Resumo: Ao problematizar o patrimônio histórico das Missões Indígenas-Jesuíticas (1609-1750) a partir de preocupações teórico-metodológicas relacionadas aos estudos de gênero e patrimônio, este artigo discute: a) representações sobre mulheres indígenas presentes na documentação histórica gerada pelos jesuítas; b) ressignificação dos espaços femininos em sítios arqueológicos atualmente abertos à visitação, tal qual o Sítio Arqueológico de São Miguel Arcanjo; c) questões surgidas a partir da relação entre gênero e história indígena, em especial quando aplicadas aos acervos dos museus dedicados às Missões. Pretende-se, com isso, demonstrar a possibilidade de se entender o patrimônio relacionado às Missões vinculado às mulheres indígenas.
A proposta é debater as mudanças no universo dos museus e da Museologia no que se refere às questões de gênero assim como de classe e étnicas.
Resumo: Aborda-se aqui o passado das Missões Indígeno-Jesuíticas do Paraguai colonial a partir dos estudos sobre gênero e masculinidades. Em especial, concentra-se nas tensões entre categorias indígenas, como a maestria, e noções de masculinidades, durante a estruturação do projeto missional. Em um primeiro momento, acompanha-se o arco narrativo do cacique Guiraverá, um chefe-mestre a se redimensionar durante a fundação da missão de Jesus Maria, para em seguida, problematizar os limites da materialidade da masculinidade missional perante outros corpos ali também produzidos. Reserva-se à introdução a apresentação dos problemas e bases teóricas do projeto Entre o Arco e o Cesto, bem como às considerações finais, possíveis interpretações e limites surgidos ao longo da pesquisa.
Viviane Conceição Rodrigues is an important Brazilian organic intellectual. Born in 1982 on the outskirts of Maceió, it became part of a series of networked cultural articulations and was fundamental element in the founding of the Peripheral Culture Museum, one of the 12 Memory Spots Pioneers, headquartered in the Jacintinho neighborhood. An award-winning Afro-entrepreneur, she has a degree in Public Relations from the Federal University of Alagoas (UFAL, 2008) and Master from the Universidad Pablo de Olavid (2020), in Spain. His personal trajectory mixes with the trajectory of Brazilian comunity museums, spreading out in territories far beyond the geographic, having participated in the constitution of a set of public policies for the field of Museology in Brazil. In an interview granted to us, generous, affectionate and patient, shared fundamental aspects for thinking Sociomuseology through the hands of those who live on the border between academia and social militancy, in a constant flux between putting into practice in favor of the community the most complex popular and scientific reflections in a way connected.
urn the witch!' shouted dozens of demonstrators gathered outside the SESC Pompeia community centre in São Paulo, Brazil, in 2017, while they set on fire an image supposedly representing Judith Butler, who was giving a lecture at the venue. In another incident that same year, outraged conservative groups blocked the entrance to the QueerMuseu exhibition at the Santander Cultural Centre in Porto Alegre, a major city in southern Brazil. The same happened again in 2017 at the Mondrian and the de Stijl Movement exhibition at the Banco do Brasil Cultural Centre in Rio de Janeiro, where two lesbian visitors were insulted and verbally attacked by an employee's boyfriend; his attack, however, did not stop there: he wrote 'Out with lesbians' on an interactive panel created to encourage the exhibition's audience to contribute their thoughts. Since 2017, intolerance has spread beyond museums and cultural venues, and taken on scandalous proportions across the streets of Brazil. Intellectuals, artists, and activists devoted to LGBTQI+ and feminist causes began receiving overt threats both online and on the streets. In our case, aggressors threw stones, fireworks, eggs and urine-filled balloons at our house 1 and graffitied the word 'faggot' on one wall. Such cowardly, and still ongoing, attacks are reminders that our neighbours are eager to create a 'gay-free zone' . Brazilian President Jair Bolsonaro, elected in 2018, took pride in stating that 'gay neighbours decrease property value' (ACapa website 2011). During his electoral campaign, murders, thrashings and public humiliation scenes became a nationwide phenomenon promoted and exacerbated by the far-right, with feminists and LGBTQI+ people being their preferred targets. In view of those circumstances, many of us have taken refuge abroad in a phenomenon we call the 'rainbow diaspora': a term that represents a new traumatic mark on Brazil's LGBTQI+ memory. These are but a few examples of how museums, cultural institutions and individuals have been marked by ultraconservative hatred towards non-normative sexualities that has taken over Brazil in recent years. In brazen public speeches by the country's highest political authorities, LGBTQI+ people like ourselves have been addressed as enemies of the nation for being considered a threat to the traditional Brazilian family. Because we are not situated within the 'heterosexual matrix' , our bodies started being understood in the political arena as 'abject bodies' , 'bodies that do not matter' , which for that very reason can be destroyed (Butler 1990;1993).
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