Entre o adormecer e o despertar: etnoconhecimento, território e identidade indígena no Médio Rio Negro

Abstract

The region of the middle Rio Negro, where the municipality of Barcelos is located, was strongly affected by ethnocentric colonialism, digesting until the present the sequels of a period that extended from the 17th century to the 19th century. The indigenous knowledge of the territory was explored, considering that economic enrichment was directly linked to the forms of production and maintenance of the territory carried out by the natives. The use of medicinal plants is an indigenous heritage from immemorial time. Eurocentrist colonization, far from pruning this habit, exploited it economically, especially with the collection and commercialization of the so-called hinterland drugs. The general objective was to analyze the use of medicinal plants and the relationship with indigenous ethnoknowledge in the middle Rio Negro, state of Amazonas, and the specific objectives were: to relate the territorial formation of the middle Rio Negro with dormant indigenous identities; show the organization of the indigenous territory through cultivation and extractivism work; and discuss the (dis)continuities in the use of medicinal plants. The methodological strategies were organized into theoretical approach and research techniques, the first being based on looking, listening and writing (OLIVEIRA, 1996) and the second on semi-structured interview techniques, direct observation and observation and guided tour. Field research was carried out in 2018 and 2020, respectively, in the Dom Pedro II and Manacauaca communities in Barcelos (AM) and in the Special Indigenous Sanitary District (DSEI) in São Gabriel da Cachoeira (AM). In the communities, it was identified that the indigenous identity is between falling asleep and waking up, considering, on the one hand, historically carried out prejudices and persecutions and, on the other hand, resilience and the growing struggle for territory maintenance rights (demarcation, health and education). In addition to self-declaration, there are other ways of recognizing indigenous habitus, such as: practices, ethnoknowledge, occupation of territory and work organization, use of indigenous artifacts, way of life, indigenous cosmologies and mythologies. Based on this, indigenous identity has become a transversal concept allied to the use of medicinal plants. Indigenous people use medicinal plants for the treatment of illnesses whose responsibility lies with women and the use refers to self-care, maintenance of the territory and the activation of social memory. The use of drugs is increasing due to the constant supply of these drugs by the DSEI, which may contribute to the weakening of social memory. Although there are identity denials, the indigenous territory reveals its identity through the agroforestry backyards that are microterritories of the yards. The use of medicinal plants is part of the habitus that has remained among the indigenous (dis)continuities. Therefore, the use of medicinal plants is a work activity carried out by the indigenous people, organized in a calendar that respects and considers the environment. The awakening of identity encompasses social memory, understanding and knowledge, work, way of life, environmental conservation and territorial maintenance, in short, several characteristics that differentiate the indigenous from the non-indigenous that go beyond physiognomy or historically reproduced stereotypes.