Cette thèse analyse la relation entre la politique de santé “différenciée”, le territoire et l’Indianité, en s’appuyant sur les références conceptuelles de la sociologie de l’action publique locale, à partir de l’étude de la Terre indigène du Haut Rio Guama (TIARG) au Nord-Est de l’Etat du Para, un territoire revendiqué par ses habitants, le peuple Tembé-Tenetehar et, en particulier, les communautés de Guama et de Gurupi. Le processus principal sur lequel s’appuie cette recherche concerne l’appropriation du discours public sur la politique de santé “différenciée” par les leaders Tembés, en particulier la manière dont ils réussissent à l’utiliser comme ressource politique dans la conduite d’actions pour la défense de leur identité associée à la défense de leur territoire. Ce territoire ”hibride” se presente comme animé et construit à partir de références symboliques, cosmologiques, propres à une culture singulière qui contribuent à la production d’une action publique locale et d’un système d’acteurs ; une action locale qui se concrétise dans un domaine de compétences qui concerne un des secteurs du servisse public, celui de la santé.Partagées entre les droits sociaux particuliers du fait de leur Indianité et les droits sociaux universels, les deux communautés s’efforcent d’amplifier leurs ressources et de développer de nouvelles stratégies de manière à intégrer dans le territoire de leurs traditions les exigences de l’Etat brésilien et celles des organismes internationaux. De telles stratégies qui ne remettent pas en cause la permanence de leurs rituels sont les moyens que se donnent les Tembés pour défendre les intérêts de leur territoire contre les exploitants de la forêt, les grands propriétaires terriens et les agriculteurs de la reforme agraire (agriculture familiale). Cela permet aux Tembés, tant de Guama que de Gurupi, de dynamiser et de réinventer une culture fortement imprégnée d’une dimension politique qui se manifeste dans des actions locales et, en même temps, de défendre leur Indianité et leur territoire.Une analyse comparative entre les deux communautés permet d’observer des différences qui se manifestent en termes d’apprentissage et de transmission des connaissances et qui montrent en particulier que les Tembés de Gurupi adoptent des stratégies et des discours de résistance et de défense plus fermés. Les Tembés de Guama, moins affectés par les iniciatives liées à l’exploitation de la forêt et par l’action des grands propriétaires de la terre, se mobilisent davantage pour défendre un “nouveau” territoire, typiquement émergent, qui conserve cependant des correspondances avec les anciennes limites de leur territoire, en s’efforçant de réactualiser leur mémoire collective qui se nourrit des références de leurs traditions, des traditions que partagent les Tembés de Gurupi. / This study analyzes the relationship between « differentiated health », territory and Indianness , using conceptual frameworks from the sociology of local public action in the Indian Land High River Guama ( TIARG ) , northeastern Pará , territory claimed by its inhabitants , the people Tembe - Tenetehar Villages Guamá and Gurupi . The central process observed relates to appropriation of the discourse of differentiated health Tembé by leaders who spend using it as a political resource in the defense of an action associated with the defense of its territory identity. A hybrid territory is then constructed and experienced in specific symbolic, cosmological references a unique culture that integrates in a local public people whose action points system performance in a comprehensive spheres of competence from the perspective of public service, in this case the health. Between specific social rights and universal social rights, the two villages, seek to expand their resources and develop new strategies for integrating traditional territory requirements which achieves global levels. Such strategies, especially the reissue of traditional rituals are ways that give the Tembé to continue to address other interests in their territory - the loggers, ranchers and settlers. This has allowed Tembe, both Guamá as the Gurupi, streamline, reinvent culture printing an eminently political character of its shares at the same time defend the territory and Indianness. Comparing the two groups of villages are observed differentiations, learning and transmitting knowledge to demonstrate the Tembé Gurupi to set in motion strategies and discourses of resistance and defense of the most closed country. The group Guamá, most affected by the initiatives linked to logging and farms, advocate a new territory, typically emerging that keep in itself however, correspondence with the limits of the territory, updated in collective memory, in which the references are not exactly the same.

This paper proposes the notion that early Native American autobiographical writings from such authors as William Apess provide rich sources for understanding syncretic authors and their engagement with dominant Anglo-Christian culture. Authors like William Apess construct an understanding of what constitutes Indianness in similar and different ways to the master narratives produced for Native peoples. By studying this nonfiction, critics can gain a broader understanding of contemporary Indian fiction like that of Sherman Alexie. The similarities and differences between the strategies of these two authors reveal entrenched stereotypes lasting centuries as well as instances of bold re-signification, a re-definition of Indianness. In analyzing these instances of re-signification, this paper focuses on the performance of re-membering, the controversy of assimilation/authenticity, accessing audience, the discourse of Indians as orphans, and journeys to the metropolis.

Submitted by Valquíria Barbieri (kikibarbi@hotmail.com) on 2017-10-31T20:56:51Z No. of bitstreams: 1 DISS_2012_Claudia Wanessa Rocha Poletto.pdf: 16523173 bytes, checksum: e1ddf66afac5f484a429c24eabcc8ea8 (MD5) / Approved for entry into archive by Jordan (jordanbiblio@gmail.com) on 2017-12-15T14:58:39Z (GMT) No. of bitstreams: 1 DISS_2012_Claudia Wanessa Rocha Poletto.pdf: 16523173 bytes, checksum: e1ddf66afac5f484a429c24eabcc8ea8 (MD5) / Made available in DSpace on 2017-12-15T14:58:39Z (GMT). No. of bitstreams: 1 DISS_2012_Claudia Wanessa Rocha Poletto.pdf: 16523173 bytes, checksum: e1ddf66afac5f484a429c24eabcc8ea8 (MD5) Previous issue date: 2012-02-27 / CAPES / As relações entre o Brasil e a Índia são conhecidas há séculos ao mencionarmos as rotas mercantis entre Europa, Américas e Ásia em tempos coloniais. Este trabalho busca analisar indianidades nos fluxos turísticos entre Brasil e Índia na contemporaneidade.Os fluxos provocam mobilidades e circulação de pessoas, artefatos, ideias e informações. Esboçamos nesta pesquisa, a noção de indianidades que pode ser compreendida como uma gama de repertórios que tenta fixar e disseminar predicativos inerentes à Índia apropriada pela indústria do turismo. Ressaltamos que indianidades também está associada a uma abordagem política de movimentos identitários dentro e fora da Índia. Este trabalho explora a pertinência temática por meio de quatro dimensões: 1) propagandas de pacotes turísticos comercializados por agências de viagens brasileiras; 2) relatos de viagens à Índia por turistas viajantes brasileiros; 3) narrativas ficcionais que abordam incidentes de viagens à Índia e aos Estados Unidos, país que acolhe uma expressiva diáspora indiana; 4) objetos de viagens trazidos como souvenirs ou mercadorias. Sinalizamos que a yoga atravessa toda a dissertação de forma fluida, tanto como um repositório de informações sobre a Índia, como uma prática que vem sendo transnacionalizada, impulsionando turistas de todo o mundo em busca do berço da yoga. / The relationship between Brazil and India is known for centuries when mentioned as mercantile rote among Europe, Americas and Asia in the colonial times.This resource seeks to analyse indianess in touristic capabilities between Brazil and India. The flow provoke motion and circulation of people, craft creation, ideas and information. We may added to this source the consistency of indianess which can be comprehended as one gram of repertoires that try to fix up as well as exterminate some values ineherent in India through the tourism industry.It’s important to say that indianness also is associated into a politic discussion related to an indentity circulation movements inside and outside of India. This resource explore the relevance thematic through four dimenssion point of view: 1) advertising of comercial turistic packages by brazilian travel agencies; 2) reports by brazilian tourists people who travel to India; 3) Fiction narrative related to incidents that happen in India and United States, which country embrace a significant Indian population; 4) Travel objects brought as souvinirs or markets. It’s blatant that yoga cross this statement in some way smoothly, as a reserve of information about India, as well as a kind of pratice that has becoming a transnationalized attracting a large number of tourists from all over the world those who are looking for the headquarters of the yoga.