"Fé na cultura": índios, missionários e códigos de mediação

Abstract

Nossa proposta consiste em justapor duas experiências etnográficas, estruturadas por meio da observação da atividade missionária católica contemporânea junto a populações ameríndias, de modo a explorar os rendimentos de conceitos como mediação cultural e código de comunicação para se construirem novas abordagens para pensarmos os processos de comunicação intersimbólicos.<br>Our proposal consists of juxtaposing two ethnographic experiences, structuralized by means of the observation of the activity of the contemporaneous catholic missionaries with to Amerindians populations, in order to explore the profits of concepts as cultural mediation and code of communication to construct new approaches to think the intersymbolic processes of communication

Ordem Consolata e povos indígenas do território federal do Rio Branco (1948-1952): estratégias de abordagem para inserção de cuidados

“…Para tanto, o termo deve ser entendido como dissenso, e não consenso, ou seja, diferenciar, produzir distinções. Isso também induz a defender a liberdade que compromete e surpreende, pois a liberdade é solo fértil no campo político (Silva, Araújo, 2007).…”

Between Mission, Myths and Tradition. The Production of Texts by and about the Macuxi in Contemporary Brazil

“…15 Th e danger of being in the middle of a war and what it represented to the mission became the main focus of discussion by Consolata missionaries in the period, as may be understood from the fact that almost every article published in Missioni Consolata -the main journal covering the activities of Consolata missionaries throughout the world -in the fi rst half of the 1950's concerned the Mau Mau guerrilla. 13) Th e author has discussed this issue elsewhere (Araújo 2007 ). 14) Th e Mau Mau movement was, according to Kershaw ( 1997 ) and Lonsdale ( 1987 ;1996 ), an anti-colonial movement, but especially a movement that divided the Kikuyu.…”

“…According to the accounts published in Missioni Consolata from 1955 on, there was a large number of conversions to the Catholic church. Th us, missionaries had to expand their missions and the provision of services such as catechizing, education, and health assistance (Araújo 2007 ). In a context marked by the questioning of missionary activities by the anticolonial movements in Africa and Asia, the fact that the missions in Kenya had seen an increase in the number of believers caused missionaries in other contexts to direct their attention to them.…”