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International audience; Le débat concernant la relation entre territoires et identités est ancien et a déjà fait couler beaucoup d’encre, que ce soit chez les anthropologues ou les géographes. Ainsi, Marie-José Jolivet et Philippe Léna ont montré, dans un précédent numéro de la revue Autrepart consacré à cette thématique [2000a], et selon une approche anthropologique constructiviste, que le territoire constitue un support d’identité privilégié, en contexte de globalisation croissante [Jolivet, Léna, 2000b, p. 8]. Toujours en anthropologie, de nombreux travaux ont déjà été réalisés, notamment en France, sur la multiplication et la superposition, parfois le télescopage, de nouveaux territoires nés de la décentralisation administrative (régions, cantons, etc.), de la représentation citoyenne, mais également de la mise en valeur des patrimoines locaux (avec la création de pays, de communautés de commune, de quartiers urbains, etc.). Ces travaux, dont une partie est réunie dans le numéro de la revue Ethnologie française [2004], organisé par Pierre Alphandéry et Martine Bergues, consacré aux « territoires en question », posent les jalons d’une réflexion que nous souhaitons mettre à profit dans le cadre spécifique de l’analyse de la mise en patrimoine. Pour explorer les différentes facettes du territoire, ces auteurs dégagent deux perspectives : 1) la première est institutionnelle et concerne la façon dont les cadres liés à l’action publique et à la représentation politique se territorialisent ; 2) la seconde est celle de la particularisation et de l’appropriation du territoire par les populations, ou, pour le dire en d’autres termes, du rapport à l’espace des populations sous l’angle de l’identification, du sentiment d’appartenance et des liens affectifs…

What is the common point between a Muslim Sharif (a descendant of Prophet Mohammed) from the Ait Baamrane confederation of the tribes of southwestern Morocco and an Indigenous person from the animist Amazon, in Brazil? To the ethnologist's surprise, both are affiliated to a Jewish ancestry. And this Judaism, conceived more as an origin than as a religious practice, helps to clarify the link to the land of the present generations. The comparison of these two ethnographic cases allows a wider discussion on the multiplicity of origins in a long-term migratory context. The Jewishness of the origins helps to fully establish the current inscription of the populations within a space marked by the history of Portuguese and Spanish colonization.

Mud. Muddy. It is hard to find better words to capture the analytical promise and challenge of the Amazonian várzea. A place, a mythos, a landscape in all senses of the English word. Famously mercurial, as the essays here show, at once solid and fluid, stochastic and predictable, urban and rural, spatially and temporally dynamic, localized and globalized, home to creatures visible and invisible, to submerged histories, stubborn narrative, and overbearing memories, to elemental things of all kinds. By proposing a genealogy that starts with the work of three key scholars—Mark Harris, Edna Alencar, and Thierry Valentin—the editors refocus the venerable anthropological debates on humans and nature fought out so many times in this region and with such diverse outcomes. Here, recuperating landscape as a key ethnographic object co-constituted by varied yet specified human and non-human actors, these scholars reveal that the region is not only still open to generative experiments in thinking, writing, and political practice, but that it continues to be one of their most vital and ongoing locations., Book co-funded by ODYSSEA Project (UE H2020), UMR 208 PALOC (IRD, MNHN), Institut des Amériques

No final dos anos 1990 e início dos anos 2000, alguns autores ampliaram as abordagens desses trabalhos ao apresentar análises bastante originais sobre processos de transformação das paisagens alagáveis da Amazônia (em áreas de várzea, beiradões, zonas estuarinas e costeiras) e sua relação com as identidades e práticas dos seus habitantes. Apontamos três autores cujos estudos consideramos particularmente instigantes: a brasileira Edna Alencar, o britânico Mark Harris e o francês Thierry Valentin, que mostraram a importância de se considerar as características dos ambientes e os modos de habitar e agir nas e com as paisagens para compreender a maneira como os habitantes constroem suas representações de mundo. Esses três autores realizaram pesquisa de campo na Amazônia brasileira nos anos 1990 e defenderam ou publicaram suas teses no início dos anos 2000. [...] Consideramos esses trabalhos como obras pioneiras, que analisaram a relação homem-paisagem na Amazônia num período em que a necessidade de questionar e qualificar a dicotomia sociedade-natureza torna-se central para a antropologia, como veremos adiante. Gostaríamos, portanto, neste livro, de dar destaque às pesquisas de Alencar, Harris e Valentin, considerando-as como um conjunto em que se pode observar, até certo ponto, uma coerência metodológica e conceitual.

The sand spits (pontas) are distinctive land forms of the Tapajós riverside landscapes, in the Lower Amazon (Brazil). Mostly due to the annual flood of the river, their shape is in continuous transformation. As visual, practical and cognitive saliencies, these sand spits are characterized by a hybrid nature, between dry and wet, land and water, emerged and submersed, visible and invisible. As such, they appear to be situated in an 'in-between: between two elements (water/land, land/sky, water/sky), two floods (dry/rainy, submerged/emerged), two worlds (on-earth/underwater, human/nonhuman) and two times (past/present, present/future). In a renewed framework of studies on the relations between societies and their environment, the landscapes are no longer considered as mere backdrops on which social activities unfold. Following this statement, I will carry out a relational study of the Amazonian concept of pontas as it is perceived and lived by the inhabitants of the river Arapiuns, an affluent of the Tapajós river. I will show how the pattern of interactions between the several human and non-human collectives of “owners” (donos) that co-reside in peculiar sand spits shapes the way people relate to places. Changes in the landscape ensuing from these interactions induce mobilities of people and of non-humans across the river, legitimizing territorial occupations of specific groups over time and hierarchizing differentiated rights of access. In a region where up to now there has been no satisfactory land tenure regularization, the transformations of the landscape echo the forms of ownership over the land.

Esse capítulo analisa a performance da Brincadeira dos Pretos na aldeia indígena Garimpo (rio Arapiuns, Santarém - Pará), levando em conta tanto o contexto local de reivindicação do reconhecimento étnico deste grupo, como o cenário regional mais amplo, de patrimonialização das 'brincadeiras' realizadas durante festas católicas em toda a Amazônia brasileira. O argumento desenvolvido aqui é que essas manifestações lúdicas encenam, muitas vezes sob a forma de um duelo entre dois grupos de atores, a ecologia das relações entre os vários coletivos sociais que interagem com o grupo organizador. Essas dinâmicas sociológicas permitem uma certa plasticidade na interpretação das brincadeiras e de sua patrimonialização: elas podem ser vistas e apresentadas como um ritual indígena, como um 'folclore' amazônico e também, em contextos mais politizados, como uma forma de resistência à determinadas frentes opressoras. Afinal, pode-se dizer que a valorização simultânea - e concorrente - de diferentes leituras ou versões dessas brincadeiras, favorece uma certa polissemia, pelo menos enquanto nenhuma versão venha a se tornar hegemônica.

International audience; In the Brazilian Amazon, the formation of rural « communities » was largely driven by the Catholic Church, and later strengthened by several external institutional actors. Now regarded as the political unit by external actors, it is the privileged interlocutor of many public policies concerned with land tenure and the redistribution of resources. In this article, using the case study of a set of rural communities along the Arapiuns River, in the state of Pará (Brazil), we show the dynamics driven in the genesis of communities’ formation and later in the deliverance of land records by the State, their nesting with local practices of land use and transfer. Social organization based on « residential sibling groups », and mechanisms of exclusion necessary to their reproduction, have found their limits in a legal structure seen as a cyclical confinement. Recent conflicts between residential groups and within families must be understood in the light of a broader crisis of representation and identity of the community.; Cet article analyse les dynamiques et les logiques à l’œuvre dans la genèse de villages riverains d’Amazonie, appelés « communautés » depuis la théologie de la libération dans les années 1960. À partir des années 1970, l’État brésilien a entrepris leur régularisation foncière, produisant – notamment dans l’Arapiuns étudié ici – des effets de télescopage en raison du contraste entre sa propre logique institutionnelle et les pratiques locales d’occupation et de transmission de la terre. L’organisation sociale locale en « fratries résidentielles » (groupes de collatéraux et leurs conjoints habitant un même territoire) et les mécanismes d’exclusion permettant sa reproduction ont trouvé leurs limites dans une structure légale ressentie comme coercitive. Les conflits récents ayant surgi entre groupes résidentiels et, parfois, entre membres d’une même famille peuvent être interprétés dans le cadre d’une crise de représentation plus large, opérant aussi bien au niveau collectif de la « communauté », qu’à celui des choix identitaires individuels des habitants de la région.; Neste artigo abordamos as dinâmicas e as lógicas de formação de povoados – chamados de « comunidades » desde os anos 1960 pela teologia da libertação –, assim como sua regularização fundiária posterior pela União – a partir dos anos 1970 – na região do rio Arapiuns (Amazônia brasileira, Pará) e sua coincidência ou contraste com as práticas locais de ocupação e de transmissão da terra. A organização social em « fratrias residenciais » (grupos de colaterais e seus cônjuges num só território) e os mecanismos de exclusão que lhes são próprios, se veem aqui limitados por uma estrutura fundiária legal percebida como coercitiva. Os conflitos recentes entre diferentes grupos residenciais e por vezes entre membros de uma mesma família devem ser entendidos no contexto de uma crise de representação mais ampla, tanto num âmbito coletivo (das « comunidades »), quanto no que se refere às escolhas identitárias individuais dos ribeirinhos desta região.

International audience; For a while and for many in the scientific community, the utilization of participatory methodologies has been considered a prerequisite for any study that requires field work and interactions with local populations. Intrinsic to it is the assumption that the study groups have the possibility to express their own opinions and continuously on the questions raised and addressed by the study. In this article we discuss some of the implications of this assumption based in our own experience among rural populations in the region of Santarem, Para State, in the Brazilian Amazon. Recently, the State launched a major territorial development project, aiming, among other goals, the regularization of land tenure of certain social groups and the access and control of natural resources. It is in this political context, and among a traditional society that is dominated by factional groups, that we started thinking and questioning the implications of the use of participatory methodologies and its assumptions.; La participation a le vent en poupe et s’est construite, dans le champ scientifique, avec la restitution des résultats comme un pré-requis pour toute étude demandant un travail de terrain et une interaction avec des populations. Il s’agit de légitimer le processus de recherche en utilisant une méthodologie qui restituerait les positions de l’objet d’étude. Bien entendu, le bon déroulement des techniques participatives, qui reposent sur la pratique de la démocratie directe, suggère certains pré-requis dans le groupe étudié, comme, par exemple, la possibilité pour chaque participant d’exprimer son opinion. Nous proposons, dans cet article, de présenter une expérience réalisée en Amazonie brésilienne, auprès de groupes ruraux de la région de Santarém (État du Pará). L’État y a lancé récemment un vaste chantier de reconfigurations territoriales destinées à régulariser la situation foncière de certains groupes sociaux ruraux. C’est en accompagnant ces processus que nous avons été amenés à penser les implications des techniques participatives dans un tissu social dominé par des systèmes factionnels.; Há alguns anos, a utilização de metodologias participativas no campo científico passou a ser considerado, muitas vezes, como um pré-requisito para qualquer estudo que exija trabalho de campo e interação com os grupos sociais estudados. Intrínseco ao bom funcionamento das técnicas participativas está o entendimento de que a maioria dos membros dos grupos estudados terá a possibilidade de expressar sua opinião, continuamente, sobre as questões postas em debate. Nós propomos neste artigo, compartilhar uma experiência realizada na Amazônia, com grupos rurais da região de Santarém (Pará). Nesta região, o Estado lançou recentemente um grande plano de ordenamento territorial, muitas vezes priorizando a regularização da posse da terra de certos grupos sociais em áreas rurais e o ordenamento do acesso e controle dos recursos naturais. Foi a partir do acompanhamento desse processo que nos colocamos a pensar sobre as implicações da utilização de metodologias participativas em um sistema social dominado por grupos faccionais.

The sand spits (pontas) are distinctive land forms of the Tapajós riverside landscapes, in the Lower Amazon (Brazil). Mostly due to the annual flood of the river, their shape is in continuous transformation. As visual, practical and cognitive saliencies, these sand spits are characterized by a hybrid nature, between dry and wet, land and water, emerged and submersed, visible and invisible. As such, they appear to be situated in an 'in-between: between two elements (water/land, land/sky, water/sky), two floods (dry/rainy, submerged/emerged), two worlds (on-earth/underwater, human/nonhuman) and two times (past/present, present/future). In a renewed framework of studies on the relations between societies and their environment, the landscapes are no longer considered as mere backdrops on which social activities unfold. Following this statement, I will carry out a relational study of the Amazonian concept of pontas as it is perceived and lived by the inhabitants of the river Arapiuns, an affluent of the Tapajós river. I will show how the pattern of interactions between the several human and non-human collectives of “owners” (donos) that co-reside in peculiar sand spits shapes the way people relate to places. Changes in the landscape ensuing from these interactions induce mobilities of people and of non-humans across the river, legitimizing territorial occupations of specific groups over time and hierarchizing differentiated rights of access. In a region where up to now there has been no satisfactory land tenure regularization, the transformations of the landscape echo the forms of ownership over the land.

The sand spits (pontas) are distinctive land forms of the Tapajós riverside landscapes, in the Lower Amazon (Brazil). Mostly due to the annual flood of the river, their shape is in continuous transformation. As visual, practical and cognitive saliencies, these sand spits are characterized by a hybrid nature, between dry and wet, land and water, emerged and submersed, visible and invisible. As such, they appear to be situated in an 'in-between: between two elements (water/land, land/sky, water/sky), two floods (dry/rainy, submerged/emerged), two worlds (on-earth/underwater, human/nonhuman) and two times (past/present, present/future). In a renewed framework of studies on the relations between societies and their environment, the landscapes are no longer considered as mere backdrops on which social activities unfold. Following this statement, I will carry out a relational study of the Amazonian concept of pontas as it is perceived and lived by the inhabitants of the river Arapiuns, an affluent of the Tapajós river. I will show how the pattern of interactions between the several human and non-human collectives of “owners” (donos) that co-reside in peculiar sand spits shapes the way people relate to places. Changes in the landscape ensuing from these interactions induce mobilities of people and of non-humans across the river, legitimizing territorial occupations of specific groups over time and hierarchizing differentiated rights of access. In a region where up to now there has been no satisfactory land tenure regularization, the transformations of the landscape echo the forms of ownership over the land.

Understanding the transmission dynamics of Covid-19 is essential for actions to be taken to contain other outbreaks. In the Amazon region, the interiorization process reflects the territorial occupation pattern. This work aims to investigate the process of interiorization of the epidemic caused by the SARS COV 2 virus in the Amazon region, using epidemiological weeks as the temporal unit. A multiscale approach is adopted, which allows us to indicate four phases of interiorization, from the arrival by air in the capitals of the northern region, to record of cases in traditional communities in the Lower Amazon Health Region. The proposed phases are discussed according to the perception of community leaders regarding the pandemic and health actions carried out by the State. The results show that it is essential to consider the specificities of the Amazon environment when formulating effective health strategies, which did not occur in the case of the referred pandemic., Comprendre la dynamique de transmission de la Covid-19 est fondamental pour que des actions de contention puissent être menées. Dans la région amazonienne, les modes d’occupation du territoire informent le processus d’intériorisation du virus. Cet article analyse le processus d’intériorisation de l’épidémie de SARS-COV-2 en Amazonie brésilienne, au cours des semaines épidémiologiques. Une approche interdisciplinaire et multiscalaire permet de mettre à jour quatre phases d’intériorisation, depuis l’arrivée du virus par voie aérienne dans les capitales de la région Nord, jusqu’aux premiers cas enregistrés à l’échelle micro-locale, dans les villages des communautés traditionnelles de la Région de Santé du Bas Amazone. Ces phases sont également présentées à partir du point de vue des villageois et de celui des actions de santé mises en œuvre par les autorités. Les résultats montrent qu’il aurait été fondamental de prendre en compte les spécificités de l’environnement amazonien lors de l’élaboration des politiques de santé, contrairement à ce qui a été fait lors de cette épidémie., A compreensão da dinâmica de transmissão da Covid-19 é fundamental para que ações sejam tomadas na contenção de outros surtos. Na região amazônica, o processo de interiorização reflete o padrão de ocupação do território. Este trabalho busca investigar o processo de interiorização da epidemia causada pelo vírus SARS-COV-2 na região amazônica tendo como unidade temporal as semanas epidemiológicas. É adotada uma abordagem multiescalar, que nos permite indicar quatro fases de interiorização, desde a chegada via aérea nas capitais da Região Norte, até os registros de casos em comunidades tradicionais na Região de Saúde do Baixo Amazonas. As fases propostas são discutidas em função da percepção de comunitários a respeito da pandemia e das ações de saúde realizadas pelo Estado. Os resultados mostram que é fundamental considerar as especificidades do ambiente amazônico na formulação de estratégias de saúde efetivas, o que não ocorreu no caso da referida pandemia.

International audience

Si les processus de patrimonialisation des espèces animales ou des territoires commencent à être bien décrits à travers de nombreuses études, il est moins courant de s'intéresser à l'impact de la patrimonialisation d'une espèce sur celle du territoire qui l'abrite. Dans le cas du whale watching (observation des baleines), l'objet de cet article est justement de traiter cette question dans le sud-ouest de l'océan Indien à travers la présentation de trois expériences de mise en patrimoine de sites naturels fréquentés par les baleines. À travers une analyse bibliographique, des documents officiels institutionnels et une recherche originale menée à Madagascar, il est montré que la construction d'une identité patrimoniale autour de la création d'une "Route des Baleines" depuis 2013 dans le sud-ouest de l'océan Indien se heurte à la fois à une imprécision territoriale de cette appellation et à une non-congruence des logiques d'acteurs, à la fois pour des raisons territoriales et identitaires.

Cette étude propose une réflexion sur les logiques sociales sous-jacentes à des conflits présentés comme « identitaires », chez des populations riveraines d’Amazonie. Cette problématique a surgi des politiques publiques mises en œuvre par l’État brésilien pour l’encadrement territorial en Amazonie. Dans les villages étudiés, des familles qui s’identifient comme « indigènes » s’opposent, depuis les années 2000, à d’autres, considérées comme « traditionnelles » par l’Etat. L’approche adoptée, résolument microsociologique, permet de mettre en avant les dynamiques locales d’inclusion et d’exclusion des acteurs au sein de groupes résidentiels (les « fratries-résidentielles »), ainsi que les relations interfamiliales dans le jeu du factionnalisme local. Dans ce cadre, l’adoption d’une catégorie identitaire juridico-légale apparaît alors comme un langage parmi d’autres – comme la sorcellerie – pour exprimer les relations d’antagonisme et de violence symbolique qui constituent, localement, un mode interactionnel à part entière. Plus qu’ils ne « font communauté », les riverains du bas-Amazone pratiquent ainsi une culture de réseaux et articulent plusieurs sphères sociales et groupes d’interconnaissance où sont recrutés les membres des factions villageoises, dans des stratégies d’appropriation locale des ressources., Proponho nesta tese uma reflexão sobre as lógicas sociais subjacentes aos conflitos apresentados como identitários em populações ribeirinhas da Amazônia, problemática que emerge a partir da implementação de políticas públicas de ordenamento territorial na região. Nos vilarejos estudados, algumas famílias que se identificam como « indígenas » se opõem, desde o início da década de 2000, a outras que são consideradas « tradicionais » pelo Estado. A abordagem adotada, resolutamente microsociológica, permite colocar em evidência as dinâmicas locais de inclusão e de exclusão dos atores nos grupos residenciais (« frátrias residenciais »), bem como as relações interfamiliares, que se inserem na dinâmica do faccionalismo local. Nesse quadro, a adoção de uma categoria identitária jurídico-legal aparece como uma linguagem, entre outras linguagens possíveis – como a feitiçaria – para exprimir relações de antagonismo e de violência simbólica. Mais do que formar comunidades coesas, os ribeirinhos do Baixo Amazonas praticam uma cultura de rede e se articulam em diferentes esferas sociais e grupos de convivência. Nesses grupos, cujas fronteiras portanto não necessariamente coincidem com as das “comunidades”, são recrutados os membros das facções locais, em função de estratégias de apropriação local de recursos.

International audience