Made available in DSpace on 2015-04-11T13:41:18Z (GMT). No. of bitstreams: 1 DISSERTACAO SOLANGE FINAL.pdf: 11809486 bytes, checksum: 780fbb594ebf1a5545f1952ee071f23a (MD5) Previous issue date: 2010-03-09 / FAPEAM - Fundação de Amparo à Pesquisa do Estado do Amazonas / This work assumed the intention to verify the protagonism of Zelinda da Silva Freitas, Baku of the Sateré-Mawé ethnicity. We search, together with it, to perfaz its trajectory of life since living the IT Ponta Alegre, where she was born, until the Sahu-apé Community located in the City of Iranduba/AM, where she honradamente plays the important recognized role of tuxaua in the way it its people. They are more than 30 years to the front of the Sahu-apé Community. A life marked in way the diverse antagonisms where to be woman and to locate itself as authority has a high price. The research arrives in port assumed it of the theories of sort in an eminently qualitative process, centered in the stories and narratives of tuxaua Baku, our main informer. In the analysis of the espacialidade of the Sahu-apé community we made use of the ethnographic method and the technique of the field notebook. In the collection of data of other coadjuvantes informers of the research we appeal to the technique of interview of the half-structuralized type. We hear in interview 10 resident people of the investigated aboriginal Community. The research sample that Baku owner is the first woman tuxaua that notice in the Amazonia is had. Its protagonism is widely recognized for the entities of aboriginal representation of the Amazonia as it is the case of the COIAB (Coordination of the Aboriginal Organizations of the Brazilian Amazonia) and Advice of the Tuxauas Biggest of the Etnia Sateré-Mawé. One concludes, finally, that the Sahu-apé community is suigeneris, hybrid, because she is not nor agricultural and nor urban, for is situated in the border of the white and the aboriginal, being aboriginal of what white. / Este trabalho assumiu o propósito de verificar o protagonismo de Zelinda da Silva Freitas, a Baku, da etnia Sateré-Mawé. Buscamos, junto com ela, perfazer sua trajetória de vida desde a saída da TI de Ponta Alegre onde nasceu, até a Comunidade Sahu-apé localizada no Município de Iranduba/AM, lugar em que desempenha o importante papel de tuxaua reconhecida honradamente pelo seu povo. São mais de trinta anos à frente da Comunidade Sahu-apé. Uma vida marcada em meio a diversos antagonismos em que ser mulher e posicionar-se como autoridade têm um preço elevado. A pesquisa assumiu o aporte das teorias de gênero em um processo eminentemente qualitativo, centrado nos relatos e narrativas da tuxaua Baku, nossa principal informante. Na análise da espacialidade da comunidade Sahu-apé, fizemos uso do método etnográfico e da técnica do caderno de campo. Na coleta de dados de outros informantes, coadjuvantes da pesquisa, recorremos à técnica de entrevista do tipo semi-estruturado. Ouvimos em entrevista 10 pessoas residentes da Comunidade indígena investigada. A pesquisa mostra que dona Baku é a primeira mulher tuxaua que se tem notícia na Amazônia. O seu protagonismo é amplamente reconhecido pelas entidades de representação indígena da Amazônia como é o caso da COIAB (Coordenação das Organizações Indígenas da Amazônia Brasileira) e Conselho dos Tuxauas Maiores da Etnia Sateré-Mawé. Depreende-se assim, que a comunidade Sahu-apé é suigeneris, híbrida, porque não é nem rural e nem urbana; nem puramente indígena; ela está situada na fronteira do branco e do indígena, sendo mais indígena do que branca.

The aim of this essay is to discover how the protagonist constructs her identity, through her discourse, in the work I, Rigoberta Menchú: An Indian Woman in Guatemala. While the work is considered a testimony, the oral narrative has been modified by the author. Hence in this essay, the work is considered narrative literature, characterised by the narrator as the protagonist. The postcolonial theory of Edward Said is applied, as well as the description of the social structures and the dominant discourse in Latin America, and the concepts of Critical Discourse Studies by Teun Adrianus van Dijk. It has been argued that the discourse by the protagonist, reproduces the existence of the separation between “Us” and the “Others”. The protagonist constructs a discourse where she must break the rules of her own community and adapt to the cultural hegemony of the society, to be able to expand her knowledge and develop herself. In addition, the protagonist creates a discourse in which she must have a pluricultural identity, to be accepted, outside of her community. In conclusion, the protagonist must follow the norms that maintain the social structures of the society, that originate from the colonial era, to be able to attain power.