In this paper, we present the results of an ethnohistoric study on the possible relationship between ritual, social organization, solar calendars and visual and oral metaphors. This interrelationship can be understood in terms of the use of flowers placed in the headdresses of young and adult men as offerings to deities and their distribution in a sacred landscape space entail to periodical rituals. / En este trabajo se presentan los resultados de un estudio etnohistórico sobre la posible relación entre el ritual, la organización social, el calendario solar y metáforas visuales y verbales. Esta interrelación se puede comprender mediante el empleo de flores en los tocados de hombres jóvenes y adultos, en las ofrendas a deidades y su distribución en el espacio del paisaje sagrado vinculado a rituales periódicos.

Submitted by Kamila Costa (kamilavasconceloscosta@gmail.com) on 2015-08-19T13:05:39Z No. of bitstreams: 1 Dissertação - Eduardo G sa S Filho.pdf: 3683641 bytes, checksum: c57186a405bdde2f2ae900db6dbcdc90 (MD5) / Approved for entry into archive by Divisão de Documentação/BC Biblioteca Central (ddbc@ufam.edu.br) on 2015-08-24T15:12:43Z (GMT) No. of bitstreams: 1 Dissertação - Eduardo G sa S Filho.pdf: 3683641 bytes, checksum: c57186a405bdde2f2ae900db6dbcdc90 (MD5) / Approved for entry into archive by Divisão de Documentação/BC Biblioteca Central (ddbc@ufam.edu.br) on 2015-08-24T15:19:21Z (GMT) No. of bitstreams: 1 Dissertação - Eduardo G sa S Filho.pdf: 3683641 bytes, checksum: c57186a405bdde2f2ae900db6dbcdc90 (MD5) / Made available in DSpace on 2015-08-24T15:19:22Z (GMT). No. of bitstreams: 1 Dissertação - Eduardo G sa S Filho.pdf: 3683641 bytes, checksum: c57186a405bdde2f2ae900db6dbcdc90 (MD5) Previous issue date: 2015-03-11 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This thesis aims to analyze the resistance process Waimiri-Atroari people cope with the impacts of major development projects in the Amazon. The defense of its territory traditionally occupied since time immemorial, is the guiding element of this study. We take as temporal cut the last fifty years of his Ethnohistory, having as a backdrop, the "(un) commemoration" of the 1964 civil-military coup until mid-2014, when this cycle is evidenced by the publication of the Final Report the National Truth Commission. Throughout the work, dialogue with anthropology is also present in an attempt to understand their different practices of resistance. / Esta dissertação tem por objetivo analisar o processo de resistência do povo Waimiri-Atroari frente aos impactos dos grandes projetos de desenvolvimento na Amazônia. A defesa do seu território tradicionalmente ocupado, desde tempos imemoriais, é o elemento norteador deste estudo. Tomamos como recorte temporal os últimos cinquenta anos de sua Etno-história, tendo como pano de fundo, a “(des) comemoração” do golpe civil-militar de 1964 até meados de 2014, quando esse ciclo é evidenciado com a publicação do Relatório final da Comissão Nacional da Verdade. Ao longo do trabalho, o diálogo com a Antropologia também se faz presente, na tentativa de compreendermos às suas diferentes práticas de resistência.

Essa pesquisa teve como objetivo identificar e catalogar sistematicamente os objetos que serviram como \'dinheiro primitivo\' na área andina durante o período conhecido como Horizonte Tardio, que vai de 1.476 a 1.534 d.C. Após este primeiro passo, tentamos precisar em quais esferas sociais estes objetos circulavam e que papel desempenhavam em cada uma delas, definindo, assim, o seu funcionamento em um sistema de valor determinado e específico. O tema da pesquisa se justifica basicamente por dois motivos: (a) a forma insatisfatória, e muitas vezes superficial, com que os trabalhos a respeito da economia incaica tratam a questão do dinheiro; (b) o costume - ao nosso ver equivocado - de entender o \'dinheiro primitivo\' por meio de conceitos alheios à realidade do antigo Peru. Para a realização dessa pesquisa foram utilizadas como fontes principais as crônicas espanholas escritas durante os séculos XVI e XVII. Sempre com o cuidado de não cair em anacronismos, fato comum quando se trata de pesquisas a respeito da economia nas sociedades consideradas arcaicas. Esperamos com este trabalho poder contribuir para uma compreensão mais ampla do \'dinheiro primitivo\' e da noção de valor entre os Incas. / The scope of this research is to systematically classify and identify the objects that served as \'primitive money\' in the Andean region during the period know as the Late Horizon, which covers the years 1476 through 1534 A.D. We tried to indicate how these objects circulated within the various social spheres and the role they played in each one of them, in order to determine their function in a system that had definite and specific values. The reason to decide on this theme was basically two: (a) the inadequate and often superficial way which money issue is dealt with in the existing works on Inka economy; (b) the general understanding of \'primitive money\' by means of concepts which are not appropriate to the reality of ancient Peru. This research was based on chronicles written by Spaniards during the XVI and XVII centuries. Throughout this work, we were careful not to fall into anachronism, since that usually happens in researches on economy about the so called archaic societies. We hope that this work may be a contribution to a better understanding of \'primitive money\' and notion of value in the Inka society.

Le Vieux Dieu serait une divinité du feu qui apparaît dès le IXe siècle avant notre ère et qui serait encore présente dans le panthéon des anciens Mexicains à l'arrivée des Espagnols, où elle adopterait alors les noms de Xiuhtecuhtli ou Huehueteotl. L'intérêt de cette thèse est d'entreprendre une étude diachronique, à travers l'ensemble des Hauts Plateaux mexicains, de ce ou de ces dieux et d'en comprendre les évolutions et les interactions afin de répondre à une question principale : sommes-nous en présence d'une seule et même divinité du feu depuis le Préclassique Moyen (-1200 – 500 av. J.-C.) jusqu'à l'arrivée des Espagnols en 1521 ? L'aspect diachronique et pluridisciplinaire de ce travail oriente notre approche et notre méthodologie puisque les données de la période Postclassique Récent seront analysées à la lumière des informations ethnohistoriques et ethnographiques. Le corpus des époques précédentes sera traité de façon systématique par une approche structurelle, technique, iconographique et, finalement, symbolique. / The Old God would probably be an igneous divinity, appeared since 9th century BC and which would have been already present in the Pantheon of the former Mexicans upon the arrival of the Spaniards. There, it would have adopted the names of Xiuhtecuhtli or Huehueteotl. The interest of this thesis is to undertake a diachronic study, through all the mexican Highlands, about this or these gods, to understand the evolutions and the interactions and finally to answer a main question : is there only one and the same divinity of fire since Middle Formative until the arrival of the Spaniards in 1521 ? The diachronic and multidisciplinary aspect of this work directs our approach and our methodology as the data of Late Postclassic will be analysed thanks to ethnohistorical and ethnographic information. The corpus of former times will be handled in a systematic way by a structural, technical, iconographical and finally symbolic approach.

A dissertação trata de interfaces do antigo relacionamento entre os seres humanos e a Mata Atlântica na região do Alto Ribeira (Serra do Paranapiacaba) e Vale do Ribeira, hoje áreas remanescentes no estado de São Paulo. Dentro de princípios teórico-metodológicos que visam uma perspectiva interpretativa multidisciplinar, buscamos dialogar com conhecimentos da história, antropologia, ecologia e ciências afins para se referenciar a longuíssima duração de interações e contribuições dos seres humanos para a manutenção e diversificação da vida vegetal no interior das florestas. Primeiramente, alguns dos trabalhos da arqueologia brasileira realizados nos últimos anos, numa abordagem multidisciplinar, sobre as antigas populações dos sambaquis litorâneos e fluviais (no Vale do Ribeira) e suas atividades de manejo e cultivo de espécies (alimentos, medicinas, etc.) desde ±5000 AP, dentro de uma dimensão de interação com a natureza muito diversa do que concebemos no presente. O estudo destes sítios por pesquisadores de diversas áreas também evidenciam \"trânsitos\", indícios de intercâmbio e o assentamento de povos de origens diversas (do planalto, serra, costa e florestas equatoriais) como as populações de origem Jê (desde ±3500 AP) e de origem Tupi (os Guarani, desde ±2000 AP, e desde ±1500, os Tupinambá), povos que incorporaram nas florestas atlânticas espécies vegetais originárias de outros biomas, sendo muitas destas espécies utilizadas até os dias de hoje. Entretanto, no imaginário nacional se sedimentou camadas de apagamento da presença e do legado ambiental das populações indígenas, quilombolas, ribeirinhas e caiçaras nas áreas florestais brasileiras. Assim, o predomínio da tradição colonial persistiu na \"escrita da história do Brasil\" e nas instituições do estado brasileiro também manifesta na proibição das atividades de roça no interior de áreas florestais que se tornaram Unidades de Conservação integral. Situação que contribuiu em \"quebras\" nos processos envolvidos para a manutenção e diversificação de espécies de roça, da interação com espécies silvestres e consequentes perdas nas variedades alimentares e medicinais tradicionais. As proibições promoveram desenraizamentos no relacionamento com a \"natureza\" e conflitos que repercutem na degradação da floresta atlântica, contribuindo na erradicação da memória nativa local. Podemos afirmar que o discurso colonial que se manteve na sociedade brasileira levou à rejeição do saber das populações da floresta promovendo, inclusive, o apagamento da longevidade dos povos ameríndios resistentes no presente / The dissertation deals with the interfaces of the ancient relationship between humans and the Atlantic Forest in the region of Alto Ribeira (Serra do Paranapiacaba) and Vale do Ribeira, nowadays the remaining areas in the state of São Paulo. Within the theoretical and methodological principles that aim at a multidisciplinary perspective, we look into the knowledge of history, anthropology, ecology and related sciences to refer to the very long interactions and contributions of human beings for the maintenance and diversification of plant life within forests. First, some of the works of Brazilian archeology carried out in recent years, in a multidisciplinary approach, on the ancient populations of the coastal and river sambaquis (from the Ribeira Valley) and their management and cultivation of species (food, medicine, etc.) since ± 5000 BP, within a dimension of interaction with nature very different from what we conceive nowadays. The study of these sites by researchers from different areas also reveals \"transits\", signs of interchange and settlement of peoples of diverse origins (from the plateau, mountains, coast and equatorial forests) and populations of Jê origin (from ± 3500 AP) and of Tupi origin (the Guarani, since ± 2000 BP, and since ± 1500 BP, the Tupinambá), people who incorporated in the Atlantic forests vegetal species originating from other biomes, many of these species being used until the present day. However, in the national imagination, memory have been erased of those born in Brazil about the presence and the environmental legacy of the indigenous, quilombola, ribeirinhas and caiçaras populations in the Brazilian forest. Thus, the predominance of the colonial tradition persisted in the \"writing of the history of Brazil\" and in the institutions of the Brazilian state also manifested in the prohibition of agricultural activities within forest areas that became Integral Conservation Units. This situation contributed to \"breaks\" in the processes involved in the maintenance and diversification of crops species, the interaction with wild species and consequent losses in traditional food and medicinal varieties. The prohibitions caused uprooting in the relationship with \"nature\" and conflicts that have repercussions in the degradation of the Atlantic forest, contributing in the eradication of the local native memory. We can affirm that the colonial discourse that remained in the Brazilian society led to the rejection of the population\'s knowledge of the forest promoting, even, the extinction of the longevity of the resistant Amerindian peoples in the present

This thesis examines how the Kamoro (also known as the Mimika) people of the south-west coast of Papua (former Irian Jaya), Indonesia have adapted to major political and economic changes over a long history of interactions with outsiders. More specifically, it is an ethnohistorical analysis of Kamoro strategies of engagement dating back to the seventeenth century, but focusing on the twentieth century. Taking ethnohistory to most generally refer to the investigation of the social and cultural distinctiveness of historical consciousness, this thesis examines how perceptions and activities of the past shape interpretations of the present. Though this thesis privileges Kamoro perspectives, it juxtaposes them against broader ethnohistorical analyses of the “outsiders” with whom they have interacted. For the Kamoro, amoko-kwere, narratives about the ancestral (and eternal) cultural heroes, underlie indigenous modes of historical consciousness which are ultimately grounded in forms of social reciprocity. One key characteristic of the amoko-kwere is the incorporation of foreign elements and their reformulation as products of indigenous agency. As a result of this reinterpretation expectations are raised concerning the exchange of foreign material wealth and abilities, both classified in the Kamoro language as kata. Foreign withholding of kata emerges as a dominant theme in amoko-kwere and is interpreted as theft, ultimately establishing relationships of negative reciprocity between the Kamoro and the powerful outsiders. These feelings are mirrored in contemporary Kamoro conceptions of their relationships with the Indonesian State and the massive PT Freeport Indonesia Mining Company who use a significant amount of Kamoro land for deposition of mining waste (tailings) and for the development of State and company infrastructure.

This thesis examines French and English trade voyages and trade colonies in North American during the late sixteenth and early seventeenth centuries, and French and English relations with Native Americans. The colonies of Port Royal, Jamestown, and Sagadahoc included members of previous French and English trade voyages and depended on the experience and information gained during trade voyages to formulate their economic objectives and colonial policies. French and English North American activity was intrinsically connected in this era through a plethora of amiable and competitive associations. National, transnational, and regional frameworks are all necessary in explaining Port Royal, Jamestown, and Sagadahoc. French and English interaction with Native American groups during these voyages and colonies was distinctly similar, and the diverse cultures of the native Mi’kmaq, Eastern Abenaki, Powhatans, and Armouchiquois, rather than the divisions between French and English culture, were central in shaping colonist-Native relations in the seventeenth century.

EditorialThe text doesn´t have an abstract / El texto no presenta resumen

The "Guayacundo" Ethnos in the Highland of PiuraThe Guayacundo were an atuncuracazgo, or macroethnia, during the Late Intermediate Period and Late Horizon. Their location corresponds to the space occupied by the counties of Ayabaca and Huancabamba, in Piura. Their culture was greatly influenced by peoples from the forest, such as the Paltas, Caluas and Malacatos, located to the north and the northeast. Guayacundo was a chiefdom of sedentary towns, dedicated to agriculture and diverse crafts, organized in a politically structured space with permanent contact with both the coast and the tropical forest. The Guayacundo were conquered by Tupac Yupanqui who, among other things, founded the urban establishment of Caxas, in the lands of Coyayca. The guayacundos became part of the Tahuantinsuyo in capacity of loyal servants of the Inca, who trusted them with positions of responsibility in the service of the state. / Los guayacundo formaron un atuncuracazgo o macroetnia durante el Periodo Intermedio Tardío y el Horizonte Tardío. Su ubicación corresponde al espacio actualmente ocupado por las provincias de Ayabaca y Huancabamba, en el departamento de Piura. Su cultura tuvo una gran influencia selvática, al igual que los paltas, caluas y malacatos, localizados al norte y al noreste. Guayacundo fue un señorío de pueblos sedentarios, dedicados a la agricultura y a diversas artesanías, organizados en un espacio políticamente estructurado y con permanente contacto con costa y selva. Fueron conquistados por Túpac Yupanqui, quien, entre otras cosas, fundó el asentamiento urbano de Caxas, en las tierras de Coyayca. Los guayacundos pasaron a formar parte del Tahuantinsuyo en calidad de leales servidores de los incas, los que les confiaron cargos de responsabilidad a favor del Estado.

Identity, Ethnicity and Empires: Some Final ThoughtsThe article doesn't have an abstract / El artículo no presenta resumen.