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O Confronto Entre Conhecimentos Canela E Ocidentais No Âmbito Do Corpo Forte
Carlos Lourenço de Almeida Filho O confronto entre conhecimentos Canela e ocidentais no âmbito do corpo forte Dissertação de Mestrado Belém, Pará 2016 Carlos Lourenço de Almeida Filho O confronto entre conhecimentos Canela e ocidentais no âmbito do corpo forte Dissertação apresentada como requisito parcial para obtenção do título de Mestre em Antropologia pela Universidade Federal do Pará. Orientadora: da Profª. Dra Edna Ferreira Alencar. Belém, Pará 2016 Carlos Lourenço de Almeida Filho O confronto entre conhecimentos Canela e ocidentais no âmbito do corpo forte Dissertação de Mestrado Banca Examinadora: ________________________________________________ Prof.ª Dra. Beatriz de Almeida Matos (UFPA) Examinador externo ________________________________________________ Prof.ª Dra. Claudia Leonor López Garcés (Museu Emílio Goeldi) Examinador externo ________________________________________________ Prof.ª Dra. Érica Quinaglia Silva (UFPA) Examinador interno ________________________________________________ Prof. Dr. Flavio Bezerra Barros (UFPA) Examinador interno suplente ________________________________________________ Prof.ª Dra. Edna Ferreira Alencar Orientadora Agradecimentos Agradeço a todos que estiveram ligados direta ou indiretamente à realização desta dissertação e, principalmente, à minha trajetória profissional e de vida. Aos meus pais Carlos Lourenço e Helenice Verde que mesmo longe, estiveram ao meu lado e sempre apoiando as minhas escolhas. Sou grato a minha companheira Gabriela que nos momentos mais difíceis estava ao meu lado e nunca deixou que eu desistisse. A nossa filha Maria Flor e ao Clóvis Wagner e Mariana Maurity. Aos amigos Anderson, Karine, Rose, Nelma, Robson, professor Flávio Leonel, Professor Fabiano, Marcelo e Elizabete que foram de fundamental importância neste árduo caminho do mestrado, ajudando nas discussões e principalmente apoiando e me dando forças para continuar. Quero agradecer aos companheiros do Grupo de pesquisa “Estado Multicultural e Políticas Públicas” e aos professores do PPGA. -
Symbolic Ecology, Plant Knowledge, Market and Property Rights - Organized by Marc Lenaerts
2008 SALSA CONFERENCE PANEL AND PAPER ABSTRACTS Oxford, England & Paris, France Panel: Symbolic ecology, plant knowledge, market and property rights - organized by Marc Lenaerts If the treatment of animals has received wide coverage in Amazonian anthropology, such is not the case for the plant world. Yet, studies of cultivation practices, plant knowledge and plant symbolism indicate an extraordinary wealth and diversity of plant/ human interactions in Amazonia. Moreover, plants play a key role in the economic and cultural survival of many indigenous economies in the region. This panel will examine the complex links between thought and practice as their relate to plant symbolic ecology, inter-cultural exchanges of plant knowledge, and conflicts arising from diverging understandings of the nature of plant knowledge, as well as of its ownership. Fernando Santos-Granero (Smithsonian Tropical Research Institute) The virtuous manioc and the horny barbasco: sublime and grotesque modes of transformation in the origin of Yanesha plant life Yanesha people, like many other Native Amazonians, conceive of plants and trees as having been primordial humans transformed into their present form at the end of the mythic times of indifferentiation. The events that led to their transformation differ, however, substantially. Following Joanna Overing’s categorization of Piaroa narrative genres, these events can be described as ‘sublime’ and ‘grotesque’ modes of transformation. Plants that underwent a sublime process of transformation include manioc, the Yanesha staple, as well as tobacco and the hallucinogenic Virola, both of great importance in shamanic practices. These plants assumed their present form as the result of the self- transformation of powerful demiurges; a luminous, contained transformation that privileged the sensual capacities of the upper body, especially those attributed to the heart. -
A Carta Guarani Kaiowá E O Direito a Uma Literatura Com Terra E Das Gentes Marília Librandi-Rocha1
DOI: http://dx.doi.org/10.1590/2316-4018448 A Carta Guarani Kaiowá e o direito a uma literatura com terra e das gentes Marília Librandi-Rocha1 Queremos que todos vejam Como a terra se abre como flor Canto guarani (trad. Douglas Diegues) Venham então. Venham. Retirem a terra, O barro do buraco. Ele está todo cavado. Eu o fiz fundo. Não podem ouvir talvez meu chamado? Popol Vuh (vv. 1.247-53) O herói Cipacna, do poema maya-quiché citado na epígrafe, que nos interpela do fundo do buraco, não está, como pensam seus adversários, cavando sua sepultura, mas “um abrigo para ele próprio” (v. 1.244). É para falar da terra, abrigo e sepultura, mas também barro e flor, que esse artigo versa sobre a Carta Guarani Kaiowá (2012), o texto de denúncia de violação dos direitos humanos que maior impacto causou na sociedade brasileira da primeira década do século XXI.2 Assinada por cinquenta homens, cinquenta mulheres e setenta crianças da comunidade Pyelito Kue/Mbarakay, acampada à margem do rio Hovy (pronuncia-se “Jogui”), em Iguatemi, Mato Grosso do Sul, em 8 de outubro de 2012, a carta se espalhou pelas redes sociais e gerou um movimento de reação e solidariedade sem precedentes, pois ganhou não apenas defensores de uma causa em comum, mas milhares de coautores brasileiros e estrangeiros que adotaram o nome Guarani Kaiowá como parte de sua família extensa (Brum, 2012b). Este artigo relembra os passos principais do episódio e sugere avançarmos um passo a mais ao propormos a inclusão da Carta Guarani Kaiowá das comunidades Pyelito Kue/Mbarakay no âmbito da literatura contemporânea 1 Doutora em teoria literária e literatura comparada e professora de literatura e cultura brasileiras na Universidade de Stanford, Califórnia, Estados Unidos. -
REPORT Violence Against Indigenous Peoples in Brazil DATA for 2017
REPORT Violence against Indigenous REPORT Peoples in Brazil DATA FOR Violence against Indigenous Peoples in Brazil 2017 DATA FOR 2017 Violence against Indigenous REPORT Peoples in Brazil DATA FOR 2017 Violence against Indigenous REPORT Peoples in Brazil DATA FOR 2017 This publication was supported by Rosa Luxemburg Foundation with funds from the Federal Ministry for Economic and German Development Cooperation (BMZ) SUPPORT This report is published by the Indigenist Missionary Council (Conselho Indigenista Missionário - CIMI), an entity attached to the National Conference of Brazilian Bishops (Conferência Nacional dos Bispos do Brasil - CNBB) PRESIDENT Dom Roque Paloschi www.cimi.org.br REPORT Violence against Indigenous Peoples in Brazil – Data for 2017 ISSN 1984-7645 RESEARCH COORDINATOR Lúcia Helena Rangel RESEARCH AND DATA SURVEY CIMI Regional Offices and CIMI Documentation Center ORGANIZATION OF DATA TABLES Eduardo Holanda and Leda Bosi REVIEW OF DATA TABLES Lúcia Helena Rangel and Roberto Antonio Liebgott IMAGE SELECTION Aida Cruz EDITING Patrícia Bonilha LAYOUT Licurgo S. Botelho COVER PHOTO Akroá Gamella People Photo: Ana Mendes ENGLISH VERSION Hilda Lemos Master Language Traduções e Interpretação Ltda – ME This issue is dedicated to the memory of Brother Vicente Cañas, a Jesuit missionary, in the 30th year Railda Herrero/Cimi of his martyrdom. Kiwxi, as the Mỹky called him, devoted his life to indigenous peoples. And it was precisely for advocating their rights that he was murdered in April 1987, during the demarcation of the Enawenê Nawê people’s land. It took more than 20 years for those involved in his murder to be held accountable and convicted in February 2018. -
THE LAND WITHIN Indigenous Territory and the Perception of Environment
IWGIA THE LAND WITHIN INDIGENOUS TERRITORY AND PERCEPTION OF THE ENVIRONMENT T H E L A N D W I T H I N Alexandre Surrallés Pedro García Hierro editors THE LAND WITHIN Indigenous territory and the perception of environment Alexandre Surrallés & Pedro García Hierro - editors - Copenhagen 2005 170 THE LAND WITHIN - INDIGENOUS TERRITORY AND PERCEPTION OF THE ENVIRONMENT WRITING HISTORY INTO THE LANDSCAPE: YANESHA NOTIONS OF SPACE AND TERRITORIALITY Fernando Santos–Granero Smithsonian Tropical Research Institute ery early in the morning, during a bright September day in 1977, I started what was going to be a three-day walk from the Yanesha community of V ~ Yorenac~o to that of Muerrat o, 1 passing through the communities of Huacsho and Yoncollmaso, all of them in the eastern slopes of the Peruvian Central Andes (see Figures 1 and 2). 2 My travel companion was Francisco, a middle-aged Yanesha who was going downriver to visit relatives and do some hunting and fishing. When we departed, I had no idea that this trip was also going to be a fascinating journey along the landscape of Yanesha history and myth. Shortly after leaving Yorenac~o along the colonization road built in the 1970s we went by a gently sloping hill on top of which, Francisco told me, lay the foundations of an old Yanesha temple/forge. At its base, he claimed, one could still see rests of the furnace in which iron ore was melted. A few hours later, close to the colonist town of Eneñas he singled out the site of the last fully functioning Yanesha temple, abandoned in the 1950s after the death of the officiating priest. -
Situação Sociolinguística Dos Gavião Kỳikatêjê
DOI: 10.14393/DL27-v10n4a2016-3 Situação sociolinguística dos Gavião Kỳ ikatêjê Sociolinguistics situation of the Gavião Kỳikatêjê Lucivaldo Silva da Costa* Tereza Maracaipe Barboza** Concita Guaxipiguara Sompré *** RESUMO: O presente artigo tem como ABSTRACT: This paper aims to describe the objetivo principal descrever a situação sociolinguistic situation of the Gavião sociolinguística dos Gavião Kỳikatêjê da Kỳikatêjê Indians who live in the Mãe Maria Reserva Indígena Mãe Maria, localizados no Reservation, located in Brazil, in the southeast Brasil, na região Sudeste do estado do Pará, region of the state of Pará. They are speakers falantes da língua kỳikatêjê, da família Jê, do of the Kỳikatêjê language that belongs to the Tronco linguístico Macro-Jê. Por meio da Jê-family and to the Macro-Jê Stock. Using aplicação de questionários, entrevistas e questionnaires, interviews and observations in observações em lócus, pudemos observar que locus, it was observed that the mother tongue a língua materna dos Kỳikatêjê tem perdido of Kỳikatêjê speakers has lost ground to the espaço para a língua portuguesa em todos os Portuguese language, in all social areas within domínios sociais dentro da aldeia. Os the village. The results show the historical resultados apontam os aspectos históricos de aspects of interethnic contact and intergroup contato interétnico e intergrupal como um dos as one of the predominant factors in the fatores predominantes no enfraquecimento linguistic and cultural weakening of these linguístico e cultural desses povos face ao people in relation to the current intense atual contato intenso da sociedade envolvente contact of the surrounding society and the e as pressões da língua majoritária - o pressures of the majority language – the português entre os indígenas, os quais têm Portuguese language among the Indians, atuado na atual configuração sociolinguística which have been active in the current dos Gavião Kỳikatêjê. -
Writing History Into the Landscape: Space, Myth, and Ritual in Contemporary Amazonia
writing history into the landscape: space, myth, and ritual in contemporary Amazonia FERNANDO SANTOS-GRANERO—Smithsonian Tropical Research Institute Very early in the morning, during a bright September day in 1977,1 started what was going to be a three-day walk from the Yanesha community of Yorenaco to that of Muerrato,1 passing through the communities of Huacsho and Yoncollmaso, all of them in the eastern slopes of the Peruvian Central Andes (see Figures 1 and 2).2 My travel companion was Francisco, a middle-aged Yanesha who was going downriver to visit relatives and do some hunting and fishing. When we departed, I had no idea that this trip was also going to be a fascinating journey along the landscape of Yanesha history and myth. Shortly after leaving Yorenaco along the colonization road built in the 1970s we went by a gently sloping hill on top of which, Francisco told me, lay the foundations of an old Yanesha temple/forge. At its base, he claimed, one could still see rests of the furnace in which iron ore was melted. A few hours later, close to the colonist town of Enenas he singled out the site of the last fully functioning Yanesha temple, abandoned in the 1950s after the death of the officiating priest. Before arriving at the settlement of Huacsho, we went by a small lake in a site called Cacasano. Francisco told me that here the warrior-divinity Yato' Caresa (Our Grandfather Caresa) hid himself after being defeated by the Muellepen, ancient cannibals who used to travel upriver along the Palcazu River in order to attack the Yanesha settlements of the Cacazu Valley. -
Environmental Shielding Is Contrast Preservation
Phonology 35 (2018). Supplementary materials Environmental shielding is contrast preservation Juliet Stanton New York University Supplementary materials These supplementary materials contain four appendices and a bibli- ography: Appendix A: List of shielding languages 1 Appendix B: Additional information on shielding languages 4 Appendix C: List of non-shielding languages 37 Appendix D: Summary of vowel neutralisation survey 45 References 49 The materials are supplied in the form provided by the author. Appendices for “Environmental shielding is contrast preservation” Appendix A: list of shielding languages Key for appendices A-C Shaded = shielding occurs in this context Not shaded = shielding not known to occur in this context The language names provided in appendices A-C are those used by SAPhon. Evidence = type of evidence found for a vocalic nasality contrast, in addition to the author’s description. (MP = minimal or near-minimal pairs; NVNE: nasal vowels in non-nasal environments; –: no additional evidence available) Shielding contexts V-V?˜ (Evidence) Language Family Source Appendix B NV VN]σ V]σN Yes MP Ache´ Tup´ı Roessler (2008) #1, p. 4 Yes MP Aguaruna Jivaroan Overall (2007) #2, p. 4 Yes MP Amahuaca Panoan Osborn (1948) #3, p. 5 Yes MP Amarakaeri Harakmbet Tripp (1955) #4, p. 5 Yes MP Amundava Tup´ı Sampaio (1998) #5, p. 6 Yes MP Andoke (Isolate) Landaburu (2000a) #6, p. 6 Yes MP Apiaka´ Tup´ı Padua (2007) #7, p. 7 Yes MP Apinaye´ Macro-Ge Oliveira (2005) #8, p. 7 Yes – Arara´ do Mato Grosso Isolate da Rocha D’Angelis (2010) #9, p. 8 Yes MP Arikapu´ Macro-Ge Arikapu´ et al. -
Durham Research Online
Durham Research Online Deposited in DRO: 23 July 2015 Version of attached le: Accepted Version Peer-review status of attached le: Peer-reviewed Citation for published item: Sarmiento Barletti, Juan Pablo (2015) 'Of tobacco and well-being in indigenous Amazonia.', in The master plant : tobacco in lowland South America. London, New York: Bloomsbury Academic, pp. 183-198. Further information on publisher's website: http://www.bloomsbury.com/uk/the-master-plant-9781472587541/ Publisher's copyright statement: Additional information: Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in DRO • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full DRO policy for further details. Durham University Library, Stockton Road, Durham DH1 3LY, United Kingdom Tel : +44 (0)191 334 3042 | Fax : +44 (0)191 334 2971 https://dro.dur.ac.uk Juan Pablo Sarmiento Barletti Appears in Russell, A. and E. Rahman. (eds.). 2015. The Master Plant: Tobacco in Lowland South America. London: Bloomsbury. Of Tobacco and Wellbeing in Indigenous Amazonia ‘[Tobacco] shows me the reality of things. I can see things as they are. And it gets rid of all the pains.’ Ashaninka shaman to Narby (1998: 30) ‘Smoking [tobacco] killed at least 100 million people worldwide last century, and ten times that will meet the same fate in the 21st century if present smoking rates persist.’ (Kohrman 2008: 10) Introduction: The Everyday Use of Tobacco in Indigenous Amazonia I will never forget the first time I saw an Ashaninka1 man blow tobacco smoke on his young child. -
Is for Aboriginal
Joseph MacLean lives in the Coast Salish traditional Digital territory (North Vancouver, British Columbia). A is for Aboriginal He grew up in Unama’ki (Cape Breton Island, Nova By Joseph MacLean Scotia) until, at the age of ten, his family moved to Illustrated by Brendan Heard the Kanien’kehá:ka (Mohawk) Territory (Montréal). Joseph is an historian by education, a storyteller by Is For Zuni A Is For Aboriginal avocation and a social entrepreneur by trade. Is For Z “Those who cannot remember the past are His mother, Lieut. Virginia Doyle, a WWII army Pueblo condemned to repeat it.” nurse, often spoke of her Irish grandmother, a country From the Spanish for Village healer and herbalist, being adopted by the Mi'kmaq. - George Santayana (1863-1952) Ancient Anasazi Aboriginal The author remembers the stories of how his great- American SouthwestProof grandmother met Native medicine women on her A is for Aboriginal is the first in the First ‘gatherings’ and how as she shared her ‘old-country’ A:shiwi is their name in their language Nations Reader Series. Each letter explores a knowledge and learned additional remedies from her The language stands alone name, a place or facet of Aboriginal history and new found friends. The author wishes he had written Unique, single, their own down some of the recipes that his mother used when culture. he was growing up – strange smelling plasters that Zuni pottery cured his childhood ailments. geometry and rich secrets The reader will discover some interesting bits of glaze and gleam in the desert sun history and tradition that are not widely known. -
Exploring Phonological Areality in the Circum-Andean Region Using a Naive Bayes Classifier
Exploring phonological areality in the circum-Andean region using a naive Bayes classifier Lev Michael, Will Chang, and Tammy Stark This paper describes the Core and Periphery technique, a quantitative method for exploring areality that uses a naive Bayes classifier, a statistical tool for inferring class membership based on training sets assembled from members of those classes. The Core and Periphery technique is applied to the exploration of phonological areality in the Andes and surrounding lowland regions, based on the South American Phonological Inventory Database (SAPhon 1.1.3; Michael et al., 2013). Evidence is found for a phonological area centering on the Andean highlands, and extending to parts of the northern and central Andean foothills regions, the Chaco, and Patagonia. Evidence is also found for Southern and North-Central phonological sub-areas within this larger phonological area. Keywords: naive Bayes classifier; linguistic areality; Andean languages; South American languages 1. Introduction The goals of this paper are to describe the Core and Periphery technique, an intuitively appealing quantitative method for exploring large linguistic datasets for evidence of linguistic areality, and to illustrate the utility of this technique by applying it to a dataset of South American phonological inventories, focusing on the evidence of phonological areality in the Andes and surrounding lowland areas. Core and Periphery is a method that uses as a starting point linguists’ knowl- edge of the languages and history of a region to generate initial hypotheses regarding ‘cores’: sets of languages that constitute possible linguistic areas (Campbell et al., 1986; Thomason, 2000; Muysken, 2008), or parts of ones. -
2021 Daily Prayer Guide for All Latin America People Groups & LR
2021 Daily Prayer Guide for all Latin America People Groups & Least-Reached-Unreached People Groups (LR-UPGs) Source: Joshua Project data, www.joshuaproject.net AGWM ed. 2021 Daily Prayer Guide for all Latin America People Groups & LR-UPGs=Least-Reached--Unreached People Groups. All 49 Latin America countries & all People Groups & LR-UPG are included. LATIN AMERICA SUMMARY: 1,676 total People Groups; 114 total Least-Reached--Unreached People Groups. LR-UPG defin: less than 2% Evangelical & less than 5% total Christian Frontier (FR) definition: 0% to 0.1% Christian Why pray--God loves lost: world UPGs = 7,407; Frontier = 5,042. Downloaded September 2020 from www.joshuaproject.net Color code: green = begin new area; blue = begin new country * * * "Prayer is not the only thing we can can do, but it is the most important thing we can do!" * * * Let's dream God's dreams, and fulfill God's visions -- God dreams of all people groups knowing & loving Him! Revelation 7:9, "After this I looked and there before me was a great multitude that no one could count, from every nation, tribe, people and language, Why Should We Pray For Unreached People Groups? * Missions & salvation of all people is God's plan, God's will, God's heart, God's dream, Gen. 3:15! * In the Great Commissions Jesus commands us to reach all peoples in the world, Matt. 28:19-20! * People without Jesus are eternally lost, & Jesus is the only One who can save them, John 14:6! * We have been given "the ministry & message of reconciliation", in Christ, 2 Cor.