Esta pesquisa trata da questão indígena na formação do Estado nacional brasileiro, especialmente nas duas primeiras décadas. Assim, estudou-se o período comprendido entre 1822 e 1845 com vistas a perceber como o Império e seus membros foram se relacionando com as populações nativas até o momento em que foi implementado o primeiro projeto referente a elas, o \"Regulamento acerca das missões de catequese e civilização dos índios\" (decreto n.º 426, de 24/07/1845). Para apreender esse processo buscou-se mapear as leis e medidas administrativas adotadas no centro do Império, bem como os discursos produzidos por intelectuais e políticos. Além disso, para obter uma dimensão mais concreta da vivência dos nacionais com os indígenas, optou-se por estudar como essa relação se deu na província de São Paulo, procurando reconstruir os conflitos entre os grupos nativos e os paulistas. / This dissertation analyzes the behavior presented by members of the Brazilian Empire and their political actions regarding the country\'s native peoples in the beginning of the national state building process. The research focuses on the period comprehended between 1822 and 1845, year when was passed the first imperial act that dealt specifically with indigenous population, the \"Regulamento acerca das missões de catequese e civilização dos índios\" (edict n.º 426, in 24/07/1845). The analyses of laws, administrative projects and speeches delivered by intellectuals and politicians enabled the unfolding of the major aspects that characterized this process. Finally, in order to apprehend a more concrete dimension of the relation between Brazilians and native peoples the research also focused on the conflicts that occurred in the Province of São Paulo.

Esta tese, desenvolvida no âmbito do Grupo de Etnologia Urbana do Núcleo de Antropologia Urbana da USP discute os enredamentos entre educação, cidade e política a partir das experiências sateré-mawé com Ensino Superior. O trabalho é desenvolvido a partir de pesquisa bibliográfica, documental, entrevistas e, principalmente, da etnografia desenvolvida individualmente e junto a outros pesquisadores do GEU, cuja coparticipação deu-se em campo e na produção de cadernos de campo coletivos. Esta etnografia centra-se na cidade de Parintins-AM (médio-baixo Amazonas), na turma de Parintins do curso de Pedagogia Intercultural (2009 e 2014) oferecido pela Universidade do Estado do Amazonas UEA, e nas circulações dos acadêmicos indígenas Sateré-Mawé e suas práticas por entre as cidades e as aldeias da Terra Indígena Andirá-Marau, sobretudo a aldeia Ponta Alegre. Ao longo dos cinco capítulos, a etnografia desenvolvida entre os Sateré-Mawé é apresentada face a discussões sobre modelos analíticos da antropologia acerca de objetos como cidade, cultura e interculturalidade, redes de saberes, ensino superior indígena, estado, política dos e para indígenas e festas. Exploro as conexões parciais engendradas pela presença de acadêmicos sateré-mawé na universidade e sua circulação por instituições (escolas, secretarias, etc.), práticas (ensino, política, lazer), eventos (feiras escolares, eventos acadêmicos, rituais, futebol) e modos de conhecimento e enunciação. Apresento reflexões que emergiram na interlocução com os Sateré-Mawé acerca das relações engendradas pelo dispositivo da interculturalidade, como suas interpretações do Festival Folclórico do Boi Bumbá, principal atividade econômica de Parintins; e da proposta de uma Livre Academia do Wará, a universidade indígena proposta pelo Consórcio de Produtores Sateré-Mawé. Discuto como enquadram seus intuitos de ter uma \"educação dos brancos\" em suas cosmopolíticas face ao mito do Imperador, o sistema de conhecimento do guaraná e a Festa da Tucandeira. O Imperador é um demiurgo relacionado a eventos históricos e à habilidade sateré-mawé de pacificar e canalizar potências dos brancos, agora situadas nos currículos e diplomas universitários. Os Sateré-Mawé são \"filhos do Guaraná\", uma planta professora que transforma o ethos guerreiro no uso diplomático de \"boas palavras\", necessárias à formação do bom professor. Os cantos da Tucandeira, festa mais conhecida dos Sateré-Mawé, trazem as Sehay Pooti (boas palavras) ensinando os jovens que dançam suportando a dor da luva de formigas. Mais do que diacríticos de uma identidade indígena, estes mitos e ritos formam um complexo sistema de saberes que delineiam as compreensões Sateré-Mawé sobre suas agências na contemporaneidade. / This thesis was carried out within the scope of the Group of Urban Ethnology of the Centre of Urban Anthropology (USP), discussing the intertwining of education, city and politics from Sateré-Mawés experiences with Higher Education. This work is based on bibliographic, documental research, interviews and, mainly, on the ethnography carried out individually and together with other GEU researchers, which co-participation occurred on the field as well as producing collective field reports. The ethnography focus on the city of Parintins AM (lower Amazon River), on the Parintins Intercultural Pedagogy class (2009-2014) from the University of the State of Amazonas UEA, and their practices between the cities and villages from Andirá-Marau Indigenous Land, mainly the village of Ponta Alegre. Along its five chapters, the ethnography carried out among the Sateré-MAwé is presented in face of discussions about anthropological analytical models of subjects such as city, culture and interculturality, knowledge networks, indigenous higher education, state, politics from and concerning indigenous peoples and festivities. I explore the partial connections engendered by the presence of Sateré-Mawé academics at the university and their circulation between institutions (schools, public offices, etc.), practices (teaching, politics, leisure), events (school fairs, academic events, festivities, soccer) and modes of knowledge and enunciation. I present reflections that had emerged in the dialogue with Sateré-Mawé about the relations engendered by the device of interculturalism, such as their interpretations of the Boi Bumbá Folkloric Festival, the major economic activity in Parintins; and of the project of a Wará Free Academy, the indigenous university proposed by the Sateré-Mawé Producer Consortium. I discuss how they frame their goals of getting a white people education in their cosmopolitics, regarding the Emperors Myth, the guarana system of knowledge and the Tucandeira Dance. The Emperor is a character related to historic events and to the sateré-mawé ability of pacifying and channel whites potencies, now placed on university curriculum and diplomas. The Sateré-Mawé are children of guarana, a teacher plant that turns the warrior ethos into the diplomatic use of good words, necessary to the teachers formation. The chants of Tucandeira, the most known festivity of the Sateré-Mawé, brings the sehay pooty (good words), teaching the dancing youth that bears the pain of the ant gloves. More than diacritics of an indigenous identity, those myths and rites form a complex system of knowledges that outline the Sateré-Mawé understandings of their agencies in the contemporaneity.

El presente artículo propone una reflexión etnopolítica sobre el conceptode ‘organización indígena’. El Consejo Aguaruna Huambisa (CAH) fue la primera organización indígena awajún y wampis que, apartir de fines de la década de 1970, se impuso como representantede casi la totalidad de las cuencas de los cincos ríos que constituy en el territorio awajún y wampis, en el distrito de Condorcanqui (región Amazonas). El interés del presente estudio será profundizar cómo esta primera etapa de construcción de las organizaciones indígenas se caracteriza por la definición de una nueva forma deliderazgo: la nueva generación de dirigentes indígenas demuestra grandes capacidades para negociar los conceptos básicos propios de su visión ancestral con las enseñanzas recién aprendidas graciasa su interrelación con el mundo exterior, logrando así un puente entre las expectativas de las comunidades nativas con las exigencias impuestas por las instituciones peruanas. / The present article proposes an ethno-political analisis of the conceptof indigenous organization. The Huambisa Aguaruna Council(HAC) was the first Awajun and Wambis indigenous organization,which at the end of the seventies achieved to be the representant of almost all of the rivers in the Condorcanqui district (Amazonas region). This study seeks to understand how this first phase of construction of indigenous organization was characterized by the definition of a new form of leadership, in which a new generation of indigenous leaders showed great ability in negotiating concepts of ancestral life with new abilities and ideas learned through the interaction with the outside world. As such this new generation could be a bridge in between the expectations of the native communities and the imposed demands by Peruvian institutions.

Este artículo busca discutir la dimensión política de los planes de vida indígena, tomando en consideración algunos casos de la región amazónica peruana. En concreto, se discuten tres casos específicos en que los planes de vida indígena han sido utilizados como un instrumento de autogobierno o de negociación política entre las sociedades indígenas y el Estado peruano: el del pueblo achuar, el de la Central Asháninka del Río Ene (CARE) y el de la Asociación Interétnica de Desarrollo de la Selva Peruana (AIDESEP). / In this article the political dimension of the «planes de vida indígena» (indigenous life plans) are discussed in three cases from the Peruvian Amazon region. In these cases, the «planes de vida» have fulfilled a role in the process of indigenous self-government or in the negotiation of the indigenous agenda vis-à-vis the State. The three cases studied are those of the Achuar people, an Ashaninka local organization – the Central Asháninka del Río Ene (CARE) – and the case of AIDESEP, the national-level indigenous organization for the Amazon region in Peru.

Esta tese, desenvolvida no âmbito do Grupo de Etnologia Urbana do Núcleo de Antropologia Urbana da USP discute os enredamentos entre educação, cidade e política a partir das experiências sateré-mawé com Ensino Superior. O trabalho é desenvolvido a partir de pesquisa bibliográfica, documental, entrevistas e, principalmente, da etnografia desenvolvida individualmente e junto a outros pesquisadores do GEU, cuja coparticipação deu-se em campo e na produção de cadernos de campo coletivos. Esta etnografia centra-se na cidade de Parintins-AM (médio-baixo Amazonas), na turma de Parintins do curso de Pedagogia Intercultural (2009 e 2014) oferecido pela Universidade do Estado do Amazonas UEA, e nas circulações dos acadêmicos indígenas Sateré-Mawé e suas práticas por entre as cidades e as aldeias da Terra Indígena Andirá-Marau, sobretudo a aldeia Ponta Alegre. Ao longo dos cinco capítulos, a etnografia desenvolvida entre os Sateré-Mawé é apresentada face a discussões sobre modelos analíticos da antropologia acerca de objetos como cidade, cultura e interculturalidade, redes de saberes, ensino superior indígena, estado, política dos e para indígenas e festas. Exploro as conexões parciais engendradas pela presença de acadêmicos sateré-mawé na universidade e sua circulação por instituições (escolas, secretarias, etc.), práticas (ensino, política, lazer), eventos (feiras escolares, eventos acadêmicos, rituais, futebol) e modos de conhecimento e enunciação. Apresento reflexões que emergiram na interlocução com os Sateré-Mawé acerca das relações engendradas pelo dispositivo da interculturalidade, como suas interpretações do Festival Folclórico do Boi Bumbá, principal atividade econômica de Parintins; e da proposta de uma Livre Academia do Wará, a universidade indígena proposta pelo Consórcio de Produtores Sateré-Mawé. Discuto como enquadram seus intuitos de ter uma \"educação dos brancos\" em suas cosmopolíticas face ao mito do Imperador, o sistema de conhecimento do guaraná e a Festa da Tucandeira. O Imperador é um demiurgo relacionado a eventos históricos e à habilidade sateré-mawé de pacificar e canalizar potências dos brancos, agora situadas nos currículos e diplomas universitários. Os Sateré-Mawé são \"filhos do Guaraná\", uma planta professora que transforma o ethos guerreiro no uso diplomático de \"boas palavras\", necessárias à formação do bom professor. Os cantos da Tucandeira, festa mais conhecida dos Sateré-Mawé, trazem as Sehay Pooti (boas palavras) ensinando os jovens que dançam suportando a dor da luva de formigas. Mais do que diacríticos de uma identidade indígena, estes mitos e ritos formam um complexo sistema de saberes que delineiam as compreensões Sateré-Mawé sobre suas agências na contemporaneidade. / This thesis was carried out within the scope of the Group of Urban Ethnology of the Centre of Urban Anthropology (USP), discussing the intertwining of education, city and politics from Sateré-Mawés experiences with Higher Education. This work is based on bibliographic, documental research, interviews and, mainly, on the ethnography carried out individually and together with other GEU researchers, which co-participation occurred on the field as well as producing collective field reports. The ethnography focus on the city of Parintins AM (lower Amazon River), on the Parintins Intercultural Pedagogy class (2009-2014) from the University of the State of Amazonas UEA, and their practices between the cities and villages from Andirá-Marau Indigenous Land, mainly the village of Ponta Alegre. Along its five chapters, the ethnography carried out among the Sateré-MAwé is presented in face of discussions about anthropological analytical models of subjects such as city, culture and interculturality, knowledge networks, indigenous higher education, state, politics from and concerning indigenous peoples and festivities. I explore the partial connections engendered by the presence of Sateré-Mawé academics at the university and their circulation between institutions (schools, public offices, etc.), practices (teaching, politics, leisure), events (school fairs, academic events, festivities, soccer) and modes of knowledge and enunciation. I present reflections that had emerged in the dialogue with Sateré-Mawé about the relations engendered by the device of interculturalism, such as their interpretations of the Boi Bumbá Folkloric Festival, the major economic activity in Parintins; and of the project of a Wará Free Academy, the indigenous university proposed by the Sateré-Mawé Producer Consortium. I discuss how they frame their goals of getting a white people education in their cosmopolitics, regarding the Emperors Myth, the guarana system of knowledge and the Tucandeira Dance. The Emperor is a character related to historic events and to the sateré-mawé ability of pacifying and channel whites potencies, now placed on university curriculum and diplomas. The Sateré-Mawé are children of guarana, a teacher plant that turns the warrior ethos into the diplomatic use of good words, necessary to the teachers formation. The chants of Tucandeira, the most known festivity of the Sateré-Mawé, brings the sehay pooty (good words), teaching the dancing youth that bears the pain of the ant gloves. More than diacritics of an indigenous identity, those myths and rites form a complex system of knowledges that outline the Sateré-Mawé understandings of their agencies in the contemporaneity.

Esta pesquisa trata da questão indígena na formação do Estado nacional brasileiro, especialmente nas duas primeiras décadas. Assim, estudou-se o período comprendido entre 1822 e 1845 com vistas a perceber como o Império e seus membros foram se relacionando com as populações nativas até o momento em que foi implementado o primeiro projeto referente a elas, o \"Regulamento acerca das missões de catequese e civilização dos índios\" (decreto n.º 426, de 24/07/1845). Para apreender esse processo buscou-se mapear as leis e medidas administrativas adotadas no centro do Império, bem como os discursos produzidos por intelectuais e políticos. Além disso, para obter uma dimensão mais concreta da vivência dos nacionais com os indígenas, optou-se por estudar como essa relação se deu na província de São Paulo, procurando reconstruir os conflitos entre os grupos nativos e os paulistas. / This dissertation analyzes the behavior presented by members of the Brazilian Empire and their political actions regarding the country\'s native peoples in the beginning of the national state building process. The research focuses on the period comprehended between 1822 and 1845, year when was passed the first imperial act that dealt specifically with indigenous population, the \"Regulamento acerca das missões de catequese e civilização dos índios\" (edict n.º 426, in 24/07/1845). The analyses of laws, administrative projects and speeches delivered by intellectuals and politicians enabled the unfolding of the major aspects that characterized this process. Finally, in order to apprehend a more concrete dimension of the relation between Brazilians and native peoples the research also focused on the conflicts that occurred in the Province of São Paulo.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-01-29T13:40:52Z No. of bitstreams: 1 leonardobassoliangelo.pdf: 1057795 bytes, checksum: 59a664556375c240973fe28359f5d003 (MD5) / Rejected by Adriana Oliveira (adriana.oliveira@ufjf.edu.br), reason: Adicionar instituição on 2016-02-01T15:46:02Z (GMT) / Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-02-01T16:14:37Z No. of bitstreams: 1 leonardobassoliangelo.pdf: 1057795 bytes, checksum: 59a664556375c240973fe28359f5d003 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-02-01T20:11:18Z (GMT) No. of bitstreams: 1 leonardobassoliangelo.pdf: 1057795 bytes, checksum: 59a664556375c240973fe28359f5d003 (MD5) / Made available in DSpace on 2016-02-01T20:11:18Z (GMT). No. of bitstreams: 1 leonardobassoliangelo.pdf: 1057795 bytes, checksum: 59a664556375c240973fe28359f5d003 (MD5) Previous issue date: 2014-02 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Guido Tomás Marlière foi um militar francês que chegou ao Brasil na comitiva da Família Real portuguesa, em 1808. Em 1813, iniciou um trabalho de civilização dos índios em Minas Gerais, função na qual ascenderia ao ponto de chegar ao posto de diretor-geral dos índios de Minas Gerais, no período imperial (1824). Em dezesseis anos, compôs um projeto que visava incorporar os indígenas do Leste de Minas Gerais, na região do rio Doce e afluentes à sociedade colonial/imperial, de forma que pudessem se considerar e atuar como súditos/cidadãos da realidade brasileira de seu tempo, através da inserção política, desenvolvimento econômico e inclusão social. Porém, antes disso era necessário que se destituíssem de sua cultura e incorporassem as noções do “homem civilizado”, quando haveria todo um aparato logístico e instituições a exercer esse trabalho, como as Divisões Militares do Rio Doce, a Junta de Conquista, Civilização dos Índios e Navegação do Rio Doce e, no período imperial, a Direção-Geral dos Índios de Minas Gerais, chefiada por Marlière durante cinco anos. Neste trabalho, analisei a atuação de Guido Marlière durante os dezesseis anos em que se ocupou da política para os índios de Minas Gerais, trabalho que não foi isento de tensões, como conflitos entre índios e entre esses e o indivíduo civilizado, e também a visão de outros agentes dessa atividade, como seus subordinados. Utilizando fontes primárias oficiais da política indigenista de Minas Gerais e da Coroa portuguesa/Império do Brasil, bem como correspondências provenientes de um cotidiano administrativo e apontamentos de viajantes europeus que conviveram com indígenas nesse período, procurei situar o trabalho de Marlière no contexto de paulatina inserção do indígena na sociedade do Brasil no início do século XIX. / Guido Tomás Marlière was a French military who arrived in Brazil in the Royal Family retinue (1808). In 1813, started a work of civilization of Indians in Minas Gerais, occupation in which reached was promoted to arrive to post of general-director of Indians of Minas Gerais, in the Imperial period (1824). In sixteen years, composed a project whose goal was to incorporate the Indians of the East of Minas Gerais, in the region of Doce River and tributaries, to colonial/imperial society, for they was considered subjects citizen in Brazil in this time, through the politic insertion, economic development and social inclusion. But, before we needed to eliminate their culture and to incorporate the “civilized man” notions, when they have a logistic apparatus and institution to make this work, with the Military Divisions of Doce River, the Board of Conquest, Civilization of the Indians and Navigation of Doce River and, in the Imperial period, the General Direction of Indians of Minas Gerais, headed by Marlière for five years. In this work, I analyzed the Marlière´s administrative performance during the sixteen years in which he occupied the politics for the Indians of Minas Gerais, work was gone by tensions, as conflicts between Indians and between those and the “civilized individual”. Using official primary sources of the indigenous politics of Minas Gerais and the Portuguese Crown/Empire of Brazil, as correspondences from administrative everyday and from travelers who lived with indigenous´s notes, I wanted emphasize the Guido Marlière work in the context of gradual insertion of indigenous in the society of Brazil of the beginning of Nineteenth Century.

This dissertation is an intervention aimed primarily at the field of Canadian Political Science, but informed by engagements with Indigenous Studies, literatures on racial capitalism, and Global Histories. The overarching aim of the project is to provide a theoretical framework by which to study multi-scalar struggles taking place within and against the Canadian state from an explicitly anti-imperialist perspective. The insights of this project should also be of interest to the broad left, both in Canada and beyond. The dissertation begins with a call to situate the Canadian state, and its practice of “settler imperialism” as part of multi-scalar system of global racial capitalism. Key to understanding this is the mobilization of Stuart Hall’s concept of the “historical bloc” as a tool to grasp political mediations, and to refuse the too-easy analytical reification of structures or their practices of difference making. Part two of the dissertation interrogates the politics of solidarity “from below” by engaging “activist archives,” composed of “allyship toolkits,” zines, and pamphlets. These activist archives reveal two (at least analytically) distinct theories of change operating through the discourses of allyship and decolonization. While to differing degrees, they point to the work of politics below the state. In the case of “allyship” discourses this dissertation finds a normative individualism and an understanding of power as an object rather than something collectively exercised, leading to a charity model where solidarity is seen as an external relationship. In contrast, the decolonization literature understands how solidarity can proceed from an interested position towards building a relationship of shared concern, it substitutes a deference model for one defined by “relational autonomy” in the process of “worldmaking.” The final portion of this dissertation makes an in- depth case-study of Indigenous-led opposition to the Trans Mountain Expansion (TMX) pipeline project. Tracing out a number of strategies of hegemony, counter-hegemony, and grassroots struggles, the aim is to show a number of interrelated sites and tactics of anti-imperialist struggle grounded in a defence of both shared place and the self-determination of Indigenous nations. / Graduate / 2023-08-25

En 2010, la Thirty Meter Telescope Corporation, représentée par une alliance interuniversitaire de chercheurs en astronomie, a présenté le projet du Thirty Meter Telescope ayant comme lieu de prédilection la montagne sacrée Mauna Kea, située sur l’île d’Hawai’i. S’inspirant de Idle No More, un mouvement d’activisme Hawaiien est né afin d’empêcher la désacralisation de ce temple naturel. Rapidement, un mouvement est né : ‘A’ole TMT, signifiant « non au TMT ». Ce mémoire illustre les raisons motivant cette initiative sociale et les outils mobilisés par les agents actifs de ce mouvement. Cette dissertation montre comment – s’inscrivant dans le contexte, d’abord, du Mouvement des Droits Civiques aux États-Unis et, ensuite, du mouvement de justice sociale et environnementale Idle No More – les activistes du ‘A’ole TMT Movement ont su procéder au re-branding de leurs attributs culturels et spirituels et, ainsi raviver l’authenticité de leur nation et de leur environnement, caractérisée par la réappropriation des lieux de mémoire hawaiiens. / In 2010, the Thirty Meter Telescope Corporation, composed of an inter-university alliance of researchers in astronomy, presented the Thirty Meter Telescope project, proposed to be built on the sacred mountain Mauna Kea, located on Hawai’i Island. Inspired by Idle No More, a grassroots Hawaiian activism movement was formed in an attempt to stop the desecration of this natural temple. Rapidly, a movement was born: ‘A’ole TMT, meaning “No to the TMT”. This dissertation shows the reasons motivating such a social initiative and presents the resources that active agents to the ‘A’ole TMT Movement mobilized to formally halt the TMT project. This thesis establishes how – in the context, first, of the accomplishments of the American Civil Rights Movement and, second, of the social and environmental justice movement Idle No More – Hawaiians have managed to re-brand their cultural and spiritual attributes and hence revive the authenticity of their nation as a singular and unique place through a renewed connection with Hawaiian lieux de mémoire.

This thesis has two central goals. The first is to theorize the confrontation of Indigenous societies and European settler society as, among other things, a conflict between two opposing conceptions of the human relationship with nature — human ecology. The Western/settler view is that nature is external to humans and instrumental to their development. John Locke’s philosophy provides an excellent example of this type of thinking. In contrast, the world-view of many Indigenous societies is characterized by a sense of ontological continuity between humans and the ecology. The second aim of this thesis is to contribute to ecological political theory by exploring the contrast between these two divergent views of human ecology. It is suggested that this contrast provides a theoretically fertile site for an ecological politics suitable for a post-modern, post-capitalist future. These theoretical observations are grounded in a concrete case study: the Delgamuukw legal episode. / Graduate