Orientador: Nadia Farage / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-15T05:08:10Z (GMT). No. of bitstreams: 1 Velden_FelipeFerreiraVander_D.pdf: 2503438 bytes, checksum: bc0a8a4c23453441cc5b626b3fe725d3 (MD5) Previous issue date: 2010 / Resumo: Este trabalho investiga um tema ainda pouco conhecido e estudado pela etnologia das populações indígenas nas terras baixas da América do Sul: a relação entre estas sociedades e os animais introduzidos pelos europeus após o contato, notadamente cachorros, gatos, bois, porcos, cavalos e galinhas. Baseando-se no material empírico recolhido entre os Karitiana -povo de língua Tupi-Arikém que habita o norte do estado de Rondônia, no sudoeste da Amazônia brasileira - a pesquisa procura compreender como este grupo indígena concebeu formas práticas e simbólicas para acomodar estes seres exóticos que apareceram em seu cotidiano com o aparecimento dos brancos, provavelmente no final do século XIX. A partir da história do surgimento e da adoção dessas espécies estrangeiras - que, por si mesma, já sinaliza a diferença entre estes e as criaturas nativas - discute várias questões relativas à posição dos animais domesticados europeus no universo social e cosmológico Karitiana, entre as quais questões de gênero, parentesco e vida familiar, nominação, atividades produtivas, movimentos religiosos e conhecimento histórico e zoológico. Argumenta, por fim, que embora plenamente incorporados no cotidiano indígena, algo da exterioridade e da estranheza original desses seres permanece, e dão conta de certas ambigüidades que podem ser observadas. Ademais, estas ambigüidades são resultado do próprio descompasso entre as noções Karitiana e ocidental de domesticidade e/ou selvageria e, de uma perspectiva mais geral, entre os modos de relação entre seres humanos e não-humanos / Abstract: This work deals with a matter which was not properly investigated by ethnologists working on indigenous populations in the South American lowlands: the relationships between these societies and animal species introduced by Europeans after contact and conquest, specially dogs, cats, oxen, pigs, horses and chicken. Based on empirical data collected among the Karitiana - a Tupi-Arikém-speaking people inhabiting northern Rondônia state, southwestern Brazilian Amazon - this research aims to comprehend how this Indians created symbolical and practical ways to adopt these exotic beings, which were probably introduced by the whitemen during the XIXth century. Exploring histories on how this foreign beings appeared and were adopted by the Karitiana - histories that, by themselves, already points to differences between exotic beings and native ones - this work discusses a number of questions on European animals' positioning in the indigenous universe; among them, questions about gender relationships, kinship and family life, naming practices, economic activities, religious movements, and historical and zoological knowledge. It also argues that, in spite of being incorporated into indigenous everyday life, a little bit of that original weirdness and strangeness still persists. In turn, these aspects can explain the ambiguities we observe. For the last, these ambiguities are the result of Karitiana's and Western's distinct notions on domesticity and/or wildness, and between their distinct ways to build human and non-human relationships / Doutorado / Antropologia Social / Mestre em Antropologia Social

Au Moyen-âge, les hommes ont coutume de courir avec les taureaux à travers les rues de leur village. Dès le XVIe siècle, l’Eglise et la Monarchie interdisent cette pratique au motif qu’elle occasionne de trop nombreuses blessures et des pertes humaines. Toutefois, ce divertissement est tellement ancré dans les mœurs qu’il finit par être toléré. Sous la pression de la Société protectrice des animaux, la loi du 2 juillet 1850, dite loi Grammont, va sanctionner les mauvais traitements commis publiquement et abusivement envers les animaux domestiques. A cette même époque, les courses de taureaux à la mode espagnole s’implantent dans le pays. Diverses actions sont alors intentées sur le fondement de ce nouveau texte pour condamner l’ensemble des acteurs des spectacles taurins, mais certains juges refusent d’appliquer cette loi à de telles manifestations malgré la position contraire de la Chambre criminelle. Face à cette situation paradoxale, les courses de taureaux avec mise à mort sont finalement légalisées sous certaines conditions à partir de 1951. Cette exception est confirmée par la loi du 19 novembre 1963 lorsqu’une tradition locale ininterrompue est rapportée. Contestant fermement ce compromis dégagé par le législateur, les opposants à la corrida réclament la suppression de cette dérogation prévue au régime protecteur des animaux domestiques. La reconnaissance de la sensibilité et du bien-être de l’animal dans sa dimension d’être vivant par la loi du 10 juillet 1976 et le traité d’Amsterdam, va fragiliser cet équilibre instauré par le législateur français, même si l’Union européenne entend préserver les traditions culturelles propres à chaque Etat membre. / In the Middle Ages, it was commonplace for the men to run with the bulls in the streets of their villages. From the 16th century, the Church and the monarchy forbade this practice on the grounds that it caused too many casualties. Nevertheless, this entertainment was so weaved into the fabric of society that it ended up being tolerated. Following pressure from the animal welfare organisations, the Act of 2 July 1850 – or the Grammont Act - sanctioned any public ill-treatment wrongly perpetrated against domestic animals. At the same time, Spanish-style bullfights were established in the country. Various legal actions were initiated on the basis of this new law in order to condemn the bullfight actors, but some judges refused to apply this legislation to such events despite the contrary opinion of the Criminal Division. In response to this paradoxical situation, from 1951 the bullfights ending with the killing of the bull were eventually legalized under certain conditions. This exception is confirmed by the Act of 19 November 1963 when an unbroken local tradition is claimed. Firmly contesting this compromise reached by the legislator, the opponents of bullfighting asked for this derogation planned in the animal protection regime to be abolished. The recognition of the animal welfare and sensitivity by the Act of 10 July 1976 and the Treaty of Amsterdam weakens the balance established by the French legislator even if the objective of the European Union is to maintain the cultural traditions specific to each Member State.