O papel das mulheres na definição e demarcação das terras indígenas dos Tupinambá de Olivença-BA

Abstract

This ethnographic work is about the insurgency of the Tupinambá people from Olivença in its ethno-territorial struggle in Southern Bahia. It compiles an analysis of the agrarian conflict perpetrated by representatives of the regional elite and the symbolic representations that underlie regional ethnophobia in respect of that ethnicity. It presents a historical and cultural context marked by conservative forces that are representatives of the regional agrarian capitalism in terms of their utterances contrary to the right of the Tupinambá to their ancestral territory based on Thompson's notion of culture (1998). The Tupinambá territoriality interrelated to the notion of economic development and ethnic transfigurations suffered by indigenous communities and compiled from the assertions of Oliveira (1999) Wolf (2005) and Darcy Ribeiro (1993) from an analysis of the accommodation/assimilation process experienced by this ethnic group. However, the main goal of the situational analysis of the Tupinambá people is based on the presentation of an ethnography of the revolutionary role of Tupinambá women leaders with a view to rebuilding the identity and the consequent rearticulation of the Tupinambá Movement for the definition of their ethno-territorial recognition. The insurgent female ethnic identity is thematized under the framework of the Community Feminism of Paredes (2010) and Cabnal (2010), indigenous feminists, whose agenda is about women's participation in their areas of struggle for indigenous peoples, having as philosophical principle the apropriation and revitalization of the Buen Viver paradigm. This feminism proposes an analysis axis founded on the socioeconomic and cultural specificities of women belonging to traditional, rural, urban peripheral societies and the political implications of this reality in the constitution of male/female relations, creating a praxis that opposes the neoliberal Western feminism. In addition, the action of this female contingent is approached from the perspective of counter-hegemonic action of organic intellectuals in Gramsci (1982) and the orientation of epistemological decolonization proposed by the educational praxis of Paulo Freire (1982). Within that framework, I try to register my analyses about the female role and outline the socio-cultural contingencies that resulted in the creation of organizational conditions necessary for the creation of political transformation devices in the struggle for indigenous land