Ana Gretel Echazú Böschemeier, Jocyele Ferreira Marinheiro, Maria Angélica Breda Fontão, R. Carneiro
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引用次数: 0

摘要

这次访谈旨在传播两位原住民女性的自我谱系和具身思想,将她们的外貌和生存方式带入具身女性主义的政治-认识论讨论。为此,我们采访了Potiguatapuia运动/Ceara的两位女性领导人,她们是不同世代的一部分,以倾听她们关于她们的存在以及在村庄内外成为土著妇女的情况。因此,Teka Potiguara女士和Marlucia Potiguara女士恢复了她们的童年轨迹,乡村生活,关于出生,死亡和关怀的世界阅读,过渡到城市,学习和社会关系。我们还听到她们在对话中谈到了她们与其他妇女运动的交集,分享了她们对领土、归属感、灵性的看法,以及祖先如何为她们提供了一种“来自内在”、“红色”和“肉体”的具体谱系。我们是四名女大学生和一名年轻的土著图皮/尼恩加图学者,参与了采访过程,所以我们的身份不会出现在采访的正文中。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
“Encarnado vem de dentro, das Vísceras”: Entrevista Com Teka Potiguara E Marlúcia Potiguara
This interview aims to disseminate the genealogies of self and the embodied thoughts of two Indigenous women, bringing their looks and ways of existence to the political-epistemological discussion of embodied feminisms. For this, we interviewed two female leaders of the Potiguatapuia Movement/Ceara, who are part of different generations, in order to listen to them about their existence and becoming as Indigenous women inside and outside the villages. Thus, Dona Teka Potiguara and Dona Marlucia Potiguara recovered their childhood trajectories, life in the village, world readings on being born, dying, and caring, transits to the city, studies, and social relations. We also heard them bring into the dialogue the particularities of their intersections with other women's movements, sharing their thoughts about territory, belonging, spirituality, and about how ancestry offers them an embodied genealogy that “comes from within” is “red” and comes from “flesh”. We were four university women and a young Indigenous Tupi/Nheengatu scholar involved in the interview process, so our identification will not appear in the body of the interview.
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