Identidade Sateré-Mawé no contexto urbano: língua, sentido, e fronteiras da diferença

Abstract

This study aims to characterize the indigenous identity and to reveal meanings of being a Sateré-Mawé, a people who invented of the guaraná culture and carries strong meaning in the name like "fire caterpillar" and "talking parrot". As specific objectives, we sought to identify, in the language, the senses that reveal the existence and the resistance of the indigenous subject, the conception of identity value by association that evidence the self-consciousness, as Sateré in the urban context and, yet, reveal the overlapping of non-indigenous discourse over indigenous peoples. The origin of its language belongs to the Tupi tribe, but its 300 years of contact with other societies, besides the migration from the village to the city, brought about changes in the way of being indigenous in the urban context and made this people acquire two languages, Sateré -Mawé and Portuguese. The theoretical contributions are constructed in the light of the French Line Discourse Analysis theory (PÊCHEUX, 1975; ORLANDI, 2010) and how language, subject, ideology and meaning are conceived. In addition, reflections on identity and difference (SILVA, 2014; HALL, 2014); and the ethos of ethnicity (POUTIGNAT, STREIFF-FENART, 2011; BARTH), as well as discursive Ethos, for revealing self-image in speech (MAINGUENEAU, 2015; MOTA, 2015, AMOSSY, 2018). As a corpus of analysis data were collected through semi-structured interviews, later transcriptions, with two distinct groups, the Saterés-Mawé indigenous in an urban context and the "non-indigenous", both residents of the Municipality of Maués. It is followed by the analyzes of the elements that make up the Sateré identity, by the group itself in the urban context, crossed by the considerations of the "non-indigenous", on the indigenous, which point to the subject form of both groups. The results revealed that the Sateré-Mawé identity is socially constructed, through discourses produced by the group itself, which are attested through symbolic, representational and relational language, as well as the slips established by the discourse of 'non-indigenous' on the indigenous .