Implantadas sob a prerrogativa do desenvolvimento e da produção de energia limpa, as hidrelétricas têm se apropriado de vastos territórios rurais e indígenas, em que as comunidades atingidas são tidas como empecilhos do progresso. Diante disso e tomando-se como foco a hidrelétrica de Itá, localizada no sul do Brasil, o objetivo central desta investigação foi analisar a construção social da banalização da injustiça e do sofrimento vivenciado pelas populações atingidas pela construção de hidrelétricas e as interfaces deste processo com os modos de vida e de trabalho desses sujeitos. O estudo, de cunho qualitativo, fundamentou-se na pesquisa participante. A coleta de dados iniciou em fevereiro de 2016 e foi concluída em dezembro do mesmo ano. Foram entrevistadas 43 pessoas atingidas pela construção da barragem de Itá e realizadas análises documentais da legislação vigente, dos estudos ambientais e dos materiais publicitários da hidrelétrica investigada. Os dados obtidos foram submetidos à análise temática. No decorrer da pesquisa, foi desenvolvido o documentário Atingidos Somos Nós, que se apresentou como importante estratégia de intervenção e sensibilização política e social frente à temática investigada. Os resultados da pesquisa apontaram que, no caso da hidrelétrica de Itá, após 17 anos do enchimento do reservatório, a população investigada encontra-se abandonada e não tem minimamente seus direitos básicos garantidos. Aspectos como a morte do rio, a extinção do trabalho rural, os prejuízos no acesso à água potável, à energia, aos meios de transporte, à infraestrutura, à saúde, à educação, ao lazer e ao trabalho, a falta de apoio, de reconhecimento e de visibilidade política e social geram um intenso processo de sofrimento, que se apresenta através do desânimo coletivo, da tristeza, da solidão, do medo, da insegurança e da perda da identidade. Essas vivências mostraram-se diretamente atreladas à depressão, ao suicídio e ao estabelecimento de mortes súbitas. Concluiu-se que, sob a égide do capital, o processo de banalização da injustiça na construção de hidrelétricas está atrelado ao modelo de desenvolvimento vigente, no qual imperam a omissão da legislação, a fragilidade dos estudos ambientais e a construção de uma história oficial que exclui a perspectiva dos atingidos. Esse processo gera o sofrimento social e ambiental, levando à destituição dos modos de vida tradicionais e à própria morte dos atingidos. Diante disso, o Estado apresenta-se, historicamente, como cúmplice e legitimador da degradação e do descarte dessas populações, a partir da permissividade legal e da intensificação de programas e de políticas desenvolvimentistas que priorizam o fator econômico em detrimento da proteção social e ambiental tornados estratégias encobridoras da injustiça e da banalização desse processo. / While being built under the prerogative of development and clean energy production, the hydroelectric plants have been appropriating vast rural and indigenous areas, in which the affected communities are considered as obstacles to progress. Taking this into account and focusing on the hydroelectric plant of Ita, located in southern Brazil, the main objective of this research was to analyze the social construction of the banalization of injustice and suffering experienced by the people who are affected by the construction of hydroelectric plants and the relation between this process and the way of living and working of these individuals. The study, which had a qualitative approach, was based on participant research. Data collection began in February 2016 and was completed in December 2016. Forty-three people affected by the construction of the hydroelectric plant of Ita were interviewed and documents about current laws, environmental studies and advertising materials of the investigated hydroelectric plant were analysed. Data were submitted to thematic analysis. While the research was being performed, a documentary called “Atingidos Somos Nós” was developed, which turned out to be an important strategy of political and social intervention and awareness considering the researched topic. The results indicate that, in the case of the hydroelectric plant of Itá, even after 17 years of reservoir filling, the researched population is still abandoned and has no minimum guaranteed of their basic rights. Aspects such as the death of the river, the extinction of rural labor, the impairment on the access to potable water, energy, means of transportation, infrastructure, health, education, leisure and work, the lack of support, recognition and political and social visibility lead to an intense suffering process, which can be seen through the collective discouragement, sadness, loneliness, fear, insecurity and identity loss. These experiences were directly linked to depression, suicide and sudden deaths. It is noticed, under the aegis of capital, that the process of trivializing injustice in order to build hydroelectric plants is related to the current model of development, in which the omission of legislation, the fragility of studies about the environment, and the creation of an official story that excludes the perspective of those affected dominates. This process causes social and environmental suffering, leading to the destruction of traditional ways of life and death of those who are affected. On the situation, the State historically presents itself as an accomplice and legitimator of the degradation and rejection of these populations, through legal permissiveness and intensification of development programs and policies that prioritize the economic factor to the detriment of social and environmental protection which have become strategies to hide the injustice and the trivialization of this process. / Implantadas bajo la prerrogativa del desarrollo y de la producción de energía limpia, las hidroeléctricas se han apropiado de amplios territorios rurales e indígenas, en los cuales las comunidades afectadas son vistas como un obstáculo al progreso. Con esto y teniendo como eje central la hidroeléctrica de Itá, ubicada en el sur de Brasil, el propósito de esta investigación ha sido analizar la construcción social de la banalización de la injusticia y del sufrimiento vivenciado por las poblaciones afectadas por la construcción de hidroeléctricas y las relaciones de este proceso con las formas de vida y de trabajo de dichas personas. El estudio, de tipo cualitativo, se ha fundamentado en la investigación participativa. La recolección de datos empezó en febrero de 2016 y finalizó en diciembre del mismo año. Se han entrevistado a 43 personas afectadas por la construcción de la represa de Itá y se han realizado los análisis documentales de la legislación vigente, de los estudios ambientales y de los materiales publicitarios de la hidroeléctrica investigada. Los datos obtenidos fueron sometidos a un análisis temático. En el desarrollo de la investigación, ha sido producido el documental “Atingidos Somos Nós”, que se ha presentado como una importante estrategia de intervención y sensibilización política y social frente a la temática investigada. Los resultados de la investigación han demostrado que, en el caso de la hidroeléctrica de Itá, tras 12 años de existencia, la población investigada se encuentra abandonada y no tiene sus derechos básicos garantizados. Aspectos como la muerte del río, la extinción del trabajo rural, los perjuicios en el acceso al agua potable, a la energía, a los medios de transporte, a la infraestructura, a la salud, a la educación, al ocio y al trabajo, la falta de apoyo, de reconocimiento y de visibilidad política y social han producido un intenso proceso de sufrimiento, que se presenta a través del desánimo colectivo, de la tristeza, de la soledad, del miedo, de la inseguridad y de la pérdida de identidad. Esas vivencias se han mostrado directamente relacionadas a la depresión, al suicidio y al surgimiento de muertes súbitas. Se concluye que, bajo la protección del capital, el proceso de banalización de la injusticia en la construcción de hidroeléctricas está subordinado al modelo de desarrollo vigente, en el cual imperan la omisión de la legislación, la fragilidad de los estudios ambientales y la construcción de una historia oficial que excluye la perspectiva de los afectados. Ese proceso genera el sufrimiento social y ambiental, ocasionando la destitución de las formas de vida tradicionales e, incluso, la propia muerte de los afectados. En definitiva, el Estado se presenta, históricamente, como cómplice y legitimador de la degradación y de la desconsideración de estas poblaciones, a partir de la permisividad legal y de la intensificación de programas y de políticas desarrollistas que priorizan el factor económico en detrimento de la protección social y ambiental transformado en estrategia encubridora de la injusticia y de la banalización de ese proceso.

Este estudo antropológico trata de questões relacionadas ao enfrentamento do desastre que atingiu a cidade de Blumenau, Santa Catarina, Brasil, em novembro de 2008, resultado de um anticiclone que gerou enormes danos físicos, materiais e a ruptura das rotinas e dos laços afetivos e de parentesco de seus habitantes. A análise se pauta nas narrativas da experiência de vitimização, vulnerabilidade e de sofrimento conformadas na memória dos habitantes atingidos que configuram diferentes formas de interpretação, superação do desastre e reorganização da vida familiar e comunitária. Tais narrativas e práticas revelam relações com distintas dimensões éticas engendradas nos discursos e ações produzidas pelas entidades políticas e científicas, que abordam a relação entre indivíduo, sociedade e ambiente. O exame das políticas de Defesa Civil e de prevenção de desastres revelam o encontro entre as noções, práticas e valores da população com a racionalidade científica, burocrática e tecnicista do Estado e outros órgãos, encontro este que delineia diversas formas de resistência, na invisibilidade do cotidiano, em face das situações de vulnerabilidade. / This anthropological study is about issues related to the confrontation with the disaster that struck the city of Blumenau, Santa Catarina, Brazil, in November 2008, a violent tempest that generated enormous physical and material damage and, also, the disruption of routines, of family and emotional attachments of its inhabitants. The analysis is based on the narration of the experience of victimization, vulnerability and suffering on the memory of the inhabitants, that represent different ways of interpreting and overcoming the disaster and reorganization of family and community life. Such narratives and practical matters are related to the various ethical dimensions revealed by their speech and by the actions taken by political and scientific institutions that discuss the relation of individuals, society and the environment. The examination of the politics of Civil defense and disaster prevention reveals the reunion of concepts, practice and values of the population is ruled by scientific rationality, bureaucracy and technical thinking of the Estate and institutions. That reunion outstrips several ways of resistance in the invisibility of everyday life when in a place of great vulnerability.

Agonshû est une "nouvelle nouvelle religion" fondée en 1978 par Kiriyama Seiyû. Les enseignements soulignent le fait que toute la misère du monde est causée par les pollutions karmiques de nos ancêtres et que le goma (rite du feu) est la solution de Agonshû pour traiter cette souffrance sociale. Depuis la fin du 20e siècle, Agonshû a étendu ses activités à l'étranger pour promouvoir la paix mondiale en réalisant de nombreuses cérémonies du goma en dehors de l'archipel. Les évènements de la Seconde Guerre mondiale servent à déterminer le choix du lieu pour la cérémonie, comme le rite du goma organisé en 2009 à Guadalcanal ou encore la croisière qui a traversé l'Océan Pacifique en 2012, régions où de nombreux soldats japonais sont décédés. Au-delà du travail mémoriel, cette stratégie est également une manière d'obtenir du prestige et de l'autorité en dehors, mais surtout dans le Japon. Le nationalisme est au cœur de ces rituels. Pendant les entretiens, des membres ont insisté sur le fait que "seul le Japon et Agonshû peuvent accomplir la paix mondiale." Ces déclarations mettent en relief le double discours de Agonshû : d'un côté la promotion de l'universalisme parmi les êtres humains et de l'autre l'affirmation de la supériorité des religions japonaises. Pour Agonshû, le pacifisme est un nationalisme.Agonshû-Goma-Nouvelles religions japonaises-Bouddhisme-Ésotérisme-Sécularisme-Modernité-Souffrance sociale-Travail de mémoire / Agonshû is a Japanese 'New New Religion' founded in 1978 by Kiriyama Seiyû. The teachings point out that all of life’s problems and misfortunes are the result of spiritual and karmic hindrances and the goma (fire rite) is the religious response from Agonshû to cure social suffering. Since the end of the 20th century, Agonshû has extended its activities abroad to pray for World Peace, and performed numerous goma ceremonies outside Japan. The choice of the place of the ceremony is mostly lead by its importance during World War 2, like the Goma held at Guadalcanal in 2009 or in the Pacifics Ocean in 2012 where many Japanese soldiers had lost their lives. Beyond completing a Memory Work, this strategy is also a way to gain authority and prestige outside, but also inside Japan. Nationalism is on the core of these rituals. As followers told me during interviews about World Peace : "only Japan can accomplish this, only Agonshû". These kinds of affirmations stress the edge where Agonshû sits. On the one hand there is the promotion of universalism among human being and on the other hand the absolute superiority of the Japanese religions. In Agonshû’s discourse, pacifism forges nationalism.

[pt] Este trabalho consiste em um estudo da experiência musical em grupo e as repercussões sobre a dinâmica psíquica, bem como a capacidade de transformar o sofrimento decorrente de injustiças sociais. O estudo toma por base a assistência psicológica no projeto Ação Social pela Música do Brasil – núcleo Dona Marta, uma orquestra de cordas destinada a crianças e adolescentes de cinco favelas diferentes da zona sul do Rio de Janeiro. Tal projeto é vinculado ao Sistema Nacional de Orquestras Infanto-Juvenis do Estado da Venezuela, El Sistema venezuelano, cuja metodologia de ensino vem sendo reconhecida internacionalmente por suas ações integrativas em grupos considerados mais vulneráveis do ponto de vista social. Assim, este trabalho procura fazer dialogar alguns temas do campo da psicanálise, da musicologia e da sociologia, com especial ênfase para uma articulação possível entre o conceito de regressão talássica de Sàndor Ferenczi, de criatividade e fenômenos transicionais teorizados por Donald Winnicott, e as noções de tática, profanação, cooperação e comum, propostas respectivamente por Michel de Certeau, Giorgio Agamben, Richard Sennett e François Jullien. O espaço sonoro-sensorial ganha, nessa articulação, um entrelaçamento com o espaço potencial da cultura, e a música, em sua dimensão comum, passa a ser compreendida como recurso subjetivo e político, como astúcia ou ainda como uma arte de fazer diante do sofrimento social. / [en] This work is a study of the collective musical experience and its repercussions on the dynamics of the psyche as well as their ability to transform the suffering due to social injustice. The study is based on psychological assistance in the project Ação Social pela Música do Brasil - núcleo Dona Marta, a orchestra for children and teenagers from five different slums in the southern zone of Rio de Janeiro city. This project is associated to the National System of Children and Youth Orchestras of the State of Venezuela, El Sistema, whose teaching methodology has been internationally recognized for its integrative actions in groups considered most vulnerable socially. This work seeks to engage some subjects of psychoanalysis, musicology and sociology domains, with a focus on a possible link between the concept of Thalassic regression of Sàndor Ferenczi, creativity and transitional phenomena theorized by Donald Winnicott, and notions like tactics, profanation, cooperation and common, as proposed respectively by Michel de Certeau, Giorgio Agamben, Richard Sennett and François Jullien. In this articulation, the sound-sensory space receives an approximation with the potential space of culture and the music, in their common dimension, is understood as subjective and political resource, as astuteness or as arts of doing against suffering social.

Le mal de ventre chez les enfants est un lieu de métissage et de créolisation traversé par des dimensions sociales et culturelles. Il est construit collectivement au sein des familles nucléaires avec leurs parcours migratoires et leurs souffrances. Par le biais d’entretiens menés auprès de familles haïtiennes vivant à Montréal, nous documentons les trajectoires de ces douleurs, dans lesquelles les perceptions, les explications et les moyens mis en œuvre pour les soulager interagissent d’une manière dynamique. En général, les enfants perçoivent leurs maux de ventre comme une expérience insaisissable, diffuse et ayant un impact sur leur vie sociale, tout en étant tolérés par les enfants et par les mères. Ces familles n’ont pas reçu de diagnostic médical et elles attribuent à ces maux des explications provisoires en constante recomposition. En général, elles ont recours à différentes méthodes de prise en charge des maux de ventre. L’espace familial, les activités réalisées au sein des églises et la médecine officielle sont des espaces thérapeutiques privilégiés. / Belly-stomachaches in children are a space of hybridity and creolization, affected by social and cultural dimensions. These aches are collectively constructed within nuclear families, with their migratory histories and their sufferings. Having interviewed Haitian families living in Montreal, we documented the illness trajectories, the perceptions, explanations and means of relieving the aches, which all interact in a dynamic mode. Generally speaking, the children perceive their belly-stomachaches as an irregular experience that has an impact on their social life, although tolerated by the children and theirs mothers. Families have not received a medical diagnosis and give temporary, changing explanations to the aches, in a constant reformulation. In general, families will use different methods to deal with belly and stomach aches. The family space, church activities, and official medicine are privileged therapeutic spaces.

La présente étude en anthropologie médicale propose d’examiner la dimension socioculturelle des désordres fonctionnels gastro-intestinaux (DFGI) en considérant l’expérience de six familles québécoises francophones où un pré-adolescent souffre de symptômes associés à un DFGI. Le regard anthropologique qui nous a permis d’appréhender ces expériences de douleur s’appuie principalement sur les travaux issus de la psychiatrie transculturelle, de même que sur les influences de l’anthropologie du corps et de la phénoménologie. À travers ce regard, la somatisation est considérée comme une forme de communication de la douleur, modulée de manière importante par le contexte socioculturel et représentative d’une certaine souffrance sociale. Ce langage ponctué d’idiomes de détresse et de métaphores permet aux individus d’exprimer leur souffrance et de mobiliser un soutien social efficace pour la prendre en charge. Dès lors, le corps doit être perçu comme un corps vécu; comme un lieu de marquage du social, mais également comme un instrument de positionnement social et une frontière où des mouvements d’appartenance et de divergence sont exprimés. Par l’exploration, dans chacune de ces familles, des différentes manières de décrire les symptômes, de les interpréter et d’y réagir, nous avons procédé à la reconstruction d’histoires particulières pour voir comment ces symptômes venaient s’inscrire dans la biographie individuelle et familiale. À travers l’analyse de la construction du sens de la douleur et des pratiques adoptées pour la contrôler, la douleur abdominale nous est apparue comme intimement liée à l’expérience sociale et la médicalisation comme une base pour une meilleure appréhension de cette douleur. Par ses maux de ventre, l’enfant exprime ses limites corporelles et sociales. À l’intérieur de la famille, l’expression de cette limite peut être parfois dérangeante, confrontante, et même entraîner des rapports conflictuels. C’est ainsi qu’est « négociée » une approche appropriée à la douleur qui redéfinit les rôles de chacun par rapport à cette dernière. Le ventre devient le médiateur qui permet le compromis nécessaire au « vivre ensemble » ou au « vivre dans le monde ». À l’issue de ii cette négociation qui implique la participation du médecin traitant, les rapports sont parfois reconstruits et la relation au monde et aux autres peut devenir différente. / This study in medical anthropology is an exploration of the sociocultural dimension of functional gastrointestinal disorders (FGID) considering the experience of six frenchspeaking families of Québec where a pre-teenager suffers from symptoms associated with FGID. The anthropological perspective that allowed us to approach these experiences of pain is based mainly on work from tanscultural psychiatry, as well as on the influences of the anthropology of the body and phenomenology. Through this view, somatization is considered to be a form of communication of distress, modulated in an important way by sociocultural context and reflecting social suffering. This language punctuated with idioms of distress and metaphors allows individuals to express their suffering and to mobilize an efficient social support. From then on, the body must be seen as a lived body; as a place of social marking, but also as an instrument of social positioning and a border where movements of belonging and divergence are expressed. By exploring, in each of these families, different ways of describing the symptoms, interpret them and respond to them, we proceeded to the reconstruction of particular stories to find how these symptoms were part of the individual’s and family’s biography. Through the analysis of how those families make sense of the pain and adopte practices to control it, abdominal pain appeared to us as intimately linked to social experience and the medicalization as a basis for a better apprehension of this suffering. While telling his or her pain, the child is also expressing his or her bodily and social boundaries. Within the family, the expression of this limit can sometimes be disturbing, confrontational, even lead to conflict. Thus was “negociated” an appropriate approach to pain that redefines the roles of each in relation to it. The abdomen becomes the mediator who allows the compromises needed to “live together” or to “live in the world”. Following this “negociation” that involves the participation of the attending physician, bonding within the family is sometimes positively transformed and the relation to the world and to the others can become different.

Le mal de ventre chez les enfants est un lieu de métissage et de créolisation traversé par des dimensions sociales et culturelles. Il est construit collectivement au sein des familles nucléaires avec leurs parcours migratoires et leurs souffrances. Par le biais d’entretiens menés auprès de familles haïtiennes vivant à Montréal, nous documentons les trajectoires de ces douleurs, dans lesquelles les perceptions, les explications et les moyens mis en œuvre pour les soulager interagissent d’une manière dynamique. En général, les enfants perçoivent leurs maux de ventre comme une expérience insaisissable, diffuse et ayant un impact sur leur vie sociale, tout en étant tolérés par les enfants et par les mères. Ces familles n’ont pas reçu de diagnostic médical et elles attribuent à ces maux des explications provisoires en constante recomposition. En général, elles ont recours à différentes méthodes de prise en charge des maux de ventre. L’espace familial, les activités réalisées au sein des églises et la médecine officielle sont des espaces thérapeutiques privilégiés. / Belly-stomachaches in children are a space of hybridity and creolization, affected by social and cultural dimensions. These aches are collectively constructed within nuclear families, with their migratory histories and their sufferings. Having interviewed Haitian families living in Montreal, we documented the illness trajectories, the perceptions, explanations and means of relieving the aches, which all interact in a dynamic mode. Generally speaking, the children perceive their belly-stomachaches as an irregular experience that has an impact on their social life, although tolerated by the children and theirs mothers. Families have not received a medical diagnosis and give temporary, changing explanations to the aches, in a constant reformulation. In general, families will use different methods to deal with belly and stomach aches. The family space, church activities, and official medicine are privileged therapeutic spaces.

La présente étude en anthropologie médicale propose d’examiner la dimension socioculturelle des désordres fonctionnels gastro-intestinaux (DFGI) en considérant l’expérience de six familles québécoises francophones où un pré-adolescent souffre de symptômes associés à un DFGI. Le regard anthropologique qui nous a permis d’appréhender ces expériences de douleur s’appuie principalement sur les travaux issus de la psychiatrie transculturelle, de même que sur les influences de l’anthropologie du corps et de la phénoménologie. À travers ce regard, la somatisation est considérée comme une forme de communication de la douleur, modulée de manière importante par le contexte socioculturel et représentative d’une certaine souffrance sociale. Ce langage ponctué d’idiomes de détresse et de métaphores permet aux individus d’exprimer leur souffrance et de mobiliser un soutien social efficace pour la prendre en charge. Dès lors, le corps doit être perçu comme un corps vécu; comme un lieu de marquage du social, mais également comme un instrument de positionnement social et une frontière où des mouvements d’appartenance et de divergence sont exprimés. Par l’exploration, dans chacune de ces familles, des différentes manières de décrire les symptômes, de les interpréter et d’y réagir, nous avons procédé à la reconstruction d’histoires particulières pour voir comment ces symptômes venaient s’inscrire dans la biographie individuelle et familiale. À travers l’analyse de la construction du sens de la douleur et des pratiques adoptées pour la contrôler, la douleur abdominale nous est apparue comme intimement liée à l’expérience sociale et la médicalisation comme une base pour une meilleure appréhension de cette douleur. Par ses maux de ventre, l’enfant exprime ses limites corporelles et sociales. À l’intérieur de la famille, l’expression de cette limite peut être parfois dérangeante, confrontante, et même entraîner des rapports conflictuels. C’est ainsi qu’est « négociée » une approche appropriée à la douleur qui redéfinit les rôles de chacun par rapport à cette dernière. Le ventre devient le médiateur qui permet le compromis nécessaire au « vivre ensemble » ou au « vivre dans le monde ». À l’issue de ii cette négociation qui implique la participation du médecin traitant, les rapports sont parfois reconstruits et la relation au monde et aux autres peut devenir différente. / This study in medical anthropology is an exploration of the sociocultural dimension of functional gastrointestinal disorders (FGID) considering the experience of six frenchspeaking families of Québec where a pre-teenager suffers from symptoms associated with FGID. The anthropological perspective that allowed us to approach these experiences of pain is based mainly on work from tanscultural psychiatry, as well as on the influences of the anthropology of the body and phenomenology. Through this view, somatization is considered to be a form of communication of distress, modulated in an important way by sociocultural context and reflecting social suffering. This language punctuated with idioms of distress and metaphors allows individuals to express their suffering and to mobilize an efficient social support. From then on, the body must be seen as a lived body; as a place of social marking, but also as an instrument of social positioning and a border where movements of belonging and divergence are expressed. By exploring, in each of these families, different ways of describing the symptoms, interpret them and respond to them, we proceeded to the reconstruction of particular stories to find how these symptoms were part of the individual’s and family’s biography. Through the analysis of how those families make sense of the pain and adopte practices to control it, abdominal pain appeared to us as intimately linked to social experience and the medicalization as a basis for a better apprehension of this suffering. While telling his or her pain, the child is also expressing his or her bodily and social boundaries. Within the family, the expression of this limit can sometimes be disturbing, confrontational, even lead to conflict. Thus was “negociated” an appropriate approach to pain that redefines the roles of each in relation to it. The abdomen becomes the mediator who allows the compromises needed to “live together” or to “live in the world”. Following this “negociation” that involves the participation of the attending physician, bonding within the family is sometimes positively transformed and the relation to the world and to the others can become different.