Brazilian Native Research Articles

Weaving Indigenous Science into Ecological Sciences: Culturally Grounding Our Indigenous Scholarship

1 School of Environmental and Forest Sciences, College of Environment, University of Washington, Seattle, Washington, USA. 2 School of Social Work, Indigenous Wellness Research Institute, University of Washington, Seattle, Washington, USA. *Correspondence to: Jessica Hernandez, School of Environmental and Forest Sciences, College of Environment, University of Washington, Anderson Hall, Box 352100, Seattle, WA 98195 USA. E-mail: jhernan@uw.edu. Michael Spencer, School of Social Work, University of Washington, Box 354900, Seattle, WA 98105 USA. E-mail: mspenc@uw.edu. KEY WORDS: indigenous science, indigenizing, ecology. Human Biology, Winter 2020, v. 92, no. 1. doi: 10.13110/humanbiology.92.1.05. Copyright © 2020 Wayne State University Press, Detroit, Michigan 48201 introduction Weaving Indigenous Science into Ecological Sciences: Culturally Grounding Our Indigenous Scholarship Jessica Hernandez1 * and Michael S. Spencer2 * Indigenous peoples are the original stewards of their native and ancestral lands, having maintained the balances of their ecosystems since time immemorial. However, as a result of colonization, imperialism, and the mass genocide of Indigenous peoples, environmental systems have been drastically changed. Since Western ideologies such as capitalism and Western science were introduced, Indigenous stewards and their knowledge systems have been invalidated and often ignored in environmental and ecological discourse. Their complex nature-culture nexus has been dismissed and suppressed, and European men have been given the credit for their discoveries and nuances in environmental and ecological discourse(Wildcat2009).Forinstance,JamesCook is considered the pioneer of oceanography and navigation, and Giffford Pinchot is considered the father of forestry. However, oral Indigenous history recounts how Indigenous people navigated the oceans before colonialism (e.g., Polynesians) and served as stewards of their forests (e.g., Amazonian tribes) (Anderson 2009; Walker 2012). Despite having generations of knowledge formation based on fijirst-hand observations, Indigenous peoples have been left out of these conversations and discourses. In this special issue of Human Biology, titled “Indigenous Science and Ecology,” we weave together fijive articles that demonstrate the nuances of Indigenous scholarship in the ecological and environmental sciences. These articles uplift Indigenous ancestral knowledge that has led these authors to contribute Indigenous perspectives within their respective fijields. This special issue highlights how Indigenous peoples can indeed lead us to more holistic and efffective ecological andenvironmentalsolutionsinachangingclimate. Given the drastic changes we continue to face as a result of climate change, it is imperative now more thanevertoliftupIndigenousvoices,perspectives, and knowledge systems. Climate change impacts Indigenous peoples’ culture-nature nexus, furtheringtheinjusticestheyface (Maldonadoetal.2014). These injustices come from centuries of oppression , violence, and desecration they have endured under postcolonialism. Despite the genocide and forced assimilation tactics used in the past, and which continue to be used today, against Indigenouspeoples ,theirteachingshavebeenpreserved in their communities through oral traditions and cultural practices (Lauer 2012). Their resiliency demonstrates how Indigenous peoples can be the focal point of any effforts to adapt to and mitigate climate change. Including Indigenous voices in climate change narratives and discourse can lead to holistic solutions, as our fijive articles contend. 000 ■ Hernandez and Spencer While some of their teachings were in relation to their living conditions in the past, Indigenous cultures offfer knowledge systems that can adapt to new climates, spaces, times, and environment, as demonstrated by the contributors to this special issue. These adaptations are seen through the eyes of Indigenous peoples who are also forcefully displaced as a result of climate change, ongoing militarization, and other results of settler colonialism (Laidlaw et al. 2015). This furthers our conclusion that Indigenous peoples’ teachings can serveassolutionstotheenvironmentalcrisisweare currently facing in a changing climate, due to their resilienceandadaptivecapacity(Aftandilian2011). Our special issue demonstrates how Indigenous science can help heal our Mother Earth, and our fijive peer-reviewed articles do an outstanding job of displaying this through their authors’ current research, analysis, and critical lens. These fijive articlesweaveIndigenousscienceintoenvironmental and ecological discourse, amplifying Indigenous perspectives, voices, and ways of knowing. It is important to note that Indigenous science cannot be defijined by one sole defijinition, because it consists of all Indigenous knowledge systems— local, regional, and global.While some Indigenous knowledges share similarities with others, they differ based on the geographic location of each tribe, nation, or community. This is because Indigenous knowledgesystemsareplacebasedandnotsocially acquiredthroughWesternsystems(e.g.education) (Singer...

Assalariamento na Terra Indígena Mangueirinha: estratégias Guarani e Kaingang

Os povos indígenas do Brasil vêm passando por transformações desde o período de colonização, quando o contato com os europeus iniciou seu processo de hibridação cultural. Atualmente, o meio de vida tradicional indígena busca estratégias de assimilação cultural, ao mesmo tempo que procura resistir e conservar sua identidade junto à sociedade envolvente. Nesse novo formato, os povos indígenas necessitam cada vez mais do uso do dinheiro, e, tendo em vista as poucas opções de renda monetária dentro da Terra Indígena (TI), o recurso mais comum tem sido buscar complementar a renda fora do seu território. Assim, o presente estudo teve por objetivo analisar as estratégias e consequências do processo de assalariamento dos povos Kaingang e Guarani da TI Mangueirinha, PR. Para tanto, a pesquisa buscou entrevistar agenciadores, lideranças e trabalhadores indígenas que estão inseridos no processo de assalariamento indígena. Ao final, percebeu-se que as lideranças indígenas têm um papel significativo no processo de assalariamento formal dos indígenas, assim como identificaram-se respostas distintas desse processo, de acordo com a cultura envolvida.

Cultural mediators and the protection of ethnic minority cultural rights: reflecting on successes and challenges around quilombo heritage in Brazil

ABSTRACT This article discusses the protection of quilombo land and cultural rights in Brazil, through an examination of pottery production in a quilombo community in Maranhão state. Quilombos are village communities with a legally protected status that is similar to that of indigenous peoples in Brazil. In this article, the focus is placed on the production and management of ‘quilombo heritage’ by the potters and the different cultural mediators involved in various stages of this process. In doing so, the article examines what the different parties regard as the major advances achieved and the challenges currently faced in the protection of their cultural rights. The discussion critically explores cultural mediators’ role in promoting, enriching or restricting quilombo cultural production and their different views on heritage. Finally, the article reflects on the need for community participation in the drafting and implementation of cultural heritage policies.

DIREITOS DE POVOS INDÍGENAS NO BRASIL: O “NÚCLEO ESSENCIAL DE DIREITOS” ENTRE DIVERSIDADE E INTEGRACIONISMO

Este trabalho objetiva analisar os direitos de povos indígenas no Brasil, focalizando a construção teórica de um núcleo essencial destes direitos no paradigma da diversidade cultural e o impacto da tese do marco temporal nesta estrutura normativa. A pesquisa bibliográfica e de documentos é complementada com inserções no estudo da jurisprudência. A perspectiva metodológica parte da teoria da constituição e da análise sociológica do direito em chave dialógica e crítica. A conclusão segue no sentido de afirmar que a tese do marco temporal, por envolver uma interpretação restritiva de diretos, aponta para a permanência de práticas integracionistas e coloca-se como um concreto impedimento à concretização do núcleo essencial de direitos de povos indígenas, ao reconhecimento material da diversidade cultural e à dinâmica intercultural do Estado Democrático de Direito.

Entre Parentes, quem?

Resenha do filme dirigido por Tiago de Aragão, Entre parentes (2018, Brasil, cor, 27 min.) Resenha do curta-metragem Entre Parentes dirigido por Tiago de Aragão, da Universidade Federal de Brasília, que recebeu o segundo lugar no Prêmio Pierre Verger na 31ª Reunião Brasileira de Antropologia. Acompanhando caminhos que o cineasta percorre e observa, somos provocados por cenas de uma guerra instaurada, que evoca lugares e posições. Em uma guerra não há meio termo e o contexto em si, anuncia o final do mês de abril, em 2017, passado um ano do impeachment da ex-presidente Dilma, que retirou a primeira mulher eleita na história do país. Ocasião mesma em que Brasília recebia o 14º Acampamento Terra Livre, tendo sido a maior mobilização coletiva entre os povos indígenas do Brasil e seus aliados.

Analysis of the mortality trend in the indigenous population of Brazil, 2000–2016

ObjectivesThe objective of the study is to analyze the mortality trend in indigenous peoples in Brazil. Study designThe study design used is an ecological study. MethodsA study carried out with data from the indigenous deaths recorded on the Mortality Information System in Brazil between 2000 and 2016. The Prais Winsten regression was used to analyze the trend of overall mortality in the country and in its geopolitical regions, in addition to the trend by sex, age groups, and groups of basic causes of death. ResultsOf all deaths, 47,806 indigenous deaths were recorded between 2000 and 2016. The majority was male (56.5%) and 27.2% in children aged younger than 5 years. The major groups of causes of death were the circulatory diseases (15.8%) and external causes (14.9%). The affections of the perinatal period (23.7%) and infectious and parasitic diseases (18.5%) were the main causes in children aged younger than 5 years. The indigenous mortality rates showed an increasing trend in the country (annual percent change [APC] = 2.37%). There was growth in both sexes and in most age ranges. Mortality from external causes (APC = 4.71%), neoplasms (APC = 4.67%), and respiratory causes (APC = 4.14%) also presented growth. The infectious and parasitic causes and genitourinary causes showed a stable trend in the studied period. ConclusionsThe increasing trend of mortality in the analyzed variables showed disparities between indigenous and non-indigenous peoples in Brazil, pointing to the need for greater investment in basic social sectors, such as health, education, housing, and sanitation.

Violência e Ensino de Filosofia no Brasil

Este artigo contem dois momentos: em um primeiro, são apresentados quatro tipos de violência: a violência por “ignorância”, a violência social, a violência estatal e a violência filosófica, e a relação com o Ensino de Filosofia no Brasil; em um segundo, é exposto o encontro dos europeus com os índios brasileiros, por meio dos escritos de Manuel da Nóbrega. Veremos como o medo foi utilizado pelos jesuítas para convencer os indígenas a se converterem e, por último, exporemos brevemente como o conceito de escravidão involuntária influenciou a constituição do direito subjetivo moderno.

Transmodernidade e socialização do poder: resistência cultural dos povos originários em face do neopentecostalismo no Brasil

O neopentecostalismo expande-se nas comunidades de povos originários no Brasil. O principal discurso deste movimento religioso fundamenta-se na teologia da prosperidade, como ferramenta da ética capitalista e insustentável sob ponto de vista ambiental (ALMEIDA, 2006; MEIRELLES,2011). A partir destes pressupostos, este artigo analisa as problemáticas envolvendo a maneira pela qual os povos indígenas têm resistido a esta nova forma de colonização. Inferiorização da crença religiosa, perda da diversidade cultural, dentre outros sintomas, demonstram os novos tentáculos do colonialismo. Sob as perspectivas teóricas acerca da transmodernidade (DUSSEL, 2009) e sobre a decolonialidade/ socialização de poder (QUIJANO,1999), urge a criação de um diálogo intercultural, entre os povos originários e as lideranças religiosas, no sentido de garantir a liberdade religiosa, mas primordialmente um multiverso multicultural.

Making ecumenes: ontogeny, amity, and resistance in Brazilian indigenous pathways

AbstractThe article reconsiders the concept of ecumene in anthropology, through a focus on Panoan‐language‐speaking indigenous peoples in Brazil. It explores the notion that ecumenes are intersubjectively forged space‐times and it critiques culturalist and evolutionist approaches to the ecumene concept. Drawing on ethnography of Yawanawá and Cashinahua, analysis treats ecumenes as dynamic space‐times within which amity and enmity arise and identity politics are forged or falter. These arise phenomenologically over time as bodies acquire knowledge, capacity, creativity, and agency, resulting in the sedimentation and fixation of humanness, seen as contingent and temporary in nature. It is argued that if ecumene is to be a useful category of analysis, it is necessary to put aside heuristic divisions between indigenous and anthropological conceptual and theoretical framing of global historical processes. Ecumene needs be framed with respect to an analysis of graduated sovereignty, predatory capitalism, and institutionalized racism, as Amerindians experience and frame these historically.

Аspects of Post-Structural Anthropology of Eduardo Viveiros de Castro (Postmodernism as a Language of the Description of Amazonian Tribes’ Mythological Reality: the Trickster’s Simulacra in Shamanism)

The purpose of the study is to trace the origins of E. V. de Castro’s «poststructural anthropology», and the possibility of its application in Religious Studies in contemporary Russia. For the purpose of the study, the methods of description, historical and comparative analysis and modelling were chosen. The objectives of the study are: 1) to create an analogous 3D model of «the shaman’s universe», according to the factography of E. V. de Castro’s «poststructural anthropology»; 2) to verify its heuristic potential using the material of the belief in the existence of werewolves; 3) to verify whether the postmodern thesaurus, as a language of description, could be adequately applied to the worldview of Amazonian shamans. The author concludes that: a) the immediate origins of «poststructural anthropology» lie in the views of J. Deleuze and F. Guattari, and that the achievements of the British school of social anthropology and Cl. Levi- Strauss’s structuralism served as the general background for E. V. de Castro’s and E. Kohn’s work; b) the conceptual framework of postmodernism is able to serve as an appropriate language of description of the shamanic experience which was clearly demonstrated by Amazonists E. V. de Castro and E. Kohn; c) the shamanic model of the universe (the Chaosmosis) has sufficient heuristic potential to be applied to other phenomena of religion, mytho-ritual, virtual fantasy worlds, fairy tales, and folklore.

HTLV in South America: Origins of a silent ancient human infection.

The description of the first human retrovirus, human T-lymphotropic virus 1 (HTLV-1), was soon associated with an aggressive lymphoma and a chronic inflammatory neurodegenerative disease. Later, other associated clinical manifestations were described, affecting diverse target organs in the human body and showing the enormous burden carried by the virus and the associated diseases. The epidemiology of HTLV-1 and HTLV-2 showed that they were largely distributed around the world, although it is possible to locate geographical areas with pockets of low and very high prevalence and incidence. Aboriginal Australians and indigenous peoples of Brazil are examples of the large spread of HTLV-1 and HTLV-2, respectively. The epidemiological link of both situations is their occurrence among isolated, epidemiologically closed or semi-closed communities. The origin of the viruses in South America shows two different branches with distinct timing of entry. HTLV-1 made its probable entrance in a more recent route through the east coast of Brazil at the beginning of the slave trade from the African continent, starting in the 16th century and lasting for more than 350 years. HTLV-2 followed the ancient route of human migration from the Asian continent, crossing the Behring Strait and then splitting in South America as the population became separated by the Andes Mountains. By that time, HTLV-2c probably arose and became isolated among the indigenous populations in the Brazilian Amazon. The study of epidemiologically closed communities of indigenous populations in Brazil allowed tracing the most likely route of entry, the generation of a new molecular subtype (HTLV-2c), the elucidation of the vertical transmission of HTLV-2, the intrafamilial aggregation of cases and the escape and spread of the virus to other areas in Brazil and abroad. Despite the burden and impact of both viruses, they are maintained as silent infections among human populations because 1, health authorities in most South American countries in which national surveillance is poor have little interest in the disease, 2, the information is commonly lost as indigenous groups do not have specific policies for HTLV and other sexually transmitted infections, and 3, health access is not feasible or properly delivered.

Research ethics and Indigenous Peoples: Repercussions of returning Yanomami blood samples.

This work presents the case of the Yanomami indigenous people from Brazil that were the object of US ethnography initiated in the 1960s. The research brought harmful repercussions to the life of the Indigenous people of Brazil for several decades, and it took more than 40 years until the beginning of a process of reparation involving the Brazilian government and American universities. Objective: to discuss the meaning of the return of Yanomami blood samples, as well as contributions from the epistemologies of traditional Indigenous knowledge to the debate about research ethics and the structuring of means for the social control of researchers and the protection of participants in scientific studies, having as an example the Yanomami indigenous people from Brazil, subjected to noxious ethnography in the 1960s and the 1970s. This work used data reports recorded in secondary sources. In this article we argue that Bioethics needs to further diversify its epistemological foundations and to consider epistemologies and cosmologies beyond the frontiers of Western science, as the case of the abusive research involving the Yanomami indigenous people in Brazil reveals. We argue that traditional knowledge, such as those of indigenous and quilombolas, with their epistemologies and cosmologies, are fundamental for the election of less colonized and more efficient principles of research ethics, regarding the protection of the participants' rights in scientific studies. Traditional indigenous populations can teach us a great deal about doing research.

El deporte, los pueblos originarios y las perspectivas ideológicas: entre el racialismo de los Juegos Olímpicos de Saint Louis (1904) y la reafirmación étnica de los Juegos Mundiales de los Pueblos Indígenas (2015)

En este trabajo se pretende indagar sobre las representaciones e imaginarios en torno a los pueblos indígenas a partir del análisis de dos eventos culturales distintos: los “juegos antropológicos” de Saint-Louis (1904) y los Juegos Mundiales de los Pueblos Indígenas en Brasil (2015). Se utilizará la perspectiva de análisis comparativo cualitativo (Ariza y Gandini, 2015) enfatizando en los discursos sociales y políticos que evocan y en las dimensiones simbólicas que expresan, atendiendo, entre otros, a la representación del cuerpo. Mientras que en el primer caso hay un claro propósito de etiquetamiento, de clasificación, de occidentalización, en el segundo se vislumbra resistencia, emancipación, apropiación.

Aplicação de Stop Motion para criação de vídeos animados sobre mitos indígenas: uma experiência na formação de professores indígenas na cidade de Manaus

Para os indígenas, os mitos e as lendas têm um forte poder em manter viva sua cultura, sendo as escolas e Centros Culturais indígenas espaços importantes para este fim. Neste artigo, reportamos uma experiência de formação continuada de professores indígenas na construção de vídeos animados para representação de mitos, utilizando a técnica Stop Motion. O principal objetivo da formação foi contribuir para a autonomia dos professores indígenas no uso das tecnologias, respeitando seus saberes culturais e sua posterior propagação em sala de aula, junto aos seus alunos. Para a realização do trabalho, foi utilizado um percurso metodológico para criação de vídeos animados em cinco etapas: escolha do mito ou lenda a ser retratada; criação de um roteiro a partir do mito ou lenda escolhida; construção do cenário com os personagens; produção das fotos quadro a quadro; e por fim, a edição das fotos no software windows movie maker. Este trabalho resultou em três contribuições relevantes: (i) um planejamento de ensino que poderá ser replicado por outros formadores de professores em diversos contextos; (ii) o próprio processo de formação do professor indígena, aliando seus saberes culturais ao tecnológico; e, (iii) quatro vídeos sobre mitos que podem ser (re)utilizados para disseminar a cultura indígena.

COVID-19 and Brazilian Indigenous Populations.

.The newly discovered SARS-CoV-2 is the cause of COVID-19, including severe respiratory symptoms with an important lethality rate and high dissemination capacity. Considering the indigenous people of Brazil, it is feared that COVID-19 will spread to these communities, causing another stage of decimation. Despite advances in indigenous health care in the country, there are still many challenges due to the social vulnerability of this population, whose lands continue to be illegally exploited. Based on these considerations, this article discusses challenges in caring for the indigenous population in the context of the COVID-19 pandemic in Brazil.

A new population of pequi (Caryocar spp.) developed by Brazilian indigenous people has agro-industrial and nutraceutical advantages

Physical and chemical properties of 190 fruit samples from 26 matrices of a new population of Caryocar spp. were investigated. Whole fruit, named giant pequi, was composed of 67% shell (exocarp and external mesocarp) and 33% pyrene, and the edible pulp (internal mesocarp) comprised 46% pyrene and 15% total fruit mass. The pulp presented moderate contents of energy (269 kcal/100 g) and lipid (16/100 g), mainly monounsaturated fatty acids (56/100 g lipids); high carotenoid concentration (47 µg/g) and considerable phenolic content (101 mg GAE/100 g). Gallic and p-coumaric acids were the main phenolic compounds identified in the pulp, and the larger classes of volatile compounds were esters and monoterpenes, mostly ethyl hexanoate (44%) and β-cis-ocimene (21%). The giant pequi features higher pyrene and pulp yields, and its edible pulp has a lighter color and lower energy and lipid contents compared to those of common species of pequi, as well as is rich in carotenoids and is a source of polyphenols and volatile compounds. These attributes are highly promising for agro-industrial use, with great potential for nutritional and nutraceutical applications.

No place like home.

Our lives changed tracks the day our daughter was born. My wife and I felt settled in the United Kingdom—we'd even bought a house 6 months earlier—but the arrival of our daughter forced a moment of reflection. We wondered whether we should move back to our native Brazil. I remember looking down at our newborn baby and thinking about how different her life would be there. In our native country, we'd be closer to our family and culture. But in the United Kingdom, I had the funding and lab resources I needed for my costly and highly specialized research program. Would such a move sink my career? > “I had been away from my extended family and my culture for too long.” We had left Brazil 10 years earlier so that I could spend the last year of my Ph.D. program in France. Meanwhile, my wife started a Ph.D. in the United Kingdom. We maintained a long-distance relationship for the first few years. But by the time our daughter was born, we'd settled down in the same location; I had a research assistant position and my wife had a postdoc. I was in an amazing scientific environment, working next to Nobel laureates. But I had been away from my extended family and my culture for too long. I missed acai, acaraje, pao de queijo, samba, bossa nova, capoeira, Brazilian jujitsu, and sunny skies. I worried that I might never return to Brazil. My wife missed our homeland as well. As a mathematician, it was also easier for her to imagine doing her work in Brazil; unlike me, she didn't need fancy lab equipment and expensive reagents. So with a newborn baby at home, we started to ask ourselves whether a move was in order. Several events over the next few months nudged us further in the same direction. We heard that new professor positions had opened up at a university in our hometown, in departments that matched both of our research programs. Then, a few weeks later, I received a call in the wee hours of the morning from my brother, who told me that our father had passed away. The great happiness I had felt about my daughter's birth suddenly gave way to a deep sadness. I felt that I was losing precious time with my loved ones. After that, we had no doubt it was the right time to return to Brazil. We applied for the professorships and both received offers. It felt like our personal and professional lives were falling into place. It wasn't easy getting started with my research in Brazil, however. I didn't receive any startup funding for my lab, so I couldn't recruit grad students or hire postdocs. I was able to perform a few experiments myself thanks to reagents I had brought with me from my lab in the United Kingdom, as well as equipment I shared with other professors. Eventually, I secured Brazilian funding, which allowed me to form a team of bright undergraduate and graduate students and buy reagents and lab equipment on my own. Nine years later, I still haven't been able to perform the kind of experiments that U.K. funding would have allowed. And the antiscience views of the current Brazilian government have added to my worries about my squeezed budget. But looking back, I'm happy that my wife and I put our personal well-being first and made the decision to move back to our home country. We've been able to have big meals with our extended family on weekends. We had a second child, and our kids are growing up close to their cousins who are around the same age. And I was able to resume Brazilian jujitsu training, which I hadn't been able to do during my years abroad. We are living the lives we wanted to live—working on rewarding research while staying true to what we feel is best for ourselves and for our family. Any scientist from a developing country who is considering a move home has to weigh the pros and cons, and the situation will be different for everyone. But for us, returning home was worth the costs.

Socioeconomic determinants of excess weight and obesity among Indigenous women: findings from the First National Survey of Indigenous People's Health and Nutrition in Brazil.

This article assesses the nutritional status of Indigenous women from 14 to 49 years of age in Brazil. Sample size was calculated for each region considering a prevalence of 50 % for all disease outcomes, a relative error of 5 % and a CI of 95 %. In the initial data analysis, the prevalence of excess weight and obesity was calculated according to independent variables. Multivariate multilevel hierarchical analyses were conducted based on a theoretical model of two ranked blocks. The 2010 Indigenous population in Brazil was 896 000, with approximately 300 Indigenous ethnic groups, making Brazil one of the most ethnically diverse countries in the Americas and the world. Of the total target sample of 6722 women evaluated by the National Survey, thirty did not participate, 939 were not eligible for analyses due to pregnancy or unknown pregnancy status, and thirty-nine were excluded due to missing anthropometric data. The evaluation of nutritional status was completed for 5714 non-pregnant women (99·3 % of eligible participants for this outcome). High prevalence rates were encountered for both excess weight (46·2 %) and obesity (15·8 %) among the sampled women. In the multivariate analyses, higher socioeconomic indicators, market-integrated living conditions and less reliance on local food production, as well as increased age and parity were associated with excess weight and obesity. Results point to distinct patterns of associations between socioeconomic indicators and the occurrence of excess weight and obesity among Indigenous women, which have potentially significant implications from a public policy perspective for Indigenous peoples in Brazil.

Anuê Jaci: política externa e povos indígenas diante da inflexão conservadora e do bolsonarismo

Às vésperas do bicentenário da Independência do Brasil em relação a Portugal (1822-2022), a ascensão de Jair Messias Bolsonaro à Presidência da República desafia o povo brasileiro a assistir ao retorno da ideologia cristã, dos XVI e XVII, como orientação do Governo brasileiro no século XXI. No Ministério das Relações Exteriores (MRE), órgão responsável pela promoção e pela defesa dos interesses do Brasil no exterior, a nomeação do Embaixador Ernesto Araújo como Chanceler trouxe a ideologia cristã ao epicentro da orientação da política externa do Brasil. Nesse mesmo contexto, a quantidade de assassinatos de lideranças indígenas no Brasil tem configurado um estado de guerra, alimentado, entre outras razões, pela ausência da demarcação das terras indígenas prevista na Constituição Federal de 1988. Em 2019, A Articulação dos Povos Indígenas do Brasil (APIB) realizou a “Jornada Sangue Indígena: nenhuma gota a mais” em diversos países do continente europeu para denunciar a prática genocida do governo brasileiro. Não é comum estabelecer uma relação direta entre política externa e povos indígenas. Este artigo faz parte de um estudo teórico, ainda preliminar, que visa a contribuir para ampliação do campo de observação empírica em análise de política externa (APE) e aponta para a necessidade da construção de um paradigma indigenista na política externa brasileira à luz do modelo paradigmático proposto pelo professor Amado Luiz Cervo. Trata-se da inclusão do componente indígena na formulação do interesse nacional após a promulgação da Constituição Federal de 1988, bem como da vigência da Convenção 169, da Organização Internacional do Trabalho, relativa aos povos indígenas e tribais. Espera-se que a inclusão do componente indígena possa contribuir para outras análises acerca da formulação do interesse nacional, não apenas no Brasil, mas também, nos demais Estados nacionais signatários da Convenção 169/OIT.

O audiovisual como arma de defesa indígena em tempos de Covid-19

This paper aims to analyze the use of audiovisual production in social media as a Covid-19 defense and prevention mechanism among indigenous communities. The online holding of the Camp Free Land, as well debates and the production and dissemination of prevention videos on indigenous social networks marked the pandemic crisis in Brazil. The research brings up some historical aspects of the role played by epidemics and diseases in the trajectory of Brazilian indigenous peoples, raising reflections on this theme from the perspective of both non-indigenous and indigenous authors (OLIVEIRA; FREIRE, 2006; KOPENAWA; ALBERT, 2015; KRENAK, 2019). From the unsystematic observation of social media in Covid-19 times, this research notes the empowerment of indigenous media activism and the expansion of self-representation through audiovisual. Audiovisual; Social media; Indigenous media activism.