A mãe é guarani, o pai é kaingang: história, cultura e identidade a partir da terra indígena kaingang jamã tÿ tãnh
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Data
2019-12
Autores
Orientador
Laroque, Luís Fernando Da Silva
Banca
Schneider, Fernanda
Silva, Juciane Beatriz Sehn Da
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Resumo
Desde meados da década de 1970 os povos indígenas no Brasil vêm se consolidando enquanto atores políticos de significativa envergadura no contexto nacional. Algumas de suas principais conquistas estão preconizadas nos artigos 231 e 232 da Constituição Federal brasileira de 1988. Neste ínterim, ao longo dos últimos trinta anos também ocorreu no Brasil uma renovação nos estudos sobre História Indígena. Esta renovação funda-se nos movimentos reivindicatórios por parte dos grupos indígenas e também na incorporação pela História de conceitos de áreas afins como a antropologia e a sociologia, que permitiram compreender melhor as lógicas próprias destas sociedades. Neste contexto, os processos de etnicidade e rearticulação étnica de coletivos indígenas pelo país passaram a chamar atenção de diferentes setores da sociedade nacional, de modo que muitos coletivos que realizaram processos de etnogênese recentemente passaram a ter suas identidades indígenas questionadas, sendo muitas vezes (des) qualificados como falsos índios. No presente trabalho analisou-se as narrativas de anciãs (aõs) da comunidade Kaingang Jamã Tÿ Tãnh, situada no município de Estrela/RS, a fim de compreender as elaborações destas pessoas a respeito da constituição da comunidade indígena. Para tanto, empreendeu-se investigações a partir de fontes orais e escritas, com base no referencial teórico da Antropologia Histórica, que foi mais amplamente utilizado no Brasil para os estudos entre os “índios no Nordeste”. Aponta-se como alguns dos principais resultados que o coletivo indígena Jamã Tÿ Tãnh é formado por descendentes de três mulheres com um mesmo homem, naturais de zonas rurais entre as bacias hidrográficas dos rios Pardo e Taquari-Antas. Todas estas pessoas identificam-se como descendentes de indígenas que desde tempos imemoriais circulavam pelo território em questão. Notou-se ainda que durante a segunda metade do século XIX havia uma significativa presença indígena nos espaços mencionados, entretanto, muitas destas pessoas foram arbitrariamente desapropriadas de suas posses coletivas e postos em situação de indigência, sob a alegação de que seriam “índios misturados” ou “ex-índios”. Tendo em vista a existência de situação análoga a esta, conhecida como Terra Indígena Borboleta, situada entre os municípios de Salto do Jacuí e Espumoso/RS, o presente trabalho explicita aproximações entre estas comunidades, sobretudo no que diz respeito aos processos de territorilização e etnogênese, que em ambos os casos difere dos processos mais frequentemente associados aos Kaingang.
Since the mid-1970s, indigenous peoples in Brazil have been consolidating themselves while significant political actors in the national context. Some of its main achievements are advocated in articles 231 and 232 of the Brazilian Federal Constitution of 1988. At this point, over the last thirty years, there has also been a review of studies on indigenous history in Brazil. This renewal is based on the movements claime by indigenous groups. And also in the incorporation by the History of concepts from related areas such as anthropology and sociology, which allow us to better understand the logics used by these societies. In this context, the processes rearticulation of indigenous collectives across the country have been draw attention from different sectors of national society, so that many collectives that recently realized processes of ethnogenesis been questioned by their indigenous identities, been called as false Indians. In the present work we analyzed the narratives of elders from the Kaingang Jamã Tÿ Thnh community, located in the municipality of Estrela / RS, in order to understand the elaborations of these people regarding the constitution of the indigenous community. Oral and written sources were used. The theoretical framework of Historical Anthropology was used, which in Brazil was widely used for the study of "indigenous groups in the northeast region". Some of the main results show that this indigenous collective is initially formed by descendants of three women with the same man, all from rural areas between the Pardo and Taquari-Antas river basins. All these people identify themselves as descendants of indigenous people who since time immemorial circulated through this territory. It was also noted that during the second half of the nineteenth century there was a significant indigenous presence in the spaces mentioned, however, many of these people were arbitrarily dispossessed of their collective possessions and put in a situation of indigence, on the grounds that they would be “mixed Indians”. or "former Indians". Considering the existence of a similar situation, known as the Butterfly Indigenous Land, located between the municipalities of Salto do Jacuí and Espumoso/RS, this paper also presents some approximations between both situations.
Since the mid-1970s, indigenous peoples in Brazil have been consolidating themselves while significant political actors in the national context. Some of its main achievements are advocated in articles 231 and 232 of the Brazilian Federal Constitution of 1988. At this point, over the last thirty years, there has also been a review of studies on indigenous history in Brazil. This renewal is based on the movements claime by indigenous groups. And also in the incorporation by the History of concepts from related areas such as anthropology and sociology, which allow us to better understand the logics used by these societies. In this context, the processes rearticulation of indigenous collectives across the country have been draw attention from different sectors of national society, so that many collectives that recently realized processes of ethnogenesis been questioned by their indigenous identities, been called as false Indians. In the present work we analyzed the narratives of elders from the Kaingang Jamã Tÿ Thnh community, located in the municipality of Estrela / RS, in order to understand the elaborations of these people regarding the constitution of the indigenous community. Oral and written sources were used. The theoretical framework of Historical Anthropology was used, which in Brazil was widely used for the study of "indigenous groups in the northeast region". Some of the main results show that this indigenous collective is initially formed by descendants of three women with the same man, all from rural areas between the Pardo and Taquari-Antas river basins. All these people identify themselves as descendants of indigenous people who since time immemorial circulated through this territory. It was also noted that during the second half of the nineteenth century there was a significant indigenous presence in the spaces mentioned, however, many of these people were arbitrarily dispossessed of their collective possessions and put in a situation of indigence, on the grounds that they would be “mixed Indians”. or "former Indians". Considering the existence of a similar situation, known as the Butterfly Indigenous Land, located between the municipalities of Salto do Jacuí and Espumoso/RS, this paper also presents some approximations between both situations.
Descrição
Palavras-chave
História indígena; Etnicidade; Terra indígena Kaingang Jamã Tÿ Tãnh; Terra indígena Kaingang Borboleta; Indigenous history; Etnicity; Indigenous community Jamã Tÿ Tãnh; Indigenous community Borboleta
Citação
BASTOS NETO, Ernesto Pereira. A mãe é guarani, o pai é kaingang: história, cultura e identidade a partir da terra indígena kaingang jamã tÿ tãnh. 2019. Monografia (Graduação em História) – Universidade do Vale do Taquari - Univates, Lajeado, 04 dez. 2019. Disponível em: http://hdl.handle.net/10737/3007.