring to the debate the modes of knowledge of artisanal naval carpentry built in the dynamics of the territory under study. Trait as main objectives: Conduct an ethnographic research in the community, describing modes of knowledge transmitted and mobilized/used/built in relation to the occupied territory until the respective recognition of traditionally occupied lands, whose knowledge has been readjusted over the years; to analyze how the matapi manufacturing process takes place by the local riverside subjects from the anthropology of the technique, ethnographically describing the knowledge processes involved and production stages; make an analysis of the ways in which the matapi instrument is used by residents of the local territory, describing the whole process with the work of fishing with such equipment; and approach, in the same way, the knowledge of the local naval carpentry. The situational analysis points to a set of knowledge mobilized by residents within/in the referenced territory, above all and in a particular way, to artisanal naval carpentry and the making and use of the matapi trap, in a perspective of the anthropology of technique.
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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.
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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.
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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.
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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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