Regiane Caldeira, M. Mancuso, S. Silva
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摘要

目前的研究贯穿了一个冲突的现实,为了生存,抵抗,以及在粮食生产中。这一现实在Cáceres-MT市政当局得到了体现,在那里,沉默使一位女士存活了40多年,她以手工制作年糕为生,这是该地区的典型特征,并将其作为欢迎的姿态呈现给游客。这种主要由大米、木薯、糖、茴香、磨碎的椰子、黄油和牛奶制成的果酱被认为是国家的文化遗产。在上述案例中,蛋糕被运送到卡塞雷斯社会和当地商业的门口,由踏板和成群的卖家骑着他们自己的特色自行车在城市中穿梭。在此背景下,本研究试图分享生活在正规市场边缘的年糕生产者的生活史和日常生活,并讨论哪些机制有助于她建立面对合理化市场压力的抵抗空间。经验证据来自2016年和2017年初对生产商及其客户的采访,以及在年糕制备和商业化过程中的观察。理论基础主要从Luís castara Cascudo(2011)和Massímo Montanari (2013), Michael Pollak(1989)的记忆和沉默;Michel Certeau(2013)对移动统治边界的微观抵抗的感知进行了探讨,也重视了常见的实践和制作艺术。为了加强日常实践的相关性,使用了米歇尔·福柯(2000)的生物权力概念,假设食物不是抽象的、与现实脱节的东西,因为食物行为是全方位的
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Típico das margens.
The present study runs through a reality of clashes, for survival, resistance, as well as in the production of food. This reality is expressed in the municipality of Cáceres-MT, in places where silencing provides the survival of a lady who for more than 40 years, lives from the artisanal production of rice cake, typical of the region, which is presented to visitors as a gesture of welcome. This quitute, produced mostly with rice, cassava, sugar, fennel, grated coconut, butter and milk, is considered a cultural patrimony of the State. In the case cited, the cake is transported to the doorstep of Caceres society and local commerce, by the pedals and the croups of the sellers that move throughout the city on their self-characterized bicycles. In this context, the present study seeks to share the life history and daily life of a rice cake producer, who lives on the margins of formal market and discuss which mechanisms auxiliate her to build this space of resistance that faces rationalized market pressures. The empirical evidence was generated from interviews with the producer and its clients along 2016 and early 2017, as well as observation during the rice cake preparation and comercialization processes. The theoretical basis addresses the typical from Luís Câmara Cascudo (2011) and Massímo Montanari (2013), memory and silencing through Michael Pollak (1989); the perception of microresistences that move frontiers of domination are approached through Michel Certeau (2013), valuing also the common practices and the arts of making. In order to strengthen the relevance of ordinary practices, Michel Foucault's (2000) concept of biopower was used, postulating that food is not something abstract and disconnected from reality, since the food act is omni-
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