Submitted by Liliane Ferreira (ljuvencia30@gmail.com) on 2018-09-19T13:37:33Z No. of bitstreams: 2 Dissertação - Jéssica Painkow Rosa Cavalcante - 2018.pdf: 9426919 bytes, checksum: 8684be53aef99f50c14fa51324ba9b60 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2018-09-20T11:25:58Z (GMT) No. of bitstreams: 2 Dissertação - Jéssica Painkow Rosa Cavalcante - 2018.pdf: 9426919 bytes, checksum: 8684be53aef99f50c14fa51324ba9b60 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2018-09-20T11:25:58Z (GMT). No. of bitstreams: 2 Dissertação - Jéssica Painkow Rosa Cavalcante - 2018.pdf: 9426919 bytes, checksum: 8684be53aef99f50c14fa51324ba9b60 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2018-08-02 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The object of this Masters dissertation is the traditional quilombola community denominated Mumbuca, with population of approximately 150 people, whose predominant religion is Protestant and is located at the countryside of Mateiros, Tocantins. This community has been suffering with the overlapping of their centenary territory at Jalapão (PEJ-Environmental Protection Area of Jalapão, conservation unit, created on 31 July 2000, by law no 1.172). It is a conservation area, so the community's cultural practices are being compromised. In addition, the legal uncertainty of their territory guarantee, according to article 68 of the Temporary Constitutional Provisions Act (ADCT), since the community has been waiting for more than twelve years the land property regularization process of their territory by the National Institute of Colonization and Agrarian Reform (INCRA). In order to carry out this study, the author performed: bibliographical research; documentary analyses (concerning the legal and administrative processes); and oral history of Mumbuca Community (through semistructured interviews). The main objective of this research was to give visibility to the Mumbuca Community history (by memory), and identify the legal, territorial and ethnic-racial conflicts seeking to guarantee the constitutional rights of the quilombolas. Also, to analyze the position of the legal practitioners in Brazil for the resolution of such conflicts. Finally, this research analyzed the changes that have occurred within the community after the PEJ implementation, verifying its contribution in the affirmation (or not) of the Mumbuca identity. / O objeto dessa dissertação de mestrado é a comunidade tradicional quilombola denominada Mumbuca, situada na região rural de Mateiros no Estado do Tocantins, com uma população de aproximadamente 150 pessoas, cuja religião predominante é a protestante. Essa Comunidade sofreu (e sofre) com a sobreposição fundiária no seu território centenariamente ocupado do Parque Estadual do Jalapão (PEJ - Área de Proteção Ambiental do Jalapão, Unidade de Conservação, criado em 31 de julho de 2000, pela Lei no 1.172). Por se tratar de uma Unidade de Conservação, além de as práticas culturais da Comunidade estarem sendo ameaçadas, outro problema persiste: o da insegurança jurídica pela garantia de seu território, conforme guarda o art.68 do Ato das Disposições Constitucionais Transitórias (ADCT). Há mais de 12 anos, a comunidade aguarda o processo de regularização fundiária de seu território junto ao Instituto Nacional de Colonização e Reforma Agrária (INCRA). Para a realização deste estudo foram utilizadas: pesquisas bibliográficas; análises documentais (referentes aos processos jurídicos e administrativos); e a história oral da Comunidade Mumbuca (através de entrevistas semiestruturadas). O objetivo central da pesquisa foi dar visibilidade à história da Comunidade Mumbuca (através da memória) e identificar os conflitos jurídicos, territoriais e étnico-raciais na garantia dos direitos constitucionais dos quilombolas a partir da análise da postura dos operadores do direito no Brasil para a resolução de conflitos dessa natureza. Ainda, a pesquisa analisa as mudanças ocorridas dentro da Comunidade após a implementação do PEJ, avaliando em que medida elas contribuíram para a (des)afirmação da identidade Mumbuca.

Submitted by Caio Melo (caiocmm@gmail.com) on 2017-09-15T16:27:54Z No. of bitstreams: 1 Das.Veredas.as.Vitrines.Tese.pdf: 47242392 bytes, checksum: d630cc145149698b0c91038db69f9270 (MD5) / Approved for entry into archive by Maria Auxiliadora da Silva Lopes (silopes@ufba.br) on 2017-09-18T20:22:35Z (GMT) No. of bitstreams: 1 Das.Veredas.as.Vitrines.Tese.pdf: 47242392 bytes, checksum: d630cc145149698b0c91038db69f9270 (MD5) / Made available in DSpace on 2017-09-18T20:22:35Z (GMT). No. of bitstreams: 1 Das.Veredas.as.Vitrines.Tese.pdf: 47242392 bytes, checksum: d630cc145149698b0c91038db69f9270 (MD5) / Esta tese apresenta um estudo sobre o artesanato de capim-dourado na Comunidade Quilombola Mumbuca do estado do Tocantins e suas adaptações agregadas ao design relatadas pelas artesãs. São apontados aspectos estéticos do artesanato intrafamiliar e a criação do produto voltado para as vitrines das cidades. Como método, foi realizado levantamento de pesquisas sobre o tema, atuação direta com os interlocutores, realização de entrevistas e observação. Diante dos indícios verificados, utilizou-se a teoria polilógica como caminho investigativo ao considerar o artesanato exemplo de representação do conhecimento com várias lógicas, em trânsito, em constituição e envolvido em múltiplos sentidos, dos quais as artesãs puderam expor suas opiniões sobre como se veem e analisam sua prática no mundo contemporâneo. Suas falas foram organizadas de modo que revelaram aspectos significativos que envolveram a projeção, a adaptação, a exposição e a autorização do que tem sido a relação das artesãs de Mumbuca com o artesanato destinado ao mercado. Suas opiniões demonstraram pontos que tangenciam a produção do atual artesanato de capim-dourado que envolve suas relações com governo do Estado do Tocantins, designers, empresários, atravessadores e pessoas da região. Constatou-se que o artesanato de capim-dourado inserido esteticamente no mercado global, tem se reinventado pelas mãos das artesãs, ao mesmo tempo aponta problemas pela dificuldade de acesso a matéria prima, o que tem colocado em questão a continuidade da prática em Mumbuca. / ABSTRACT This thesis presents a study about the golden grass (capim-dourado) craftwork of the Mumbuca Quilombola Community, in Tocantins state, and its adaptations to design as reported by the craftswomen. Aesthetic components of the intrafamilial craftwork and product creation for the city’s window displays were highlighted. The research method included a survey of research around the theme, direct interaction with the interlocutors, interviews and observation. Given the evidence, polylogic theory (teoria polilógica) was used as an investigative path by considering craftwork to be an example of representation of knowledge with various logics, in transit, being constituted and involved in multiple meanings. Among these, the craftswomen were able to present their opinions regarding how they see themselves and analyze their practices in the contemporary world. Their talks were organized so as to reveal significant aspects that involved projection, adaptation, exhibition and authorization of that which has become the relationship between the craftswomen of Mumbuca and the craftwork produced for the market. Their opinions demonstrated points that touch upon the production of the current golden grass craftwork, which involves their relationship with the government of the state of Tocantins, designers, businesspeople, middlemen, and people from the region. It was found that golden grass craftwork, aesthetically placed into the global market, has been reinvented in the hands of craftswomen. At the same time, there are problems due to difficulty accessing the raw material, which has raised the question of the continuity of this practice in Mumbuca. / RESUMEN Esta tesis presenta un estudio acerca de la artesanía de pasillo de oro (capim-dourado) en la Comunidad Quilombola Mumbuca del Estado de Tocantins y sus adaptaciones añadidas al diseño relatadas por las artesanas. Son apuntados aspectos estéticos de la artesanía intrafamiliar y la creación del producto volcado hacia las vitrinas de las ciudades. Como método fue realizada una encuesta acerca del tema, actuación directa con los interlocutores, realización de entrevistas y observación. De acuerdo a los indicios verificados, se ha utilizado la teoría polilógica como camino investigativo al considerar la artesanía ejemplo de representación del conocimiento con varias lógicas, en tráfico, en constitución e involucrado en múltiples sentidos, de los cuáles las artesanas pudieron exponer sus opiniones sobre cómo se ven y analizan su práctica en el mundo contemporáneo. Sus hablas fueron organizadas de modo que revelaron aspectos significativos que involucraron la proyección, la adaptación, la exposición y el permiso de lo que ha sido la relación de las artesanas de Mumbuca con la artesanía destinada al mercado. Sus opiniones han demostrado puntos que tocan la producción de la actual artesanía de capim-dourado que involucra sus relaciones con el gobierno del Estado de Tocantins, diseñadores, empresarios, intermediarios y personas de la región. Se ha constatado que la artesanía de capim-dourado inserto estéticamente en el mercado global, se ha reinventado por las manos de las artesanas, al mismo tiempo apunta problemas por la dificultad de acceso a la materia prima, lo que ha puesto en cuestión la continuidad de la práctica en Mumbuca.

This study is based on interviews with local business owners in the Brazilian municipality of Maricá, Rio deJaneiro, conducted in November 2021. The municipality receives royalties from the rich oil reserves that werefound in the bottom of the pre-salt area of the Atlantic Ocean, and has implemented a basic income programcalled Renda Básica de Cidadania (RBC). The RBC benefit is paid through a social digital currency via the localcommunity bank, which is a model developed by the Conjunto Palmeiras in Fortaleza that has spread throughoutBrazil as the ‘Palmas model’. The Palmas model does not include a basic income but uses community banks todevelop a ‘solidarity economy’ with a local social currency, whose circulation is restricted to within thecommunity. This thesis discusses how the RBC interacts with the Palmas model and considers potentialproblems and solutions arising in the case of Maricá in relation to local economic development, political trustand political participation. The study uses previous research about basic income, social currencies, solidarityeconomies, political trust and political participation to look at how public institutions and civil society interactwith the local market in Maricá. The study also investigates how this relationship is affected by the basic incomeprogram and by the move toward a solidarity economy with a local social currency.The study finds that the business owners who were interviewed participated in the implementation of the RBCthrough their usage of the social currency Mumbuca. They have accepted the social currency and the use ofMumbuca is well consolidated and normalized as a currency among the local business owners interviewed.They do not participate in any more active way in the community bank, but the study shows that through theiruse of the currency they are important actors for the consolidation of a solidarity economy in the municipality ofMaricá. The study shows that the respondents did not see the RBC as a basic income, but as a cash-transfer tothe poor. The majority of respondents believed that the implementation of the RBC and the social currency hadcontributed to the local economic development of the municipality, but that the main factor in the localeconomic development was the wealth of the municipality. The study shows that the respondents' level of trusttoward public institutions was considerably high.