O objetivo deste artigo é analisar o romance O som do rugido da onça, da escritora brasileira Micheliny Verunschk, publicado em 2021, à luz das provocações que faz à historiografia e à literatura brasileiras, assim como à formação de seus cânones tais como estabelecidos desde o século XIX. O romance tem como premissa recriar a história da menina indígena da etnia miranha levada a Munique pelos naturalistas bávaros Carl Phillip von Martius e Johann Baptist von Spix depois de sua expedição ao Brasil entre 1817 e 1820. Martius, mais tarde, foi seminal para constituir uma forma de se narrar a história do Brasil, vencendo, décadas mais tarde, um concurso do Instituto Histórico e Geográfico Brasil com a dissertação intitulada Como se deve escrever a história do Brasil (1843). Pretendo aqui explorar os questionamentos que a obra de Verunschk coloca a esse episódio da historiografia brasileira, assim como à formação do subcampo da Teoria da História no Brasil nas últimas décadas.
This article submits the trajectory of the Tupinamb & aacute; de Oliven & ccedil;a Indigenous Territory to a hermeneutic-critical reading that bridges History and Law. Drawing on administrative, ethnographic and journalistic sources, we examine how narratives of dispossession-from the 1559 colonial massacre to contemporary land reclamations-produce legal meanings that alternately deny or reaffirm Tupinamb & aacute; ancestry. The analysis foregrounds three convergent axes: land violence as technology of silencing; agro-real-estate expansion as a reorganization of sovereignties over the Atlantic Forest; and a symbolic dispute that seeks to desubstantiate indigenous identity in order to legitimize the "time-mark" thesis. We show that the reclamations function simultaneously as cosmological gesture, subsistence practice and performative hermeneutic of article 231 of the Brazilian Constitution. Technical Note 01/2025-MPF, by recognizing the declaratory character of original rights, shifts the conflict from the factual to the normative plane, revealing the role of legal interpretation in the (de)construction of colonial violence. We conclude that Tupinamb & aacute; resistance-anchored in collective memory and self-demarcation-rewrites the grammar of territory in contemporary Brazil and offers an analytical key for understanding Amerindian insurgencies that demand historical and environmental justice across Latin America.
This article proposes a theoretical dialogue between two current historical perspectives that focus on addressing epistemic, political, and ontological aspects of temporality and historicity. This is, on the one hand, History of the Present Time and, on the other hand, Indigenous History. The dialogue is firstly based on a series of shifts and pieces of criticism conceptualized under the notion of 'chrono-ontology,' and then, in a second moment, two specific inquiries on historicity in the Andean world are addressed. Finally, it thinks through the commonalities enabling a critical and productive dialogue that is useful for conceptual and political discussions on local memory from both historical perspectives.
This paper proposes to compare the social construction of power in two towns of the same municipality, located in the southwest of the State of Tlaxcala, in central Mexico. Despite their proximity, both towns had a very different history and a social hierarchy built on different bases. While San Miguel del Milagro was a sanctuary heir to the pre-Hispanic religious center of Cacaxtla, almost devoid of land when the Revolution broke out in 1910, Santa Apolonia Teacalco was a newly created town (former barrio of the cabecera) with land purchased from nearby haciendas and ranches. Through a regressive history used to compensate for the lack of access to ecclesiastical archival sources and the analysis of documents related to agrarian reform and civil justice lawsuits, we study the strategies of the families of these towns to build their power within their respective towns by occupying civil and religious positions and seeking to control political institutions. The main hypothesis is that, despite sharing a history closely linked to the church and having gone through the Revolution together, in a Zapatista zone and under the authority of the same authorities-municipal, judicial, state-the differentiated social structuring of each village was the determining element in the construction of their long-term bargaining power.
This work addresses a past that remains strikingly present when memories of the Brazilian Northeastern backlands are brought to the fore. It concerns the outlaw way of life more widely known simply as canga & ccedil;o. Its aim is to problematize different forms through which this past has been updated over time, especially between the early twentieth century and the beginning of the twenty-first century, noting distinct ways of seeing and narrating the subject that reveal traces of coloniality and decoloniality of being, power, and knowledge in confrontation. Drawing on discussions aligned with the field of contemporary history, I argue that this approach allows us to trace readings of this past that range from the naturalization of the animalization of these lives to the emphasis on struggles against the dehumanization of their bodies in the present, through images that mark the life and death of male and female cangaceiros. With such reflections, the text seeks to contribute to the debate on the subject, as it deals not only with conflicts around its past but also with disputes over how its legacy is addressed in the present and for the future.
