Through comparing the repertoires, presentational characteristics, and rehearsal procedures of Surinamese Maroon culture-based performance groups within Paramaribo, I outline the concept of personalizing tradition. This is based on the premise that differing social and performative practices lead to different understandings of the same performance genre, and that culture-based collectives, like those discussed here, mobilize tradition in order to fulfill a variety of social needs and aspirations. Their personalizing practices lead to embodied understandings of a variety of concepts, among them tradition, culture, professionalism, and cosmopolitanism. Through learning and presenting this composite of physical significations, performers generate visual and sonic representations of Maroon cosmopolitanism, thereby articulating aspects of the lived realities of Maroons whose life experiences diverge from the most commonly circulated characterizations of Maroon society—namely a population isolated from (or even incapable of comprehending) cosmopolitan and national technologies, aesthetic forms, and knowledge systems. Borrowing from jazz discourse, I posit that satisfaction and social poetic proficiencies arise from performers’ adeptness at playing the changes, in other words their capacities to understand the changing social circumstances in which they are acting and selecting expressive gestures that compliment those circumstances. The concept of playing the changes helps initiate a turn away from assessments of right or wrong ("real" or "made up") and focus instead on the ability to portray oneself to one’s best advantage, come what may. Finally, I demonstrate the advantages of pursuing an integrated approach to performance analysis, in which the study of musical and choreographic elements of performance are examined in combination. / Music

"Paradoxes of Particularity: Caribbean Literary Imaginaries," explores Caribbean literary responses to nationalism by focusing on Anglophone and Francophone post-war Caribbean novels as well as a selection of short fiction published in the 1930s and `40s. Because many Caribbean nations gained their independence relatively recently (Jamaica and Trinidad in the 1960s, the Bahamas, Grenada, Dominica, St. Lucia, and St. Vincent in the `70s, Antigua and St. Kitts in the `80s) and because some remain colonial possessions (Aruba, Martinique, Guadeloupe, etc.), nationalism and its alternatives are of major literary concern to Caribbean authors. This project considers how and to what extent the writings of such authors as Edouard Glissant, Maryse Condé, and Robert Antoni counter nationalist tendencies with Pan-Caribbean alternatives, arguing that the Caribbean texts under examination propose that we view the Caribbean as a unified region despite substantial differences (racial, linguistic, colonial, etc.) that otherwise tend to encourage separate, nationalist sentiments. Moreover, these Caribbean texts paradoxically emphasize discrete identities based on racial pasts and language communities, even as they forward a Pan-Caribbean ideology: uniqueness is, for many Caribbean writers, the fundamental basis for a unified sense of "Caribbeanness." This project dubs the phenomenon the "paradox of particularity," and identifies it as a postcolonial rhetorical strategy in twentieth-century Caribbean fiction. After an historical introduction, Chapter One examines the increasingly Pan-Caribbean content of Barbadian literary journal Bim, Martinican ex-patriate journal La Revue du Monde Noir, and BBC radio program Caribbean Voices. Each of these media sources encouraged contributors to focus on topics that were of central and unique concern to his/her island community. However, these concerns often overlapped: authors from multiple islands submitted fiction and essays touching on labor struggles, the plight of the poor, wartime anxieties, and racial inequalities. Thus, in printing that which was nominally unique and particular to individual islands, these widely digested media sources in fact highlighted similarities throughout the archipelago, setting the stage for bolder expressions of a particularity-based regionalism. Chapter Two focuses on the Pan-Caribbean antillanité of Edouard Glissant. In Glissant's fiction, the only character capable of both recovering this past and of uniting the Caribbean is the defiantly isolated maroon (and, occasionally, his male descendants). Set against the backdrop of Martinique's fight to become a semi-autonomous département of France and the emergence of Jamaica and Trinidad as independent national entities, Glissant's novel La Lézarde (1958) at once celebrates postcolonial zeal for independence, and emphasizes that national autonomy is the first step in a process of regional unification. Chapter Three looks at gendered and cultural counterpoints to Glissant's notion of "marooning," through novels that reimagine the history of New World slavery and the Caribbean Black Power Movement. The chapter focuses on Simone Schwarz-Bart's Pluie et Vent Sur Telumée Miracle (1972), in which an ostracized sorceress attempts to unite her fragmented community, Maryse Condé's Moi, Tituba, Sorcèriere Noire de Salem (1988), which imagines a Glissantian link between Barbados, other Caribbean islands, and North America through the benevolent workings of a black female maroon, André and Schwarz-Bart's La Mulâtresse Solitude (1972), which both recuperates an historical maroon figure (as, indeed does Condé) and imaginatively reconstructs the African past which informs her New World rebellion, and Michelle Cliff's Abeng (1984), which features a psychologically marooned heroine who imagines not only a unified Caribbean, but also a Caribbean that serves as the racially inclusive bridge between diasporic communities in North and South America. Ultimately, in identifying female maroons as the unifying agents of cultural transmission, Schwarz-Bart, Condé, and Cliff's experimental fiction not only proposes a feminist, regional alternative to patriarchal nationalism, but imaginatively links colonized Caribbean citizens to broader, nation-less communities of suffering. Chapter Four focuses even more explicitly on formal and linguistic experimentation by examining Trinidadian Robert Antoni's Divina Trace (1991), and Martinican Patrick Chamoiseau's Texaco (1992) in relation to literary postmodernism. Rather than casting a wise maroon as the oracular voice of wisdom, both novels deluge us with a heteroglossic babble of voices, paradoxically suggesting that the potential for Caribbean interconnectedness lies in the collision of multiple, idiosyncratic uses of language. Moreover, by testing the boundaries of the novel form, these texts gesture toward the possibility of formally innovative alternatives to the nation-state. Thus, this project both identifies the "paradox of particularity" (in which difference is the defining component of group identity) as a postcolonial tactic in twentieth-century Caribbean fiction and demonstrates the intense political engagement of experimental modernist and postmodern Caribbean fiction. By strategically keeping individuality and collectivity in tension with one another, these writers offer a model for postcolonial independence that both preserves autonomy and avoids mimicking the colonial Western nation-state.

Africans forcibly brought to the Americas during slavery came from very diverse cultural groups, languages, and geographical regions. African-derived creole cultures that were subsequently created in the Americas resulted from the interaction of various traditional African forms of knowledge and ideology, combined with elements from various Indigenous and European cultural groups and materials. Creating within the context of slavery, these complex set of experiences and choices made by Africans in the Americas resulted in an equally diverse range of fluid and complex relationships between various African-descended groups. In a similar vein, Africans in Jamaica developed and exhibited a multiplicity of cultural identities and a complex set of relationships amongst themselves, reflective of their varied cultural, political, social, and physical origins (Brathwaite 1971; Joyner 1984). In the context of late-eighteenth and early-nineteenth century Buff Bay, Jamaica, most Africans were enslaved by whites to serve as laborers on plantations. However, a smaller group of Africans emerged from enslavement on plantations to form their own autonomous Maroon communities, alongside the plantation context and within the system of slavery. These two groups, enslaved Africans and Maroons, had a very complex set of relationship and identities that were fluid and constantly negotiated within the Jamaican slave society that was in turn hostile to both groups. Using historical (archival), oral, and archaeological sources of data, this dissertation attempts to do two things: first, it examines the daily life conditions of enslaved Africans at a Jamaican coffee plantation, Orange Vale, in order to understand settlement patterns, house structures, access to goods, informal trade networks, and material culture in their village. With constraints on their freedom and general confinement to the plantation, how did enslavement affect the material world of the enslaved Africans at Orange Vale? What materials did they have access to, and how did they use them? Second, I examine their cultural, social, and political identities alongside their autonomously freed Maroon “kin,” the neighboring Charles Town Maroon community. Using a popular origin myth, I attempt to show how descendents of both groups explain the origin of their relationship, as well as use the myth to simultaneously create political bonds based on their blackness and differentiate themselves. I also examine how their various origin, experiences, and worldview were manifested late-eighteenth and early nineteenth century Buff Bay and its place in the revolutionary Atlantic world, on the eve of emancipation. / text

Submitted by Vasti Diniz (vastijpa@hotmail.com) on 2017-07-31T14:33:09Z No. of bitstreams: 1 arquivototal.pdf: 838667 bytes, checksum: 8cf166dfea4e90fdca4e16a74abf984f (MD5) / Made available in DSpace on 2017-07-31T14:33:09Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 838667 bytes, checksum: 8cf166dfea4e90fdca4e16a74abf984f (MD5) Previous issue date: 2015-11-04 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / Traditional communities are considered in possession of great knowledge on plant diversity and have accumulated over time much knowledge about the environment in which they operate. Ethnobotany comes this way, study the knowledge that traditional communities have on plants, which are of great importance to these communities, either as fuel, ornamentation, in control, relief or cure of common everyday ailments. When it comes to medicinal plants, the use and knowledge of these species are directly related to maintaining the health and survival of a community. This study aimed to carry out ethnobotanical survey on knowledge and use of medicinal plants by the residents of two maroon communities in the municipality of Coremas, Paraíba, being structured in a chapter shaped article. The article aims to survey the species with medicinal potential according to local knowledge using two analyzes, the Value in Use and Informant Consensus Factor, in addition, makes a comparison between men and women in relation to knowledge about medicinal plants . It was applied informal interviews and semi-structured questionnaires, with a total of 72 families interviewed in both communities, 72 women and 54 men between 22 and 81 years old. A total of 17 species in 14 plant families have been identified. It has been known from the interviews that the most used plants are herbs and leaves are preferably used in the preparation mainly teas. Most species are cultivated in gardens and yards, reinforcing the idea that these communities is closely related to the local flora. / Comunidades tradicionais são consideradas detentoras de grande conhecimento sobre a diversidade vegetal e vêm acumulando ao longo do tempo grandes conhecimentos a respeito do ambiente onde estão inseridas. A etnobotãnica vem dessa forma, estudar o conhecimento que comunidades tradicionais têm sobre as plantas, que são de grande importância para essas comunidades, seja como combustível, ornamentação, no controle, alívio ou cura de doenças mais comuns do cotidiano. Quando se trata de plantas medicinais, o uso e conhecimento dessas espécies estão ligados diretamente à manutenção da saúde e sobrevivência de uma comunidade. O presente trabalho teve como objetivo realizar o levantamento etnobotânico sobre o conhecimento e uso de plantas medicinais pelos moradores de duas comunidades quilombolas localizados no município de Coremas, Paraíba, sendo estruturado em um capítulo em forma de artigo. O artigo tem como objetivos fazer um levantamento das espécies com potencial medicinal segundo o conhecimento local utilizando duas análises, o Valor de Uso e Fator de Consenso do Informante, além disso, faz uma comparação entre homens e mulheres em relação ao conhecimento sobre as plantas medicinais. Foi aplicado entrevistas informais e questionários semi-estruturados, com um total de 72 famílias entrevistadas nas duas comunidades, sendo 72 mulheres e 54 homens, entre 22 e 81 anos de idade. Um total de 17 espécies distribuídas em 14 famílias botânicas foram identificadas. Ficou conhecido a partir das entrevistas que as plantas mais utilizadas são ervas e suas folhas são preferencialmente utilizadas nos preparos, principalmente, dos chás. A maior parte das espécies é cultivada em jardins e quintais, reforçando a ideia de que essas comunidades tem grande afinidade com a flora local.

Tendo em vista as discussões sobre a realidade das comunidades quilombolas e a forma como a arqueologia é acionada e se posiciona nos debates sobre o tema, o presente trabalho discute sobre a prática arqueológica em comunidade quilombola, contribuindo com os debates da Arqueologia Pública e Comunitária. Para tal, apresentamos o estudo etnoarqueológico no território quilombola dos Mandira, situado no município de Cananéia, no Baixo Vale do Ribeira. Para a pesquisa arqueológica em quilombo é crucial o entendimento da trajetória histórica de formação dos territórios, pois este conhecimento, muitas vezes é utilizado como ferramenta dos direitos territoriais desses povos. Através do estudo fenomenológico da territorialidade do Mandira objetivamos entender o modo de apropriação dos elementos e marcos da paisagem, incluindo os vestígios arqueológicos, que constituem o conjunto de lugares de resistência formador desta paisagem. Sendo assim, a partir de uma proposta de pesquisa multivocal e interdisciplinar entre arqueologia, antropologia, história e geografia procuramos explorar o modo como os Mandira interpretam a diversidade de vestígios arqueológicos presentes em seu território, para demonstrar como isso implica no seu processo de ocupação e formação / In view of the maroons studies and how archaeology is thrown to position themselves in these discussions, the present work discusses about the archaeological practices in maroons communities, contributing to the debates of the Community and Public Archaeology. For that, we presented the study etnoarchaeological within maroons of Mandira, located in the municipality of Cananéia, in the Ribeira Valley low. For archaeological research in maroon is crucial to understand the historical background of the formation of territories because, this knowledge is often used as a tool of territorial rights of these people. Through the phenomenological study of territoriality of Mandira aim to understand the mode of appropriation of landmark and elements of the landscape including archaeological remains, which are the set of places of resistance forming this landscape. Thus, from a multivocal and interdisciplinary research between archaeology, anthropology, history and geography seek to explore how the diversity of Mandira interpret archaeological remains in their territory, to demonstrate how this implies the process of occupation and formation

Esta tese é o resultado de uma etnografia sobre a comunidade negra rural Família Magalhães (Nova Roma-GO), originária do território Kalunga. Procurei discutir, tendo em vista o reconhecimento do grupo como quilombola perante o Estado, formas específicas pelas quais ele produz relações entre parentes e não parentes. No último caso, me refiro a agentes do governo federal e estadual, presidentes da república, deputados, procuradores, advogados, prefeitos, vereadores e, também, a conhecidos, vizinhos, compadres e correligionários. Nessa trama, tocar amizade e fazer política aparecem como modos privilegiados de tecer territórios, entendidos em seu caráter relacional, sempre passíveis de serem atravessados por relações de caráter agonístico. Assim, investiguei como são geridos, entre os membros de Família Magalhães, movimentos contínuos de produção de vínculos e segmentações, trazendo à tona agenciamentos específicos do grupo em suas experiências de alteridade. / This thesis derives from an ethnography of a rural black community named Família Magalhães (Nova Roma-GO), originated in the Kalunga territory. Since that group is recognized by the Brazilian State as a maroon community, I tried to discuss specific ways in which it produces relations between relatives and non-relatives. By the latter case, I mean agents of the federal and state governments, presidents of the republic, deputies, prosecutors, lawyers, mayors, councilors and also acquaintances, neighbors, cronies and cohorts. In this plot, cultivating friends and engaging politically appear as privileged ways of weaving territories, which are understood by its relational character, always subject to being traversed by relations of agonistic character. Thus, I investigated how continuous movements of production of bonds and segmentations are managed among members of Família Magalhães, bringing up particular agencies of this group regarding their experience of otherness.

Made available in DSpace on 2015-03-04T20:04:54Z (GMT). No. of bitstreams: 0 Previous issue date: 8 / Nenhuma / Esta dissertação tem como propósito analisar as identidades culturais produzidas pelas representações que circulam na Comunidade Silva, dita quilombola, situada na cidade de Guaíba/RS, e busca compreender como estas convergem para a identidade quilombola fixada pelas políticas públicas ou a põem sob tensão. Para compor meu corpus de pesquisa, foram utilizadas entrevistas semi-estruturadas, gravadas em áudio, posteriormente transcritas, com cinco moradores da Comunidade Silva - dois homens e três mulheres - e observações registradas em diário de campo. Analisei o material de pesquisa produzido no contexto da Comunidade, com base nas teorizações dos Estudos Culturais a partir de uma perspectiva alinhada com o pensamento pós-estruturalista e utilizando como ferramentas teóricas de análise os conceitos de representação, identidade e diferença. Analisei a produção das identidades gaúchas, as identidades afro-brasileiras e as identidades quilombolas – que convergem para a identidade quilombola fixada por jurisprud / This dissertation aims at analyzing cultural identities produced by representations spread in the allegedly maroon Silva Community, in Guaíba, Rio Grande do Sul. It is an attempt to understand how these representations either converge or strain the maroon identity fixed by public policies. The research corpus has included semi-structured interviews, which were tape-recorded and transcribed, with five people living in Silva Community – two men and three women – and field notes. I have analyzed the research material produced in the Community context, based on Cultural Studies theorizations, from a perspective in line with the post-structuralist thought, having the concepts of representation, identity and difference as theoretical analytical tools. Intertwining the analytical tools with the research material has made possible to understand identity crossings experienced by subjects from Silva Community. I have analyzed the production of gaucho, Afro-Brazilian and maroon identities, which both converge to and str

Orientador: Bernadete Aparecida Caprioglio Castro / Resumo: Este estudo tem como objetivo a contextualização da luta pela terra, tomando como referência a dinâmica da construção da identidade e da territorialidade do Quilombo Cafundó Salto de Pirapora - SP. A formação histórica do território do Quilombo Cafundó, no âmbito das comunidades tradicionais, é reflexo das disputas e conflitos territoriais que configuram uma luta intensa por terra e por território. Tais conflitos no Quilombo Cafundó são vivenciados entre posseiros, grileiros, empresas privadas, Estado e os quilombolas. A construção do território étnico exigiu dos quilombolas a reinvenção política do seu modo de vida, construindo experiências que se contrapõem ao modelo capitalista de monocultura, concentração fundiária e degradação ambiental. Homens e mulheres buscam possibilidades de resistência social e cultural à logica de exploração dos recursos naturais existente na área. A problemática racial no Brasil relegou aos negros lugares sociais marginalizados, onde a luta pelos seus direitos configura também um campo de batalhas. A abordagem sobre o processo de formação territorial do Cafundó parte da concepção geográfica de território, não apenas do ponto de vista de sua materialidade econômica, mas inclui também sua constituição identitária. A relação identidade e território é apontada na pesquisa como ponto fundamental para a compreensão da luta pela terra no caso estudado. Estudamos as características dos impactos no meio ambiente em uma das quatro áreas pesquisadas, cujos ... (Resumo completo, clicar acesso eletrônico abaixo) / Mestre

No description available.

Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2017-02-10T17:44:22Z No. of bitstreams: 1 AntonioMoura2.pdf: 32896667 bytes, checksum: 2b8329a0d86f984080174348e78bb5f8 (MD5) / Made available in DSpace on 2017-02-10T17:44:22Z (GMT). No. of bitstreams: 1 AntonioMoura2.pdf: 32896667 bytes, checksum: 2b8329a0d86f984080174348e78bb5f8 (MD5) Previous issue date: 2015-03-31 / There is a growing interest in academic research, as well as in official policies aimed at reducing social inequalities in order to deepen the studies on the remaining of slaves who reside today as Maroons throughout Brazil. In recent decades, seeking in various ways, to redress historic wrongs committed against the descendants of the people of African origin living in the country. My research focused to gaze at these tiny communities, the Hinterland of Valongo, whose territory is located in a narrow strip of land in the interior of Santa Catarina, officially recognized as a remnant of the old Maroons since 2004. The dwellers of Valongo has attracted the attention of scholars and curious who come in contact with them and the reason for this interest is connected particularly to a specificity only found there: they are practitioners of the Adventist belief for nine decades and this peculiarity attracts studies that seek to investigate the way of living of these people, closely linked to the practice of the religion. The study is a qualitative research, of bibliographic character, and has as its theoretical reference the Critics of Sociology by Florestan Fernandes. In this study, I reflected on the ideals of freedom present in the genesis of the community in the late 19th century; I analyzed the aspects of the strong influence of religion for its residents from the group conversion to Adventism in the 1930s; I discussed how the freedom and religion are linked to the construction of the identity of these people over time, making the little world of the inhabitants of Valongo a provocative space of reflections. / Há um crescente interesse nas investigações acadêmicas, bem como nas políticas oficiais voltadas à redução das assimetrias sociais no sentido de aprofundar os estudos acerca dos remanescentes de escravos que subsistem na atualidade como povos quilombolas em todo o Brasil. Nas últimas décadas, se procura de várias formas, reparar erros históricos cometidos contra os descendentes dos povos de origem africana que vivem no país. Minha pesquisa focou o olhar numa dessas pequeninas comunidades, o Sertão do Valongo, cujo território está localizado numa estreita faixa de terra no interior de Santa Catarina, oficialmente reconhecida como remanescente dos antigos quilombos desde 2004. Os valonguenses têm despertado a atenção de estudiosos e curiosos que entram em contato com eles e a razão desse interesse está ligado especialmente a uma especificidade somente ali encontrada: eles são praticantes da crença adventista há nove décadas e essa peculiaridade atrai estudos que buscam investigar o modo de viver desse povo, intimamente ligado à prática da religião. O estudo é uma pesquisa qualitativa, de caráter bibliográfico, e tem como referencial teórico a Sociologia Crítica de Florestan Fernandes. Nele investiguei acerca dos ideais de liberdade presentes na gênese da comunidade no final do século 19; analisei aspectos da forte influência da religião para os seus moradores a partir da conversão do grupo ao adventismo na década de 1930; discuti a maneira como a liberdade e a religião se articulam para a construção da identidade desse povo ao longo do tempo, tornando o pequeno mundo valonguense um espaço provocador de reflexões.