[pt] Nesta dissertação, busco gerar entendimentos sobre os processos de migração da minha família, que saiu de São Benedito (Ceará) com destino à favela da Rocinha, entre as décadas de 1980 e 1990. Neste estudo autoetnográfico (Ellis; Bochner, 2000), almejo olhar para como avaliamos nossas experiências de migração, que podem abarcar desde o momento da decisão de deixar a terra natal até o momento atual. Em específico, a partir da análise de narrativas (Bastos, 2005; Bastos; Biar, 2015; De Fina, 2008), examino a construção discursiva de identidades (Moita Lopes, 2001; 2002; 2003; Snow, 2001; Duszak, 2002) e pertencimentos (Krzyżanowski; Wodak, 2008; Angouri et al., 2020) dos participantes no que tange à forma como nos relacionamos com o lugar de origem e o lugar de destino (Souza, 2006), São Benedito e Rocinha, respectivamente. Esta pesquisa está inserida na área da Linguística Aplicada Contemporânea (Moita Lopes, 2006) e orienta-se pelo paradigma qualitativo-interpretativo de pesquisa (Denzin; Lincoln, 2006). Para a análise discursiva do corpus, foi selecionada a ferramenta de análise textual proposta pelo Sistema de Avaliatividade (Martin, 2001; Martin; Rose, 2007; White, 2004). Os resultados apontam para três movimentos distintos efetuados pelos participantes. Um dos meus irmãos, por exemplo, constrói um forte pertencimento ao seu local de origem, São Benedito, simultaneamente construindo um não pertencimento e um distanciamento da Rocinha/Rio de Janeiro. Nas narrativas de minha irmã, percebemos que ela ainda mantém um vínculo com seu local de nascimento, mas que não criou um vínculo com a Rocinha. Todos os outros membros da família - eu, mãe, pai e irmão indicam se sentirem pertencentes aos dois lugares, São Benedito e Rocinha. / [en] In this dissertation, I seek to generate understandings about the migration processes of my family that left São Benedito (Ceará) and came to the favela of Rocinha, between the 1980s and the 1990s. In this autoethnographic study (Ellis; Bochner, 2000) I aim to look at how we evaluate our migration experiences, which can cover from the decision moment of leaving the hometown up to the present date. Specifically, based on the analysis of narratives (Bastos, 2005; Bastos; Biar, 2015; De Fina, 2008), I examine the discursive construction of identities (Moita Lopes, 2001; 2002; 2003; Snow, 2001; Duszak, 2002) and belongings (Krzyżanowski; Wodak, 2008; Angouri et al., 2020) of the participants when it comes to the way we relate to the place of origin and to the place of destination (Souza, 2006), São Benedito and Rocinha, respectively. This is a Contemporary Ap plied Linguistics study (Moita Lopes, 2006) that follows a qualitative-interpretive paradigm of research (Denzin; Lincoln, 2006). For the discursive analysis of the corpus, the tool of text analysis proposed by the Appraisal System was selected (Martin, 2001; Martin; Rose, 2007; White, 2004). The results point to three distinct movements made by the participants. One of my brothers, for example, constructs a strong belonging to his place of origin, São Benedito, while simultaneously constructing a non-belonging and a detachment from Rocinha/Rio de Janeiro. In my sister’s narratives, she still maintains a connection with her place of birth, but does not appear to have created a connection with Rocinha. All the other family members – me, mother, father and brother indicate they feel that they belong to both places, São Benedito and Rocinha.

This thesis focuses on issues of multi-layered identities within a social space. It analyzes ritual (or ceremony) as one of the codified displays of culture within which collective ideas and attitudes regarding identity are manifested, shared, and strengthened. Bosnian Serbs - due to political and social change - were forced to redefine their position in society, as well as their (collective) identities and social ties. Slava is a fundamental ritual seen as an attribute of "Serbianness", and in the context of this study, manifests itself as an indicator of establishment and validity of collective identities. Slava is a traditional celebration practiced by Orthodox believers in Serbia, Bosnia and Herzegovina, Montenegro, Bulgary, Albania, and Macedonia. It is a festivity of either a family, village, or local church patron. At the center of this research will be an individual slava of a family patron saint, krsna slava, or krsno ime. For Bosnian Serbs, krsna slava is currently a revitalized ritual concurring with local tradition and convening with social ambitions of current inhabitants in the region (otherwise it would not be revitalized). The pertinence of this research subject is given by the nature of ritual itself as it is founded on collective sharing and the manifestation of common ideas1 ....