Esta tese propõe identificar e analisar alguns dos princípios norteadores da tradução poética das artes verbais ameríndias à luz da etnopoética norte-americana, e em diálogo com teorias da etnologia indígena sul-americana. Para isso, temos como objetivo situar a emergência do movimento etnopoético no contexto do americanismo e examinar as concepções teóricas que dão suporte aos projetos tradutórios dos três nomes mais significativos dessa geração: Dell Hymes, Dennis Tedlock e Jerome Rothenberg. Mostra-se como a prática etnopoética desses tradutores, nutrindo-se e ao mesmo tempo diferindo da tradição de Franz Boas, marcou a reivindicação da poeticidade dos cantos e narrativas ameríndias a partir do fim da década de 1960, chamando atenção para como a organização do discurso se dá em termos de paralelismo, prosódia e paralinguagem nas formas expressivas em questão. Assim, por meio de uma interlocução entre Estudos da Tradução, Etnologia, Linguística Antropológica e Estudos Literários, espera-se oferecer uma incursão crítica pelas experiências de tradução analisadas e oferecer subsídios para o desenvolvimento da temática no contexto brasileiro. / This dissertation proposes to identify and analyze some of the guiding principles of the poetic translation of Amerindian verbal arts in the light of the movement known as ethnopoetics begun in the late 1960s in the United States , approached in dialogue with theories coming from South American indigenous ethnology. It aims to place the emergence of ethnopoetics in the context of Americanism, and to examine theoretical conceptions offered by Dell Hymes, Dennis Tedlock, and Jerome Rothenberg, who have made diverse yet structuring contributions to shaping this aesthetic. It shows how these translators affirmed the poetic quality of Amerindian songs and narratives by drawing attention to how discourse is organized in terms of parallelism, prosody, and paralinguistic features in such forms of expression, while building on yet differing from the Boasian tradition. In doing so, it hopes to offer a critical incursion into the translational experiences analyzed, strengthening the dialogue between Translation Studies, Ethnology, Linguistic Anthropology and Literary Studies, as well as to contribute some insights to the field in the Brazilian context.

Esta dissertação apresenta uma análise de aspectos da cosmologia guarani-mbya focada nas relações de alteridade entre os Guarani, as divindades e espíritos, os animais e os brancos. Todo o percurso realizado é atravessado por uma questão fundamental: a da articulação que as narrativas analisadas neste trabalho permite entrever entre o tema da perda da imortalidade e aquele das escolhas distintas realizadas na primeira terra, pelos Guarani e pelos brancos, a respeito do uso da tecnologia e da relação com os demiurgos. O mote clássico do profetismo, ou busca da terra sem mal, é revisitado a partir de uma nova perspectiva, centrada nas concepções a respeito do corpo e suas possibilidades de transformação, e no papel que a oposição sensível entre o perecível e o imperecível adquire na reflexão sobre as relações entre os mundos terrestres e os mundos celestes. O argumento conflui para demonstrar como as reflexões dos Guarani-Mbya aqui abordadas constituem-se em uma crítica xamânica ao fetichismo da mercadoria e ao cristianismo. / This work presents an analysis of aspects of Guarani-mbya cosmology focused on alterity relations among the Guarani, the deities and spirits, animals and white people. A fundamental issue that follows throughout this work is: the link between the theme of the loss of immortality and that of the different choices made in the first land, by Guarani people and white people, which refers to the uses of technology and the relationship with the demiurges. The classic theme of prophetism, or the pursuit of the land without evil, is revisited from a new perspective focused on conceptions of the body and its possibilities of transformation. This also includes the role that the sensible opposition between the perishable and imperishable acquires in reflections concerning the relation between the terrestrial worlds and celestial worlds. The argument converges to demonstrate how the reflections of the Guarani-Mbya presented here constitute a shamanic review on the fetishism of commodities and christianity.

Esta pesquisa de cunho etnográfico combina a análise de cantos e seus contextos enunciativos com um estudo sobre a cosmologia e a noção de pessoa entre os Yekwana, aspectos que na literatura existente mereciam maiores desdobramentos. Materiais como transcrições e traduções de cantos, narrativas míticas, exegeses nativas e descrições etnográficas permeiam uma análise sobre a centralidade dos cantos aichudi e ädeemi na vida yekwana os quais são entendidos como modos de ação, pois conectam mundos e pessoas diversas, visíveis e invisíveis, e agem sobre elas. A ideia de replicação é um aspecto central para compreender tanto os processos de surgimento dos seres demiúrgicos e das primeiras pessoas que existiram na terra e a emergência do gêmeo do demiurgo (figura antagonista desta mitologia) quanto os próprios cantos que da perspectiva nativa são réplicas dos primeiros cantos enunciados na terra pelo demiurgo. Analiso contextos em que fica evidente a condição altamente instável da pessoa yekwana que muitas vezes se vê envolta a processos de envenenamento e contaminação que podem levá-la a transformações radicais. E mais uma vez os cantos emergem como tecnologias imprescindíveis que possibilitam formas humanas de existência. Por fim, descrevo os regimes de circulação e transmissão dos cantos aichudi e ädeemi com um olhar atento aos desafios que estão postos aos meus interlocutores na contemporaneidade. Destaco reflexões a respeito de suas relações com os não indígenas, cada vez mais intensas, as quais têm produzido transformações significativas e suscitado debates sobre as condições de vida nesta terra envenenada. / This ethnography of Yekwanas people combine an analysis of their songs in its enunciative contexts with a study of their cosmology and personhood notions, aspects that havent been fully explored in the existing literature. Materials such as transcriptions and translations of songs, mythical narratives, native exegeses and ethnographic descriptions are intermingled wtih the analysis of the centrality of aichudi and ädeemi songs in Ye\'kwanas life, which are understood as modes of action, since they connect worlds and different people, visible and invisible, and act upon them. Replication is a central concept to understand both the emergence processes of demiurgic beings and the first people who existed on earth; the emergence of the demiurges twin, an antagonist figure in this mythology, as well as the songs itself, which are, in the perspective of the natives, replicas of the first songs enunciated on the earth by the demiurge. I also analyze situations that evince the highly unstable condition of the Yekwana person, who often find themselve exposed to dangerous poisoning and contamination. And, once again, the songs emerges as an essential technology to enable human forms of existence. Finally, I describe the circulation and transmission schemes of aichudi and ädeemi songs, with a closer look at the challenges set forth by the Yekwana. I analyze Yekwanas increasingly intense relations with non-Indians, which have produced significant changes and have therefore given rise to debate on their living conditions in this poisoned land.

Esta tese indaga os sentidos que os Karitiana população de língua Tupi-Arikém da Amazônia Meridional atribuem ao termo especial (osikirip) para caracterizarem alguns de seus parentes. Essa condição os estimula a procurar instituições não indígenas para que usufruam de tratamento médico e benefícios sociais específicos. Ao mesmo tempo que aproximam os especiais a espíritos e ogros, os Karitiana jamais questionam seus vínculos de parentesco logo, sua condição humana. Tal equação permite uma reflexão, a partir de novo ângulo, sobre questões concernentes à noção de pessoa ameríndia. / This thesis inquires into the meanings that the Karitiana Tupi-Arikém-speaking population from the Southern Amazon ascribe to the term special (osikirip) to characterize some of their relatives. This condition encourages them to reach nonindigenous institutions in order to enjoy medical treatment and specific social welfare benefits. While correlating the special ones to spirits and ogres, the Karitiana never question their ties of kinship hence their human condition. This equation poses a reflection, from a new perspective, on issues concerning to the notion of Amerindian person.

Esta dissertação é um trabalho sobre regimes de conhecimentos e seus modos de circulação e transformação entre os Huni Ku (Kaxinawá), tendo como linhas condutoras, narrativas, cantos e práticas rituais, relacionados a processos de aprendizado e transformação da pessoa. A partir do encontro com colaboradores huni ku que atuam em diferentes áreas de saber e realizam ampla circulação, foi constituída a base deste trabalho, fundamentado em seus discursos, que trazem experiências, percepções e reflexões acerca de seus modos de saber e de relações estabelecidas com outros regimes de conhecimentos, especialistas que são, nos encontros e traduções de mundos, linguagens e perspectivas. / This dissertation is a study on the knowledge regimes and modes of circulation and transformation among the Huni Ku People (Kaxinawá), conducted by narratives, songs and ritual practices related to learning processes, preparation and transformation of the person. this work is based on through the encounter with huni ku contributors who work in different areas of knowledge and who conduct wide circulation of this knowledge. The study was based on their speech conveys their experience, perceptions and reflections on their modes of knowledge and the relations to other knowledge regimes, since they are specialists in encounters, translation of worlds, languages and perspectives.

Esta pesquisa trata dos modos de conhecer entre os Paiter e suas transformações, buscando revelar os seus pressupostos e procedimentos concretos, especialmente à luz da emergência de políticas culturais. Estas têm propiciado um movimento criativo intenso ao valer-se do poder reflexivo e recursivo de cultura, num entrecruzar dinâmico entre os regimes de conhecimento euro-americano e ameríndios. Nesse movimento, investigo especificamente experiências nativas ligadas à normatização da língua e seu ensino nas escolas das aldeias, projetos de patrimonialização da cultura, incluindo iniciativas recentes de registro e salvaguarda de narrativas orais e cantos, bem como museus-escola. Percorro assim um panorama que, embora restrito, já permite ilustrar como o pressuposto e discurso da perda cultural, subsumidos no conceito ocidental de política cultural, são insatisfatórios para dar conta da natureza das transformações em curso e dos experimentos interpretativos recentes dos próprios Paiter para manejar práticas e relações de conhecimento. A aposta é que as dimensões do espaço-tempo e movimento, do corpo e suas relações, e do sopro (a voz e a língua), oferecem um enquadramento que nos permite revelar alguns pressupostos de existência e princípios epistemológicos paiter. A principal lição dessa abordagem é que os saberes paiter só se dão em relação (a outros saberes) e em relações (entre as pessoas, coletivos e seres que sabem ou que buscam saber). Essa dupla dimensão relacional nos leva a reconhecer que os saberes estão sempre alhures e são, essencialmente, fruto desses encontros. Isso reforça a importância, nesse campo tanto intelectual quanto de ação, de privilegiar os processos e os modos de conhecer como caminho para melhor compreender os principais desafios contemporâneos da busca por ser quem se é, manifesta de forma tão pungente por meus interlocutores. / This research deals with the ways of knowing among the Paiter and their transformations, seeking to reveal their concrete presuppositions and procedures, especially in light of the emergence of cultural policies. These have provided an intense and creative movement by relying on the reflexive and recursive power of culture, in a dynamic interweaving between Euro-American and Amerindian knowledge systems. In this movement, I specifically investigate native experiences linked to the standardization of language and its teaching in village schools, cultural patrimony projects, including recent initiatives to record and safeguard oral narratives and chants, as well as school-museums. I thus cover a panorama which, although restricted, allows us to illustrate how the presupposition and discourse of cultural loss, subsumed in the Western concept of cultural policies, are unsatisfactory to account for the nature of the ongoing transformations and the recent interpretative experiments of the Paiter themselves to manage knowledge practices and relations. The bet is that the dimensions of space-time and movement, of the body and its relations, and of the breath (the voice and the language), offer a framework that allows us to reveal some paiter presuppositions of existence and epistemological principles. The main lesson of this approach is that paiter knowledge can only exist in relation (to other knowledges) and in relationships (between people, collectives and beings who know or seek to know). This double relational dimension leads us to recognize that knowledge is always elsewhere and is essentially the result of these encounters. This reinforces the importance, in this field, both intellectually and in action, of privileging processes and ways of knowing as a means to better understand the main contemporary challenges of the quest to be who one is, manifested in such a poignant way by my interlocutors.

O objetivo dessa pesquisa é analisar e compreender quais os papéis dos agentes não humanos em narrativas genealógicas, históricas e cosmológicas mixtecas produzidas no final do período pré-hispânico e colonial inicial, sobretudo daquelas figuras consideradas como deidades pelos estudiosos desses manuscritos. Para alcançar esse objetivo foram analisadas, as supostas deidades e suas ações em quatro códices mixtecos: Bodley, Selden, Vindobonense e Zouche Nuttall, manuscritos pictoglíficos produzidos a mando de elites indígenas mixtecas. Os agentes envolvidos nessas histórias podem ser base para a compreensão do que seriam as concepções de história e poder político para essas elites mixtecas, pois a produção das narrativas contidas nos códices mesoamericanos estava intimamente ligada à influência e à justificativa de domínio político das elites indígenas. / This research aims to analyze and to comprehend the role of no human agents in the mixtec genealogical, historical, and cosmological narratives produced in the late pre-hispanic and early colonial period, more precisely those characters considered as deities by the specialists in the study of these manuscripts. To achieve this objective, the supposed deities and their actions will be analyzed in four mixtec codices: Bodley, Selden, Vindobonense and Zouche Nuttall, pictoglyphic manuscripts produced at behest of mixtec indigenous elites. The agents involved in these histories could be the basis to comprehend what would be the conceptions of history and political power to these elites, since the production of the narratives encloused in the mesoamerican codices were closely linked to the influence and justification of political domain of the indigenous elites.

My research traces the evolution of the French vision of the Indigenous peoples of the Americas by establishing a genealogy of mythic paradigms which frame how French and Quebecois authors understand the Amerindian from 1534 to present. Myth informs French visions of the Amerindian from the earliest periods of contact until the present day. My research reveals the existence of a mythic representational genealogy in the history of French (and Quebecois) letters. Through the written word, reiterations of mythologies of the Native lead to the creation of a crystallized French cultural imaginary of the Amerindian which circumscribes possibilities for reciprocal understandings between French (European) and Native peoples. The Noble and Ignoble Savage, the Ecological Savage (which I also refer to as the nexus of Nature and Native), the Vanishing Indian, and Going Native are the mythologies and narrative technologies that have mediated (and continue to mediate) French thinking about the Indigenous peoples of the Americas. Not only have these mythic paradigms determined literary representation, but they have also inordinately influenced the articulation of scientific truth about the Amerindian and the concretization of Native ontological difference from a Eurocentric perspective. The inextricable link between representation and praxis, confirmed by my insights into the mythic origins of scientific discourses (Buffon, Durkheim, Lévi-Strauss), cannot be underemphasized. The original myths in that genealogy are the Ignoble and Noble Savage. The Ignoble Savage myth presents the Amerindian as non-human, animal, or monster, in both moral and physical descriptions. The Noble Savage is an idealized portrait of the purity and innocence of Native peoples that Europeans connect to a simpler time and way of life, often seen as belonging to the past. Texts written by Michel de Montaigne and Jean-Jacques Rousseau are instrumental in the creation and propagation of this myth. An important consequence of the Noble and Ignoble Savage myths is an association of the Native with Nature in the French mind, what I refer to as the French cultural imaginary of the Amerindian. The link between the Indigenous peoples of the Americas and Nature is a recurring theme in French texts that represent the Amerindian. The mythologies of the Noble and Ignoble Savage, including the association of the Amerindian with the environment or world of the non-human animal, influence early modern philosophical, religious, scientific and literary images of the Amerindian in French. In the nineteenth century, the mythic paradigm of the Vanishing Indian becomes the prevailing vision of the Amerindian. Originating in the Noble Savage, the myth of the Vanishing Indian presents the Native as extinct or nearing extinction; images are often characterized by nostalgia and guilt. The inevitability of the disappearance of the Amerindian is a logic that informs representations of the Native in Chateaubriand’s writing and in French Western novels. In the twentieth and twenty-first centuries, French and Quebecois authors engage in the myth of Going Native. Following the metaphorical disappearance of the Amerindian according to the Vanishing Indian framework, French and French-Canadian characters undertake journeys of self-actualization that are catalyzed by contact with the (myths of the) Native. Through mythologized knowledge of the Native, non-Native characters are transformed into truer versions of themselves. Representations of androgynous and homosexual Native sexualities are significant elements in many narratives of Going Native, which I interpret through a queer critique. In addition to literary forays, my dissertation focuses on how myths of the Native are presented in French texts that claim to produce scientific truth. In the eighteenth century, the field of natural history uses images of the Native that echo the logic of the Ignoble Savage myth. In the nineteenth century, one of the foundational texts of the discipline of sociology utilizes images of Amerindian gender ambiguity to formulate a distinction between primitive and modern peoples. In my conclusion, I examine how the mythologies traced throughout the study influence the father of structural anthropology in his text Tristes tropiques.

Guyana’s REDD+ model features the placement of almost all of the country’s rainforest under long-term protection in return for monetary incentives that will be used to move the country along a low carbon development trajectory. It is a model of forestry preservation and sustainable development that the Government of Guyana is developing in partnership with the Government of Norway. This model of development is part of the global climate change mitigation scheme, Reducing Emissions from Deforestation and Degradation plus (REDD+). REDD+ is a series of initiatives focused on/in developing countries seeking to diminish carbon dioxide emissions caused by deforestation and degradation, processes recognized as being one of the leading causes of climate change. It aims to dramatically reduce these emissions by creating an incentive mechanism that will pay developing countries to halt destructive processes that lead to deforestation and degradation. Guyana’s REDD+ model has significant implications for Amerindians who occupy the forested regions of Guyana, where most REDD+ related activities are scheduled to take place. Although this model is developing in a context where the legal and political regime governing Amerindians is weak, the treatment of Amerindians in REDD+ development leaves much to be desired in terms of both recognition and protection of important human rights. This Thesis reviews Guyana’s pioneering REDD+ model to show that it is failing to safeguard Amerindian rights recognized under international human rights law. Within the framework of the law, it argues that Guyana’s actions are contrary to its international obligations regarding indigenous peoples. Appropriate measures that should be adopted by Guyana to safeguard Amerindian rights are explored and proposed in this thesis. Possible measures that can be adopted by Norway, the World Bank, and the international community to motivate Guyana to undertake reforms are also examined.

<p>This dissertation examines ethnographic writing in the Jesuit Relations, a set of annual reports from missionaries in New France to Society of Jesus authorities in France that were published and widely read from 1632 to 1673. Drawing on currents in cultural anthropological thought about the complex relationship between anthropologists, their subjects, and the texts they produce, I analyze how the Relations allowed Jesuit missionaries to define for French readers Amerindian cultures, European-Amerindian interactions, and the health and success of the colony and the mission for forty years, almost without competition, giving them extraordinary influence over perceptions of the Amerindian Other at the very moment that France's interest therein was being piqued by an increasing awareness of the world outside of Europe. The texts now are lauded as the première source of information on the Algonquian and Iroquoian groups with which the Jesuits were in contact in seventeenth century New France. In this dissertation, I examine the ways Jesuits conveyed information about Amerindian groups, focusing on the rhetorical aspects of their accounts that have been largely ignored by social scientists who have mined the texts for data. Instead of considering the Relations as a collection of facts recorded by diligent field workers, I seek to understand them as texts that reflect multiple points of view and the political, religious, and intellectual pressures acting on their French Catholic authors. Were Amerindians human? If so, were they created in Eden along with the ancestors of Europeans? How could one explain their presence in America, with little apparent knowledge of their origins? And if they were human and of the same stock as European Christians, how could one explain the fact that their beliefs and behavior were so different from those of their French Christian interlocutors? These questions, I argue, left an enduring mark on the Jesuits' descriptions of Amerindian cultures, making their texts less the work of proto-anthropologists than a form of intellectual colonization.</p> / Dissertation