O zambê é nossa cultura o coco de zambê e a emergência étnica em Sibaúma, Tibau do Sul-RN

The coco de zambê is a dance of which origin is credited to old slaves who inhabited the coastalregion of Rio Grande do Norte. The zambê appears intensely in the narratives related to the past and present of Sibaúma, a quilombola community located in the southern coast of the state. It is conceived as a sign of ethnicity linked to a local black ancestry. The group is known as "remnant of Quilombo," and is demanding the process of territorial settlement, as guaranteed through the Brazilian federal constitution. The coco de zambê, presented as a kind of "certificate of ancestry to the group, besides, after a long period of abandonment, the dance is beeing "revitalized" and exploited by a part of the group alongside the demands for recognition. In this process there are several interlinked actors: NGOs, state agencies to promote the culture, representatives of public authorities and local leaders. Here, I'm interested in understanding how this process of revival occurs with the coco de zambê in Sibaúma: how a "brincadeira" (play) of the ancients comes to be a "cultural reference" and a means of political mobilization concerning their recognition

Quilombo urbano maloca: territorialidade e ressignificação de processos identitários

Currently in the social sciences the question of self-identity and its meanings, absorb as a central objective aspects that concern analysis of an imaginary (re) constructed from processes of identity affirmation. Ethnic discourse in the consolidation of social boundaries (re) assemble a social policy apparatus able to claim their belongings concerning his ancestry, as well as the interpretation of the meanings given to their territory by any group. This dissertation work is the result of an ethnographic study undertaken with the residents of the Community Maloca, Vargas located in the neighborhood adjacent to the commercial center in Aracaju - SE. Since February 2007 the group is certified by FCP - Palmares Cultural Foundation as a lasting community, while it is part of a special gift for being an urban center, varying from the majority of that remaining Maroons in their contexts, outcrops and specific land rural. It focuses on the work process of territorial formation of the hut, and the arrival of their first actors, contextualizing the process of legitimation refers to the territory they live, as well as the various narratives that (re) construct the time he lived, the relations kinship, conflict, the process of self-affirmation as runaways and the relationship of belonging with their living space / living contained in the imaginary city of Aracaju. Attempts are made to the opportunity to understand the meanings that affirm their ethnicity, parallel group for the pursuit of effective policies and guarantee of constitutional rights in the urban context.

Auta de Souza, a poeta de pele clara, um moreno doce : memória e cultura da intelectualidade afrodescendente no Rio Grande do Norte

In the first half of the twentieth century different groups of intellectuals were engaged in the pursuit of an ideal of Brazility. Thereon, two currents are perceived. The first was marked by a nostalgic bias about the past, being formulated by intellectuals from the region that was turning as Northeast. This group of intellectuals emphasized values and traditions of the agrarian aristocracy of the region that was losing visibility in the political and economic Brazil scene. Already the other current has a more modern and industrial feature, was formed by intellectuals from the Southeast that in detriment of the first, was rising. This group, on the other hand, was intended to give a new face to Brazil and break with the "roots" of our delay that in their view were linked to our agrarian past. This resulted in different perceptions and interpretations of our historical past, and the construction of different profiles to the Brazilian. Accordingly, our work seeks to understand how was produced the writing that silenced the mixed ancestry of Auta de Souza (1876-1901) considering the position that she should occupy in the intellectuals projects who were in charge of forming a memory for our state. Auta as a relevant historical character in this project of potiguares intellectuals, she was raised to the condition of a model woman and elected in the pantheon of the most beloved poets of Rio Grande do Norte, however, to occupy such prestigious position she had her racial ancestry concealed in the writings that these same intellectuals had written about her, what is still spreaded in memory and rituals places of religious and civic features

Nas sombras da família coelho: a dinâmica de uma dominação política

As one of the most important cities in the state of Pernambuco, Petrolina is settled in the Pernabucanian backwoods, a place that still holds its own traditions and manners. Petrolina s economy is mainly based on primary activities. It s politics is run by Family groups which preserve themselves and remain in power, using the clientelism, which could be said as a give and get practice. That means that the suffrage is a currency to exchange benefits. The present study analyses facts occurred in the political history of the Coelho s Family, which still dominates the local Politics. They persist as heirs of the old system of Coronelism that is maintaining their power structuring a political machine, which is able to make them unbeatable for over fifty years. Despite of a family internal division, it benefits all of them, directly or indirectly. Based on empirical observation, we set a brief historical of the Coelho s family facts, in order to demonstrate the range of their power through the ancestry, which is to say we ve described the local political labyrinths. Our metodological choices were driven by the comprehensive sociology, through the Weberian ideal types, in order to find the answers for the historical, social and political conformation of the facts, in consonance with the reality. According to that, we ve studied the Coelho s political trajectory from 1968 to 2012, considering the election periods. Commonplace: where a new generation becomes active subjects on a new apprenticeship, moral and intellectual. After all, they are all family heirs

Padrões cariotípicos em tetraodontiformes (Osteichthypes) :redução genômica e mecanismos de diversificação

The Tetraodontiformes order is composed for about 400 species of fish, distributed in ten families, with circuntropical distribution. The morphologic diversity of each family reflects in, part, the different levels of specialization. This group represents an ancestry after-Perciformes and constitutes the last branch of the diffusion of the Teleósteos, occupying a position of prominence. The phylogenetics relationships of the Tetraodontiformes exist diverse works examining and, in all, these families are recognized as groups brothers, being Diodontidae next to Tetraodontidae and Balistidae next to Monacanthidae. Although it possesss a representative number of species, the works involving of the families Balistidae and Monacanthidae are few exemplary, especially species of oceanic islands. In this work cytogenetic studies in five species had been analyzed Cantherhines macrocerus, Cantherhines pullus (Monacanthidae), Melichthys niger (Balistidae), Sphoeroides testudíneus (Tetraodontidae) and Chilomycterus antennatus (Diodontidae); through conventional coloration, Ag-NORs and C banding. Ahead of the different karyological trends of evolution presented by the Tetraodontiformes, the present work also searched to verify the relation existence enters the total size of the chromosomes with the amount of DNA in these groups of Tetraodontiformes. For such, they had been correlated the total size of the chromosomes of these species, with values of content of available DNA in literature. The cytogenetics analyses for the species C.macrocerusJ C.pullus (Monacanthidae) and M.niger (Balistidae), had disclosed 40 chromosomes, all acrocentrics. All possess only one pair of NORs and pericentromeric heterochromatin. For S.testudíneus the found dyploid number was equal 2n=46, with NF=78 (16m+18sm+8st+4a), while that for C.antennatus it possesss 2n=50, with NF=76 (4m+22st+24a). Both species possess simple NORs and pericentromeric heterochromatin blocks. In M.niger, the presence of positive marking (heterochromatin and NOR) in the secondary constriction in the second chromosomic pair suggesting the occurrence of a rearrangement, possibly a fusing involving these homologous ones, indicating that these events had been important for the establishment of the karyological history of this group. A maintenance of the chromosomic constancy found in the populations of C.macrocerus (Monacanthidae) and S.testudineus (Tetraodontidae) perhaps if must for the aiding of the gene flow through oceanic chains. These data contrast with the differentiated kinds of chromosomes of C.antennatus between the Northeast coast and Southeastern, suggesting that the ecological standards of each species, added to the conditions of the marine environment, can be responsible for the karyological delineation of each species. The found characteristics for the species C.macrocerus, C.pullus, M.niger, S.testudineus and C.antennatus add it the available data for other species of Tetraodontiformes. From the data gotten in the present study, it can be inferred that the DNA content possesss direct relation with the total length of the chromosomes

O zambê é nossa cultura: o coco de zambê e a emergência étnica em Sibaúma, Tibau do Sul-RN

The coco de zambê is a dance of which origin is credited to old slaves who inhabited the coastalregion of Rio Grande do Norte. The zambê appears intensely in the narratives related to the past and present of Sibaúma, a quilombola community located in the southern coast of the state. It is conceived as a sign of ethnicity linked to a local black ancestry. The group is known as "remnant of Quilombo," and is demanding the process of territorial settlement, as guaranteed through the Brazilian federal constitution. The coco de zambê, presented as a kind of "certificate of ancestry to the group, besides, after a long period of abandonment, the dance is beeing "revitalized" and exploited by a part of the group alongside the demands for recognition. In this process there are several interlinked actors: NGOs, state agencies to promote the culture, representatives of public authorities and local leaders. Here, I'm interested in understanding how this process of revival occurs with the coco de zambê in Sibaúma: how a "brincadeira" (play) of the ancients comes to be a "cultural reference" and a means of political mobilization concerning their recognition