This dissertation explores the intricate web of relationships between artisanal fishermen and the marine environment, focusing on the communities of Diogo Lopes, Sertãozinho, and Barreiras, situated in the Sustainable Development Reserve of Ponta do Tubarão. Beyond their economic role, these fishermen play a crucial part as custodians of traditional knowledge, shaping landscapes, memories, and imaginaries. The research delves into the connection between fishermen, boats, and traces through drifts and photoethnography. Grounded in photography, the study aims to safeguard the memory of artisanal fishing, examining how images and narratives unveil a profound link between nature and culture. Photography is embraced as a central instrument and language in the research, highlighting visual protagonism and experimentation in contemporary anthropology. Concepts of montage and experimentation are employed in constructing a multisensory ethnography.

This work investigates, through ethnographic research, the doula circuit in Rio Grande do Norte, taking as an empirical focus the activities promoted and/or attended by those who are associated with the alternative aspect of the Movement for the Humanization of Childbirth. This circuit is currently made up of meetings that have disseminated the ideas of the so-called Natural Gynecology — a sociocultural expression emerging in Latin America in the last two decades that, assuming a critical stance in the face of the presence of a colonial epistemology in hegemonic assistance to women's health, has become popularized through “knowledge exchange” circles, therapeutic experiences and workshops, promoting a particular symbolic system in light of its demands. The research sought to understand how doulas have incorporated the ideas of Natural Gynecology into their narratives and practices, what points of contact this movement has with the Humanization of Childbirth and its own ideas, and what this implies in the construction of the individual trajectories of the interlocutors.This text also highlights the contribution of these agents in the construction of other meanings around bodies and their events, such as gestation, birth and menstruation cycle. This work has particularly appropriated the theoretical and methodological elaborations of Urban Anthropology, Feminist Anthropology and some formulations around the gender axis, other epistemologies and decoloniality produced, above all, by women in the Global South.

The main objective of this writing is to investigate the impacts of the Covid-19 pandemic on the enhancement of virtual devices to combat gender violence in Rio Grande do norte, considering the connection between online and in-person. It also aims to: 1) understand how the servisse, reception and referral to the network from the Rio Grande do Norte is carried out; 2) analyze how relationships occur between online reporting devices and network agentes who work to assist women in situations of violence in the state; 3) verify whethe intersectional issues involving class, race, space and religiosity appear in the combat network to violence against women. Starting from a theoretical discussion that is interested in themes related to inequalities, intersetionalities and gender violence, the formation of protocols for this network and possible changes brought about by virtual devices for reporting violence against women are problematized.To this end, we start by surveying state initiatives that aim to connect offline and online environments, fieldwork and semi-structured interviews with collaborators listed. In this sense, the research contributes to understanding the demands of state professionals and women in situations of violence in the face of a scenario of social, cultural and political chances that express inequalities already underway in the capitalista system.

This work aims to identify the meanings constructed in relation to the body-territory (CABNAL, 2010; GUSMÁN, 2019), feminist agroecology and the Escuelas Campesinas de Agroecologia - ECA in the central region of Colombia. The research was carried out through Action Research-Participation (IAP) (BORDA, 1987) and the articulation between the women of the ECAs, in a proposal for engaged research (TURNER, 2008). Plants appear as women's companions in the different experiences of caring for people and achieving economic autonomy, as tools for confronting capitalism. They are also central to food security and autonomy, curing illnesses and are part of the cultural and ancestral universe and the expression of a peasant identity expression of a peasant identity. As for the women of the ECAs, although some are recognized for their work in the agroecosystems, their daily reality reveals fatigue acquired in the social struggle, in domestic work and in the spaces of the agroecosystem. A certain historical invisibility of women in the construction of agroecology and the defense of territories has also been revealed, mainly because their care and political actions are disregarded.Corpos, Territórios e plantas - as mulheres das  Escuelas Campesinas (Colombia)

This work is the result of research that aims to understand different dimensions of the experience of sexuality in old age. The proposal is to understand the effects of discursive practices on the body, sexuality, aging and desire in the lives of men and women at the age of 60. These subjects are residents of the city of Natal and some neighboring cities, in the state of Rio Grande do Norte, located in the Northeast of Brazil. In the development of the research, and with the resumption of socialization activities after the period of social isolation resulting from the Covid-19 pandemic, the universe of forrós aimed at “older” people opened up. The forrós showed circuits of flirting, sociability, dancing, parties, dating and also reflections on sex linked to people's participation in these spaces. Despite being part of a broader set of popular festivals, the work is limited to the study of “best age” dances and forrós, which are aimed at people called in these places “crowns”, “older”, “mature”, “in old age” etc. For the interlocutors, dancing, talking, flirting, etc., means feeling joy and parties are seen as ways of promoting health. In these meetings, dating and fun can be understood as an opposition to stigmatized aging, as a phase of absence, lack and deterioration. But, at the same time, they are places where codes and moral assessments about the duty of erotic-affective behaviors “in old age” are established and renewed, also updating gender and race codes. The research then constructs an ethnographic study of four events aimed at “older” people, paying special attention to native definitions of aging, the associations people make between fun and health, and the specialized discourses available to them about being of sexuality and eroticism after the age of 60.

This dissertation aims to analyze Madrinha Dodô's house, located on Rua do Horto, in the municipality of Juazeiro do Norte - CE, conceiving it as a hybrid religious space of multiple symbols, beliefs and ritual practices. In this perspective, our objective seeks to understand the relationship and religious rituals between the Pankararu Indians and the mourners in the healing prayer in the pilgrimage of the dead. The theoretical references of this work started from two central categories, the first popular Catholicism or plural Catholicism, in the terms of Sanchis (2001), the "mixture", mixes with elements of the Romanized Church, with spiritism, with ethnic rituals, Afro-Brazilians and other beliefs within a religious universe. Just as the popular Catholicism category runs through the work, the second category that moves in the writing is the concept of religious magic-practices to think of the healing rituals at Madrinha Dodô's house as a symbolic space par excellence, in which, the specialists perform the function of significant importance between two worlds, the spiritual and the material. The magical-religious qualities and virtues lead our investigation to popular prayers, among these, those related to the prayer for healing and the practice of blessing, which is configured as a magical-religious ritual at Madrinha Dodô's house. In this scenario, the idea of healing is constantly negotiated, people establish relationships, restructure their experiences of being and being in the world (Rabelo, 2008). It is important to analyze the rituals at Madrinha Dodô's house, considering the effects produced on people who are in search of healing, above all, through the therapeutic-religious dimension in these transports to the world of spirits. The speeches of the interlocutors form a set of interviews and are essential analytical tools for the ethnographic construction of the research, they are the methodological strategies of this dissertation. We reached the understanding that in Madrinha Dodô's house, the villages are found in this hybrid religious space of multiple symbols, beliefs and comprehensive ritual practices in healing therapies. I do not start from just one place, they are places that build the reference of madrinha Dodô, ancestral ethnic identity that connects madrinha Dodô from Aldeia Kalankó (Alagoas), to the village mourners (Kapinawá) and the Indians (Pankararu) from the village of Brejo dos Padres . We cross the narrative transiting through the charms of the enchanted ones and the spirits that circulate between souls and bodies in the ethnic rituals of Madrinha Dodô's house, a religious pluralism part of a tradition that plays a considerable role in the life of the community.

The field of studies on human-animal relationships in anthropology goes back to the canons of science. Anthropologists such as E.E.Evans-Pritchard, Claude Lèvi-Strauss and Mary Douglas bring in their reflections the animal figure in a perspective outside human life, considered as “others” in social relations. With the ontological turn, or animal turn, in the 1970s, a new perspective emerged for anthropology that proposes to break with the nature-culture dichotomy. Based on this premise, the present dissertation describes the interaction between humans and goats, demonstrating how both species contribute to the social construction and to the dilution of a dualistic conception imposed by modernity. In this way, the work responds like an animal, which for many years was considered by the locals as a wild animal and is now honored and crowned at the King Goat Festival, the biggest national festivity, created in Cariri in the 90's. aims to investigate the insertion of the animal in the context of Paraíba, to describe the crowning of the goat, to investigate the personification of the non-human animal, to understand the non-human animal as a being that has casual agency, in addition to traversing the crossings for data collection. in the field. To carry out the dissertation, the ethnographic method was used, with its various techniques, participant observation, open interviews, photographic records and field diary, from January to March 2021, in the municipality of Cabaceira, in the State of Paraíba. Therefore, I elaborate, according to the local perception, how the non-human animal becomes a central social agent, contributing to the social, cultural and administrative dynamics of the municipality

The present dissertation aims to present an ethnography of indigenous school education, based on the indigenous schools located in the community of Amarelão, namely: Escola Estadual Indígena de Ensino Fundamental e Médio Professor Francisco Silva do Nascimento and Escola Municipal Professora Alice Soares, belonging to the Mendonça family group, located in the Municipality of João Câmara in the State of Rio Grande do Norte. An ethnography is being carried out, with the participation and involvement of the author himself with the investigated community, presenting dialogues with indigenous teachers and other interlocutors who form the educational community. In addition, the documentation from which these school units were constituted is being evaluated. Thus, it has as results the advancement of public policies directed to indigenous people, such as the creation of the Commission for the Elaboration of the Indigenous School Policy of Rio Grande do Norte, to guide the specific public policies for indigenous education in the state. Therefore, it is necessary to question the relationship between culture, society, and school. This is because indigenous school education differs significantly from traditional schooling, since the learning process of these people has to go hand in hand with the strengthening of cultural identity.

This research was conducted with the indigenous people Xukuru of Ororubá, aiming to understand how the Xukuru people experience their identity beyond the demarcated territory, in other words, based on the relationships involving the Xukuru who live in the city of Pesqueira and those who live in the Serra do Ororubá. Furthermore, we seek to understand the meaning of “partners” (ONGs, Universities, cultural producers, etc.) by projecting the Xukuru way of life beyond the Serra do Ororubá and the city of Pesqueira itself. To this end, we worked with participant observation, conducted semi-structured interviews, consulted with academic productions and cultural productions of the Xukuru or made about the Xukuru people. The anthropological research carried out made it possible, therefore, understand the relationship of the Xukuru with the city as a field in permanent transformation, sometimes intensifying conflicts, through fear, prejudice and persecution, and other times through approximation and respect, for the struggles and achievements of this people.

The main mnemonic tool of this work are the memories of Pajé Barbosa: images produced in the Monguba village of the Pitaguary indigenous people, in Pacatuba - CE, between 2013 and 2022. A significant collection that connects the researcher to the territory and research collaborators , helping to understand processes of autonomy analyzed together with traditional knowledge in their territories. It is a repertoire of knowledge that was organized based on Afro-indigenous cosmology, which contributed to a reflection on methods of learning, knowledge, sharing and collaboration. The resumption of these everyday memories and events was proposed using tools from the anthropology of art to dismantle a fateful scenario and rebuild life, based on a policy of images, affections and arts, knowledge of these traditional peoples.

Abstract: This dissertation addresses the use of the internet and social media in the emergency collective action entitled 'Sacaca and Malungu in the fight against the coronavirus in the quilombola territories of Pará'. This initiative was made up of volunteers, including scholarship holders and members of the Center for Interdisciplinary Studies in Amazonian Societies, Culture and Environment (Sacaca) of the Federal University of Western Pará (UFOPA), as well as representatives of the Coordination of Associations of Quilombo Remnant Communities (Malungu). Its main purpose was to face the pandemic by creating informational materials adapted to the socio-cultural reality of quilombola communities, in addition to carrying out activities such as communication pieces, videos, spots, epidemiological bulletins, tweets and live broadcasts on YouTube. This research focuses on the following aspects: 1) description of the emergency collective action; 2) presentation of informative materials; 3) analysis of the cinematographic documentary entitled 'Nos Por Nós: Narrativas da covid-19 no Quilombos do Pará'; 4) reception and circulation of informative content in quilombola communities. Methodologically, the study used Ethnography for the Internet (Hine, 2015), Autoethnography (Versiani, 2005), Action Research (Fals Borda, 1979) and semi-structured interviews. As a result, I identified the configuration of virtual social networks in several aspects: in the elaboration of information materials, in the dissemination of these materials and in the transfer of information on confirmed cases and deaths of COVID-19 by quilombola members to the state coordination. In addition, it was also possible to identify that the emergency collective action stimulated the emergence of other collective actions in the state. The bibliography covers areas such as Digital Anthropology, Political Anthropology and Audiovisual Anthropology.

This study is about the phenomenon of imprisonment in Brazil and highlights its intrinsic relations with racism, focusing on the female prison population of the country, which is the third largest in the world. The health and care of black women in prisons is one of the dimensions that this study has sought to understand. Through the field Anthropology of Health and from a decolonial and intersectional approach between gender, race and class, an analysis of health practices was made at the Regional Prison Nilton Gonçalves, in the city of Vitória da Conquista in Bahia. The discussed in this paper are results of semi-structured interviews with ten interlocutors, in which it was sought to know how black women experience the prison system and how this reality impacts their health and illness processes, as well as identify how they are triggered as notions of care, both by women in deprivation of liberty, and by the health professionals and prison officers of this Prison. With the results obtained it was possible to establish the impossibility of reflecting on the Brazilian prison system, without racializing and seeking to reveal its complex dimensions, such as which are deeply embedded with the maintenance of a genocidal project, perpetrated against a black and poor population of the country. In addition, illness in the prison system is a reality and as diseases identified as predominant among women imprisoned in the Prison Unit studied are hypertension, depression, anxiety and Borderline Syndrome. Some of the senses of care for these imprisoned women are related to their memories outside prison, as well as to the practices of self-care and care that are collectivized between cell partners. With this, a relevance of this research is in reinforcing an urgent need for agendas for discharge, creating effective alternatives from guaranteeing care and comprehensive health for a prison population, taking as perspective the penal abolitionism.

KEYWORDS: HEALTH, CARE, BLACK WOMEN, FEMALE IMPRISIONMENT, PENAL ABOLITIONISM.

I present the healing practices to the body and soul, developed by the Potiguara of Paraíba, a people/ethnic group to which I belong as an indigenous person. These traditions are inherent to a people who fought courageously without departing from their traditional territories. As an indigenous people with a significant history in the conquest of Paraíba, our community deserves recognition as a protagonist on the national context, bridging scientific knowledge with traditional understandings of how to heal our people, but also healing non-indigenous individuals who seek our people for specific purposes. Our ethnicity possesses medicine, wisdom, philosophy, and other forms of knowledge that can engage in dialogue with the sciences, and this document aims to facilitate such dialogues. The cultural practices experienced by the Potiguara must be examined through scientific anthropological point of view since they are part of the daily life of the indigenous villages and exhibit rigorous evidence to treat illnesses that are not diagnosed by medical practitioners, since healing comes from indigenous sciences that are integral to our history.

The visibility given to studies on quilombola communities is a recent construction, resulting from the processes of identity reconstruction of the groups, the struggle for rights and the recognition of these populations by the Brazilian State through the 1988 Constitution. In Rio Grande do Norte, the emergence process ethnic group begins in the 2000s with the joint work of the Ministry of Agrarian Development (MDA), the National Institute of Colonization and Agrarian Reform (INCRA) and the Federal University of Rio Grande do Norte State in the preparation of Anthropological Reports, allowing the emergence of numerous quilombola groups fighting for the titling and recognition of territories by these occupied groups. The moment is characterized by the flowering of a questioning about the lack of records of the quilombola populations in Rio Grande do Norte, as historians such as Luís da Câmara Cascudo, stated that the black people did not have a great influence on culture and on the formation of the state, influencing negatively the production of studies on the black presence in RN State. Taking into account the production in Anthropology, realizing a lack of theoretical discussions in dealing with quilombola issues, some researchers trained in the PGGAS started to deal with the subject, mainly, dialoguing about general aspects related to the theme, little being discussed the role of women in these territories marked by struggles and resistance. Realizing that there is a gap in Anthropology studies on the role of quilombola women within their territories, this thesis aims to dialogue with women who act as quilombola leaders in Rio Grande do Norte and from their trajectories as local representatives, seek to understand the central role of these leaders in the struggle for the territories to which they belong. Thus, I try to dialogue with five quilombola women from different communities in the State of Rio Grande do Norte (Capoeiras, Grossos, Gameleiras de Baixo, Boa Vista dos Negros and Moita Verde) and methodologically support myself in bibliographic research, interviews and the use of the trajectories of life of these interlocutors, seeking to understand the daily life of the women surveyed.

The thesis deals with indigenous women, the environment and political organization, in the context of the indigenous peoples in the State of Rio Grande do Norte (RN), which correspond to forms of perception, relationship, conflicts and demands for water, based on the ethnographic study in Mendonça Territory in the semi-arid landscape. From the narratives, knowledge, practices, backgrounds and experiences of indigenous women, throughout movements between water sources, places, communities, territories and organizational spaces, the study presents hydrosocial relationships from the perspective of daily movement and territorial engagement. This way, concepts and categories such as water, scarcity, land, territory, landscape, water landscape, water inequality and water injustice are instrumental in apprehending the relationships driven by the presence and absence of water. Throughout the text, the hydrosocial relations mediated by water-land, water-places, water-State and water-territory are highlighted, with water-women being transversal and complementary, because it presents territorialized engagements and forms of resistance of women that enable the maintenance of life in the Mendonça Indigenous Territory.

This research aims to understand how the Urban Sketchers´ collective (Natal/RN) establishes their relationships with the city and reflect on the practice of drawing as a tool for knowledge production. For this, we take as the central object of analysis the relationship of the Urban Sketchers´ collective with the city, through the modality of registering urban landscapes. The relationships between the studied group and the city of Natal/RN present unfoldings, such as the political issues surrounding the transformations in the urban landscapes, the sense of collectivity promoted by the dynamics of the collective, and the practice of collective drawing as a catalyst of affective memories. The practice of location drawing is related to the debate around drawing as a tool for research and knowledge analysis. Thus, the present study aims to contribute to the debate in the field of Graphic Anthropology, following a line of reflection on the issues of cognitive science. The fieldwork was conducted throughout 2019, in person, and in 2020 and 2021, online, due to the period of social isolation caused by the COVID– 19 pandemic.

This research aimed to highlight the ramifications of sexual harassment complaints for female servants and students at UFRN. In this context, we carried out virtual participant observation in the plenary sessions promoted by the Student Central Directory (DCE) and in discussions on the topic on the social networks Twitter and Instagram. We also conducted semi-structured interviews (via Google Meet) with two university employees, namely: i) the first, victim-complainant; ii) the second, active in the reception and guidance to victims, in addition to; iii) a member of the DCE. From the data collected, as well as from the literature (sexual harassment in the legal, university scope, such as violence and gender issues), we found that UFRN does not guarantee the reception or guidance to victims, filing complaints or continuing the process without punishing the victims. harassers. In this sense, there are student initiatives, such as the actions of the DCE (women's plenary sessions, letter to the dean, acts of in-person mobilization, rejection notes) and also of civil servants, who work to support victims. Finally, we observed that the process of elaboration and circulation of rumors discourages victims from reporting formally (although this occurs in previous initiatives, informally), for fear of the possible negative consequences they may suffer. Thus, we conclude that sexual harassment is mostly guided by women (who make up the majority of victims), demonstrating that perhaps there is a cooperativism between men who commit this harassment. As for UFRN's position, only after informal complaints on social media did the institution decide to carry out a public consultation (in September 2022) to identify cases of sexual harassment and gender violence suffered within the university.  

This dissertation is the result of a research conducted through dialogues made possible through videos called with 9 students of african origin, who study or have studied at the Federal University of Rio Grande do Norte, more precisely in the city of Natal. These dialogues were mediated by two semi-structured questionnaires, with the main objective of investigating how these subjects construct and negotiate their identities after their arrival in Brazil. As well as to investigate the effects of these geographic displacements on their self-perception, in social, cultural and subjective terms, outside their countries of origin. The interlocutors of this research come from various countries of the african continent, young people between 21 and 32 years of age who chose Brazil for their professional training, starting or continuing their academic life. I seek to reflect on how the process of perceiving oneself as black in a country marked by almost four hundred years of slavery and structured on the basis of racism: the color of the skin and body features being one of the main marks that lead to exclusions, economic/social inequalities, and, in general, differentiated treatment by society as a whole. Thus, this work seeks to contribute to reflections about the theme of identities, understanding that they are social constructions mediated by tensions and conflicts, which use the resources of history, language, and culture to produce what we become. Without essentializations, but in a strategic and positional manner.

In the last five years, Brazil has gone through two major health crises that directly affected women and brought discussions about the paradigms around the concept of care. Political actions to fight the Zika Virus epidemic, which mainly affected the Northeast of Brazil, and the coronavirus pandemic are phenomena that, related to socioeconomic inequalities, make public policies favorable to women's reproductive rights invisible. In this article, I seek to follow the care itineraries (Bonet, 2014) of mothers of children with microcephaly who were affected by the Zika virus in the state of Rio Grande do Norte, understanding their joints during the Covid-19 pandemic. The survey is being built remotely through interviews and participant observation using Instagram and Whatsapp applications. Based on the reflections of Denise Pimenta (2020), who reports the figure of women as the link responsible for the articulation of the most diverse forms of care, the vision of the pandemic as a thing for women is consolidated. This connection of care with the disease, which expands through the contagion of the virus throughout the country, highlights the narratives of care focused on women and on the double/triple social roles they acquire in emergency and vulnerability situations.

The different ways women hit the road in South America are marked by how they organize, execute, and perceive a backpacking trip in the region. There are several possible contours in these cultural productions, which narrate other perspectives of an historically masculinized and risk- and danger-associated practice. I intend to establish through this multi-sited ethnography a dialogue between feminist anthropology, feminist geography, and backpacking trips, with the aim of analyzing the experiences of women who backpack along the routes of South America. Motivated by turning a social experience into a research topic, and encouraged by particular personal experience as a traveler, I conducted multisite ethnographic field research between 2019 and 2022. I called this endeavor “ethnographic backpacking”. This consisted of experiencing transit to meet other travelers on the road. The itinerary was built between different countries: Bolivia, Peru, Chile, Argentina, and Brazil. The ethnographic encounters occurred along the research route, both in physical and digital spaces. The use of encounters as a methodological strategy made it possible to establish 10 interlocutions with Latin American women travelers of different nationalities, social profiles, and travel styles. Through the shared experience it was possible to reconstruct the routes, paths and tracks; the contextualization of places, spaces, events, and trajectories; the contrasting of experiences and also the explicitness of categories and ways of being, moving and staying, common to the different groups. In this way, the research findings show that the categories of travelers are built through the forms of work developed during the trip and the choice of the means of transportation and lodging used. The encounters on the road and the landings are built as an equally important part of the experience. It was also possible to realize that these trips are multifaceted cultural experiences that challenge established cultural constructions, such as the idea of danger, and expand self-formation processes. Moreover, they are sustained through labour practices, strategies of physical and subjective displacement, and also by the crossing of borders.

Since 2000, there has been a significant growth in studies on intangible heritage. However, few dedicate themselves to observing the procedures of the agencies responsible for carrying out the registrations and the local repercussions. The work proposes to analyze the patrimonialization processes and their impacts through the study of the feast of Santo Antônio, in Barbalha/Ceará. I will observe the tensions and disputes between the revelers, representatives of preservation institutions and the church, the performance of municipal professionals (Secretary of Culture, tourism specialists, etc.) and the presence of popular groups. With the registration of the party in the book of Iphan celebrations, in 2015, a transformation of performances is observed, an increase in bureaucratization and tensions between municipal and state institutions and popular groups. The research was carried out in 2018, 2019, during the preparation of the party and its implementation, and in 2020, 2021 and 2022, with interviews with municipal agents and members of popular groups. The methodological procedures adopted were, above all, ethnography and interviews. It was found during the study that the patrimonialization of the celebration caused the modification of popular traditions, making the feast of Santo Antônio a spectacular event for the region of Cariri. The great repercussion of the party and, consequently, its registration as intangible heritage is linked to the role that popular groups play in this context and how the narrative about the celebration and popular culture was built by elite sectors of the city, which consolidated the party as a a popular/traditional event. We point out that this narrative contributed to the silencing of popular groups about the cultural manifestation of the feast of Santo Antônio, resulting in bureaucratization processes and the difficulty that the holders of the property have in having access to cultural policies. We conclude that the festival's heritage, in many cases, becomes distant from the populations that originated it, resulting in a lack of dialogue between popular groups and preservation institutions.

This work is the result of an ethnography carried out at the Cursinho Popular Marielle
Franco, from Rede Emancipa, in the city of Natal, Rio Grande do Norte, with an emphasis on
the performance that I had in the field, in person and on a daily basis, during the year 2019.
Rede claims itself as a social movement of popular education that is organized nationally,
mainly through popular preparatory courses for the Enem and entrance exams, aimed at the
socioeconomically vulnerable population, black people and students from the public school
system. The research investigated some questions that surround the existence of the course:
how educational practices take place when it is necessary to criticize and denounce the
exclusionary character of entrance exams and Enem and, at the same time, the proposal to
enable the access of the lower classes to Universities Public? How to deal with this conflict
when the students of popular courses are the “surplus”, that is, students who are usually left
out of the vacancies? In addition, what are the uses and appropriations of the “popular
education” category, considering the dialogue between the social movement and the party
militancy in the cram and the network? That said, I shed light on some discursive
elaborations, organizational strategies and conflicts observed in the field, showing the plural,
dynamic and multifaceted character of Cursinho Marielle Franco.

This research, carried out between 2019 and 2021, seeks to understand how the IléAséDajóÌyaOmíSàbá, a Candomblé and Jurema terreiro, becomes a reference in Afro-Brazilian religion in Areia Branca-RN. The ethnography was built from the dialogue with people in the House; with the objects of the Maria Pinheiro Memorial; observations in the rituals of Jurema and candomblé; interviews with other actors who are connected to this space, who are part of the terreiro's articulations and which lead to the publicizing of the sacred, through the Cortejo para Iemanjá, the Jornal Axé em Notícia and the lives. Following the paths taken by this House from Yalorixá Maria Pinheiro (in memorian) to the publication of their work, this research moves between Yalorixás, Babalorixás, Fathers and Mothers of Saint, orixás, entities, objects, clients, politicians, teachers and researchers. I use the notion of memory and agency to analyze the prominence of this terreiro in relation to its political strategies related to Afro-Brazilian religion in Areia Branca.

This research was carried out with the indigenous people Tapuias Tarairiús from the Tapará lake, located on the border of the municipalities of Macaíba and São Gonçalo do Amarante, in the state of Rio Grande do Norte, Brazil. Over the years, the Tapará community has faced health problems due to socio-environmental issues, such as deforestation, underground contamination, among others. According to the interlocutors, those issues are directly related to the group's health and well-being. To solve these broader health problems, the community has been demanding the demarcation of its traditional territory with FUNAI. Simultaneously, there are effective internal actions to intensify the use of self-attention practices, as well as promoting actions aimed at accessing public policies on indigenous health. Those action are proposed in the legislation and were not yet implemented in the Tapará community. Therefore, the research aims on the understanding of the multiplicity of problems and meanings of health in a group composed mainly of women. Methodologically, we used data such as interviews and field diaries, which were collected onsite during fieldwork, as well as materials collected in university extension workshops. All data was collected between 2017 and 2021. Finally, during the COVID-19 pandemic, I used social networks to access people in the community and continue with the actions remotelly.

This research aims to inquiry into the specificites of the political practices enacted by a self-designated feminist social movement that works in a region called Cariri in the southern of Ceará, Brazil.  The Cariri Women’s Front is a coalition of social movements, parties, organizations and independent activists that pervades itself in the intense and quick dynamics of  discursive fields of action, whether feminist or other mobilizations.  Broader trends in brazilian feminist field were resignified  by the alternative of a locally conceived feminism. But what does it mean on practical grounds?  Meaningful intersections among gender,race,religiosity and violence linked to specific local dynamics were identified and analysed by me beyond the axes of differentiation  and their respective identity politics related to  discursive fields of action. Thus   I compare firstly the trajectories of the  ten most important interlocutors chosen in order to highlight the process of formation of the Front, as well as investigate their subjectivities in dialogue with the activism in a local dimension. Secondly, I  conduct an ethnography of the International Women 's Rights Day performed by the Front in Cariri with an analytic lens based on the anthropological approach to rituals. Then I reflect about some connections between feminist politics and religiosities at this event. Finally, I think about the main tensions, challenges and possibilities for the movement in the local context such as mainly the opposition performed  between social movement and state through  the theme of violence against women, the digital activism in the pandemics, the municipal candidacy for mayor and councilor and the way they approach religion internally.

Aiming to reflect on and from the experience of lesbian women in the Metropolitan Region of the city of Natal (in the state of Rio Grande do Norte, Brazil), this research starting point was the ethnographic analysis of the research interlocutor's participation (whether as an audience, producers, or artists) in leisure and socialization spaces, specifically bars and parties, aimed at this target audience. Due to the sanitary crisis, it was necessary to redirect the research locus, abandoning the observation of the participants in the places mentioned above, turning the efforts to the historical-bibliographic recovery of some spaces to (re)build part of this scenario. Moreover, face-to-face and remote semistructured interviews were carried out aiming to shed light on how their life trajectories articulate with the construction of lesbian identity, highlighting particular dynamics of the production of the self, circulation around the city, family negotiations, etc., and revealing specific tangles at the intersections between sexuality, gender, corporealities, social status, race, and territory in the capital of the state of Rio Grande do Norte in Brazil.

This dissertation, entitled "When the people come together, power spreads - Female Protagonism in the fight in defense of the traditional fishing territory of Enxu Queimado/RN", is the result of field research carried out in the fishing traditional community Enxu Queimado, located on the north coast of Rio Grande do Norte, 142km from Natal-RN. Faced with a territorial conflict experienced by the community, a group of women who were organized with the purpose of making it possible to achieve financial autonomy through handicrafts, came together to create the Committee for Resistance in Defense of the Traditional Fishing Territory of Enxu Queimado. Of these women and the history in the community's memory (ALENCAR, 2010) by Enxu Queimado, the kinship relations between the first residents and the women who make up the Committee, the history of these women's political articulation and the empowerment processes experienced by them. Therefore, we carried out ethnographic research with participant observation, semi-structured interviews, bibliographic and documentary research, as well as the use of photographs to build visual narratives during field research. With an emphasis on feminist epistemology, we seek to analyze the role of women in traditional fishing communities, questioning the silencing and invisibility that, historically, fishing women face (ALENCAR, 1991). We could see that the women's movement in Enxu Queimado has historical roots related to the role of women not only the protagonists of care, but also of fishing, survival and the social organization of the community since its origins, as well as in the history of participation in social movements linked to popular education that boosted the political articulation of leading women.

This research aims to understand how family relations of transgender men and women change through their gender transition, investigating processes and practices of relatedness in gender and family relations. Research subjects were mothers of transgender children, as well as transgender men and women, with whom I recorded in-depth interviews and whose lives I followed during 14 months of ethnographic fieldwork in João Pessoa, Paraíba, between 2018 and 2019. Fieldwork sites were government agencies and institutions of public policies for travestis and transexuals, and a medical ambulatory of the public health system that provides specialized care for gender transition. I also followed the activities of an association of families and parents of gays, lesbians, and transgender people called Mães pela Diversidade (Mothers for Diversity), participating in mutual-help meetings, gatherings, parades, protests, and other kinds of events. I analyse how families became active participants in their children’s gender transition as they learned and acknowledged different discourses and knowledges, participated in institutions, and interacted with specialists such as medical doctors and psychologists. I also considered differences and particularities between families with transgender young children and those of transgender men and women. Gender transition’s effects overflow beyond the individual experiences of those who transition, moving transgender people’s families to create new ways to relate and interact with each other. It creates disruptions as well as transformations in identities, memories, and family ties.

During an epidemic, many social actors get involved: researchers, health professionals, carers, public policies makers, authority figures, media sectors. In this dissertation, I try to contribute with the on-going research and studies dealing with the unfolding of events related to the Zika Virus epidemics in Brazil over the last 4 years. This work aims to think about childhood, disability and the lives of children affected and implicated in the epidemics in Rio Grande do Norte. This work is divided in two parts. In part I, I persue the notion of “child development”, trying to evaluate the effects of this category in the conception of childhood, as well as in the lives and experiences of the children met during research and their carers. Part II is dedicated to the experiences, transformations and impressions of children who’ve become siblings to a child born with the Congenital Zika Syndromme, trying to keep up with their understandings, feelings and needs. This work, as a whole, discusses the diferente articulations between disability, childhood and the lives of children in times of Zika.

This work is based on ethnographic research carried out at Batalha do Vinho, an event elaborated from the elements and context of hip-hop. The Wine Battle is held in the northern area of Natal / RN and appeared in mid-2012, about ten years after the dissemination of this practice by Brazilian cities of the most varied sizes. Precisely about the structuring process experienced by the event during the period of ethnography, I report how the agency was particularly developed by one of its organizers, and its use of “fictionalization”, contributed to the positive results achieved. Beginning with the Battle of Wine, I began to characterize the structuring of a cultural scene proper to the practice of dueling MCs. This structuring process involves the possibility of professional and economic insertion of the individuals around you. This opening, however, does not come about easily or completely. Urban violence, largely provided by the State and its agents, is always on the prowl, willing to undermine physically and psychologically young people and their projects for insertion into the consumer society through the practice of duels. Online social networks have placed themselves as partners in this structuring process. However, this assistance is not without risks. The machinic effects of the technologies involved, their ability to make time and space more flexible and to enhance human feelings and actions will prove to be a trap for these individuals. In large part, therefore, the aforementioned expectation of inclusion proves to be the product of an ideological construction. This construction, however, has not only apprehended young people who practice rhyme duels and hip-hop in general, but has installed itself in a large part of the country's intellectuality, democratic thinking and progressive political militancy since the 2000s. , since the beginning of the class reconciliation proposal. Finally, I try to show ways, or at least measures, possible to be adopted if a new era of power and its narrative are established in the political scenario of the country.

This work investigates, through an ethnography of shopping, the consumption of clothes, accessories and makeup for a group of ten women in Natal, Rio Grande do Norte. Ethnography was carried out by comparing the reports of the interlocutors, as well as comparing their relations with the urban spaces of Alecrim, Centro and Natal Shopping, and with the virtual spaces of Instagram, Whatsapp, Pinterest, Youtube and Facebook. It was possible to detect the existence of a consumption cycle that includes, what I called: “Cycle of purchases”. This comprises three stages: the first stage involves planning the purchase and production of taste, the second comprises the act of purchase and the third stage involves the uses of the purchased items. Each stage of this cycle is related to different aspects of social and cultural life. Therefore, this dissertation aims to analyze female consumption, through the purchase of clothes, accessories and makeup, as a product and producer of sociability.

Research on travestis presents mainly an urban locus for the identity performance of travestilidades, little knowing the performatizations in other contexts, such as rural, inland and ethnically differentiated.By ethnographic route, i followed daily, with some intervals, five travestis between February and September 2019 in a rural/interior of the Norteriograndense countryside,seeking to problematize and understand how these travestis performatize their gender identities and build their bodies and subjectivities.To this end, I will reflect on the fluidity and decentralization of these identity performances in the game in the gendered and sexualized symbols, behaviors and practices, realizing the power of corporealities in these contexts; i will analyze the various ways of socialization of these subjects from their lifetrajectories (BOURDIEU, 2006) and their projects (VELHO, 1981), seeking to highlight the social markers of the difference of race, class, generation and disability.I will also reflect on their sociability networks with regard mainly to the relationships established between them, with the travestis of other municipalities, with the family and with their loving partners.In a cross-sectional way I will discuss themes that deal with social (in) visibility, displacements and everyday resistances.Thus, the reflections of this essay also focus on the demystification of the existence of travestis in these contexts, as well as the disruption of the dual perception that places the rural as a subaltern place of travestilidades performances.

Queimadas, located in the municipality of Taipu, in the region of Mato Grande, is a black rural community that lives from agricultural activities combining temporary crops (cassava, beans and corn) and sugarcane monoculture. The locality that is situated in a territory where there is a strong MST presence and where there was an ethnic emergency, has not benefited from federal development programs or ethnic mobilization, continues to have poor infrastructure and dependence on local authorities. He knew internal and external conflicts, involving ethnic-racial, territorial and political aspects. The purpose of this paper is to analyze the historical trajectory of the struggle for land in Queimadas. For this, we started from participant observation and semi-structured interviews in the researched community and in the institutions linked to the city hall. In addition to documentary and bibliographic analysis, aerial images and maps were worked on to identify the territory and its conflicts.

Keywords: Territory; dependency; agrarian conflicts.

The inexistence of systematic studies about the ethnic issues prevented viewing the racial plurality of the Seridó backlands. With the public politics favoring the debate about ethnic emergencies at the start of sec.XXI, the interracial relations started to be object of anthropological and historical research, compremising the discourse of the regional elites. In line of these investigations, the present work proposes to resume the problem from the local dynamics: It will be observed the relations that the Quilombola community of Boa Vista dos Negros keeps with its neighbors, the representatives of local elites, such as farmers, the ecclesial and political authorities. In a perspective that associates Anthropology to History, it is intended here to explore the quilombolas memories in dialogue with those that are produced in neighboring communities. For this, besides collection of oral tradition and the results of the participation observation, it needs to explore the notary, parish and public administration sources to understand better the studied reality. So, the interracial relations observed locally will be analyzed from fragments of the trajectories of key characters, especially Theodózio Fernandes da Cruz (1864-1951), historical leadership recognized as the main mediator between quilombolas and the comprehensive society. Strategies of resistance are evident aiming keep the integrity of the territory and access to benefits. The progress of research has revealed that the community in question keeps, internally, memories that reveal another local history that is gradually being told. It is still detached the quilombolas ability concerning the approaches and distances from the surrounding villages, so that the discrimination and any other forms of oppression are avoided.

This thesis seeks to understand the socio-political and cultural process of legitimacy for the biomedical supervision of the gender transition as a matter of public health. The empirical material on which this work is based was built through ethnography whose participant observation included document analysis, longterm interviews, a study of historiographic collections, and specialized medical-psi literature. The mobilization of trans men and other transmasculine subjects was followed, as well as the work of medical doctors and other health professionals and state employees in their institutional and personal context, whether in health services, in spaces of sociality, activism or government to comprehend their performances and experiences. Departing from the metropolitan region corresponding to the city of Fortaleza, in the state of Ceará, we sought to generate a picture of the heterogeneity of the agents involved in the making-up of a health care as a basic instrument for trans citizenship and as a space for scientific activity beneficial to life. Thus, it privileges the description of local interpretations of different social groups, but which come into relationship to establish the relevance of a biologically safe transition. The present text focuses on highlighting the knowledge flows of biochemical sciences, and not only of those named as psi, alongside the changes in the medical approach to transsexualities. Thus, the political strategies that allow trans subjects to claim the need for public coverage of medical care and its appropriation in different terms are described. When concerned with this scenario, it evidences the forms that life politics assume in contemporary times and how they include trans processes of medicalization and production of science that allow the existence and improvement of the self in the face of clinical and surgical interventions, as well as the production of conflicts and contradictions. In this sense, the production of reinterpretations of biomedical knowledge, linked to social mobilization by health services structured by the State, constituted biosocial activism that politicizes bodily changes also at molecular levels. These organic interactions must be controlled by biomedical assistance so that the resulting illnesses are prevented. Thus, we are witnessing new features of trans medicine that are placed differently concerning the first pathological approaches, which form a multifaceted scene of divergent views. This all makes possible the formation of a specific social field to trans health as a matter of politics and science. This is an excerpt of the observed social life, and, as such, we invested in the exhibition of ethnographic experiences that demarcate: body practices, agencies, subjectivation, movements for health rights, biographical trajectories, care, therapeutic itineraries, illness and disease process, professional dynamics, discourses around identity, scientific production of knowledge, biomedical interventions and the formation of the Brazilian State-nation through the sociological circumscription of the Transexualizador Process in its Unified Health System

This thesis addresses the social mobilization in the Sertão do Seridó region of Rio Grande do Norte, as well as the “biosociality” relationships in different spaces, including websites, of people living with a very rare and stigmatizing disease, the Berardinelli syndrome . Responsible for prolonging and improving the quality of life of people affected by the disease, the mobilization emerged through the activism of the mothers of children who were born with the genetic disease (known regionally as the disease of the lean) and the partnerships that were established between them and geneticists. With the founding of an NGO - ASPOSBERN, associativism among families produced contexts of “biosociality” structured by different levels of proximity and dialogue between subjects and specialized scientific knowledge, but also by emotions and moralities inscribed under the background of the local religiosity. The main objective of this paper is to analyze anthropologically the forms of social and political organization around this rare disease in Rio Grande do Norte - but which also involves people from other states - in favor of treatments, biosocial recognition, rights and citizenship, considering activism of mothers and other agents and social sectors. The field research that enabled its production was based on the ethnographic method and was systematized through participant observation of the collective moments of the association, informal conversations and open and semi-structured interviews, made with people with Berardinelli syndrome, their families, medical researchers and public agents. In addition, I analysed the dynamics established in a group and a page on the syndrome in the social network Facebook.

This work aims to analyze the history and influence of the RN Crime Syndicate on the scenario of political and criminal dispute in Rio Grande do Norte. From ethnographic experience, I intend to construct a narrative that, within certain limits, seeks to understand the processes that construct the "ethics of crime", the cycles of revenge and the contest for power and control of prison units and the streets of state. Considering that there is insufficient literature on the work of the local faction, I intend, in principle, to outline the way in which the group is constituted and organized within the State. I prioritize the perspective of members of the collective, detainees, ex-detainees and their families. The central focus of this research is to understand how the formation of "organized crime" collectives is a consequence of a state project that operates from the drug wars, mass incarceration and the criminalization of poverty. In this context, I think how the consequences of this project end up escaping the very "control" of the State. In this way, the subjectivities that emerge with the collective prisoners, the experience in the jail, the fights between neighborhoods by territories appear and the political resistance of "criminals" against the state oppression. The theoretical basis that I have chosen to use, mostly, is of autobibliographic character and produced by people who have experienced the jail, since I have the pretension to value these voices as theoretical bases - although the references do not end only in them.

This dissertation deals with the experiences and situations experienced by women who call themselves lesbians in the state of Rio Grande do Norte. It aims to understand how the female (homo)sexuality goes through a game between hiding and revealing their lesbian identities according to the dynamics that are involved. In this way, their biographies are constructed and organized in confluence with the spaces of (homo)sociabilities, by which these women transit daily. For this research, the life histories of the five collaborators were analyzed through the technique of snowball research during 2017 and 2018. I demonstrate how the negotiations undertaken by these women in the work area are woven and managed , family, studies, social movements through the maintenance of their agencies and intentionalities (ORTNER, 2007). In the ethnographic field, what is observed is the way in which women who identify with a dissident sexuality maintain their family relations. The concept of acceptance (OLIVEIRA, 2013) has been extensively explored to try to analyze and understand a lifestyle different from that adopted by other members of the family nucleus. It was also important to understand the processes of coming out, as everyday situations and not events scheduled to happen. The sociological literature on secrecy has helped us understand the silences and tensions that permeate the lesbian lives of women in this research. Different from what can be imagined this secret did not always appear as a moral panic, but rather susceptible of agency and new interpretations.

This dissertation aims to present fiction cinema as an imaginary anthropological collection. Our object is the pernambuco cinema of director Kleber Mendonça Filho and his films Aquarius (2016) and O Som ao Redor (2012). Based on the discussions proposed by Gilbert Durand and Gaston Bachelard on symbolic imagination, poetic spaces and temporalities, we propose to investigate how cinema functions as a product of representation and construction of social reality, which produces codes, symbols, allegorical signs, myths and narratives. In this way, both the representation and the construction of social reality produce the imaginary in society. We discuss the symbolic city as the place of representations, the creation of imaginations and social narratives of spatial-temporal predominance. In this understanding, we cover a multidisciplinary perspective of socio-anthropological scope in order to interpret and analyze how the contemporary films that treat the city of Recife as a place of intense transformations related to the urban space develop speeches of the poetic spaces memorials everyday of the symbolic city and the house. In this sense, the dissertation is based on a theoretical research to undertake the cinema as an anthropological research possibility.

This research aims to analyze the imaginary in the face of the supernatural, mainly with the Matinta Perera myth, based on beliefs and memories of residents of the Guamá neighborhood, in Belém do Pará, using an examination of the inhabitants' perceptions about space in who live and lived, from their memories and experiences. Therefore, it is important to go through the processes of urbanization and structure in this neighborhood, in order to better understand the landscape and its transformations. It is also necessary the argument about migratory processes from the hinterlands of Pará state Pará and other states to the city of Belém in order to insert a discussion on the interface between rural and urban in the Amazonian context, constructing an analysis of the redefined spaces idea; and the articulation of the elements of local fauna and flora in the supernatural myths, for the relational debate between landscape, memory, subjects and space. For this, I use the ethnographic method, with visits to two associations of Guamá neighborhood residents, AMI (Association of the Best Age of Guamá Residents) and ECNB (Cultural Spacre Our Library). For the conversations with the participants of these associations, I opted for open and semi-open interviews.

The Cidade Alta is a degraded space where the traditional bars of Natal’s downtown (RN) are located. These bars offer dishes of local cuisine and are also strongholds of leftist intellectuals. For at least ten years, there has been a revitalization of the Cidade Alta, with the emergence of festive spaces and the appreciation of popular music associated with bohemia, samba. In addition to the festive aspects, we will be interested in the status of food and its forms of consumption, starting from the idea that they are part of bohemia along with music and drink. This research aims to describe the lifestyle, the forms of commensality and sociability in three bars in the adjacency of Beco da Lama. For data collection, the ethnographic method is used: semi-structured interviews with cooks and waiters, informal conversations with consumers and direct observation. Thus, the bars appear as the main responsibility for the resistance to the gastronomization process of the local kitchens, as they preserve the aspects of “root cooking” and old urban practices in Natal that has been lost with the growth of a predatory gastronomic tourism. The forms of commensality observed in bars associated with bohemia are resistant to mass culture and recent changes in the urban scene.

This dissertation proposes to try to identify and understand, through participant observation and the mapping of speeches and interviews, indications of continuities and ruptures in the practices and values of the Civil Police, specifically of the RN. The work is structured in three chapters. Initially, it presents a historical overview of the process of formation of police corporations in the nineteenth century, created to guarantee “public safety” in Brazil. Later, in dealing with the paradigms that build police identity, it deals with the police inquiry, which is considered the “heart of the Civil Police activity” and a central activity for its structuring. In a third moment, by focusing on the field data, I identify that the Civil Police is a corporation founded on paradigms of past centuries, but that begins to delineate new ways of acting and representing itself, which generates a constant process of questioning about "What is being a police officer?" Given this scenario, marked by tension and relations of continuity and discontinuity, we conclude that there are conditions for the denaturalization of old assumptions, which causes reflections on the ways of being and being in the corporation in contemporary times.

This work analyzes the production of images in the city of Natal/RN - Brazil through the work of local artists in their protagonism in street art, graffiti and pixo, extending the reflection also beyond national borders. The realization of this ethnography was based on methodological procedures such as walking in central regions of the city, taking photos and photographic collection, interlocution with artists, participation in events, documentary research and anthropological, urban and visual reflection. The results of the research suggest that there is a relationship of reciprocity in this process that involves street art and the city, where artists’ journeys, in addition to a graphic and plastic action, also implies a biographical action. When walking through the streets and places of the city, intervening in its physical structure, they live this experience expressing it through these forms, emphasizing the conflicts and the urban contradictions, but also its poetics. In the city of Natal, as in other cities, preserving their specificities, the exercise of art performed along the streets creates a socio-spatial knowledge. This knowledge is shared in the urban visual sphere in images offered to anyone who stops to see and think about them. 

The aim of this thesis is to understand some political processes and Indigenous ways of knowledge among Tuxá people, improved by their involvement with a territorial autodemarcação (auto-demarcation) of D’zorobabé land. Accordingly to them, D’zorobabé is their ancestral territory, traditionally and historically related to their ancestors in the region of Submédio São Francisco river. At once auto-demarcation highlights both sociopolitical organization and the dwelling process of living in a strong cosmological place, where the ancestors – brabios, gentios, mestres encantados – are present. This re-dwelling offers different ways to engage with Tuxá’s ciência (science), i.e., their complex of ritual practices and knowledges that structures their worldview, besides their political and educational planning within Indigenous school education. By the means of an ethnography, the thesis aims to comprehend the correlation between different Tuxá political-ritual groups and their ways to engage with ciência in the context of D’zorobabé autodemarcation during its first six months (August 2017 to February 2018). Political arrangements – division of political groups of families which constitute the current Conselho Tuxá (Tuxá Council) – point to specifics ways of relating with territory, both in its tangible and intangible dimensions. They also highlight the multiplicity of political groups among Tuxá in Rodelas, which reorganize themselves around the project of auto-demarcation to occupy the territory and reach future access to resources – political representativity, access to the land etc. Furthermore, we describe a twofold process of re-dwelling D’zorobabé. First, the political negotiations aiming to divide particular areas of the auto-demarcation site to different groups, as well as sharing the responsability for the common spaces. Second, the different ways of engaging with the cosmological force of D’zorobabé that varies accordingly to different political-ritual groups dwelling the territory – and handling with its ciência. Given these points, we also study two ways of Indigenous education benefited by their contact with ciência: on the one hand there is what we call a wilderness pedagogy, cosmopolitically and ritually related to enchanted beings and the knowledge that comes from them; on the other hand there is a circulation through pedagogic repertoires (both Indigenous and non-Indigenous), a movement done especially by Indigenous teachers in close relation to the knowledge coming from the ciência besides school context. Focusing on the strengthening of educational and political repertoires by resorting to the ciência, we are able to understand how a number of projects come to be outlined, as for example the current revitalization of an Indigenous idiom. This revitalization is based upon different sources, both the direct communication with brabios and mestres encantados – which is enhanced by their coevalness in D’zorobabé – and the resort to colonial period documents, for instance the bilingual Portuguese-Dzubukuá catechism. The latter is a Karirian language of Macro-Jê stock which was spoken by native peoples around the region. Besides the ancestral territory, then, we can find the notion of an ancestral language that allows us to follow a multiple path of Tuxá territoriality, involving land (for the auto-demarcation), knowledge (for the ritual practices and the ciência) and school education (for the perspectives of ethnic strengthening and language revitalization promoted by the current Dzubukuá project).

Conducted by those who are directly affected by the illegal condition of marihuana and its therapeutic use, this research seeks to situate and reflect on the collective articulations and on the paths found by the patient associations and their families who initially adopted marihuana therapy illegally and, realizing its effects, have been mobilizing a network of social actors, institutions and public and private organizations to position themselves on the topic in the state of Paraíba, for the realization of the right of access to health and social visibility for its claim. Until recently, even this therapeutic use was not allowed in Brazil and patients and their family members who brought illegally these medicines from abroad could be classified as drug dealers for the criminal act of transporting illegal substances. Based on international research and scientific evidence, the claim for therapeutic use of marihuana has emerged on the national scene over the past five years as a theme that goes beyond health issues alone, as it effectively involves a diversity of actors and institutions, many of them articulated with each other, which act on the possibilities or not of changing moral and legal conceptions that condemn the uses of the plant for considering it a drug. Following the claim of patients and families of patients whose marihuana treatments were successful, lawsuits requesting the importation of these medicines and their removal from the list of illicit substances classified by ANVISA have increased in recent years, as criminalized marihuana faces several obstacles that make it difficult to carry out research on the marihuana plant in the country and its importation becomes a long and expensive operation. The guiding thread of this research highlights the visibility, the public discussions and the social advances that the therapeutic use of marihuana has achieved. Therefore, I seek to: (a) contextualize the theme to indicate why the demand for the therapeutic use of marihuana - whether through derivatives, isolates and pharmacologically manipulated, or through whole extracts or even in nature plant - is still an undefined issue, situating socio-political, moral and economic issues involved in criminalization and lack of regulation; (b) present the forms of organization and performance of the Liga Canábica da Paraíba and ABRACE associations;  (c) indicate the participation of government agencies and entities involved in the theme; and (d) analyze the articulations mobilized by the associations in search of a definition of this demand for health, considering the complexity of positions and interests involved. The final considerations are to point and provoke reflections from the research, rather than closing a definitive conclusion on the subject.

When taking as interlocutors young universitary students of a rural community in north Ceará that live in the flows and borders between field and city I have an objective from understand about the motivating factors that have made possible a trajectory of school longevity – the arrival at the university as well as analyze how the (re) construction oh their life projects takes place during the university experience. To do so, I take as a presupposition that needs to follow the itineraries by which they construct their daily lives. Thus, in the light of Marcus (2004) multisite etnography, I follow the everyday trails of youngs, in the rural community, university transportation and university. With a qualitative research, this etnography study chooses participant observation, semi-structured interviews and biographical narratives as research techniques necessary to achieve its purposes. In the fluxes and crossings of boundaries – producers of subjectivities – that young women, in a processual movement, (re) construct between the rural world and the urban universe. The transit between different domains and universes of meanings leads to the articulation between diversified networks, promoting the proliferation to multiple experiences. The multiplicity of references leads, therefore, t the problem of fragmentation, which for Velho (2003) is one of the signs of modernity. However, it is in the imbricated process between continuity and discontinuity, between tradition and modernity that we can locate the understanding of (re) construction of the life projects these youngs. The data obtained point to a complex and multifaceted reality that signals the elaboration of life projects within an urban perspective, using the city and their benefits, but without an uprooting of the field, which remains a strong reference for think of the trajectories of the young investigated.

Living with companion species in our homes, families, among our friends, in public places, in private events, in the online/offline world, may be shaping and being shaped by the conventional interactions and rituals of humans. In addition to concern for animal welfare, condemning "inhumanity" in relation to ill-treatment, a relationship of affection, empathy, makes the animal as an actor intended to be built and move in society, has animal agency, as Osório suggests (2016). Insofar as it becomes a social actor, and it passes the possibility of access to social rights or, at least, possibility of online access, it produces complex networks of relationships and structures of construction of complex subjectivities between humans and nonhumans. This research is, as a whole, an ethnographic attempt to describe the relationship between humans and nonhumans in contemporary times, in the urban environment, using the graphic tool, photographs and drawings, not only as an illustration but as part of the observation process and interpretation of data.

From the analysis of the narratives about the history of the city of Saint Vincent, municipality of Seridó norte-rio-grandense, the research proposes to understand the different versions about the historical events of the Serra de Santana. The presence of indigenous people in the region is attested by archaeological evidence, remembered by the legend of the foundation of the city that has the protagonist of India Luíza, as well as the evocation of supernatural beings in the local topography that carries the marks of past events. Another character appears in the oral versions of the local history, Saint Vincent, patron saint of the city. In the narratives, India is replaced by Saint Vincent in a project devised by the settlers, in a symbolic contest of memories where the Indians are once again placed on the margins of history. Thus, the construction of local history based on the memory of the Saints is revealed through the reading of the different versions of the city where the Indians are cited, the archaeological finds, the "souls" and the supernatural phenomena that constitute a reinterpretation native to the historical events.

The game of the beast is a kind of lottery that emerged in the city of Rio de Janeiro in 1892. Although for most of its history - and currently - being illegal, it is one of the most popular games of chance in the country, is present in the midst of society and inserted from the busiest capitals to small cities, penetrating in such a way as to become adaptable to the most varied lifestyles and social contexts. In the midst of this are the people who work, or are involved, in this world of numbers, animals and humans: bankers, money changers, collectors and, more generally, amateur players, all present in this universe driven by the desire to make money. Thus, the present work presents an ethnographic study on the game of the animal developed in the city of Mossoró-RN, in order to understand the importance of this activity in the lives of the people involved, as well as for the city's own from the perspective of symbolic dimension of social life pointed out by Clifford Geertz (1989, 1997) and Lévi-Strauss (1975). In addition to participant observation, interviews were conducted with each group of people related to the game. The fieldwork made it possible to observe that in the quest to achieve the success of the game, players have a myriad of interpretations and deciphers based on dreams, as well as techniques, superstitions in the acasos of life and with a rich symbolic imagery, making these people true scholars of popular knowledge through game of critter. The theoretical basis on the subject was based on the studies of Soares (1993) and DaMatta & Soárez (1999). The ethnographic research was especially concentrated in the Santo Antônio neighborhood and in three adjacent ones, being Barrocas, Bom Jardim and Paredões respectively. In general, the study aims to contribute in presenting the complex and circumstantial specificity of the game of the animal based on the data and testimonies collected.

In the present research, we seek to fulfill a theoretical and empirical investigation that considers the interactions between consumption, fashion and gender. I aimed to investigate how the production of the brand of fashion without gender, A João, who proposes to express in the clothing deconstructed forms of what is defined as masculine and feminine, presents itself as a propitiator of a fluid identity investigation, having as a locus of search the Instagram application. I also observed the experience of a consumer who breaks with the commercially defined gender demarcation for the clothes and the discussion around two campaigns of a great brand of fast fashion. The methodological steps used were: bibliographic research, ethnographic field research and content analysis of the brand profile. As well as conducting semi-structured interviews with the creator of the A João brand and with the consumer. From the analysis of these three spheres, I could observe the use and production of clothing as a legitimate expression of identities and social expression.

This dissertation originates from an ethnography of scientific activities at the São Francisco River transposition. Therefore, it is based on the theoretical-methodological processes coming from Bruno Latour’s Actor-Network Theory; a perspective engaged in the understanding and problematization of Science, State and non-human agencies. The data presented at first, is a product of the analysis of government documents, legal processes, technical reports and etc., in order to comprehend the places in which scientific controversies stand together with legal-normative conflicts that grant resources to the transposition. In a second moment, the data was built by fieldwork together with the scientists that rescue and monitor the caatinga plants degraded by the transposition. Since the immersion at documents enables the following of a socio-technical network in which science is historically linked to politics by answering directly to a developmental demand, the fieldwork shows the practices that make possible to see how science is a “policy in action”. Both of these methodological approaches are necessary to understand what kinds of knowledges, agents, discourses and ideals are mobilized in order for the caatinga plants to dialogue with state policies and legitimize, thus, an intervention that changes a portion of the flow of the waters of the biggest Brazilian river. Therefore, the idea is to show how scientific production registers the caatinga under recognizable aspects by the State and how following such register allows to clarify a very specific form of “nature management”.

xx

Brazil has recently emerged as a favorite migratory destination for many people from Senegal, mostly followers of the Islamic Sufi brotherhood Muridiyya. This research aims to investigate the transnational diffusion of Muridiyya, especially observing the appropriation of Information and Communication Technologies by murids of the diaspora. To this effect, we will analyze how the transnational flows of money, objects and information contribute to the belonging building process and to the globalization project that drive the brotherhood development. If, on one hand, technological capitalism fosters established powers by opening even more space to dominant cultures, on the other hand, we can individuate interstitial initiatives in which subaltern agents and groups appropriate the technological tools creating their own spaces of interaction and action. Focusing on religious belonging, we also seek to highlight the large plurality of Islamic practices, in order to deconstruct the monolithic representation of Islam, commonly conveyed by mainstream media.

The dissertation consists of an ethnographic theory of the relation between electronic music and the spaces of urban sociability in Recife and the effects of electronic music on the interaction of men with homoerotic practices in these spaces. At the confluence of these two aims, I intend to elaborate a broader ethnographic perspective on electronic music, so that here I analyze not only their sounds, but also the meanings that the interlocutors confer on this musical genre and how electronic music, at its most Styles, (re) configures spaces of sociability cut out. To do so, I first try to analyze how the interlocutors, from their generational experiences, experience their homoerotic experiences in the spaces of urban sociability they attend. In this way, I aspire to point to the extension of the field of autonomy of these men in a given sociability and how they negotiate their homoerotic experiences in a regime of visibility circumscribed socioculturally. Then the focus of the review falls on the place of electronic music in GLS bars and nightclubs and at alternative parties. For that, an ethnographic description of the structural and symbolic dynamics that characterizes these spaces is necessary. I describe, in this sense, both the physical structure and the playful programming. And, fundamentally, I try to describe the interactions mediated by the electronic dance music between the interlocutors. In the third, and last moment, I analyze more systematically the different musical styles that are reproduced in these spaces of sociability. It is, therefore, to point out how electronic music and ethnography spaces of sociability are mutually related. The ethnographic experiences described also seek to point out how electronic music produces effects in the interaction between the interlocutors. This double movement, the relationship of mutuality and the production of effects, in turn, can be seen from the lights, the songs and the particularized dances that set these spaces. This ambiance produces a "sense of intimacy," which excites different erotic expressions and fosters interactional performances among the people who are there. Finally, the scenes of erotic expressions, mediated by the electronic dance music I observed in the field, are related to the way these men experience their homoerotic experiences in these spaces.

Keywords: electronic music; Urban sociability; Male homoeroticism; Urban anthropology; Audiovisual anthropology

Symbolically, tides can represent the changes occurring both in Nature and in human societies
and their cultures, never static, but in processes of continuous changes, unpredictable to men,
although cyclical. The communities of artisanal fishermen on the northeastern coast of Brazil,
like any other, are also subject to the dynamism of the socioeconomic changes that accelerate
with the cultural exchanges resulting from globalization in recent years. This research analyzes
the changes that occurred in the artisanal fishing community of the Maracajaú prairie district,
located in the municipality of Maxaranguape, state of Rio Grande do Norte, Brazil. An
international incident occurred in the early 1960s between Brazil and France, which became
known in history as the "Lobster War", as a result, the crustacean began to attract the attention
and investment of Brazilian businessmen, because its fishing and marketing were almost nonexistent
in Brazil previous to the incident. With the shift of the lobster, abundant in the coast of
Rio Grande do Norte, into merchandise with great acceptance, demand and high value abroad,
the artisanal fishermen of the northeastern coast had to adapt to new fishing techniques, many
of them starting to offer their services to companies engaged in industrial fishing. The
indiscriminate and often predatory lobster capture, in addition to conflicts of interest with
tourism entrepreneurs, led to a new crisis in the fishing industry, its consequences leading to
the rupture of new generations: with the surge of new opportunities for activities and market
positions, a portion of these young people veer away from the traditional activities of artisanal
fishing as they seek new professional opportunities, although often without abandoning the

The objective of this work is to understand the process of erasing the black presence in Seridó from the comparative analysis of historical documents and memories of the "Belém family" composed of domestic groups coming from a farm to create that has in its records the greatest number of Slaves in the mid-eighteenth century. Since enslaved Africans have been present in Seridó since the beginning of the colonization, their descendants have suffered a process of invisibilization and stigmatization beyond the rapt of their lands that were "taken" by the great landowners. The genealogical trajectory of the Belém family, the memories of the descendants of the Moura, Guiné and Belém were crossed with the available historical documents. I will describe how "The Belém family" was built around a voluntary erasure of the stain left by slavery. Thus, through the historical perspective, we seek to question the ethnographic data and from the ethnographic data, fill the gaps left by historical documents (Wachtel, 1990). Among other results, the research reveals a great diversity of by-laws among Afro-descendants throughout the historical process, the existence of daily practices and crafts that refer directly to the colonial past, despite the few records of memory. Cowboys, muleteers, cooks and other characters who have specialized crafts testify to the historical continuity of the African populations enslaved in Seridó and strategies of resistance to domination.

This paper focus on the life trajectories of activists from the Movimento dos Trabalhadores Rurais Sem
Terra (MST – Movement of the rural workers without land), that when building up their activism, felt the
constant need to fight for a lesser unequal society. The MST is a social movement international and
nationally renomed and it’s main goal is to perform agrarian reform in Brazil, with an particular interest,
that is to occupy the unproductive lands as for the Federal Constitution’s definition. Nonetheless, the
occupation does not refers only about the larger estates, but also about ocuppying public institutions to
pressure the government foward the agrarian reform and public policies within the rural settlements,
expropriation of land, etc. The militants came mainly from rural enviroment, others are supporters of the
MST causes, some of them applies to the militancy, that is a condition that carries many significancies,
because there is the subject that considers himself an activist and the subject that the MST sees as an
activist. The MST activist is initially integrated in a training process, that adapts the demands and
characteristics from the MST, the formation is a continuous process, that qualifies the activist to interfeer
in the reality to change it. The engajement comes in many ways, such as: occupation and/or aquisiton of a
landmark; admission to the Educação de Jovens e Adultos (EJA – Adulst and Young’s Education
Program) or superior education of the federal government, etc. This paper proposes to comprehend the
life trajectories from the militant experience that begins before the appliance to the movement and
remains throught their lives and, as for some of them, an organizational rupture occurs, but not as for the
engajement from the movement’s politics causes. The metodology used was the participant observation
as intended to build a proximous relationship with the researche’s interluctors, and also interviews for
them to describe their life trajectories before the appliance for the movement. As for the theorical
references, the paper is related to theoricists that discuss how activists approaches for the MST
movement. The trajectories presented in this paper pervates the dreams, ideals, life projects, sense of
belonging and that are enrolled in a collective arena of the fights about the land, that is also subjectivelly
significants.
Key-words: Life trajectories; Activist; Training Procces; MST; Agrarian Reform

Essa dissertação é uma etnografia acerca da performance de atores sociais que participam de brigas de galos no litoral norte do estado da Paraíba – uma região caracterizada pelo contato interétnico histórico entre índios da etnia Potiguara e a população não indígena. Ao realizar o trabalho de campo pude perceber que essas rinhas de galo se constituem enquanto uma prática ritual masculina difundida na região: ocorrendo dentro e fora da área indígena, com a participação de índios e não índios. Essa pesquisa, portanto, se caracteriza como um exercício antropológico de compreensão de uma situação limite, que se encontra inserida na clandestinidade e em uma zona de fronteira étnica. Nesse sentido, lanço mão da seguinte indagação: como se configura a interação entre índios e não índios num evento ritual ilegal marcado pelo enfrentamento simbólico e que tem animais não humanos enquanto personagens centrais? Para responder a essa questão, tomo a abordagem da “antropologia da performance” como filtro epistêmico e metodológico e me debruço sobre essas rinhas com o intuito de compreender e descrever quais as rotinas, cenários, personagens e conflitos que estão implicados nessa prática. Tendo em vista que os nativos encaram a briga de galos como um esporte em que o galo é o atleta e os humanos são seus treinadores, apoio-me nesse trinômio (esporte, atleta e treinador) para interpretar essa atividade, ou melhor, as performances dos animais humanos e não humanos. Com isso, pretendo apresentar um quadro de categorias, símbolos, marcas e signos verbais e não-verbais que suscitam um padrão dinâmico de ações pertencentes ao universo da briga de galos – que tem seu valor antropológico expresso no fato de ser um evento ritualizado que envolve além do contato interétnico uma gama saberes, experiências, técnicas e emoções partilhadas coletivamente.

O presente trabalho busca compreender como se estabelece o processo judicial e de que modo a busca pela verdade real (MENDES, 2011), uma verdade absoluta para a situação discutida nos autos, apreendida pelo magistrado. Estudos como os de Regina Mendes (2011), Bárbara Lupetti Baptista (2008; 2012), Cardoso de Oliveira (2010; 2011) e Kant de Lima (2010), firmados no âmbito da Antropologia Jurídica, deixam claro que o jurisdicionado tem papel mitigado no Judiciário; que a ação se pauta em uma lógica conflituosa, e não transacional; e que a sentença é uma decisão imposta unilateralmente pelo magistrado às partes, sendo que estas nem sempre creem que sua demanda foi reconhecida por ele, findando insatisfeitas. Os dados obtidos em um Juizado Especial Cível do Estado do Rio Grande do Norte, neste sentido, parecem demonstrar que o magistrado intenta compreender aquela verdade para, a partir disto, comprimir o número de atos instrutórios e otimizar a produtividade, de modo a dar vazão à grande demanda que lhe é imposta diariamente. Mais ainda, conduz à ideia de que tal verdade é fruto de uma construção in loco, graças às experiências diárias vivenciadas naquele contexto. A partir desta pesquisa empírica, acompanhou-se o trâmite que a lide passa, desde sua elaboração mediante atermação até a sentença de mérito, conduzindo à presunção de que todos os atos procedimentais convergem àquela procura. A principal consequência oriunda disto, finalmente, é a análise de uma metodologia instrutória que, embora pareça ser peculiar, única, termina por refletir as estruturas jurídicas na qual está inserida: as liberdades concedidas, que aparentemente igualam os atores do Judiciário, reiteram as relações de hierarquia entre juízes e servidores; e a aparente possibilidade de maior participação da parte na instrução visa, na verdade, selecionar discursos, conhecê-los e mitigá-los no futuro.

This work is a result of an ethnographic research made with young authors of illegal acts at an internment unity located in Recanto das Emas – Distrito Federal. From an assault that two young men practiced in my house I began to try to understand what led young people as they resort to crime and what it represented to them because since that experience I came across perceptions for which had not yet awakened, which ended up becoming the objective of this research. In that context, trying to access the experiential aspects (RIFIOTIS, 2006) of crime, I tried to identify from the point of view of those subjects which were their benefits and which were their searches behind this experience. Then I observed that the missing of perspectives which these young and poor men are submitted allied to the fact of being treated both by society and the State as criminals, regardless of being involved with the crime, as a result of the subjection criminal process as Misse says (1999), puts the crime as something engraved on subjectivity of the agent, end up generating a revolt and a demand of recognition (HONNETH, 2003) as latent to the point of turning the crime in to a choice that makes sense to them, although it has a difficult moral justification. In this way, they deny a social pact, which do not participate and react to, because they want to be included and are not able to. More than a way to obtain patrimonial profits, crime presents itself as a means of accessing a symbolic universe that would not be available to them in another way, such as the possibility of luxury and to have a fame in his own place, besides the gains that come from that experience as the adrenaline and pleasure, even if momentary, to live a situation in which you are in power, moreover after a life of submission. However, by choosing a style of life that is rejected by "legitimate dominant moral ", they see their selves forced to develop numerous individual and collective strategies to deal with it, as is the case of performances that are run not only during the crime, but even to maintain his image of bandit. It occurs that even if the crime presents itself, initially, as a fight strategy for recognition, it always ends restricted to their peers, reason for which, overtime, the crime starts to be seeing as an illusion.

The paper analyzes some ways of doing politics between the skateboard in Natal-RN supporters. Due to the lack of appropriate places to practice this activity in the city, some guys started to demand the construction of a public skatepark. Different strategies have been strengthened. Among these, there is the example of what became known as Movement Potiguar Skateboard (MSP), a series of events, such as marches, meetings with politicians and championships, were organized in area neighborhoods south of the city, as well as in City Hall and the City Council Chamber, between the years 2007 and 2011. From a description of these mobilizations, guided by the perspective of cultural studies English and Latin America, under the auspices of authors such as Stuart Hall (2005) and Nestor Garcia Canclini (2008), is discusses the issue of citizenship in time of globalization of culture and economy. Overall, this study seeks to show that the mobilizations by a public skatepark on Natal express a new way to claim for social rights, organized not from class interests, gender and nationality, but by the consumption of goods and symbols skate culture, produced and disseminated by transnational reach of companies and mass media.

The current study has as objective to evaluate different action ways for independent music individuals in Natal/RN. From an ethnographic research, I have searched to do a description of some musical activities, which have been developed in the downtown, promoting, as well, reflections about to be independent, and arguing the different implications, which can be attributed to the category with different problematic issues. Also, it has been analysed processes that involve a musical digitalisation promoted by the advent of new technologies in the musical ambient, realising, therefore, which effects are inferred about the creation, production, recording, dissemination, distribution and sharing methods about music by using available internet tools, such as social network, streaming and music download services.  By the way, recognising how such mechanisms are achieved by the interlocutors, I have described various uses employed by agents of band members, music producers, sound technicians, cultural members and other professionals involved in musical projects. Finally, I have argued about different musical places in the downtown with the goal of constructing a description of some events that clarify the “independent individual” in Natal.

The continuous urbanization process appears as a motivator of conflicts about what may be allowed or not in the spaces which the cities are constituted. This is the case of traditional use of wagons moved by animal traction, which has been strongly questioned and progressively banned in many Brazilian cities also. In the city of Natal (Rio Grande do Norte), the same process occurs and relegation is being determined by the implementation of the Municipal Policy for Animal Traction Vehicle Dissolution (PMRVTA, in its original abbreviation), which, until the date when this paper has been concluded, is still under discussion. The elaboration of this public policy proposal has been developed with the participation of a large and very heterogeneous list of officials and institutions that go against a diversity of people who depend of using wagons for different purposes, with the use for working highlighted especially. Thus, on a scenario where that form of work is threatened by issues and complaints coming from various social representations, this paper tried to understand: what are the practical, dilemmas and social impacts being experienced by carters in Natal? In this sense, it has been intended, through ethnographic research (using participant observation, interviews and document analysis) present the universe of those people experiences, analyzing the conflicts surrounding the use of carts and the work related thereto. This dissertation has considered  how the conflict dynamics are processed involving the engagement of several public officials, as well as experts and activists / animal welfare NGOs mainly and carters, reflecting disputes and profoundly unequal power relations in the construction of PMRVTA itself. It was noticed that moralities and emotions, associated with the attempts of modernity and urbanity, are elements that stand out in this field, affecting seriously the carters’ lives, whose maxim found in the preparation of this public policy supports a profound disrupt of a specific social world, which the relationship between humans and their animals is fundamental for supporting and movement of families.

O presente trabalho foi realizado a partir de uma pesquisa de campo na ala feminina do Complexo Penal Dr. João Chaves. Foram entrevistadas internas e agentes penitenciárias. Pretende, em termos gerais, compreender a influência das emoções em um determinado espaço de tempo das histórias de vida de nossas interlocutoras que compreende desde a entrada no mundo do crime ao cotidiano dentro da prisão. O texto está estruturado em três partes. A primeira recupera o debate (em termos históricos e sociais) sobre a relação entre mulheres e sistema prisional, a nível nacional e posteriormente local. As partes dois e três foram escritas com o intuito de responder às duas questões centrais que orientaram este trabalho: qual a influência das emoções entre as percepções de crime e justiça? E qual o seu papel nas relações de poder e afeto no cotidiano prisional? A segunda parte examina o processo de inserção dos internos em uma instituição total. Aqui analiso as formas e motivações que levaram as mulheres ao crime e à prisão. No contexto, trato dos sentimentos de amor, humilhação e indignação através de dois exemplos distintos, o primeiro a partir da ideia de insulto moral, e o segundo a partir do termo “amor bandido”. Na terceira parte disserto sobre as regras de convivência que tanto as agentes como as internas têm que aprender para viver cotidianamente umas com as outras. Em um primeiro momento, trato do processo de internalização das regras e como elas funcionam na prática, abordando o papel de quem exerce a coerção normativa e também de quem está sujeita a ela. Posteriormente, mostro como se dão as relações homossexuais dentro do presídio mesmo sua prática sendo desencorajada e sucetível a punição. No último capítulo examino algumas formas de controle praticadas no estabelecimento, pensando seus metódos e objetivos. Por último, apresento algumas considerações finais versando sobre os temas abordados no presente trabalho e as respostas encontradas através da investigação antropológica.

A cidade de Mossoró/RN tem se destacado no Estado do Rio Grande do Norte como uma capital cultural a partir de uma política de eventos que trabalha a imagem de fatos históricos ocorridos na região, suscitando pesquisas sobre a construção de uma identidade mossoroense e atraindo muitos turistas que movimentam a economia local. Considerando isso, esse trabalho busca compreender a inserção de poetas nesse contexto cultural, analisando suas narrativas e suas trajetórias. Para tanto, utilizou-se entrevistas semi-estruturadas e a observação participante, nas ocasiões formais de entrevistas e em eventos culturais nos quais os poetas se apresentavam, privilegiando-se a observação de poetas populares, cujas apresentações são mais frequentes. Esse recorte levou à aproximação com duas associações de artistas, a partir das quais foram selecionados os poetas a serem entrevistados: a POEMA – Associação de Poetas e Prosadores de Mossoró e a Casa do Cantador. As relações observadas entre os artistas dessas instituições – escritores, repentistas, cordelistas, músicos e emboladores de coco – levantaram questões sobre a complexidade da cultura popular e das discussões sobre identidade, trabalhadas nesse estudo.

O processo de autoafirmação étnica indígena no Estado do Rio Grande do Norte é bem recente e tem se apresentado como contraponto à historiografia oficial que nega a presença desses atores sociais no Estado. O objetivo dessa pesquisa é investigar um grupo que se autoafirma como Potiguara, na praia de Sagi (RN), valorizando aspectos relacionados à sua identidade, organização social e processo de territorialização. Além de seus objetivos etnográficos, fazendo uso da observação participante e da produção de um conjunto de entrevistas, o trabalho analisa, em especial, a geração de uma história de origem, baseada no parentesco e na territorialização, da invisibilidade à reorganização identitária em meio de conflitos e demandas por reconhecimento étnico.

 O presente estudo foi realizado em São Miguel do Gosto, praia localizada no litoral Norte do Rio Grande do Norte. Nosso objetivo principal é compreender as relações entre a Colônia de Pesca Z-34 fundada em 1995 e os pescadores artesanais. Para a coleta de dados, utilizamos entrevistas com perguntas abertas as quais foram gravadas, registradas no caderno de campo e fotografadas. A pesquisa se deu em duas etapas. Os primeiros dados coletados são resultantes de visitas regulares ao campo entre março e agosto de 2014, período em que entrevistamos 14 funcionários representantes de instituições relacionadas à pesca artesanal situadas em Natal. Em São Miguel do Gostoso, entrevistamos dois dirigentes da Colônia de pesca Z-34 e três pescadores associados que nos informaram sobre a organização da entidade representativa e as percepções dos pescadores em relação à citada entidade. Na segunda etapa, no período entre dezembro de 2014 e julho de 2015, foram entrevistados 21 informantes, entre eles, funcionários públicos, pescadores, pescadoras, presidente e vice presidente da Colônia de Pesca Z-34 residentes na já citada comunidade. Os pescadores essociados à referida entidade areconhecem como sendo a entidade de pesca organizada que atende as necessidades do pescador nas polítiicas de capacitação e benefícios perante os direitos enquano pescaodores/trabalhadores. O estudo é relevante porque as pesquisas sobre associativismo na área da pesca no Brasil ainda são insuficiente e não encontramos estudos sobre o tema realizado em São Miguel do Gostoso.

This ethnographic work is interested in reflecting and make a description of the process of integration of Capoeiras of women in the labor market, in the municipality of Macaíba (RN). We note that since the late 50 community women are constantly moving between the rural and the urban and developing work activities inside and outside the community. Thus, with the use of techniques and ethnographic methods - interviews, field research and use of audio visual instruments - seeks to give visibility to the historical process paths, negotiations and changes engendered in the life of women, the family and the community. In short, this study aims to understand what the woman space exercising work activity and discuss how these new dynamics are negotiated and designed in the context of the family and the community studied.

Esta dissertação tem o objetivo de contribuir para reflexões sobre a prostituição feminina no Litoral Norte paraibano nas regiões específicas da Baía da Traição e aldeias indígenas Potiguara, região de constante fluxo cultural entre indígenas e não indígenas. Nesse aspecto pretendo analisar os trânsitos, as fronteiras do corpo, da sexualidade, identitárias e étnicas como categoria central para entendimento das práticas da prostituição que inauguram a possibilidade de estudar as relações de gênero em lugares borrados, fronteiriços, misturados. De maneira específica, discuto a experiência do gênero articulada nas fronteiras entre o urbano e o rural, indígena e não indígena, o mostrar e esconder, visível e não visível. Analiso as relações sociais entre as mulheres que se prostituem e a comunidade que habitam, a mobilidade, as trocas econômicas e simbólicas, conflitos e situações de violência, uma vez que o ambiente social é permeado por estas dimensões e o trajeto dessas mulheres abarca conjunturas complexas e particulares. Analiso o fluxo interétnico e de pessoas e as relações que se constroem de modo distinto dentro e fora da comunidade indígena, analiso como as mulheres que se prostituem constroem suas identidades indígenas e de prostitutas. Analisarei a mobilidade presente nas relações de prostituição e o porquê da mobilidade, as mulheres indígenas que se prostituem evitam esta prática na área indígena a fim de resguardar suas identidades devido a comunidade ser pequena, ainda existe o receio diante da probabilidade de fofocas e mal estar na comunidade. Contudo, a região caracteriza-se como um todo heterogêneo, sendo necessária uma análise processual para abranger toda a especificidade destas práticas na área abordada. 

Este trabalho teve como objetivo refletir acerca das relações sociais e as inter-relações entre os nativos - presentes e ausentes- e os visitantes- romeiros e peregrinos-, na cidade de Carnaúba dos Dantas, situada no interior do Estado do Rio Grande do Norte, a partir dos festejos realizados em homenagem à Nossa Senhora das Vitórias, santa, cuja imagem se encontra localizada no Monte do Galo, constituído como um espaço religioso. Como eixos principais, utilizei a festa, a peregrinação, o turismo e o comércio realizados no local, bem como as relações entre os atores nativos e visitantes que se estabelecem a partir do contato entre eles. A pesquisa em questão buscou perceber as nuances e as inter-relações que se instituem entre as categorias de atores, sejam nativos ou visitantes, a partir do compartilhamento espacial, no decorrer dos festejos de Nossa Senhora das Vitórias do ano de 2013. A análise revelou que nativos e peregrinos se ajustam à pouca infraestrutura do lugar. A festa também traz para a cidade seus nativos ausentes e junto deles outras comemorações. Por fim, a divisão espacial da festa provocada por esses grupos aponta para alguns lugares e ritos que foram transformados a partir das experiências particulares desses agentes no próprio momento da festa.

Por meio de uma pesquisa participante interessada na práxis social, trata-se de buscar 
compreender os princípios morais que regem os atos mágicos e o ambiente de culto de três 
núcleos juremeiros do município potiguar de Canguaretama. Dentre outros aspectos internos 
e particulares a cada núcleo de catimbó-jurema enfocado, discute-se os padrões coletivos envolvidos nos valores de confiança e cumplicidade pressupostos nas associações mágicas privadas das líderes juremeiras com seus pares, em contraposição à busca por prestígio e o individualismo que permeiam as competições simbólicas e os ataques feiticeiros 
a enlaçar estas agentes com o universo catimbozeiro mais amplo do município. Ao final, 
investiga-se as práticas morais contempladas no dualismo esquerda-direita juremeiro, para, a partir da compreensão de que a referida dicotomia panteônica-ritual nativa não manifesta 
duas moralidades substancialmente adversas e contrastivas em benevolências e malefícios 
(mas um conjunto de ações morais sujeitas à lógica especular do “olho por olho, dente por dente”), 
buscar comprovar que tal estrutura moral de reciprocidade simbólica, assim como a centralidade da feitiçaria no mundo catimbozeiro, encontra alguma razão causal numa visão de mundo cujo princípio norteador é o mal ontológico da cosmologia católica. 

Esta pesquisa antropológica tem como meta principal apreender os significados e as percepções - modo de subjetivação - do usuário de crack em relação às propostas das Comunidades Terapêuticas de caráter religioso. O trabalho prioriza a análise das Comunidades Terapêuticas (CT) do estado do Rio Grande do Norte, estudando uma organização em particular, chamada de Anzóis da Dor. Faço análise dos dados de cunho qualitativo, privilegiando a análise dos conteúdos de discursos e da observação das interações sociais, o que resulta em um texto etnográfico, caracterizado por uma descrição densa.  Dentre os objetivos específicos da dissertação, busca-se apresentar um panorama geral do surgimento e desenvolvimento das Comunidades Terapêuticas - abarcando considerações gerais e locais - e apontar a dinâmica dos sistemas religiosos de cura dessas instituições, além dos princípios que os norteiam. Em termos metodológicos, foi realizado mapeamento parcial das comunidades terapêuticas situadas no Rio Grande do Norte; entrevista com coordenadores das Comunidades Terapêuticas visitadas; observação participante em uma dessas instituições; entrevistas com usuários de crack e pessoas próximas desses agentes sociais a respeito das Comunidades Terapêuticas e do tratamento por elas ofertado. 

O teatro de mamulengos é uma das expressões da cultura popular que têm sua trajetória marcada por  construções e transformações tanto em suas representações simbólicas como em seus personagens e performances. Na cidade do Natal, RN, existe um mamulengueiro chamado Heraldo Lins que mantêm o seu teatro de mamulengos em atividade há vinte e um anos, ele possui o seu próprio olhar sobre o que produz e como produz, procura ajustar o seu teatro de mamulengos ao contexto social e ao mercado, tematiza as apresentações a pedido do contratante, sistematiza a construção das passagens e falas dos bonecos. Esta pesquisa procurou estudar o processo de contrução do "Show de Mamulengos" de Heraldo Lins, sobretudo como ocorrem as transformações. Constatamos que ele opta pela dissolvição de valores simbólicos presentes no teatro de mamulengos tradicional em prol de uma adaptação à modernidade, se colocando entre o treatro tradicional de mamulengos e a indústrial cultural. O trabalho de campo foi realizado através de um recorte metodológicos que privilegiou a observação participante, a entrevista e o registro sonoro-visual.

A história da expansão colonial nos sertões do Seridó no século XVIII e a fixação dos primeiros povoadores em torno das fazendas de gado e, mais tarde, da cultura do algodão, ocultou a presença afrodescendente. Por outro lado, a escravidão é vista como 'branda' e como um fenômeno secundário pelo fato de ter um reduzido número de escravos em relação ao litoral açucareiro. Porém, não se podem minimizar as marcas que deixaram mais de três séculos de dominação colonial, pois a violência simbólica ainda persiste. Este trabalhotem como objetivo refletir sobre as causas e as consequências do silenciamento da presença afro-brasileira e da invisibilização dos núcleos familiares no município de Acari. Através das memórias das famílias Nunes, Inácio e Pereira, antigas moradoras do Saco dos Pereira, e das famílias Pedros, Paulas, Higinos e Félix, antigos moradores das fazendas da região, pretende-se refletir sobre as atividades de sobrevivência, as relações de trabalho, a propriedade da terra e os esbulhos ocorridos nos séculos XIX-XX, bem como mostrar a importância das tradições familiares na elaboração dos discursos sobre o passado e das identidades diferenciadas. A metodologia utilizada durante a pesquisa teve como foco as entrevistas que contemplam as histórias de vida e as memórias dos nossos interlocutores, em particular os afrodescendentes. Os relatos colocam uma luz sobre as vivências no período algodoeiro, os ofícios realizados na fazenda (vaqueiro, louça, bordado, culinária) e mostram a importância das famílias negras para entender o cenário Acariense. Também, fotos e documentos cartoriais foram coletados para melhor compor as histórias de vidas. O estudo revela a presença de muitas famílias negras agregadas às fazendas e mostra que existe outra versão da história local, tendo como protagonistas àqueles cuja memória foi silenciada e que ficaram marcados pelo estigma da escravidão.

O funk tem sido objeto de estudo em diversos campos de produção de conhecimento, entre eles temos a antropologia urbana que vem proporcionando uma vasta produção com a temática do funk. No presente trabalho objetivamos conhecer como se dá a organização, produção de músicas, circulação pela cidade e relação com outros grupos de funk, de um grupo de jovens que produzem funk na localidade Paço de Pátria, zona Lesta da Cidade de Natal-RN. Trata-se de uma pesquisa etnográfica, em que os princípios dados por Roberto Cardoso de Oliveira: olhar, ouvir e escrever. Aliado a utilização de recurso tecnológicos como da fotografia e filmagem digital. O grupo de jovens foi acompanhado por um ano aproximadamente, tendo sido feita a etnografia de quatro bailes, uma gravação de clip e dois ensaios. Como conclusão observamos que não existe uma organização de grupo funk, o que há são aproximações contingenciais dos funkeiros. Que o funk é estigmatizado e considerado desviante por muitas pessoas do Paço da Pátria. Não há uma política pública para a juventude, em Natal,  que possa potencializar e reconhecer o funk como uma possibilidade de intervenção cultural, uma vez que o potencial mobilizador de um baile funk, observando as devidas proporções com outros centros urbanos como o Rio de Janeiro, é muito grande. 

A pesquisa analisa as trajetórias individuais de mulheres quilombolas da Boa Vista dos Negros, bairro rural do município de Parelhas - região do Seridó do RN. A opção pelo recorte de gênero, juventude e geração possibilitou o acesso ao universo feminino, à intimidade da casa, às questões relativas ao trabalho e ao entendimento das configurações familiares. O intuito é perceber a existência de projetos individuais a partir das vivências de três gerações de mulheres negras oriundas de dois grupos familiares. Também irei observar como os projetos de vida podem ser elaborados a partir de circunstâncias vivenciadas por estas mulheres. Utilizo como método para desenvolver a pesquisa, a observação do cotidiano, a análise das histórias de vida, entrevistas semiestruturadas, conversas informais e participação em programa de extensão PROEXT/SESU-MEC. As experiências femininas de “trabalho duro no roçado” ou os enfrentamentos na ocasião das relações subalternas travadas no cotidiano como domésticas, geram interrogações sobre as experiências vividas e as estigmatizações sociais produzidas. A relevância do trabalho está em desvelar o universo feminino na ocasião das relações familiares e profissionais, analisar as trajetorias individuais, avaliar os estatutos sociais das mulheres ao longo de suas vidas. O registro das experiências femininas possibilita a descrição do cotidiano quilombola, dos projetos de vida das três gerações de mulheres, bem como a análise das transformações ocorridas nesta comunidade ao longo dos séculos XX-XXI.

A pluralidade religiosa tem sido cada vez mais intensa no território brasileiro, ao passo que tem servido como objeto de estudo em diversas áreas do conhecimento. Neste contexto, esta dissertação tem como objetivo geral apontar a heterogeneidade vivenciada no meio protestante e o crescimento das denominações evangélicas, notadamente aquelas que se declaram inclusivas por atender à diversidade humana, buscando entender a relação entre religião e homossexualidade. Como objetivo específico, visa a compreender o funcionamento e os discursos produzidos pela Comunidade Cristã Nova Esperança em Natal.  O referencial teórico esteve assentado nas obras de Bento (2008), Lima (2009), Goffman (2001), Natividade (2008), Musskopf (2008), Helminiak (1998), Foucault (1997), entre outros. Buscou-se discutir a trajetória e como se dá o processo de organização da Comunidade Cristã Nova Esperança em Natal, os avanços sociais a que têm alcançado os homossexuais em nosso país, de que forma esta instituição tem contribuído para a quebra de paradigmas no cristianismo no que tange às questões pertinentes à religião e homossexualidade, bem como o significado de ser um cristão homossexual segundo a ótica percebida pelos sujeitos sociais que vivem esta experiência.

Baseada na proposta conhecida como antiproibicionista, contrária a proibição e a ilegalidade da cannabis e do seu uso, os Coletivos Antiproibicionistas propõem a discussão do tema das drogas, especialmente da maconha, objetivando a descriminalização e a legalização deste psicoativo. Com esta ideia, foi articulado o movimento antiproibicionista na capital potiguar, através da organização de Coletivos que discutem os temas relacionados com o uso de drogas e que realizam atividades direcionadas para esta questão, como as Marchas da Maconha e os Ciclos de Debates Antiproibicionistas. Neste trabalho buscou-se entender o posicionamento, em termos sociais e culturais, dos usuários de maconha participantes dos Coletivos, sobre a situação de ilegalidade dos seus atos, diante dos aspectos sociais, jurídicos e morais envolvidos na questão dos psicoativos ilícitos, através das iniciativas coletivas, eventos e manifestações realizadas com este intuito.

As narrativas que circulam por Caicó contam-nos que a atividade de bordar teria chegado `a cidade por volta do século XVIII, através dos colonizadores portugueses. Inicialmente, o bordado funcionou como elemento constitutivo na formação feminina, sobretudo, na construção do papel da “moça prendada”, posteriormente, foi caracterizando-se como atividade geradora de renda, passando a movimentar fortemente o setor informal da economia local. Além de fonte de renda, a prática das bordadeiras vem ressignificando a tradição artesanal, transformando o bordado em um dos símbolos identitários do município ao projetá-lo para outros mercados, carregando o nome de “bordados de Caicó”. A pesquisa tem como objetivo investigar a dinâmica da produção artesanal do bordado, dentro do círculo familiar e em seus desdobramentos após a sua entrada na esfera comercial. Também busca investigar como a atividade opera dentro de um contexto em que os sujeitos (bordadeiras e intermediários) e seus distintos agenciamentos acionam certos discursos, sobretudo aqueles relacionados a identidade e autenticidade, em nome de fins econômicos, políticos e culturais.

Esta pesquisa tem por interlocutores grupos de veganos na cidades de Natal, embora também me reporte a outros contextos de pesquisa como em Recife-PE e Campina Grande-PB. Movidos por princípios éticos baseados nos direitos animais os veganos se recusam a consumir todo e qualquer produto de origem animal. Na medida em que os hábitos de consumo podem ser tomados como poderosos elementos de identificação, a relação entre consumo, alimentação, identidade e política se constitui numa chave analítica importante no desenvolvimento deste trabalho. A questão que se persegue, é saber como o discurso vegano (de caráter abolicionista) ganha forma e se materializa em ações, manifestações e mobilização política por parte de um grupo de pessoas que podem ser encaradas como ativistas veganos. Para tanto, me proponho a construir uma etnografia das atividades que esses sujeitos realizaram coletivamente, tanto as de caráter mais lúdico como a realização de piqueniques, quanto aquelas de caráter reivindicatório como são as manifestações políticas em locais públicos.

Em uma sociedade extremamente dinâmica como a que vivemos, ter acesso ao mundo virtual é uma prática cada vez mais comum, seja com a finalidade estudar, trabalhar ou ainda de procurar lazer através de chats, sites de relacionamento e jogos, sendo incorporada pelos mais variados grupos que acabam por se apropriarem dessas novas possibilidades de interação, moldando-as de forma a adequarem-nas às suas necessidades/vontades. As finalidades específicas buscadas através do uso das ferramentas disponibilizadas pela internet podem variar consideravelmente quando se leva em conta grupos específicos de usuários, o que torna o tema bastante relevante à problematização, principalmente quando levamos em conta o acesso através de lan houses. A presente pesquisa busca estudar as redes de conhecimento, sociabilidade e lazer formadas pelos jovens frequentadores da “Lan House do Paulo” no município de São Gonçalo do Amarante – RN tendo por base a utilização do jogo de interpretação de personagens online World of Warcraft, o qual torna possível a interação de diversos usuários através de um avatar residente em um mundo virtual, problematizando teoricamente a importância desse tipo de plataforma para o desenvolvimento e manutenção das interações sociais entre seus usuários.

A fluidez espacial e temporal condicionada pelas tecnologias online de interação social vem possibilitando que ações coletivas de protesto e ativismo surjam a cada dia no ciberespaço – o ciberativismo. Se antes estas ações estavam localizadas em fronteiras geográficas, hoje as reivindicações e mobilizações extrapolam o local, se conectam ao global, e ao mesmo tempo, retornam ao regional por meio da virtualidade digital. Dentro deste contexto da relação entre tecnologia digital e fluxo de sociabilidade global, emerge em outubro de 2010 o movimento social da hashtag “#ForaMicarla”, que significa a insatisfação dos cibernautas natalenses do Twitter com a atual gestão da prefeitura da cidade de Natal-RN, Micarla de Sousa (Partido Verde). Podemos encontrar no centro deste movimento e de outros que surgiram no mundo na mesma época uma condição tecnológica do Twitter, sendo a hashtag “#”. Partindo deste cenário, esta pesquisa busca analisar como a relação dos agentes do movimento da hashtag “ForaMicarla”, tendo como princípio que ele foi formado em rede  no Twitter e é mantido na plataforma de forma cotidiana, pode criar um novo tipo de cultura política. Assim, esta pesquisa problematiza teoricamente a importância do Twitter e dos movimentos que emergem na plataforma e através dela para compreensão das reivindicações sociais e políticas do mundo contemporâneo e dessa esfera pública, que agora parece incluir o ciberespaço.

Proponho neste trabalho refletir sobre a formação de uma juventude quilombola enquanto “sujeito político”, tomando por base as experiências e expectativas pessoais e os projetos sociais destes na construção de uma identidade política quilombola na comunidade quilombola de Capoeiras, localizada no município de Macaíba (RN). Lanço olhar especialmente sobre duas situações sociais, os projetos do Pau-Furado Juvenil e a da Swingueira Quilombola, danças que têm como protagonistas ou como público-alvo parcelas dos “jovens” da “comunidade” que nestes legitimam e inovam suas tradições e que desempenham papeis e posicionamentos cruciais na construção das identidades étnica e de geração dentro de um projeto político de comunidade. Procura-se perceber o lugar da “juventude” nesse novo contexto de afirmação política e identitária. Trata-se, portanto, de compreender a juventude localmente em sua  diversidade a partir de diferentes contextos sociais, culturais, políticos e econômicos.

Esta dissertação tem como objetivo investigar os cantadores e as toadas na brincadeira do boi-bumbá, trazendo para o debate questões que se agregam em torno da construção e da performatização dos papéis de amo e de cantador no Boi-Bumbá Caprichoso de Belém-PA e explorando o âmbito das toadas no que diz respeito as suas características, funções, os usos que delas são feitos e as relações que se estabelecem entre elas e os cantadores. No capítulo I, descreve a entrada no campo, apresentando o boi Caprichoso, os principais interlocutores e dois dos momentos em que se constitui a brincadeira neste boi: os ensaios e as apresentações. No capítulo II faz uma reflexão sobre os cantadores e as toadas, tratando mais especificamente da performatização dos papeis de amo e de cantador, como também das características, usos e funções das toadas cantadas e compostas. Por ultimo, o capítulo III apresenta o relato da encerração (momento de encerramento da brincadeira), os conflitos entre os amos e as novas perspectivas de produção da brincadeira.

O texto apresenta uma discussão sobre corpo e gênero na experiência de drag queens na
cidade de Natal (RN). A partir das diferentes concepções que marcam os processos
identitários sobre sujeitos que realizam transformação de gênero (travestis, transexuais,
transformistas), a justificativa por estudar o personagem drag se observa como um meio de
entender que questões são importantes no momento de assumir tal posição. Nesse sentido, é
necessária uma articulação entre os variados conceitos responsáveis por esta definição, além
de considerar o processo histórico e cultural responsável pela criação de categorias,
estereótipos e identidades entre estes indivíduos. Desse modo será possível realizar uma
análise crítica sobre as diferentes cargas sociais presentes em cada representação e
compreender o que está em jogo na atribuição de nomenclaturas e terminologias que são
aplicadas às diferentes expressões de metamorfose de gênero. Esta etnografia contempla o
debate a partir de um trabalho de campo realizado em estabelecimentos de sociabilidade
LGBT e outros espaços de atuação destas pessoas, verificando suas dinâmicas nestes lugares e
investigando relações entre intérpretes, máscaras e personagens também nos bastidores da
cena da qual participam.

Este trabalho busca analisar as relações sociais em torno do “Algodão Sem Veneno do Assentamento Queimadas” e os significados, para um grupo de agricultores no agreste paraibano, da necessidade de se produzir uma agricultura sem veneno. No município de Remígio, PB, a experiência de um agricultor em plantar algodão sem o uso de agrotóxicos é o ponto de partida para um alinhamento de agentes sociais em “rede” para a produção e comercialização do algodão sem veneno. Composta por empresários que transformam a matéria prima em bem de consumo, mediadores associados a ONG Arribaçã e os próprios agricultores, o que vem sido reconhecido com Rede Paraíba de Algodão Agroecológico é o contexto que liga a mercadoria aos mercados consumidores de produtos “verdes” influenciado pelo que é aqui definido como “ethos ecológico”.

Este trabalho aborda experiências ligadas ao tratamento do câncer infantil vividas por crianças, mães e famílias das classes populares urbanas e do interior do Rio Grande do Norte, tendo como locação etnográfica o Grupo de Apoio à Criança com Câncer (GACC) do RN. No GACC, tanto a mãe, definida como acompanhante, como a criança, classificada como paciente, ficam abrigadas mais comumente em razão das práticas terapêuticas e de tratamento pelas quais passam as crianças. O objetivo desse estudo é focar o itinerário terapêutico, para além da criança que sofre a enfermidade, na família como um todo, pois o universo moral do tipo de família em questão implica o envolvimento de todo o núcleo parental no tratamento da moléstia da criança, que é, por isso, vivenciada como uma questão familiar. Pretendemos também entender a construção de sentidos para a doença, tratando das relações de continuidade ideológica entre as famílias e o GACC, pois eles constroem-se no entrecruzamento de ambas as esferas, que recorrem, cada uma de modo particular, às explicações médicas, religiosas e emocionais. Foi aplicado o método etnográfico na pesquisa feita na entidade e em outros contextos, tais como as residências familiares. Através de entrevistas densas e conversas com informantes, também tentamos resgatar o processo do tratamento fora do GACC, alcançando o contexto familiar. Constatou-se que a entidade gera uma negociação de identidades, que perpassa, então, a família como um todo através da criança e, sobretudo, da mãe, afetando, de algum modo, a sua organização interna. Além disso, os sentidos para a experiência da enfermidade apareceram moldados tanto pela esfera familiar como pela lógica das estruturas públicas de saúde.

A proposta deste estudo é analisar a construção da noção de “cultura” entre o subgrupo Paresi Kozarini em contextos de etnodesenvolvimento. Nosso enfoque principal é o presente etnográfico, em especial da Aldeia Rio Verde (Terra Indígena Paresi), entendendo-a como sínteses dos processos históricos, que traduzem o atual momento do grupo Indígena Paresi, focalizando  nos processos e relações sociais engendradas ao longo da trajetória de contato com a sociedade nacional,  e no modo como isso repercute na modernidade. Na medida em que a quase totalidade do grupo indígena que conhecemos usualmente como Paresi se auto-reconhecem como Kozarini, atenta-se também, para o modo como estes se pensam e como se diferenciam perante aos demais Paresi, os não índios e outros grupos indígenas, e quais os etnos (os elementos da cultura) que elegeram para se representar e administrar as questões externas a sua cultura e sociedade.

O presente trabalho propõe a análise de uma situação de “drama social” envolvendo a etnia Krahô (classificada na etnologia como pertencente ao grupo Jê-Timbira) e o Museu Paulista da Universidade de São Paulo, os quais classificamos como dois campos sociais distintos. O entendimento do “drama” se objetiva por meio do exame de cada um desses campos e da aproximação de ambos com base nas posições assumidas, dentro da rede de relações estabelecidas durante o processo social, por atores representativos tanto do campo Krahô quanto do que convencionamos chamar aqui de campo acadêmico-administrativo. É realizada uma abordagem etnográfica multi-situada, que busca complexificar a construção do “drama” e as posições na referida rede, levando-se em consideração projetos políticos institucionais, projetos pessoais e trajetórias de vida inscritos em uma perspectiva histórica. Pretende-se levantar discussões sobre a relação da formação dos museus histórico-científicos e etnográficos com práticas da disciplina antropológica, bem como o papel social dessas instituições e os processos de significação de objetos de cultura material indígena.

O presente trabalho propõe-se a realizar uma etnografia dos processos de mediação de ações sociais diversas, que partem de distintos sujeitos da comunidade negra rural Coqueiros e de outros sujeitos em interação. Estes atores encontram-se ligados às esferas do campo religioso, da militância de movimentos sociais, de grupos sindicais ou de instituições governamentais através das várias políticas públicas por elas desenvolvidas e administradas. Entre estas se incluem as políticas etnicamente diferenciadas que chegam a diversos grupos tradicionais através de autoridades municipais, estaduais e federais, tais como a SEPPIR, a COEPPIR, bem como através de políticas públicas universalistas de habitação, trabalho e assistência social, entre outras. Meu ponto de partida é, portanto, a comunidade rural de Coqueiros, integrante de um amplo grupo de possíveis beneficiários das políticas que acabo de mencionar, o que me fornece a possibilidade de perceber o fluxo de agentes políticos que transitam entre espaços discursivos, políticos e institucionais variados em diferentes momentos de suas trajetórias. Desenvolvo questões relacionadas aos campos de mediação que conformam a história local ou, melhor dizendo, a história do processo de transformação do campo de mediações em Coqueiros, percebendo, portanto, como a história local se comunica com o presente, informando-o e dando sentido à conformação atual de administração de ações sociais e políticas bem como do fluxo de informações, posições e influências dentro do grupo, no que consiste o problema central deste trabalho.

"O zambê é nossa cultura“. O coco de zambê e a emergência étnica em Simbaúma, Tibau do Sul - RN

Os forrós da Serra da Gameleira; etnicidade, festa e sociabilidade.

Etnografia visual das mangabeiras nas matas do tabuleiro costeiro”