En dépit d’une riposte planétaire développée depuis un quart de siècle, l’infection à VIH/sida continue de toucher de plus en plus de personnes, même si par ailleurs un déclin est relevé dans plusieurs pays. L’Afrique subsaharienne demeure son territoire privilégié avec plus des deux tiers des contaminations et des décès. Le Burkina Faso présente une évolution favorable avec une diminution du taux d’infection estimé, dans la population des 15-49 ans, à 7,17 % en 1997 et à 1,6 % en 2007. Mais la maladie aurait emporté 12 000 personnes en 2005 et 9 200 en 2006, en relation avec les niveaux d’infection des années 1990 et les difficultés d’accès aux traitements. En effet, bien que la thérapie antirétrovirale existe et que son accessibilité s’améliore au fil du temps, on estime que les besoins sont loin d’être couverts : seulement 17 263 personnes sous ARV dans 76 structures de soins pour plus de 46 000 besoins de traitements estimés. Vivre avec le VIH et accéder aux traitements est facteur de déstabilisation pour les individus. Cette déstabilisation a plusieurs expressions : elle peut être sociale, économique et/ou spatiale. L’analyse enseigne que, malgré les progrès et les champs d’action des structures publiques, privées, auxquelles s’ajoutent les structures communautaires agréées, les disparités spatiales sont encore grandes pour la prise en charge thérapeutique des personnes vivant avec le VIH. Partant de là, et en fonction des accessibilités aux traitements, on observe chez les personnes vivant avec le VIH des itinéraires thérapeutiques différenciés, facteurs de nouvelles territorialités. Celles-ci révèlent non seulement des logiques personnelles mais encore les logiques spatiales et sociales des acteurs du soin, illustrant pour partie le fonctionnement du territoire national. Des enquêtes réalisées auprès des personnes sous traitement permettent de mettre en évidence ces territorialités et les processus de territorialisation / Despite a global response developed over the past quarter century, HIV / AIDS continues to affect more and more people, even if further decline is observed in several countries. Sub- Saharan Africa remains his preferred territory with more than two thirds of infections and deaths. The Burkina Faso has a favorable trend with a decrease in the rate of infection found in the population of 15-49 years, to 7.17% in 1997 and 1.6% in 2007. But the disease would have prevailed 12 000 in 2005 to 9 200 in 2006, in connection with infection levels of the 1990s and the difficulties of access to treatment. Indeed, although antiretroviral therapy exists and that its accessibility improves over time, it is estimated that the needs are far from being covered only 17 263 people on ARVs in 76 care facilities for more than 46 000 needs treatment estimated. Living with HIV and access to treatment is destabilizing factor for individuals. This destabilization has several expressions: it can be social, economic and / or space. The analysis shows that, despite progress, public organizations, private, plus the structures approved does not cover needs and that the disparities are even larger space. From there, depending on accessibility to treatment, there is among people living with HIV differentiated therapeutic routes, new factors territoriality. They reveal not only logical but also personal space logic and social care players, illustrating in part the functioning of the national territory. Surveys conducted among people under treatment can highlight these territoriality and regionalization processes

L’objectif de cette thèse est de saisir les modalités et les logiques d’agencements des pratiques religieuses de guérison en région betsileo, dans les Hautes Terres centrales de Madagascar. Dans ce contexte, les rituels de soin sont le fait des devins-guérisseurs et des possédés par des esprits d’ancêtres familiaux, royaux et/ou aux esprits de la nature, mais également des exorcistes laïcs du mouvement de Réveil protestant luthérien (fifohazana), apparu dans le village betsileo de Soatanàna en 1894. Cette recherche a principalement été menée dans la capitale régionale, Fianarantsoa, et ses environs. Il est alors question, par le biais des acteurs du champ religio-thérapeutique (les guérisseurs et leurs malades), de comprendre comment les soins se juxtaposent malgré la tenue de discours imperméables les uns aux les autres. Les itinéraires thérapeutiques mènent les malades dans les salles de soin du domicile des devins-guérisseurs, les salles d’accueil du mouvement de Réveil, les lieux de culte publics (dans la ville de Fianarantsoa et dans les forêts environnantes), les étals des herboristes des marchés urbains, ou encore les hôpitaux et dispensaires. Ainsi, la dimension centrale du territoire religieux apparaîtra comme centrale dans ces logiques de cumulations, en région betsileo, à Madagascar, mais aussi dans les Églises protestantes malgaches de l’étranger (FPMA). En ce sens, le rapport au religio-thérapeutique se construit dans un espace mondialisé et négocie avec les codes de la biomédecine. / The aim of this thesis is to understand the modalities and the logics of arrangements in religious healing practices in Betsileo region, in the central highlands of Madagascar. In this context, the ritual treatments are offered by soothsayers-healers and possessed by family ancestors, royal ancestors and/or spirits of the nature, but also the exorcists of the lutheran protestant movement of Revival (fifohazana), who appeared in the Betsileo village of Soatanàna, in 1894. This research was principally conducted in the regional capital, Fianarantsoa, and its surroundings. This study aims, by examining religio-therapeutic process, to investigate the juxtaposition of healing methods in spite of impervious discourses. Therapeutic itineraries lead patients to treatment rooms in soothsayers-healers’ homes, to reception rooms of the Revival movement, to public places of worship (in the city of Fianarantsoa and surrounding forest areas), to herbalist market stalls in urban areas, or tohospitals and dispensaries. Thus, the central dimension of religious territoriality appears as central to these cumulative logics in the Betsileo region, in Madagascar, but also in Malagasy Protestant Church abroad (FPMA). In this sense, the relation to religious-therapeutic is constructed in a globalized world and is negociated with the codes of biomedicine.

O objeto de análise nesta dissertação de mestrado é a cana-de-açúcar. A área abordada é o Estado de São Paulo, e o período, desde sua implantação até os dias atuais. Basicamente dois focos são abordados: o histórico de interiorização dessa cultura agrícola, e o padrão tecnológico em seus campos empregado. Buscou-se interrelacionar os distintos períodos históricos com suas respectivas territorializações e regionalizações. Em seguida é dado maior ênfase no processo de mecanização das atividades vinculadas ao sistema de \"CCT (corte, carregamento e transporte)\" da cana. / The object of analysis in this dissertation is the sugarcane. The area is the state of Sao Paulo, and the period, since its establishment until today. Basically two foci are discussed: the history of the westward displacement of this crop, and the standard technology used in their fields. We attempted to interrelate the different historical periods with their territorialization and regionalization. Then it is given greater emphasis in the process of mechanization of activities related to the \"CLT system (Cutting, Loading and Transport)\" of sugarcane.

A perspectiva discursiva nos ensina que não há uma verdade única, objetiva e monolítica a respeito da relação cultura/espaço. Até hoje, poucas são as informações divulgadas a respeito de saberes e ideais de uso do espaço de povos tradicionais que vivem nas Unidades de Conservação (UCs) da Mata Atlântica - como é o caso dos caiçaras, quilombolas e de determinadas etnias indígenas. Essa lacuna leva-me a questionar o sentido do \"caráter participativo\" atribuído aos planos de manejo e de gestão ambiental conduzidos pela Secretaria do Meio Ambiente do Estado de São Paulo no âmbito do Projeto de Preservação da Mata Atlântica (PPMA). Até hoje, é o imaginário de um grupo específico de profissionais - a maioria formada nas ciências naturais - que tem se expressado e, ao mesmo tempo, orientado a grande maioria dos programas de proteção da natureza no Brasil, desconsiderando-se saberes e práticas locais. Contudo, será que não haveria outro caminho possível? A compreensão das relações dos moradores locais com o meio onde vivem - seu lugar - é fundamental para apontar pressupostos de um ordenamento territorial, efetivamente participativo. O diagnóstico e o planejamento ambiental não devem se restringir ao ponto de vista meramente instrumental. Assim, este trabalho ressalta a importância de se considerar o \"conhecimento tradicional\" quando da elaboração de planos de gestão ambiental das áreas protegidas, bem como os aspectos que fazem parte de uma dimensão mais subjetiva do ser humano nesse processo coletivo. / A discursive perspective teaches us that there is no one, objective, monolithic truth about culture/space relationships. Little is the information so far divulged about knowledge and ideals of the use of space for traditional inhabitants who live at protected areas - such as the caiçaras, quilombolas and other indigenous groups. This gap leads me to me question about the real participatory character attributed to the environmental management and administration plans led by \"Secretaria do Meio Ambiente do Estado de São Paulo\" (São Paulo State Environment Bureau) in the ambit of \"Projeto de Preservação da Mata Atlântica\"(Atlantic Rainforest Preservation Project). So far, the imaginary of a specific group of professionals - mostly majored in Natural Sciences - has been the one that has expressed itself and guides most of the nature protection programs, disregarding the local knowledge and know how. However, wouldn\'t there be any other possible way? The comprehension of the relationship between the local inhabitants and the environment where they live - their place - is fundamental for pointing the presupposition of an effectively participatory territory management . The diagnosis and the environmental planning shall not be limited by the instrumental point of view. This way, the present work highlights the importance of regarding the \"traditional knowledge\" for the environmental and protected areas management, besides taking into account aspects that are part of a rather subjective dimension of the human being in this collective process

Made available in DSpace on 2016-04-28T19:58:53Z (GMT). No. of bitstreams: 1 Renata Alves da Silva.pdf: 1115754 bytes, checksum: 16a1a0b3ff477601d69f7526d2138aa9 (MD5) Previous issue date: 2014-08-18 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Based on José Saramago s novel called História do cerco de Lisboa, this dissertation aims to feature and analyse the boundary or territoriality existent between History and Literature. The literary and poetic expression of the History seeks to examine carefully the analysis of the boundaries coursed by these two fields of knowledge Literature and History in the process of retrieving and writing about the human experience, whatever it may be in the past or in the present tenses. Our hypothesis is that the History will demonstrate the territoriality between the present and the past which are harmonized on the work, whose articulation to the contemporary culture does not behold the past as something definitely lost or whose rescue is anachronistic. The theoretical framework is based on the idea of the History to become the own novel theme, because it is inserted in the fiction as a part of its, generating dialogic and territoriality conflicts discourses between the present and the past tenses. Toward this, studious as Walter Benjamin, Giorgio Agamben, Mikhail Bakthin, Tzvetan Todorov, Paul Ricouer, Homi K Bhabba will be studied and recovered in their theoretical proposals to consolidate groundwork to the arguments of analysis and interpretation. The contemporary discussion about the boundaries between literature and history recovers in several manners foregoing controversies. One of them is the discussion about the value and the truth of the literary and historical narratives, whose relations interchange between opposition and complementary periods. In this sense, the analysis may assist to comprehend better the boundaries between both discourses and procedures with which they authenticate their truths and their values / A partir do romance História do cerco de Lisboa, de José Saramago, a presente dissertação tem como objetivo destacar e analisar a fronteira ou territorialidade existente entre História e Literatura. A expressão literária e poética da História busca aprofundar a análise das fronteiras percorridas por essas duas áreas de conhecimento Literatura e História no processo de resgate e escrita da experiência humana, seja ela a do passado ou a do presente. A nossa hipótese é que a História irá manifestar a territorialidade entre o tempo presente e o passado, os quais são harmonizados na obra, cuja vinculação à cultura contemporânea não contempla o passado como algo definitivamente perdido ou cujo resgate é anacrônico. A fundamentação teórica se baseia na ideia da História se tornar o próprio tema do romance, pois está encaixada na ficção como parte dela, gerando discursos dialógicos e conflitos de territorialidade entre o tempo presente e o passado. Para isso, estudiosos como Walter Benjamin, Giorgio Agamben, Mikhail Bakhtin, Tzvetan Todorov, Paul Ricoeur, Homi K. Bhabba serão estudados e resgatados em suas propostas teóricas como forma de dar fundamentação aos argumentos de análise e interpretação. O debate contemporâneo sobre as fronteiras entre a literatura e a história recupera de várias maneiras disputas anteriores. Uma delas é a discussão sobre o valor e a verdade das narrativas históricas e literárias, cujas relações se alternam entre períodos de oposição e de complementaridade. Nesse sentido, a análise pode ajudar a compreender melhor as fronteiras entre os dois discursos e os procedimentos com que eles referendam as suas verdades e os seus valores

Este trabalho propõe desenvolver um estudo biográfico de Duarte da Ponte Ribeiro (1795-1878), diplomata que negociou e refletiu os limites do Brasil com as repúblicas vizinhas. Além de ter sido nomeado representante do Império em inúmeras missões diplomáticas, Ponte Ribeiro também foi funcionário regular da Secretaria dos Negócios Estrangeiros e Conselheiro do Império para assuntos externos. Ao longo de sua atuação diplomática, notabilizou-se por defender que o Império do Brasil incorporasse uma territorialidade estatal pautada na definição e fixação das fronteiras nacionais, afastando-se de uma concepção clássica de Império. As reflexões de Ponte Ribeiro, expostas em sua extensa produção discursiva, são de grande relevância ao destacarem que o território, sua integridade e a definição de seus limites foram temas constantemente debatidos entre os dirigentes imperiais, evidenciando que a construção e consolidação do Estado imperial brasileiro está associada a um processo de territorialização estatal. A trajetória de Duarte da Ponte Ribeiro permite compreender de que maneira um determinado grupo os dirigentes imperiais -, em um contexto específico, concebia o território e que ideologias geográficas permeavam suas ações políticas. / The purpose of this work is to develop a biographical study on the life of Duarte da Ponte Ribeiro (1795-1878), the diplomat who negotiated the borders that came to separate the Empire from its republican neighbors. Not only he was appointed representative of Brazil in countless diplomatic missions, but also he was regular employee of the Department of Foreign Affairs and member of the Counsel of the Empire for foreign affairs. Throughout his diplomatic life, he came to be known as a supporter of the idea that the Empire of Brazil should incorporate a state territoriality that coincided with the definition of its national frontiers, a conception that significantly differed from the traditional one concerning the concept of empire. Ponte Ribeiros reflections present in his extensive discursive production are of great relevance, since they highlight that territory, its integrity and the definition of its limits were constantly debated subjects among imperial officials, which, in its turn, indicates that the establishment of the Brazilian imperial state can be associated to a territorial process. The trajectory of Duarte da Ponte Ribeiro allows for the comprehension of the way a specific group the imperial officials in a specific context, perceived the territory and of the geographical ideology that guided their political actions.

L’extraterritorialité à l’échelle des frontières espagnoles interroge le champ d’application des normes de protection des droits fondamentaux lorsque les gardes civils espagnols surveillent les frontières depuis les enclaves de Ceuta ou Melilla, et depuis le territoire des pays d’origine et de transit de la corne ouest de l’Afrique. Dès son adhésion à la Convention d’application de l’accord Schengen, le Royaume d’Espagne est devenu un acteur central de la politique d’immigration en Méditerranée en structurant son mode de gestion intégrée de la frontière méridionale autour de la coopération opérationnelle avec les pays tiers. Se pose alors la question de la compatibilité de cette gestion de la frontière avec la règle de non-refoulement et l’interdiction des expulsions collectives, à partir du moment où les réfugiés et demandeurs d’asile potentiels, les mineurs non-accompagnés ou les personnes malades interceptés par la Garde civile à la frontière hispano-marocaine ou dans la Méditerranée, sont immédiatement remis aux autorités du pays tiers sans bénéficier des droits et libertés consacrés dans le droit espagnol. Cette applicabilité des droits est mise en doute lorsque l’Espagne met en oeuvre les politiques européennes relatives aux frontières extérieures pour empêcher les exilés d’entrer sur le territoire espagnol et de partir du pays dans lequel ils se trouvent. Cela revient à mesurer la juridicité du droit des réfugiés et des droits de l’homme dans un contexte de crise humanitaire qui force les exilés à se déplacer pour quitter leur pays et rejoindre l’Espagne par Ceuta, Melilla ou les îles Canaries. Cette thèse sur l’extraterritorialité permet plus largement d’appréhender la fondamentalité du droit de quitter un pays y compris le sien par rapport aux exigences de sécurité et de protection des frontières des États situés aux frontières extérieures de l’UE. / Extraterritoriality at the Spanish borders leads to the applicability of the rules of security and protection of human rights being considered when the Spanish Guardia Civil monitors the border from the enclaves of Ceuta and Melila and from the countries of origin and transit of the Western Horn of Africa. As a signatory of the Convention implementing the Schengen Agreement, the Kingdom of Spain became a lead player in the immigration policy in the Mediterranean Region by organizing, alongside third countries, an integrated method of management of the southern frontier. This management of the borders questions the consistency of the principle of non-refoulement and the scope of prohibition of collective expulsions since potential refugees, asylum seekers, unaccompanied minors or ill persons are being intercepted by Spanish civil guards at the iberian-moroccan border and immediately handed over to the authorities of third countries without being able to ask for the rights and freedoms enshrined in Spanish law. The applicability of law is called into question when Spain responds to European requirements for external borders policy by preventing asylum seekers to enter Spanish territory or to leave their country of origin or transit. This leads to map the juridicity of refugees law and fundamental rights in a context of humanitarian crisis that triggers asylum seekers to move and leave their country to reach Spain trough Ceuta, Melila or the Canary Islands. This study upon extraterritoriality enables to explore the lawfulness of the right to leave a country, including one’s own, regarding the border security and protection policy of the states located at the outer borders of the EU.

La coexistence de différents systèmes de revenus se confrontes structurellement à un ordonnancement qui promeut l'intégration économique. Est-ce que le droit européen, en accord avec ces exigences, prévoit des solutions pour la répartition du pouvoir impositif entre Etats membres ? En particulier, est ce que la coexistence de tels pouvoirs implique comme son homonyme (imposé par le droit communautaire), la reconnaissance nécessaire d'une priorité dans la taxation des revenustransnationaux, appartenant à l'un plutôt qu'à l'autre des Etats membres ? Les principes fondamentaux du droit européen – indiqués dans les Traités instituant les Communautés Européennes – n'offrent aucun appui certain pour affirmer l'existence de tels paramètres de répartition, et, de manière plus générale, il est bien plus difficile d'établir si ces mêmes principes de droit européen impliquent un ensemble de règles de coordination, auquel la prétention fiscale des Etats membres doit être conforme. / The coexistence of different income tax systems is structurally antithetic to a system – the EU one – which promotes economic integration. Does EU law, in accordance with these scopes, provide solutions for the distribution of tax powers between member states? In particular, does the coexistence of those tax powers imply the recognition of a “priority” in taxation of cross-border income, belonging to one rather than the other Member States? The fundamental principles of EU law – see the EU Treaties – offer no support to affirm the existence of such distribution parameters and, more generally, it is much more difficult to determine whether these same principles of European law involve a set of coordination rules, which the tax claim of the Member States must comply.

Submitted by Maicon Juliano Schmidt (maicons) on 2015-03-21T16:56:42Z No. of bitstreams: 1 LaraNasi.pdf: 1632734 bytes, checksum: 42c5c0b1571392e86d55223ce73fa83b (MD5) / Made available in DSpace on 2015-03-21T16:56:42Z (GMT). No. of bitstreams: 1 LaraNasi.pdf: 1632734 bytes, checksum: 42c5c0b1571392e86d55223ce73fa83b (MD5) Previous issue date: 2012-03-21 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Esta dissertação busca compreender os usos da internet por organizações e redes de migrantes na articulação do Fórum Social Mundial das Migrações (FSMM), de modo a compreender o papel das Tecnologias da Comunicação e da Informação para a construção de uma agenda comum entre atores sociais ligados a diferentes territorialidades. A partir da compreensão de que, no contexto deste Fórum, as redes de migrantes adotam uma postura contrária à globalização hegemônica e apresentam a pauta da cidadania universal, estruturamos o referencial teórico em três partes, que abordam, respectivamente, a construção da pauta da cidadania universal, as reconfigurações da ideia de território a partir da globalização e as possibilidades abertas a partir das tecnologias e da internet e ainda as migrações como movimento social. Para a investigação empírica sobre os usos da internet, o percurso metodológico é construído a partir da observação de sites que compõem o campo de estudo, pesquisa documental e entrevistas em profundidade com integrantes de redes que participam da proposição do FSMM. A análise busca reconstruir e compreender os usos da internet por estes atores e aponta para dois principais eixos: ao mesmo tempo em que se constitui como o espaço para a articulação das diferentes redes que fazem parte do Fórum, a internet é também um espaço de emissão para dar visibilidade à agenda dos migrantes e difundir discursos contra-hegemônicos. / This research aims to understand the social uses of internet in the proposition of the World Social Forum on Migrations (WSFM), in order to understand the role information and communication technologies play to build a common agenda among social actors related to different territorialities. From the understanding that migrant networks of the Forum are against hegemonic globalization and propose the agenda of universal citizenship, we structure the theoretic discussion in three parts, which comprehends: 1) the construction of the global citizenship agenda, 2) other kinds of comprehension about the idea of territory in global societies and the new possibilities of technologies and internet, and 3) the migrations as a social movement. Methods for empirical investigation are built from the observation of websites, documental research and semi-structured interviews with migrants that take part on the organization of WSFM. The analysis tries to understand the uses of the internet made by these actors. Two categories emerge: at the same time internet becomes a space for the articulation of different networks, it is also conceived as a place for emission, in order to allow the visibility of the migrants agenda and diffuse counterhegemonic discourses.

Submitted by Angela Maria de Oliveira (amolivei@uepg.br) on 2018-10-11T12:55:10Z No. of bitstreams: 2 license_rdf: 811 bytes, checksum: e39d27027a6cc9cb039ad269a5db8e34 (MD5) Juliano Strachulski.pdf: 14617097 bytes, checksum: 42e0119e40b0b4754e45840514372b78 (MD5) / Made available in DSpace on 2018-10-11T12:55:10Z (GMT). No. of bitstreams: 2 license_rdf: 811 bytes, checksum: e39d27027a6cc9cb039ad269a5db8e34 (MD5) Juliano Strachulski.pdf: 14617097 bytes, checksum: 42e0119e40b0b4754e45840514372b78 (MD5) Previous issue date: 2018-06-28 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Ao longo do tempo, os povos indígenas vêm desenvolvendo seus saberes tradicionais e construindo uma relação transcendental com o território e natureza local, inerentes não somente a elementos práticos, materiais, mas também simbólicos, espirituais. A Geografia acaba despertando o interesse pelos povos indígenas, por seus conhecimentos tradicionais, que versam sobre as formas de viver no mundo (relação com o território e territorialidades), o savoir-faire (práticas e habilidades), e tratam do mundo em que se vive (cosmogonia e cosmologia). Em especial, a Geografia Cultural entende como elementar, a tradução da complexidade local não de forma a simplificá-la, mas com vistas a torná-la mais inteligível aos olhos da ciência, a partir de referenciais como o território, territorialidade, (geo)símbolos, identidade territorial e suas implicações socioculturais e ambientais. Acerca do exposto, o objetivo norteador da tese foi compreender a importância do território para a existência dos saberes tradicionais Parintintin na Aldeia Traíra da Terra Indígena Nove de Janeiro, Humaitá - AM. Em termos metodológicos, buscou-se valorizar as vivências e saberes cotidianos, a partir de uma pesquisa participativa. Dentre os procedimentos metodológicos e as técnicas adotadas, destacam-se: entrevistas semiestruturadas, excursões à floresta, oficina participativa, convívio diário com os indígenas, uso de caderno de campo, registros fotográficos, entre outros. Na vivência com os atores sociais, observou-se que no contato e relacionamento com a sociedade não indígena seus saberes e costumes tradicionais proporcionaram uma relativa resistência à cultura externa, sendo que seu sistema cultural se adaptou, internalizando novas práticas materiais e imateriais híbridas. Portanto, a relação com o território e o manejo da floresta, apesar de ter sofrido com influências externas, é guiada por um conhecimento tradicional, apoiado numa concepção de natureza menos utilitarista e exploratória do que aquela da sociedade envolvente. O território é visto como sua base material e simbólica, em que se assentam seus conhecimentos tradicionais, tem origem seus mitos, lendas e crenças, onde caçam, pescam, praticam a agricultura e manejam as espécies vegetais elementares a sua sobrevivência física e cultural e, em especial, local em que coevoluem com a natureza. Em relação à interpretação dos saberes indígenas acerca da vegetação, evidencia-se que identificam e classificam, em especial, aquelas espécies utilizadas para o tratamento da saúde, conhecem a melhor forma de manipulá-las, e os ambientes em que elas se encontram, estando intimamente associados ao seu território. Entendem que devem respeitar as fases da lua, os seres da floresta (Curupira, Kagwyrajara e Pirakwera‟ğa) e suas crenças, em que situações determinadas plantas podem ser usadas para fins práticos (chás, xaropes, massagens, etc.) ou simbólicos (benzimentos, pintura corporal). Portanto, não são somente saberes práticos, que atendem às suas necessidades primárias, mas também frutos de observações em termos estéticos, intelectuais e/ou espirituais. São transmitidos oralmente dos mais velhos para os mais jovens, porém igualmente adquiridos por sua curiosidade, por uma capacidade intelectual de associar a presença de certos elementos (naturais e culturais) a determinados territórios. Por fim, destaca-se que os conhecimentos tradicionais possuem uma forma totalizadora de classificar e interpretar o mundo, mediante uma sensibilidade humana (elementos materiais e simbólicos). / Throughout time, indigenous peoples have been developing their traditional knowledge and building a transcendental relationship with local territory and nature, inherent not only to practical elements, materials, but symbolics, spirituals. Geography ends up awakening interest for the indigenous peoples, for their traditional knowledges, which address with the ways of living in the world (relation to the territory and territorialities), the know-how (practices and skills), and deals with the world in which live (cosmogony and cosmology). In particular, Cultural Geography understands as elementary, the translation of local complexity not in order to simplify it, but with a view to making it more intelligible to the eyes of science, from references such as territory, territorialities, (geo)symbols, territorial identity and their sociocultural and environmental implications. About the above, the guiding objective of the thesis was to understand the importance of the territory for the existence of traditional knowledges Parintintin in the Village Traíra of the Indigenous Land Nove de Janeiro, Humaitá-AM. In methodological terms, it was sought to value at experiences and daily knowing, from the participatory research. Among the methodological procedures and the techniques adopted, stand out: semi-structured interviews, excursions to the forest, participatory workshop, daily living with the indigenous, use of field notebook, photographic records, among others. In the living with social actors, it was observed that in contact and relationship with the non-indigenous society its traditional knowledges and customs provided a relative resistance to external culture, being that their cultural system has adapted, internalizing new material and immaterial hybrid practices. Therefore, relationship with the territory and forest management, despite having suffered with external influences, is guided by traditional knowledge, supported in a conception of a less utilitarian and exploratory nature than that of surrounding society. The territory is seen as its material and symbolic basis, on which their traditional knowledge are based, has origin its myths, legends and beliefs, where they hunt, fish, practice agriculture and manage elemental vegetable species for their physical and cultural survival and, in particular, where they co-evolve with nature. Regarding the interpretation of indigenous knowledges about vegetation, is evidenced that identify and classify, in particular, those species used for the treatment of health, know the best way to manipulate them, and the environments in which they are, being closely associated with their territory. They understand that must respect the phases of the moon, the beings of forest (Curupira, Kagwyrajara and Pirakwera‘ğa) and their beliefs, in which situations certain plants can be used for practical purposes (teas, syrups, massages, etc.) or symbolic (benziments, body painting). Therefore, are not only practical know-how that meets their primary needs, but also fruits of aesthetic, intellectual and/or spiritual observations. Are transmitted orally from the olders to the youngers, but equally acquireds by his curiosity, by an intellectual capacity to associate the presence of certain elements (naturals and culturals) to determined territories. Finally, stands out that traditional knowledges has a totalizing form of classifying and interpreting the world, through a human sensibility (material and symbolic elements).