Transformações antropogênicas, mito, música e os coletivos xamanísticos Ka’apor: experimentações preliminares a caminho de uma etnomusicologia de multiespécies

Abstract

sion derived from agriculture, livestock, mining, extraction of wood, and so forth. And as a result, the climate changes, the anthropos must be taken as the only geological agent responsible for this transformation? Or even, when a Historic Ecology concept shifts the forest ecosystems genesis to the human collectives exclusively. This can be considered by any means as another anthropocentric imposition? For Ka'apor (Tupian-speaking people, from the Alto Turiaçú Indigenous Land, Maranhão-Brazil), from their creation myths, people emerged from trees. Considering that its origins are straightly associated with the woody stem beings, it's inherent the importance given by them to those living entities. Colossal outrage when the "alienation that turn[s] [...] beings into resources" (Tsing, 2015: 20) takes them the forest. That said, the intention here it is to merge a few statements concerning the concepts of "Anthropocene" and the "anthropogenic forest" and in sequence reflect them on some existing categories in anthropology in order to try some intersections between these points and some research aspects about ka'apor music and shamanism. A contribution to a possible multispecies ethnomusicology. Anthropocene. Anthropic forest. Ka'apor people. Shamanism. Indigenous music. Non-human agency. Multispecies ethnomusicology.

Avaliação das Mudanças no Uso da Terra da Bacia Hidrográfica do Rio Turiaçu na região amazônica maranhense

“…Demonstrando como é fundamental a importância das Unidades de Conservação e das Terras Indígenas como estratégia de manutenção dos recursos naturais. Entretanto, Celentano et al (2018) mostraram que o incremento do desmatamento entre 2010 e 2014 foi de aproximadamente 3% da área, demonstrando a intensa pressão antrópica sofrida nos últimos anos, pela atividade madeireira ilegal, o que também está associado ao aumento de casos de violência contra os índios da etnia Ka'apor (Camarinha, 2020). A extração de madeira resulta no empobrecimento e degradação da floresta, tornando-a mais suscetível ao fogo e à conversão de pastagens (Moretti et al, 2020).…”

Historical Ecology in Brazil: A Systematic Mapping of Scientific Articles (1998–2021)

“…The marks on the landscape resulting from the interaction between human and non-human nature, analyzed through Historical Ecology, have contributed to expanding knowledge about ecological patterns and processes related to specific cultural aspects of societies [15][16][17]. Historical Ecology studies are often related to ecological restoration studies (for a deeper reflection on this issue, see [3,11,18]) and are a valuable source of information for conservation and management.…”

“…From 502 keywords, the words with at least 10 mentions were historical ecology (32 mentions), Amazon (27 mentions), forest (24 mentions), archaeology (20 mentions), landscape (19 mentions), environmental (15 mentions), indigenous (15 mentions), conservation (14 mentions), dark-earth (12 mentions), Amazonian (11 mentions), Brazil (11 mentions), management (10 mentions), and traditional (10 mentions). As Historical Ecology works with the relationship between people and the environment, numerous keywords refer to ethnosciences such as ethnoarchaeology [105], ethnobiology [106], ethnobotany [107], ethnoecology [84], ethnomusicology [15], ethnoprimatology [71], and ethnotaxonomy [84]. The suffix anthro also reveals this relationship as in Anthropocene [97], anthropogenic forests [108], anthrosols [109], anthropogenic landscapes [110], and ecological anthropology [111].…”

“…Other examples of this people-environment relationship are biocultural diversity [87], biopolitics [94], cultural ecology [111], domesticated forest [109], domesticated landscape [112], environmental history [113], environmental management [114], environmental racism [68], human ecology [115], and local ecological knowledge [116]. There are also works about indigenous peoples and traditional populations, for instance, the Ka'apor [15,117], the Guajá [118], the Guarani [114], the Relation between works per studied biome and biome of affiliation's city. The size of the circles represents the number of works done-the bigger the circle, the higher amount of works-in each specific combination of studied biome and biome where the city of affiliation is located.…”

“…Other examples of this people-environment relationship are biocultural diversity [87], biopolitics [94], cultural ecology [111], domesticated forest [109], domesticated landscape [112], environmental history [113], environmental management [114], environmental racism [68], human ecology [115], and local ecological knowledge [116]. There are also works about indigenous peoples and traditional populations, for instance, the Ka'apor [15,117], the Guajá [118], the Guarani [114], the Nadahup-Arawak-Tukano [119], the Marajoara [120,121], indigenous groups of the Middle Purus [122]; quilombolas [77,94,123,124], beiradeiros [125], and caiçaras [126] have also been included. There are also mentions to immigrant groups such as the Japanese [124] and the German [127].…”