resumo Este trabalho se baseia na etnografia de um encontro entre crianças em uma escola no Rio de Janeiro e dois ex-moradores da Aldeia Maracanã. Um dos pontos centrais da proposta pedagógica dessa escola em questão é a "valorização da cultura brasileira", levando em consideração suas diversas manifestações e invocando principalmente elementos de culturas indígenas. Como parte desse projeto, uma das iniciativas tomadas pela escola foi convidar dois defensores da causa indígena para "apresentarem seu povo e sua cultura" para as crianças do segundo ano do ensino fundamental. Minha intenção neste artigo é explorar as aproximações, os afastamentos e os questionamentos gerados durante esse contato -no qual, tal como em uma antropologia de varanda, os índios vêm até o meio dos brancos para explicar sua cultura.palavras-chave Criança; Escola; Teoria antropológica; Antropologia de varanda; Povos indígenas.
For a reversed "verandah anthropology": ethnographying an encounter between indigenous peoples and children in a school in Rio de Janeiroabstract This work is based on the ethnography of an encounter between children in a school in Rio de Janeiro and two former residents of Aldeia Maracanã. One of the key points of this school's pedagogical proposal is the "valorisation of the Brazilian culture", taking into consideration its diverse manifestations and especially invoking elements of indigenous cultures. As part of this project, one of the school's initiative was to invite two defenders of the indigenous cause to "present their people and their culture" to the children from the second grade of elementary school. This article aims to explore the approximations, distances and questionings provoked in this contact -in which, as in verandah anthropology, the indigenous peoples come to the whites to explain their culture.
AbstractEsperanto is neither an official nor a commonly spoken language anywhere in the world and, due to the limited number of people who speak this language from birth and who teach it to the next generation, the persistence of this speech community cannot rely on intergenerational language transmission. Based on a year of ethnographic fieldwork in France, mainly in Paris, this article explores continuities and discontinuities in the Esperanto community and movement bylooking at how present-day young Esperanto speakers use the language online and through networks of sociability. In asking what is transmitted from one generation of Esperanto speakers to the next, and how new communication technologies impact the ways in which people use the language, I analyse how the concentration of speakers from different age groups around distinct technologies creates a segmentation in this community that leaves some issues incommunicable and hard to transmit. I argue that, on the one hand, engaging with Esperanto through Esperanto associations and, on the other hand, through social media and non-institutionalised gatherings, shapesdifferent perceptions of the language, marking a shift from Esperanto as a forward-looking cause for activists to Esperanto as a tool for sociability and an intellectual game for language-lovers.
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