Doutorado em Antropologia Social (FCS)
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Navegando Doutorado em Antropologia Social (FCS) por Por Orientador "Pechincha, Mônica Thereza Soares"
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Item Com o peito cheio de pó: uma etnografia sobre a negação do adoecimento de trabalhadores do amianto na cidade de Minaçu (GO)(Universidade Federal de Goiás, 2019-05-17) Amaral, Arthur Pires; Pechincha, Mônica Thereza Soares; http://lattes.cnpq.br/7816009438312510; Pechincha, Mônica Thereza Soares; Víctora, Ceres Gomes; Collaço, Janine Helfst Leicht; Vieira, Suzane de Alencar; Nunes, Jordão HortaThis doctoral thesis starts from the problematization of the risks involved in working with asbestos, in an international perspective, casting the comparison with the empirical case of Minaçu, a Brazilian city that was founded and consolidated due to the asbestos mining industry – represented here by S.A. Minerações Associadas (SAMA). The ethnography held in this city evidenced and built herself under the avoidance and embarrassment of the locals to a dialogue about asbestos-related illness of SAMA employees and former employees. This situation reflects the collusion between Science, Industry and State, as instances of power responsible for raising doubts about the dangers of toxic substances that, at Minaçu, become entangled in the mining company’s strategies of: (i) concealment of the risks involved in working with asbestos, and (ii) manipulation of the former employees’ medical reports. By means of the anthropological concept of social suffering, the ethnography brings to light narratives and experiences of illness and death of asbestos workers at Minaçu, in their (ineffective) searches by diagnosis, treatment and medical-legal recognition. Finally, it demonstrates how the illness process of SAMA workers, whose asbestos-related diseases were never recognized by the mining company, are subsumed and assimilated to the “normal”, “ordinary” routine of the everyday life in that city. This situation produces a deep sense of loneliness among the sick and their relatives that, added to socioeconomic and institutional power relations, prevent the local ethical, political and civil engagement that would lead to its effective public complaint.Item Trioká xohã – Caminhar guerreiro: a retomada dos Pataxó de Gerú Tucunã(Universidade Federal de Goiás, 2022-02-07) Gonçalves, Antônio Augusto Oliveira; Pechincha, Mônica Thereza Soares; http://lattes.cnpq.br/7816009438312510; Pechincha, Mônica Thereza Soares; Tugny, Rosângela Pereira de; Mainardi, Camila; Oliveira, Alessandro Roberto de; Carvalho, Maria Rosário Gonçalves deThis thesis focuses on the retaking of the Pataxó in Gerú Tucunã, in the municipality of Açucena (MG) – Vale do Rio Doce. The people of Tucunã went through a series of walks between the extreme south of Bahia and Tucunã: from mother village of Barra Velha (BA) they moved in the late 1970s to the Fazenda Guarani Indigenous Land, in Carmésia (MG); from there they moved to Aracruz, Espírito Santo, where they lived with Tupinikim people from the Pau-Brasil village. They returned to Minas in the 1980s and took a new walk, in 2010, from Fazenda Guarani to the territory of Tucunã, where they were looking for fertile land for their swiddens and for reforestation. Populating the socius with plant species is a necessary condition to attract the presence of caboclos in the territory, seeking spiritual protection from their ancestors, one of the main reasons that moved the Pataxó warriors to Açucena. In this complex intertwining of the branches (ramas) with the old trunks (troncos velhos), of the Pataxó of today with their ancestors, the warrior walk (trioká xohã) of the people of Tucunã emerges. Trioká brings back what drives it, that is, the spirituality of the caboclos, the return to the warrior’s language (the Patxôhã), the walks and stories of the ancients. Following the trail of the old trunks (troncos velhos), we come across certain narratives and elders spread out in different pataxí’p (pataxó villages) who tell them to relatives and researchers. The Pataxó of Tucunã themselves carried this ethnography to other Pataxó territories, in Mirapé, Barra Velha and Naô Xohã. When walking along these paths, it is seen that the awãkã’p (Pataxó stories), less than closed in on themselves, circulate in certain people, in the pataxí’p and through txihi (Pataxó) spirituality. Not everyone knows all the narratives, it is necessary to wander in a web of sociality and spokespersons authorized to narrate them. I seek to describe, through these different paths, the forms of resistance in the retaking, the trioká xohã of the Pataxó.Item Nhandereko: nosso direito(Universidade Federal de Goiás, 2022-12-16) Guarany, Vilmar Martins Moura; Pechincha, Mônica Thereza Soares; http://lattes.cnpq.br/7816009438312510; Pechincha, Mônica Thereza Soares; Amado, Luiz Henrique Eloy; Ladeira, Maria Inês; Mainardi, Camila; Silva, Joana Aparecida Fernandes daThis thesis seeks to carry out an autoethnography in which the author is an observer, member and participant of the Guarani indigenous people and proposes to analyze the migration of his group that leaving Paraguay at the beginning of the 20th century, when making an unprecedented journey to the Central-North region of Brazil. In this sense, the analysis focuses on the Mbya presence in Goiânia, Cocalinho in Mato Grosso, Xerente Indigenous Land, Xambioá Indigenous Land, both in the State of Tocantins and in the Jacundá Indigenous Land in Pará. Taking historical and mobility as a starting point, it focuses on self-determination and its relationship with the Guarani indigenous law that presents itself with the Mbya name “nhandereko”. It verifies self-determination in the past as well as in the present, going through a long period of invisibility of this right or even its denial, for recognition in the Brazilian legal system and in international spheres, to the point of being able to say that there is currently a reconquest of Guarani self-determination in the national and international scenario. Finally, it seeks to present the elements and principles to confirm the existence of a Guarani indigenous right.