Navegando por Assunto "Antropologia"

Agora exibindo 1 - 20 de 23

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Anthropologie d'une saudade: mémoire et imaginaire dans la représentation du cycle du latex à Belém do Pará
(De Boeck Supérieur, 2001) CASTRO, Fábio Fonseca de
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O antropólogo Herbert Baldus
(2000) SILVA, Orlando Sampaio
Herbert Baldus was a German-Brazilian anthropologist who played an important role in the development of anthropological research and knowledge in Brazil. His scientific work was intimately linked to his own life, spent mostly in this country, where he devoted himself to teaching, to research and scientific divulgation, as well as to the establishment of an official Indian policy bent on the preservation of indigenous populations. His theoretical contributions ranged from initial investigations on material culture and non-material culture to functional and structural approaches, while he also established the foundations for the study of cultural change of Indian societies in contact situations.
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‘Aqui, a cura é de verdade’: reflexões em torno da cura em São Caetano de Odivelas-PA
(Universidade Federal do Pará, 2007) TRINDADE, Raida Renata Reis; MAUÉS, Raymundo Heraldo; http://lattes.cnpq.br/0915136632611666
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Caboclos na Amazônia: a identidade na diferença
(2006) RODRIGUES, Carmem Izabel
This work aims at discussing issues related to essentialness and reification, which are found in identity construction processes, as well as in current worldwide cultural differences claims, particularly the identity (or non-identity) of the Amazonian caboclo. Can we talk about a caboclo identity? If caboclo is not an ethnic category, in the strict sense of the term, then it is in the game of difference that it is constructed, as well as other anthropologic subjects/objects.
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Clube de ciências da Universidade Federal do Pará: ensino de ciências e divulgação científica: um estudo iconográfico antropológico narrativo
(Universidade Federal do Pará, 2021-08-04) BANDEIRA NETTO, Felipe; GONÇALVES, Terezinha Valim Oliver; http://lattes.cnpq.br/0496932429575513; https://orcid.org/0000-0001-8285-3274
I seek in this dissertation to analyze epistemological and historical aspects of science teaching at the Clube de Ciências da Universidade Federal do Pará - CCIUFPA. For this, I make use of photographic images of the collection of the Clube de Ciências and the personal collection of teachers and coordinators graduated from this training space. In this research, I begin with my first contacts with photography, which is designed since my childhood in Quilombo de Mangueiras, located in the Ilha do Marajó, in the city of Salvaterra, in the Estado do Pará, until the current moment of this master's research. The problematization of this research occurs through memorialistic reports evoked from photographs of people who lived the CCIUFPA in different times. For the analysis of speeches and images, I make use of relevant theoretical elements that help me in the collection of information and in the construction of data. I seek anthropological theoretical contribution in the thinking of theorists such as Geertz, Campos, Bourdieu, Kossoy, as well as Hine and Turkle to discuss virtual anthropology. As this is a qualitative research in the narrative modality, I take the theoretical perspective of Clandinin and Connelly. For the analytical movement, I make use of the discursive textual analysis of Moraes e Galiazzi. As the research took place during the Covid-19 pandemic, caused by the Sars-Cov 2 coronavirus, part of the interviews were conducted virtually, and to respect scientific limits, I make use of theorists who assist me in this process. The analytical movement made it possible to build two categories dealing with Scientific Initiation and Scientific Communication in the historical trajectory of science teaching at CCIUFPA.
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Os desafios da tradução: reflexões sobre a prática tradutória de textos sagrados para as línguas indígenas brasileiras
(Universidade Federal do Pará, 2017-05) CARVALHO, Marcia Goretti Pereira de
This article aims to reflect about the practices of translation of sacred texts to the indigenous languages to evangelize the indians and impose them the white’s culture. Here, we have discussed Dominique Gallois’ article (2012) and her experience in field research with the Guarani, the Yanomani and the Wajãpi and the translation of Bible’s texts to these people; Bruna Franchetto’s article (2012) and her work, for many years, as a linguist with the Kuikuro in the Upper Xingu; and, at last, Gabriel Oliveira and other authors’ article (2013) about the problems of translation faced by the Jesuit priests, during the colonization in Brazil, to catechize the Tupinambá. This reflection is based on the studies of Berman (2013), Bassnett (2003), Burke and Hsia (2009), Delisle and Woodsworth (1998), Niranjana (1992), Zea and Stallaert (2012), Rocha (2006), Rodrigues (2000, 2010, 2011), Viveiros de Castro (2004, 2011), among others. And, at last, it points out the connection between Translation and Anthropology and the dialogue between the Anthropologists/Linguists and the Translators/Resarchers of Translation, as well as discussing the relationship between the translated text and its effects on the reader of this text in a socio-cultural context in which it is inserted.
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Do tempo dos pretos d’antes aos povos do Aproaga: patrimônio arqueológico e territorialidade quilombola no vale do rio Capim (PA)
(Universidade Federal do Pará, 2012-10-01) MORAES, Irislane Pereira de; MARQUES, Fernando Luiz Tavares; ALMEIDA, Marcia Bezerra de; http://lattes.cnpq.br/1085631337892211; http://lattes.cnpq.br/0365104813041022
This master's dissertation were built from the dialogue between anthropology and archeology, seeking to understand the uses and meanings that archaeological heritage plays in the field of contemporary social relations, specifically, those built according to the logic of traditional peoples and communities. Understood as an ethnographic category, heritage allows a glimpse on the meanings of quilombolas communities from Taperinha, Nova Ipixuna, Sauá-Mirim, Benevides and Alegre Vamos, in São Domingos do Capim (State of Pará), draw around the archaeological site Aproaga. In the struggle for definitive titration of its territory the quilombolas define themselves as Peoples of Aproaga, in this context, cultural awareness enables the construction of collective identity. Around the historic ruins of the Greathouse of Sugar Plantation from the colonial age, the social memory about the time when the Blacks were slaves restores and strengthens the present cultural references and ethnic boundaries in consonance to the feeling of belonging to Aproaga. Thus, public archeology and ethnography allows us to understand the dynamics and social relations of the present and its fruitions with the past, the meanings of material culture as well, the ethnic dimensions which heritage might take in the context of territorial rights of communities descendants and / or origin. Whereas, the territoriality quilombola built by the People of Aproaga imply a critical way of thinking about heritage policies in Amazon, and more broadly the reflexivity of the research towards a decolonial science praxis.
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“Égua”, é a hora do intervalo na tv: marcadores sociais da diferença, consumidores/as e publicidade produzida em Belém do Pará
(Universidade Federal do Pará, 2014-06-18) OLIVEIRA, Robson Cardoso de; CANCELA, Cristina Donza; http://lattes.cnpq.br/8393402118322730
This dissertation is "born" with a mission: to investigate on the receipt of social markers of the difference between the advertising consumers produced in the city of Belém, Pará, in order to observe how the categories of Gender and Sexuality are received and (re) signified at the moment we watch the interval time in TV. However, other social markers of difference as Class, Color/Race and Generation were added by consumers in conversations, and consequently were problematized in this study. In addition, discussions about advertising and consumption also gained prominence as a consequence of the very strength of the consumers’ speeches. As a result, I realized that social markers of difference were being operated in the narratives in an intersected (or articulated) mode, among these, the most active in this tangency were the Gender, Color/Race and Class categories, comprised by speeches as: black and poor male; and white and rich woman. The "game" between the real and the "magical" world of ads (Rocha 1990), also commented out by consumers, viewing the advertising much closer to real idealizations, instead of showing the realities at the interval time in TV.
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Experiência mística como narrativa e poesia (sincretismos e traduções) na cultura: a cura pela linguagem na cabala e no reiki em Belém e Marituba- PA
(Universidade Federal do Pará, 2016-04-25) SILVA, André Luiz Martins da; MAUÉS, Raymundo Heraldo; http://lattes.cnpq.br/0915136632611666
The thesis presented here deals with the question of mystique as an anthropological phenomenon, considering the phenomenon of mystique in culture as in language, also noting the mystical healing, in other words, the understanding of a mystical experience process in the narrative of illness or healing in practitioners of Kabbalah and Reiki in Belem and Marituba. Find a comprehension of the relationship between mystique and life, in the sense of an anthropological analysis of narratives and poems contained in the way of telling the mystical experience of the different mysticals. There is also a discussion to understand how ethnography made by the anthropologist may be affected by the narrative experience, that is, the native ethnography in the form of mystical narrative. It begins the discussion on the injunctions between ethnography and literature. Also discusses how mystical experience is treated in literary writers as poets and essayists Fernando Pessoa and Jorge Luis Borges, meaning that the mystical experience of these writers is transformed into his literary and poetic works. The mystique as metalanguage enables us to think of ethnography as metalanguage like the literature, showing the ethnographic notion as metalanguage consistent with literature. The thesis shows that the anthropological field of mystique can not be seen as a derived manifestation of religion field, or an epiphenomenon of religion. Although it has relations with religion, mystique, observed in Kabbalah and Reiki practiced in Belem and Marituba moves away from the religion field and maintains close relationships with the art field, it means to say that the mystical experience command occurs in transfiguration of life of the mysticals in a masterpiece, in a work lived in language and orality. Mystics observed both in Kabbalah as in Reiki are narrators of their lives, literary works inscribed in language, speech, bricolage of multiple references, syncretism between mystique, life and world. In some cases it observed the distance and a contrast of mystical experience against religious experience because even those mystics who claim to be religious are actually opposed to religion in order to show in their narratives that there should be an individual’s return to Self. An understanding of the Sacred is not tied to the religious institution, but is referred to within the search experience of the individual in that sense religiosity turns to be mystic, which differs from one religious identity. The mystic in his narrative takes different skins, different people, mystical narrative presents a mystical ethos that does not fit the vision of a religious ethos, because the ethos of the mystique is flexible and performative.
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Foucault leitor de Kant: da antropologia à aufklärung
(Universidade Federal do Pará, 2015-11-30) AUGUSTO, Ricardo Pontieri; CHAVES, Ernani Pinheiro; http://lattes.cnpq.br/5741253213910825
We followed three stages of Foucault. readings of Kant's work. From 1961 to 1969 Foucault analyzes archaeologically the relationship between the Critical Project and the Anthropology of Kant, highlighting the emergence of the opening the possibility of confusion between the empirical and the transcendental fields, as occurred later with other thinkers. The opening would have emerged in the Kantian anthropological project when he presented the question "What is man?" With the confusion the man, that was a logical instance in critical project, became an empirical-transcendental double and explanatory principle. From 1970-1978 Foucault genealogically investigated the displacement and articulation between the Critical Project and Aufklärung carried out by Kant in response to "What is Aufklärung?" analyzing and defining his actuality as a new attitude of the man who seeks to become rationally autonomous. Foucault points out in Kant's answer a critical attitude conception that would be close to that he himself formulated starting from the research of resistance to transformations of power relations resulting from state governmentalization control processes, where the ancient right of life and death had been replaced by the government of the conduct of individuals in various fields. From the end of the 70s, and still investigating the Kant’s Aufklärung, Foucault proposes that have occurred in the thought of that philosopher the inauguration of two new philosophical traditions: - the Analytical Truth in the wake of the Critical Project and the Critical Ontology of ourselves in the wake of Aufklärung, to the last one he aligns. In the second tradition Kant, in conflict with the perspective of traditional ontology of being, has proposed a new critical ontology when shifted the epistemological-transcendental question "What do I know?" to "What is this happening?", and bringing to the philosophical-historical field new ontological questions about the present, the individual and the transformation processes of men's attitude. The new critical ontology, as Foucault denominated, is for him the foundation of ethical and political attitude of franking limits, unlike Kant tried to establish formal limits that men could not overcome by individual decision.
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Iluminando os mortos: um estudo sobre o ritual de homenagem aos mortos no dia de finados em Salinópolis – Pará
(Universidade Federal do Pará, 2014-05-26) NEGRÃO, Marcus Vinícius Nascimento; ALENCAR, Edna Ferreira; http://lattes.cnpq.br/7555559649274791
The Lighting of the Dead, conducted in the city of Salinópolis (PA) - and in some municipalities of northeastern Pará -, consists of a ritual homage to the dead, which takes place annually on the occasion of All Souls' Day, on November 2. In this city, there is a very specific way to pay tribute to the dead in their graves which, during the night, are illuminated with the lighting of candles to, in sequence, a moment of fraternization between the relatives of the deceased occur. Thus, the main aspects that problematized in this paper relate to the underlying issues in this symbolic ritual homage to the dead. Thus, the lighting of the dead works as a device that triggers sociability around death, reintegrating symbolically the dead to the social life and the living to the spiritual life.
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Insólitos sons da Amazônia? Experiência e espírito de época na cena e no circuito rock de Belém do Pará entre 1982 e 1993
(Universidade Federal do Pará, 2013-08-14) OLIVEIRA, Enderson Geraldo de Souza; COSTA, Antonio Maurício Dias da; http://lattes.cnpq.br/2563255308649361; https://orcid.org/0000-0002-0223-9264
In this work I seek to discuss and understand if the current reports of individual and collective experiences, especially by musicians, producers and consumers of rock in Belém, communicate some sort of relation between a chronological period (going from 1982 to 1993) of the musical scene (Straw, 1991) and circuit (see Magnani) and a possible “spirit of the age” (Zeitgeist). Aiming to demonstrate those relationships, I observed and sought to establish a dialogue between the memory of the individuals, who experienced that period, and their specific transits through the city as well as the ownership and attribution of meaning to the spaces and experiences. Going beyond, the spirit of the time is not be “trapped” chronologically, but can (could) also currently be evoked through places that individualize speech and make the eighties a retrospectively peculiar period. Mindful of this, I know that this work also constitutes an element that cooperates and is inserted in such constructions, more than language, related to experiences of subjects. This work deals with communication, with Comprehensive Sociology, History and Philosophy in a pretty close way, without forgetting Anthropology, of course. Thus, the main thing for me in the development of this research was precisely observing the relationship of persons, its time, society and even temporality. It is not intended to present the history or even the genesis of rock in Belém, nor scrutinize it, but to discuss the interrelationships between a socio-historical education and the memorialistic content concerning a time in which the rock music scene and circuit gained momentum.
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A internet como espaço de atuação política para mulheres capoeiristas em tempos de isolamento
(Universidade Federal do Pará, 2023-12-22) PENA, Luana de Nazaré Pinto; BUENO, Michele Escoura; http://lattes.cnpq.br/3126701924384242
Networked spaces have shaped new dynamics of sociability, enabling the intertwining of different historical-social contexts, a multiplicity of groups, organizations and subjects with different profiles of action and social and political mobilization, which have reached new heights from the contexts driven by the COVID-19 pandemic in 2020. It was in this scenario that capoerista paraense Sabrina Silva used Facebook lives to spread the female capoerista movement in Pará. In view of the above, this study aimed to analyze how the internet became a locus of political action for women capoeiristas during the pandemic in 2020, based on the case study of Sabrina Silva's Lives. To carry out the analysis, we adopted digital ethnography as a method, which is an adaptation of ethnographic analysis for the study of online cultures, aiming to explore and expand the possibilities through the constant use of digital networks, posting the material collected. With regard to the theoretical framework, we selected, among others, authors who work on issues related to capoeira, such as Nestor Capoeira (1999), Letícia Reis (2000) and Luiz Augusto Leal (2005); authors who discuss social movement relations today, such as Manuel Castells (2014) and Maria da Gloria Gohn (2011); authors who debate issues of gender, race and class, for example Anne McClintock (1995) and Kimberlé Crenshaw (2002); and theorists who discuss the digital ethnography , namely Beatriz Lins, Carolina Parreiras and Eliane Freitas (2020). As a result, it was found that social media was appropriated by women during a period when physical meetings were suspended, in order to spread a struggle so important to the construction of Brazilian culture, thus highlighting the power relations present in capoeira and its possibilities for expanding discussions on the subject and giving it more visibility.
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“Não brinca com São Benedito”: um estudo antropológico das narrativas nas devoções beneditinas de Bragança - PA
(Universidade Federal do Pará, 2016-08-11) SANT'ANNA, Elcio; MAUÉS, Raymundo Heraldo; http://lattes.cnpq.br/0915136632611666
It is a study of the "narrative of Saint Benedict in Bragança festivities - Pará" which indelibly mark the calendar of micro region, more sharply from 18 to 26 December for almost 218 years. San Benito stories would realize their full activity when the Holy driven by faith, in the form of petitions, prayers, bring blessings, healings and straighten the life of the faithful. The research is oriented primarily for non-reductionist approach to prevent dichotomies such as myths and rituals, festivities and narrative. By adopting this approach to thinking a comprehensive model, called here agoráticas experiences that aims to shed light on the images seen in the ethnographic experience, so as not to dissociate the narrative and parties. For this research, together with emulators and their caregivers, the narratives of the Holy in the path tangle of esmolação. Rescue Marujada history as festive-institutional context for stories amid Benedictine esmolações. And perceives a "mesh" of narrative is formed from travel Emulators San Benito, the construction of "verbal maps" of devotion in the region of the settlers. And it focuses on a moment the figure of the Guardians of Esmolação as "narrators of San Benito". In addition, it presents exemplary narratives, reinforcing the impact of the content of the devotion of the settlers, making clear the performative competence of storytellers.
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“No olho do furação”: a construção projeto de isolamento social frente ao Covid-19, em um grupo indígena na Amazônia
(Universidade Federal do Pará, 2021-06) POTIGUAR JUNIOR, Petrônio Lauro
Here we expose this experience report, the result of a journey of five months of field research in the village Mapuera, where several indigenous groups live, generically called “Wai Wai Ethnicity”, in the city of Oriximiná, northwest of the state of Pará, because of the final phase of the doctoral thesis that is underway. Here we present the moments of distress and concerns experienced by the author of this report and native people in this place, in the first manifestations of the Covid-19 pandemic, here denominated “eye of the hurricane”, in March 2020. This experience leads us to the following question: How could an anthropologist help in the pandemic context that affects indigenous groups, especially in Mapuera? From that question, articulations were made involving the cacique chief, leadership, Mapuera Health Council, leaders of the local evangelical church, teachers and health professionals who provide service on the scene by Ovídio Machado Foundation, in front of the Guamá Tocantins- DSEI-GUATOC Sanitary District, focused on the development of a social isolation project. Until the first half of June 2020, moment of field departure, the referred project had not been used, since no case of Covid-19 had 1 Doutorando em Sociologia e Antropologia/PPGSA UFPA; Mestrado em Agricultura Familiar e Desenvolvimento Sustentável. Graduado em Ciências Sociais, com ênfase em Antropologia. Já foi bolsista do Museu Paraense Emilio Goeldi. É professor Efetivo da Universidade do Estado do Pará-UEPA, no Centro de Ciências Sociais e da Educação. Realiza estudos sobre povos indígenas, especificamente a saúde/doença/cura e participa de grupos de estudo credenciado pelo CNPQ e possui texto e orienta trabalhos sobre a temática mencionada. E-mail: ppotiguar@yahoo.com.br. 52 NOVA REVISTA AMAZÔNICA - VOLUME IX - Nº 02 - JUNHO 2021 - ISSN: 2318-1346 affected any indigenous in the place, but only reached some of them who were outside that space, as in the city of Belém, Santarém and Oriximiná, including death. Also news reports that, despite the non adherence to the “Social Isolation project” by the DSEI-GUATOC, its production served as a parameter for the development of a protection plan for the health team and the native people of the place, revealing one of the goals of this proposition: Inspire public policy actions in times of pandemic to protect indigenous peoples in the Amazonia, regardless of whoever they are.
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Por uma educação antropológica: comparando as idéias de Bronislaw Malinowski e Paulo Freire
(2006-12) SOUZA, Maurício Rodrigues de
This article analyses the ideas of Malinowski and Paulo Freire proposing some proximities between anthropology and pedagogy. Among the possibilities resulting from such a meeting, one certainly deserves special attention: the recommendation that anthropologists and teachers should always respect the community knowledge previously acquired by students and "natives" as the real starting point for the construction of science. In this way, it is possible to consider that in both disciplines knowledge be associated with a respect for alterity, a lesson they must share not only with other disciplines, but especially with the wider community.
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Psicanálise, antropologia e alteridade: apontamentos para um debate
(2012-03) SOUZA, Maurício Rodrigues de
This work privileges the subject of otherness, taking it as a theme for a dialogue between psychoanalysis and anthropology. Therefore, after some considerations about the notion of strangeness in the work of Freud, it emphasizes the idea that the difference imposed by the unconscious owns a narrative and an individual temporality that refuse to obey the principles of representational thought. Because of that the strangeness and the negativeness of the analytic encounter become places of possibility, amplifying the concept of otherness and the capacities of interpretation, now placed in a mid-point between the production of sense and the experience of emptiness. That's the lesson of non-lesson proposed by this uncanny other of the unconscious to anthropology and, in a larger scale, to the social sciences: to admit the possibility of sense, but not necessarily its ending, offering a less compromised expression to a stranger that is now irreducible to pre-established set codes.
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As representações inconscientes e o Eu Penso em Kant
(Universidade Federal do Pará, 2018-01-10) BRITO, Aline Brasiliense dos Santos; SOUZA, Luís Eduardo Ramos de; http://lattes.cnpq.br/7892900979434696
This research aims to analyze the concept of unconscious representations in Kant and its relation with the concept of transcendental apperception, or the I think. The existence of a gender itself for representations, the unconscious ones, are pointed in several of Kant’s works. Among them can be mentioned in Anthropology in a pragmatic point of view and Criticism on pure reason. They are representations that can be bolded in Kant’s philosophy in two main aspects. The fist one the amplitude, for it holds the theoretical field, that is practical and aesthetic. The second one the positivity, in the sense of performing a positive role both in knowledge production, and in the other mental processes – aesthetic and moral. However, when considering the unconscious concept as opposite of the transcendental apperception principle, a problematical appears: how to understand the existence of those mentioned representations in Kant’s philosophy, if the I think implies in a necessary reference of all representation to the conscience? Kant is very emphatic affirming that, if the representations don’t refer to this principle, they are but nothing to the subject (Criticism of pure reason, B131). As an effect, proposing to give a solution to the problematical, three relevant hypotheses will be raised about this matter. The first one is Locke’s thesis, in which the unconscious representations are not admitted, for the fact that they indicate a contradiction in its own conscience. After all, when the matter is an “I” that not always has conscience of its actions, it is possible to say that there is a certain indetermination concerning the identity of this “I”. The second one is Heidemann’s thesis (2012), according to it, the unconscious representation is divided in two species, in which just one of them, the unconscious by degrees representations, refer to the transcendental apperception. At last, the third thesis is La Rocca’s (2007), in which we agree in almost its whole. Through it, it is possible to understand the transcendental apperception principle, always with a structural possibility, and not as an affectivity in psychological terms – to be conscious or unconscious -, but as a logic structure that concerns to the form by which the representation needs to refer itself.
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Retratos de sorrisos: público e privado entre policiais militares
(Universidade Federal do Pará, 2016-12) NUMMER, Fernanda Valli
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Riquezas da Terra: paisagens e ocupaçõesn Serra Leste de Carajás
(Universidade Federal do Pará, 2021-04-05) SILVA, Tallyta Suenny Araujo da; BELTRÃO, Jane Felipe; http://lattes.cnpq.br/6647582671406048; https://orcid.org/0000-0003-2113-043X
This work investigated the human occupations and the changes in the landscape caused by them considering the long duration of this process of dwelling. To carry out the thesis presented here, three moments were chosen: (1) the occupation in cavities, specifically those occurred at CECAV-047: Tyto Alba and CECAV-079: Samambaia do Inferno; (2) the occupation of the open-air site: Serra Leste 1; and (3) the recent occupation of the Serra Pelada, mining that started in 1980, in the current city of Curionópolis. The recent occupation linked to the mineral exploitation has caused great transformations in the landscape, producing new records and affecting those left at other times. An integrated analysis of the different moments of dwelling in Serra Leste de Carajás aimed to highlight the importance of each occupation as forming new local landscape, modified according to the social relationships maintained by people with the spaces they dwelled and still dwell according to the exploration and use of “wealth from the earth".