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... article describes work with and by the Kayapó - Mebêngôkre Indians living in Moikarakô, a village of about 220 inhabitants. It is located in the middle of the Terra Indi- gena Kayapó (TIK), an Indian reserve in the south of Pará State in the Brazilian Amazon (Figure 1). The work was part of a collaborative Brazilian-French research programme dealing with social and spatial dynamics in the Brazilian Amazon. 1 The original objective of the study was to show the extent of deforestation around the TIK and to spatialise natu- ralist knowledge related to gardens and forests around one of the villages of the TIK. ...
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Evaluate the behavior of uncontacted indigenous populations in the Amazon is crucial to understanding the human ecology in the region.
Among the different factors associated with change in traditional ecological knowledge, the study of the relations between cultural change and traditional ecological knowledge has received scan and inadequate scholarly attention. Using data from indigenous peoples of an Amazonian society facing increasing exposure to the mainstream Bolivian society...
Citations
... Again, the research has taken a global regional perspective (de Robert and Katz 2010;de Robert and López-Garcés 2012). The research on the Kayapo led to a programme of participatory cartography owing to the pressures on this society's territory (de Robert 2004;de Robert et al. 2006). This method has been adopted more widely (de Robert and Duvail 2016), especially in Guiana (Fleury 2018;Fleury et al. 2016;Grenand et al. 2017). ...
In France, ethnoecologyEthnoecology developed during the middle of the twentieth century through the work of some remarkable personalities at the French National Museum of Natural History. The encounters between these researchers and the students they trained allowed the development of a specific trend in French research, at the interface between the natural sciences and the humanities. In this chapter, I describe the great players who have built ethnoecologyEthnoecology as we now practise it and the interactions that resulted in interdisciplinary and collective research projects. To support this description, I provide details from the tropical world. I then illustrate how contemporary transformations of the tropical world influence our investigations and have led to changes in our practices. The roots of French ethnoecologyEthnoecology can be found in ethnobotanyEthnobotany, which began at the Museum at the end of the nineteenth century with the exploration of Africa; that materialised in the intertropical world; and that is now being applied in all ecosystems of the contemporary world.
... A questão principal permanece, ou seja, a demarcação de terras indígenas "foco central das notícias desanimadoras que a mídia divulga sobre os índios no Brasil" (GALLOIS, 2004, p. 37) Ressaltamos a importância dessa análise por efeito da atualização das análises integradas, de sua associação ao conhecimento tradicional e ás tecnologias da informação geográfica, (Cartografia Ocidental em SIG) apresentadas em diversas pesquisas (HERLIHY, 2003;DE ROBERT et al., 2005;MARTINEZ, 2007;ACSELRAD, 2008), o que permite revelar cartografias possíveis, evidenciadas no próximo tópico. ...
A implantação de políticas para o crescimento econômico da Região Amazônica e a falta de fiscalização das atividades antrópicas afetaram e continuam afetando os direitos adquiridos pelas comunidades indígenas através de diversas ameaças às suas terras. No estado de Rondônia, as ameaças são representadas nos mapas mentais pela comunidade envolvida com base em dados e informações geográficas disponibilizadas pelas agências estatais. Assim, o objetivo desse trabalho é apresentar e discutir as cartografias das ameaças às Terras Indígenas no estado de Rondônia. A metodologia envolve a elaboração de mapas mentais referendando a representação cartográfica dos povos indígenas e da cartografia cartesiana. Os mapas mentais revelaram que as principais ameaças se relacionam aos empreendimentos para produção de energia elétrica através da implantação de geradoras de energia de diversos portes, os focos de queimadas, a retirada de madeira, a agricultura e a pecuária. Os mapas cartesianos corroboram tais análises e revelam cenários para toda a Amazônia
... The concept of ethno-cartography has predominantly been identified with indigenous rural communities and their contestation of colonial or corporatised systems of spatial regulation, often with an emphasis on sustainable environmental development and participatory communal mapping processes (Robert et al, 2006). ...
In this article I draw on theoretical paradigms from the studies of the cultural industries and ethno-cartography to examine grime music’s status as a micro-creative industries sector, in which music video production operates an as a system of radical counter-mapping that challenges hegemonic systems of spatial control. In a time of increased post-Brexit nationalism, BLM and heightened levels of racial exclusion in the media industries (Directors UK, 2018) the grime music sector represents a space of contestation, where moving image technologies are deployed by young black creatives to claim urban space and disrupt the managerial processes of the post-industrial ‘creative city’. In my analysis, these music video texts are not simply ‘produced’ out of a particular physical context but also operate to metonymically anchor their producers in the urban topography they inhabit. It is this imperative that has powered the growth of grime as a youth culture and fueled its creative disruption, as both a semi-autonomous cultural industries sector and as a set of transgressive symbolic practices.
... For example, Corbett and Keller found that women have valuable cultural and historical information that might not otherwise have been gathered or included if they were not involved in participatory mapping workshops [72]. In the Brazilian Amazon, the women of Moikarakô are able to recognise important places and objects displayed on satellite images, especially gardens and domestic spaces [73]. Such knowledge deriving from their mental maps [74] and 'a view from below' experience from their daily activities [56] indicates that women could optimally use village maps if they had more space or opportunities to explore them during the Musrenbang. ...
This study investigated the role of participatory village maps in strengthening the Musrenbang, an annual multi-stakeholder public consultation forum to discuss development issues and plans in Indonesia. We evaluated the Musrenbang in five villages in Deli Serdang District after conducting participatory mapping workshops to produce village maps to inform the Musrenbang process. Our results show that communication between Musrenbang participants improved because the maps provided a clear definition of the village administrative area, geospatial data as resources for participation, transparency, and a dynamic deliberative process. Collaboration was also evident as the maps enabled participants to exchange knowledge, experience social learning, and have greater influence on the decision-making process. Despite the benefits, some issues impeded the optimal use of the village maps to support the participatory process in the Musrenbang. The maps could not completely overcome the power disparities between Musrenbang participants. Certain actors still dominated the implementation of the Musrenbang, making the deliberative process inaccessible to and less inclusive of some local stakeholders. Several improvements are urgently needed to optimise the use of participatory village maps and enhance Musrenbang implementation.
... O trabalho de campo ocorreu em agosto e novembro de 2010. O primeiro método utilizado foi o "mapeamento participativo" (de Robert et al. 2006), quando se procedeu ao reconhecimento das áreas de exploração de recursos e dos trajetos e trilhas para caminhadas pelo kapot (campo) em companhia dos jovens Kayapó. ...
The babassu palm (A. speciosa) is a species that stands out in the economy and livelihood of the people who live in the Cerrado biome, which is approximately 24% of Brazilian territory. A survey on the use and knowledge of babassu was carried out in the village of Las Casas, in Las Casas Indigenous Land. This village is located in the municipalities of Pau D'Arco, Floresta do Araguaia and Redenção. The importance of babassu for the community was analyzed by taking into account the types of uses registered and their management. Data were collected through semi-structured interviews (25 people), and the index of diversity of use among interviewees (IDs) was calculated. Informants recognized two babassu species, A. speciosa (rôn tire) and A. eichleri (rôn ne) with diverse applications classified in five categories: food, construction, cosmetics, domestic and ritual. The IDs values obtained were 22.89 for A. speciosa and 10.35 for A. eichleri. These figures show that the respondents have a lower dependence on the features offered by A. eichleri when compared to A. speciosa and although the values of the two species are divergent, their importance for the community is mainly related to using the nut oil for cosmetics and in rituals.
... O trabalho de campo ocorreu em agosto e novembro de 2010. O primeiro método utilizado foi o "mapeamento participativo" (de Robert et al. 2006), quando se procedeu ao reconhecimento das áreas de exploração de recursos e dos trajetos e trilhas para caminhadas pelo kapot (campo) em companhia dos jovens Kayapó. ...
O babaçu (A. speciosa) é uma das espécies que se destacam na subsistência de diversos povos e populações tradicionais que habitam o cerrado, região que ocupa aproximadamente 24% do território brasileiro. Neste estudo, efetuado entre o povo indígena Kayapó, foi feito um levantamento sobre os usos do babaçu na aldeia Las Casas, na Terra Indígena Las Casas, a qual está localizada dentro dos municípios de Pau D´Arco, Floresta do Araguaia e Redenção, no estado do Pará. Os dados foram obtidos através de entrevistas semi-estruturadas com 25 interlocutores e a importância deste recurso para os Kayapó foi analisada com base nos tipos de usos mencionados, calculando o índice de diversidade de uso entre os indígenas. Os informantes reconheceram duas etnoespécies como babaçu, A. speciosa (rõn tire) e A. eichleri (rõn ne) com aproximadamente dez usos em cinco categorias: alimentação, construção, cosmético, doméstico e ritual. Os resultados obtidos para o valor de diversidade do informante (IDs) foram de 22,89 para A. speciosa e 10, 35 para A. eichleri. Estes valores demonstram que os informantes possuem menor dependência dos recursos oferecidos por A. eichleri, quando comparada aos oferecidos por A. speciosa, e ainda que os valores entre as duas espécies sejam discrepantes, a importância delas está relacionada principalmente ao aproveitamento da amêndoa para a produção de óleo para usos rituais e cosméticos. The babassu palm (A. speciosa) is a species that stands out in the economy and livelihood of the people who live in the Cerrado biome, which is approximately 24% of Brazilian territory. A survey on the use and knowledge of babassu was carried out in the village of Las Casas, in Las Casas Indigenous Land. This village is located in the municipalities of Pau D'Arco, Floresta do Araguaia and Redencao. The importance of babassu for the community was analyzed by taking into account the types of uses registered and their management. Data were collected through semi-structured interviews (25 people), and the index of diversity of use among interviewees (IDs) was calculated. Informants recognized two babassu species, A. speciosa (ran tire) and A. eichleri (ran ne) with diverse applications classified in five categories: food, construction, cosmetics, domestic and ritual. The IDs values obtained were 22.89 for A. speciosa and 10.35 for A. eichleri. These figures show that the respondents have a lower dependence on the features offered by A. eichleri when compared to A. speciosa and although the values of the two species are divergent, their importance for the community is mainly related to using the nut oil for cosmetics and in rituals.
This paper discusses the transformations in the relationship between the Goeldi Museum and Indigenous peoples, specifically the Mebêngôkre, better known as Kayapo, in a long-term perspective. Their complexity is not merely influence of a social Darwinism that would have cornered natural history museums in the role of agents of colonialism and ideologues of structural racism. Three key moments in the construction of ties between the Goeldi Museum and the Mebêngôkre are analyzed: the transition from the 19th to the 20th century, when religious missions were financed by the State and compulsory intermediaries between the Indigenous people and national society to integrate them into ‘civilization’; the 1930s, when new migratory movements to the Amazon region and the dictates of an oligarchy that strengthened itself through land control - especially in Brazil nut production areas - threatened the physical and territorial integrity of this people; and, finally, the 1980s-1990s, when opposition to the developmentalism of the military regime emerged and crystallized into a socio-environmental model that recognizes the importance of the role of Indigenous peoples and traditional populations in the Amazon. After highlighting the transformations observed in the relationship between museums and Indigenous peoples, the article concludes by advocating the importance assumed, in the 21st century, by collaborative research and participatory museology, both for their scientific qualification and for the appreciation of Indigenous knowledge with profound political, social, and environmental repercussions.
KEYWORDS:
Natural history museums; Indigenous peoples; Ethnographic collection; Collaborative research; Participatory museology.
