RCAAP Repository

O artigo pretende discutir os significados que o termo “amor” assumiu em duas circunstâncias de ação coletiva: as manifestações denominadas “mais amor em SP”, ocorridas em 2012, ano eleitoral na capital do estado de São Paulo; e a hashtag #LoveWins, iniciada em 26 de junho de 2015, após a Suprema Corte dos Estados Unidos aprovar a união civil entre pessoas do mesmo sexo. A questão que o trabalho procura responder é: como e por que o “amor” foi acionado nos debates políticos em questão? Ao que tudo indica, a aposta residiu justamente na capacidade de transcendência da emoção – ela superaria oposições (partidárias e sexuais). Ao valer-se de discursos com retórica emotiva, sujeitos produziram um argumento difícil de ser contestado, mobilizando um instrumento discursivo supostamente universal.

In this article, the archaeological ceramics of Dionísio Island site, located in the Upper Madeira River, in the present state of Rondônia, is analyzed in functional terms and considered in the light of the relations between humans and nonhumans. The notion of multifunctionality of artifacts was outlined from the samples collected in housing floors, secondary refuse and funerary structures dating from 10th to the 12th centuries. The spatial configuration, as well as the standardization of the vessels, demonstrates and reinforces the idea of a network of interactions within the community, driven by collective practices and directly related to subsistence activities and funerary rituals involving commensality. These, besides contributing to the maintenance of society, seem to value the community bonds, expressed by material and symbolic elements of daily life also in the funerary spaces.

Entre novembro de 1938 e abril de 1939, financiado por Robert Lowie, Curt Nimuendajú viajou pelos estados da Bahia, Minas Gerais e Espírito Santo, com o propósito de pesquisar os povos Jê setentrionais. O presente artigo recupera um conjunto de cinco cartas inéditas enviadas por Nimuendajú a Lowie no contexto de realização dessa viagem, tendo como objetivo não apenas a apresentação das informações etnográficas produzidas pelo autor sobre os grupos do nordeste, especialmente os Kamakã, Maxacali e Botocudo, mas também refletir sobre a sua relação com seu principal interlocutor teórico.

Assim como outros povos amazônicos, os Aweti – povo tupi que habita a região dos formadores do rio Xingu – costuma designar certas narrativas por uma expressão que pode ser traduzida por “história dos antigos”. No mais das vezes, contudo, referem-se a elas simplesmente como “histórias” ou, mais precisamente, tomowkap, termo cuja tradução literal seria “instrumento de orientar”, e que pode designar igualmente o relato de um evento ocorrido no passado recente. O que segue é uma tentativa de levar a sério esse fato – a (ou certa) indiscernibilidade do mito em relação a outros tipos narrativos – explorando suas implicações epistemológicas e ontológicas. A aposta deste artigo é que isso pode nos dizer algo sobre o que os Aweti pensam, não apenas sobre a natureza disso que chamamos mito, mas também sobre a natureza do conhecimento que se pode ter do mundo de forma geral e, com isso, sobre a natureza do seu mundo.

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Este artigo é resultado de uma pesquisa antropológica sobre gênero e territórios de fronteira conduzida desde 2010 na Amazônia brasileira. Aqui me aproximo da violência através de uma análise das relações entre “indígenas” e “brancos” no enquadramento da construção de uma cidade amazônica, como expressões de políticas corporais (neo)coloniais. Focando na perspectiva de mulheres indígenas que habitam a cidade, presto atenção a seus envolvimentos conjugais, sexuais e econômicos com o “mundo dos brancos” (incluídos os corpos, a cidade e o Estado). Estes envolvimentos são entendidos em termos de agenciamentos indígenas e generificados: a capacidade dessas jovens de lidar com, resistir, sofrer e se apropriar dos bens, dos presentes e dos corpos do projeto colonial.

Blood exists in the world as the source of life, inherent in the beings that utilize it, it also acts independently of it as a body. The blood that flows through the veins, vehicles in our scientistic cosmology of a cellular set of diversified nature is, for our interlocutors, spirit. The Mura understand blood, beyond its biological classification, as a plan of culture. In a word, blood is relationship. In the world-context of the Mura, inhabitants of the communities of the river Igapó-Açu, city of Borba (AM), blood is a trans-specific and trans-spatial communication medium. Our intention in this article is to present a hematology that accounts for the multiple possibilities that blood encompasses. If at first glance the blood resounds aspects of private life, we will be able to see how in a second moment it happens to be object of public interest and, mainly, cosmological.

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This article analyses and contextualizes the life and work of the German ethnologist Karl von den Steinen (1855-1929), who conducted ethnographic research in Brazil in 1884 and 1887-88. With a solid education in sciences and the humanities, von den Steinen, a physician and psychiatrist, set out to study social institutions, material and spiritual culture among “stone age” tribal societies along the Amazon. Arriving in Brazil in 1884 he studied the Upper Xingu and the Bororo Indians in the Mato Grosso province. In the Upper Xingu area he obtained a rich ethnographic collection and gathered detailed ethnographic data that continue to be useful for modern-day anthropologists. From a theoretical point of view, von den Steinen endorsed the theory of multilineal development proposed by his mentor Adolf Bastian (1826-1905). Despite many difficulties during his stay among the Bororo Indians, he was able to acquire valuable data to be used by those interested in Bororo social institutions and ceremonial life.

One of the first research interests of the German anthropologist and ethnologist Robert Lehmann-Nitsche (1872-1938), upon assuming the position as head of the Department of Anthropology at the La Plata Museum in Argentina (Sección de Antropologia del Museo de La Plata), concerned the indigenous peoples of Patagonia. This article explores Lehmann-Nitsche’s anthropological, ethnological, and linguistic studies among the indigenous peoples of Patagonia (Selk'nam, Gennakenk, Mapuche, Aónikenk, Kawésqar, and Yaghan) conducted between 1898 and 1919. These studies included research into pathology, craniology, anthropometry, archaeology, ethnology, linguistics, and mythology. He aimed at contributing to contemporary theories of German scholars on the development and characterization of “natural peoples” (Naturvölker), as opposed to “cultural peoples” (Kulturvölker), asserting a basic division of humanity.

This paper examines the beginnings of Austrian studies on ancient Mexico by analyzing the work of Damian Kreichgauer and Friedrich Röck in the early twentieth century. Both argued that a priest elite intentionally “coded” astronomical data in ancient Mexican manuscripts. The first section of the article sheds light on the theoretical background of this interpretation. The main section, based on numerous archival sources, is dedicated to the deciphering procedure elaborated by Röck, the first director of the Ethnological Museum in Vienna (today Weltmuseum Wien). Since Röck’s method seemed to revolutionize the discipline, it gained a great deal of attention from German Nazi authorities. The final section deals with Röck’s student Karl Anton Nowotny, who elaborated an ethnographic approach of ancient Mexican studies in Austria after World War II. This study provides new insights into the historical background of post-war ancient Mexican studies in Austria.

Analyzing the work of Max Schmidt (1874-1950), especially his 1917 book Die Aruaken. Ein Beitrag zum Problem der Kulturverbreitung [The Arawak: A Contribution to the Problem of Cultural Dissemination], this article deals with methodological and theoretical trends among German ethnologists carrying out expeditions in the Amazon region at the turn of the nineteenth century. The approaches outlined are placed in the context of the institutionalisation of ethnology as a separate academic discipline in Germany. The focus is on the development of modern fieldwork methods; the critique of diffusionism by Schmidt and other South America researchers; and the specific approaches of Max Schmidt who, in spite of the contemporary emphasis on "material" and "intellectual" culture, also considered sociological issues in his analysis.

The German ethnologist Theodor Koch-Grünberg (1872-1924) became one of the world’s leading Americanists of his era after having successfully concluded two expeditions to Amazonia. Between 1903 and 1905 he studied indigenous peoples inhabiting the regions of the rivers Rio Negro, Vaupés, and Japurá in northwestern Brazil; between 1911 and 1913 he traveled through northern Brazil and Venezuela investigating local Amerindian communities. He contacted dozens of indigenous peoples, studied their mythology, material culture, and languages. Koch-Grünberg maintained a scientific correspondence with some of the best-informed anthropologists of his time, including Adolf Bastian, Franz Boas, Arnold van Gennep and Paul Rivet. He also exchanged letters with Brazilian colleagues such as João Capistrano de Abreu (1853-1927), Teodoro Sampaio (1855-1937), and Affonso d’Escragnolle Taunay (1876-1958). Through an analysis of primary sources – the correspondence held at the Theodor Koch-Grünberg Archive of the Philipps-Universität Marburg in Germany – this article aims at contributing both to the history of Brazilian social thought and the history of German ethnology by contextualizing these relations within the broader context of social exchanges. Therefore, the history of anthropology should be written in the same way as Koch-Grünberg imagined ethnology: as an international science, based on humanistic principles and grounded on social relations.

In 1928-29 and 1930, the German-Brazilian anthropologist Curt Nimuendajú was contracted twice by German ethnological institutions (above all, museums) for organizing ethnographic collections and carrying out anthropological research among indigenous peoples; principally Jê-speaking peoples in various regions of today’s Maranhão and Tocantins states in Brazil. This is not only a lesser-known part of Nimuendajú’s biography, but also an example of a kind of academic cooperation difficult to imagine nowadays. The collections, partly destroyed during World War II, are still stored in the ethnological museums of Hamburg, Leipzig, and Dresden, along with a great number of mostly unpublished letters and other documents linked to them. The history of these expeditions offers an opportunity for reflections about the implicit theories involved in contemporary collecting, fieldwork methods, and the style of anthropology practiced. The research reveals influences from German ethnology on the academic environment in Brazil, which later became increasingly independent from this input.

The devastating fire in the 200-year-old Museu Nacional in Rio de Janeiro on September 2, 2018, demonstrates the vital importance of the historiography of sciences and the arts. As most collections have vanished, it is left to the history of science to pick up the pieces and present past developments in their complexity and global entanglements. In this special issue we aim to do this for the work of German and German-speaking anthropologists in Latin America, with a special focus on Brazil, carried out between the 1880s and 1945.

Desde 1984, quando surge o primeiro artigo sobre a prostituição masculina no Brasil, outras pesquisas têm explorado a temática no intuito de compreender as vivências de sujeitos que optam por praticar sexo tarifado para complementar sua renda. A partir de um levantamento bibliográfico, o presente estudo encontrou quarenta e cinco produções teóricas sobre prostituição masculina no Brasil. Com as pesquisas catalogadas, foi criado um perfil sociológico do que vem sendo discutido no país. Pretendemos mostrar como esse conhecimento é organizado regionalmente no Brasil em termos de produção. Além disso, apresentaremos as transformações operadas no campo nas últimas três décadas, a partir, por exemplo, da apropriação de diferentes espaços para o desenvolvimento deste “negócio”. Por fim, daremos especial atenção às questões que perpassam sexualidade, raça, profissão e estigmatização.

Este artigo tem o objetivo de analisar a noção de pessoa no processo de envelhecimento. Por meio de um estudo sobre as controvérsias do desenvolvimento da Medicina Anti-aging no Brasil, o artigo explora as mudanças nas representações sobre o envelhecimento, considerando as transformações da abordagem médico-científica e a emergência do conceito de “envelhecimento ativo” como paradigma. A análise destaca as perspectivas divergentes sobre o envelhecimento observadas na pesquisa realizada com médicos praticantes da Medicina Anti-aging e médicos opositores, representantes do Conselho Federal de Medicina (CFM). O texto tem como foco a relação entre a dimensão físico-biológica de envelhecer e a constituição moral da pessoa ao longo do ciclo de vida, ressaltando o conflito entre o declínio físico presumido e a noção de pessoa ocidental constituída na modernidade.