A singularidade da farinhada em território indígena: um estudo na sociedade Maraguá em Nova Olinda do Norte - Am, no período da seca e cheia dos rios

Abstract

The research entitled "The uniqueness of farinhada in Indian territory: a study in the Maragua society in Nova Olinda do Norte-Am" during the rivers drought and flood period, aims to analyze how the farinhada habits arose and were maintained into the indigenous social organization, under the government of the Maragua. The Maragua tribes are distributed into three villages: Yãbetue'y- Black Land, Kãwera- Old Skeleton, and Tupãnawa - Pestle. This survey focused on just two: Yãbetue'y and Tupãnawa. It is based on theoretical and empirical studies, through exploratory research: literature, documentary and direct contacts (field research), and through ethnographic technique during the years 2011 and 2012. We have considered six analytical categories: flood and drought phenomena (winter and summer), conflict and resistance, training processes with spontaneous and induced structural axis: farinhada. The results consisted in understanding the social significance of farinhada, the flour mill house and its utensils, the fields, the force of tradition linked to the cultivation and preservation of cassava cuttings, its legendary tradition, the nutritional value of the product, subsistence and commercial production and sexual division of labor. The flower mill house is also a place for socio affective relationships: friendship, dating, marriage, godfatherhood, gossip, laughter and concerns, children involved in recreational activities and the typical act of playing. The gardening as a production mechanism of subsistence of the Maragua tribe is both product and merchandise. We have found common aspects when comparing the two "major parties" of the tribes: the farinhada and the pyre-pukeka, both under the organization and the involvement of the three villages. These parties move the Maragua tribes towards their common goals, all of them perspire the feeling that the community has of its unit. The meetings that take place with the groups are not generated just for the sake of the party, but everything that revolves around it, from preparation to execution. All these facts translate the farinhada as subsistence and commerce product; it organizes social identity and generates identity ties.