Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Este trabalho tem por objetivo realizar, por meio das obras e da trajetória de vida da artista plástica Carmézia Emiliano, um estudo e análise dos elementos identitários e culturais que compõem sua vida e seu trabalho, bem como investigar suas memórias, que são o referencial para a composição de sua obra. A artista é um exemplo de transição, de transculturação por migração, uma vez que, ao deixar sua comunidade indígena para vir para a cidade de Boa Vista, e sucessivamente conquistar o Brasil com suas obras de arte, adquire um olhar mais fecundo sobre a cultura de sua gente. Com base nas obras de Carmézia que participaram das quatro últimas Bienais de Arte Naïf do Brasil, este trabalho analisa a transição da artista do rural para o urbano, tendo como referencial teórico estudos de autores como García Canclini, Hall, Woodward e Bauman. Carmézia traz consigo a memória do seu cotidiano na maloca: a relação com os indígenas e a natureza, as lendas e mitos, as cenas de caça e pesca, o plantio, as colheitas e as festas. Essa memória impregnada em seu ser é o que constitui o cerne da inspiração de suas obras. Por essa razão, entender como se dá o processo de pintar lançando mão de autores como Halbwachs, Bosi, Burke, Davallon e Pêcheux, é de fundamental importância. Este trabalho consiste em uma pesquisa qualitativa que envolve um estudo de caso. As obras de Carmézia e sua história de vida, relatada por meio de entrevistas, diálogos informais, contatos diversos e analisada à luz dos teóricos citados, permitem apresentar um panorama do que é a vida e a arte dessa roraimense da etnia Macuxi. / This research aims at analyzing the identity and cultural elements that comprise Carmézia Emiliano‟s life and paintings, studying her works and ways of living as well as her memories, which are the reference to her works. Carmézia is an example of transition, of transculturation by way of migration, since she left her indigenous community and came to Boa Vista to conquer Brazil with her works, which makes the scope about her people‟s culture richer and more fertile. The analysis of her transition from rural to urban ambient was based on authors such as García Canclini, Stuart Hall, Woodward and Bauman, among others, always with reference to the artist‟s works which were selected to the last four Brazilian Naïf Art Biennials. Carmézia brings along with her the memories of her life in the indigenous dwellings, of the relationship with her indigenous fellows and with nature, myths and legends, as well as hunting, fishing, harvesting and partying. Imbued in her own identity, those themes are the basis for her work and are fundamental in understanding both the way she paints and her life; authors such as Halbwachs, Bosi, Burke, Davallon and Pêcheux are also fundamental in understanding Carmézia‟s works. This is a qualitative research involving a case study the artworks and life history of the artist, achieved by way of interviews, informal and frequent dialogs, and based on the theoreticians cited above which eventually allowed me to present an analysis of the living and artistic trajectory of this Macuxi painter.

Reconnu par les avant-gardes au tournant du XXe siècle pour sa rafraîchissante primitivité, encensé jusqu’aux années 1950, l’art naïf est aujourd’hui tout à fait négligé. Grâce aux expositions rares mais régulières qui lui sont consacrées, seul Henri Rousseau dit le Douanier semble encore susciter quelque intérêt. Mais les peintres révélés à sa suite, autodidactes et d’extraction populaire comme lui et répondant aux noms d’André Bauchant, Camille Bombois, Séraphine Louis, René Rimbert ou Louis Vivin, ne jouissent plus du même succès. Pourtant, leur reconnaissance durant l’entre-deux-guerres prit des dimensions insoupçonnées. «Peintres du Cœur Sacré», «Primitifs Modernes», «Maîtres Populaires de la Réalité» ou encore, outre-Atlantique, artistes folk et self-taught, ceux qui furent définitivement labellisés art naïf à partir de 1950, comptaient parmi les peintres les plus appréciés. Outre le fait de combler un chapitre encore peu investi de l’histoire de l’art et de celle du primitivisme, nous cherchons à comprendre les raisons d’un tel décalage. Notre thèse retrace et analyse ainsi la reconnaissance de l’art naïf, de son émergence avec Henri Rousseau en 1886 à son institutionnalisation par le Musée national d’art moderne français en 1948. A travers l’étude des définitions qui lui furent successivement appliquées, nous constatons que ce type de «primitifs», loin de demeurer associés aux artistes les plus avant-gardistes, fut aussi célébré par une famille artistique conservatrice et réactionnaire qui, tout en les encensant, eut certainement raison de leur postérité. / Revealed by the avant-garde at the turn of the 20th century for its refreshing primitivity, naïve art famous until the 1950’s is today completely neglected. Only Henri Rousseau known as the Douanier still draws attention thanks to the rare exhibitions that are still regularly organized on his work. But the ones who were recognized after his death, the self-taught and low-class people like him such as André Bauchant, CamilleBombois, Séraphine Louis, René Rimbert or Louis Vivin, don't ring a bell any more. However, their recognition during the in-between-wars both in France and in the United States was surprisingly successful. Known as the “Peintres du Coeur Sacré”, the “Modern Primitives”, the “Masters of Popular Paintings” or across the Atlantic as folk or self-taught artists, these painters who were definitively labeled as naïve art painters in France after 1950, were among the most appreciated ones. While completing a chapter of history of art and of the history of primitivism, we focused on trying to understand the reasons of such a shift. This PhD traces and focuses on the recognition of naïve art, from its birth with Henri Rousseau in 1886 to its institutionalization by the Musée national d’art moderne in 1948. By looking closely at the various definitions given to naïve art at different times, we can see that this type of “primitives” remains far from being associated to the most avant-gardist artists and that they were also celebrated by people from a more conservative and reactionary artistic tendency. This might have rushed their disappearance.