{"id":6819,"date":"2025-04-24T04:47:44","date_gmt":"2025-04-24T04:47:44","guid":{"rendered":"https:\/\/worldarchaeologicalcongress.com\/wac10\/?page_id=6819"},"modified":"2025-04-24T10:37:52","modified_gmt":"2025-04-24T10:37:52","slug":"t04-s01-papers","status":"publish","type":"page","link":"https:\/\/worldarchaeologicalcongress.com\/wac10\/t04-s01-papers\/","title":{"rendered":"T04\/S01: Archaeology and Networks of Solidarity: Women, Human Rights, and Sovereignty"},"content":{"rendered":"\n

Format: Paper presentations with discussion<\/strong><\/p>\n\n\n\n

Convenors:\u00a0<\/strong><\/p>\n\n\n\n

Marianne Sallum
Universidade de S\u00e3o Paulo, Brazil
marianne.sallum@gmail.com<\/a><\/p>\n\n\n\n

Daniela Balanz\u00e1tegui
University of Massachusetts, Boston, USA
Daniela.Balanzategui@umb.edu<\/a><\/p>\n\n\n\n

This session will reflect on the interactions and networks of solidarity among Indigenous, Afro-descendant women and beyond (16th century to the present) to capture the dynamics of cooperation\/collaboration in the face of different forms of violence worldwide. Social movements have demonstrated the determination of women to maintain their knowledge, resisting continuous oppressions that aim to interrupt\/erase their existences, just as their ancestors did in the defence of their humanity. Recently, new and diverse solidarity networks have emerged to re-establish\/strengthen alliances interrupted by capitalism and colonialism, promoting struggles for self-determination and the decolonization of minds and bodies. This session aims to engage with works that follow the same direction, showing experiences from different places and times addressed by African Diaspora archaeology, Indigenous archaeology, community-based archaeology, archaeology of repression and persistence, feminist archaeology, collaborations with grassroots organisations and social movements, among others.<\/p>\n\n\n\n

Papers:<\/h2>\n\n\n\n

Cuias Bordadas. A Moda Como Pr\u00e1tica Criativa de Re-exist\u00eancia de Mulheres na Amaz\u00f4nia do Per\u00edodo Colonial<\/strong><\/p>\n\n\n\n

Embroidered Gourds. Fashion as a Creative Practice of Women’s Re-existence in the Amazon during the Colonial Period<\/strong><\/p>\n\n\n\n

Renata Maria De Almeida Martins, Faculdade de Arquitetura e Urbanismo e de Design da Universidade de S\u00e3o Paulo; FAU-USP; Funda\u00e7\u00e3o de Amparo \u00e0 Pesquisa do Estado de S\u00e3o Paulo (FAPESP), Brazil<\/em><\/p>\n\n\n\n

Proponho abordar o campo da moda na Amaz\u00f4nia do per\u00edodo colonial, como das produ\u00e7\u00f5es t\u00eaxteis ou de materiais ressignificados, como as cuias envernizadas e decoradas, exportadas para Portugal como bolsinhas para mulheres guardarem novelos, em paralelo \u00e0 circula\u00e7\u00e3o de bordados, rendas, contas de vidro, pigmentos, plantas, plumas, etc. Importa destacar o protagonismo das mulheres ind\u00edgenas, africanas e mesti\u00e7as, que juntamente com suas fam\u00edlias, incluindo crian\u00e7as, dominaram pr\u00e1ticas art\u00edsticas fundamentais para a economia das miss\u00f5es e das vilas coloniais, mas tamb\u00e9m utilizaram a moda como formas de re-exist\u00eancia, ao reinventar objetos, utilizando materiais e\/ou iconografias da floresta, assim como importados da \u00c1sia e Europa, em combina\u00e7\u00f5es diferentes, originais, que fizeram surgir cria\u00e7\u00f5es \u00fanicas no panorama da hist\u00f3ria da arte global. Ser\u00e3o analisadas fontes escritas e iconogr\u00e1ficas, como invent\u00e1rios, desenhos, relatos de mission\u00e1rios e viajantes, em paralelo a cole\u00e7\u00f5es etnogr\u00e1ficas, arqueol\u00f3gicas, destacando a continuidade de fazeres e saberes ancestrais na produ\u00e7\u00e3o de moda na Amaz\u00f4nia contempor\u00e2nea.<\/p>\n\n\n\n

I propose to address the field of fashion in the Amazon during the colonial period through textile productions or resignified materials, especially the varnished and decorated gourds that were exported to Portugal as bags for women to store skeins, in parallel with the circulation of embroidery, lace, glass beads, pigments, plants, feathers, etc. It is important to highlight the proactivity of Indigenous, African and mestizo women, who, together with their families, including children, mastered artistic practices that were fundamental to the economy of the missions and colonial villages, but also used fashion as forms of re-existence, by reinventing objects, using materials and\/or iconographies from the forest, as well as imported from Asia and Europe in different, original combinations, which gave rise to unique creations in the panorama of global art history. Written and iconographic sources will be analysed, such as inventories, drawings, reports of missionaries and travellers, in parallel with ethnographic and archaeological collections, highlighting the continuity of ancestral practices and knowledge in the production of fashion in the contemporary Amazon.<\/p>\n\n\n\n

A Insurg\u00eancia de Processos de Autodetermina\u00e7\u00e3o e Etnog\u00eanese a Partir de Releituras do Pertencimento \u00c9tnico<\/strong><\/p>\n\n\n\n

The Insurgency of Self-Determination and Ethnogenesis Processes Based on Reinterpretations of Ethnic Belonging<\/strong><\/p>\n\n\n\n

Silvia Regina Monice Muiramomi, Povo Guayana-Muiramomi do Estado de S\u00e3o Paulo-FUNAI NUP<\/em><\/p>\n\n\n\n

Povos ind\u00edgenas urbanos tra\u00e7am novas rotas de identifica\u00e7\u00e3o \u00e9tnica e desconstroem o velho padr\u00e3o etnogr\u00e1fico que almeja definir quem \u00e9, quem pode ser e quem nunca ser\u00e1. Entender a cultura enquanto din\u00e2mica contribui na releitura acerca do pertencimento \u00e9tnico. Urge desafiarmos conceitos consolidados da ci\u00eancia euroc\u00eantrica e desconstruir mitos colonialistas acerca de aldeamentos, isolamentos e pertencimentos \u00e9tnicos. O estudo apresentado desafia os velhos padr\u00f5es da etnografia propondo a interseccionalidade entre a quest\u00e3o antropol\u00f3gica, a historicidade e a geograficidade de cada povo. Essa via permite a ruptura com a falsa ideia colonialista de nacionalidade, forjada no apagamento de outras culturas e pertencimentos. Sem, contudo, apagar ou invisibilizar as ra\u00edzes ancestrais prim\u00e1rias que, na alquimia sociocultural, s\u00e3o ber\u00e7o e forja das atuais sociedades pluriversas e multi\u00e9tnicas que comp\u00f5em o territ\u00f3rio nacional contempor\u00e2neo \u00e9 fundamental para compreender os processos de autodetermina\u00e7\u00e3o e etnog\u00eanese que ocorrem atualmente em todo o territ\u00f3rio. Lutar por direitos e territ\u00f3rio formam o amalgama do que seja a luta ind\u00edgena no pa\u00eds.<\/p>\n\n\n\n

Urban Indigenous peoples are charting new routes of ethnic identification and deconstructing the old ethnographic pattern that aims to define who they are, who they can be, and who they will never be. Understanding culture as a dynamic contributes to the reinterpretation of ethnic belonging. It is urgent that we challenge consolidated concepts of Eurocentric science and deconstruct colonialist myths about settlements, isolation, and ethnic belonging. The study presented challenges the old patterns of ethnography by proposing the intersectionality between the anthropological question, the historicity, and the geographicity of each people. This path allows us to break with the false colonialist idea of nationality, forged in the erasure of other cultures and belongings. However, without erasing or making invisible the primary ancestral roots that, in sociocultural alchemy, are the cradle and forge of the current pluriverse and multiethnic societies that make up the contemporary national territory, it is essential to understand the processes of self-determination and ethnogenesis that are currently occurring throughout the territory. Fighting for rights and territory form the amalgam of what the Indigenous struggle is in the country.<\/p>\n\n\n\n

Archaeologies of Gender, Kinship, and Mobility in Southeast Brazil: Women’s Genealogies and the Itinerancy of Ceramic Practices<\/strong><\/p>\n\n\n\n

Marianne Sallum, Archaeological Studies Laboratory (LEA), Federal University of S\u00e3o Paulo, UNIFESP, Brazil<\/em>
S\u00edlvia A. Peixoto, UERJ – Universidade do Estado do Rio de Janeiro, Brazil<\/em>
Francisco S. Noelli, Archaeology Centre (UNIARQ), University of Lisbon, Portugal<\/em>
Wendel Alexsander Dalitesi Costa, Archaeological Studies Laboratory (LEA), Federal University of S\u00e3o Paulo, UNIFESP, Brazil<\/em><\/p>\n\n\n\n

The Brazilian colonial context led the Tupiniquim, an Indigenous group, and the Portuguese, a colonising group, from the S\u00e3o Vicente area to connect with two places in Rio de Janeiro. In this scenario emerges the genealogy of two Tupiniquim women of the 16th century from S\u00e3o Vicente, which allowed us to trace six generations of women who formed kinship relationships with Portuguese men. They moved to Rio de Janeiro to create the Cara de C\u00e3o fortification and Camorim sugar plantation. They were members of the communities that appropriated and transformed Portuguese coarse ware ceramics into what is now termed Paulistaware. This article shows a new understanding of the social role of Indigenous women and the entry of European men into symmetrical gender relations based on the logic of Tupiniquim social collaboration. Tupiniquim women initially produced Paulistaware before 1550. After 1600, these ceramics were also made and consumed by people from the African diaspora and others from outside, adding decorative elements found in S\u00e3o Paulo and Rio de Janeiro. The intensive analysis of archival data breaks the traditional model of homogenisation and Europeanisation of historical processes and events, highlighting the itinerancy of practices and mobility of people.<\/p>\n\n\n\n

Breaking the Silence: Reclaiming Women\u2019s Narratives in Industrial Spaces<\/strong><\/p>\n\n\n\n

Susana Pacheco, CFE-HTC, NOVA University of Lisbon, Portugal<\/em>
T\u00e2nia Casimiro, University of Stirling, UK<\/em><\/p>\n\n\n\n

Gender equality is an objective that has yet to be achieved on a larger scale. Women have always been and are still part of the industrial workforce; nonetheless, they often keep being ignored and marginalised by archaeological research as part of a productive system that enhanced their social subalternisation. In general, industrial archaeology continues to promote the idea that women are the \u2018weaker sex\u2019, and heteronormative myths related to their working situation keep \u201coccupying\u201d the minds of so many people. As a public science, archaeology must contribute to the activist debate on social inequality and contemporary political debates by providing data about social practices, both in the past and present. Based on the example of the Portuguese situation of women working in industrial spaces and defending that archaeology should be public, political, and activist, this communication intends to deconstruct those narratives and give a voice to these women.<\/p>\n\n\n\n

It’s Not About Them, It\u2019s About Us: Eugenia Anna Dos Santos (Ob\u00e1 Biy\u00ed) and the Black African Ancestral Matriarchy<\/strong><\/p>\n\n\n\n

Rosinalda Corr\u00eaa da Silva Simoni, PUC-GO Pontif\u00edcia Universidade Cat\u00f3lica de Goi\u00e1s, Universidade Estadual Paulista, Sao Paulo, Brazil<\/em><\/p>\n\n\n\n

the main focus of this article is to dialogue with matriarchy as a philosophical concept experienced by Yoruba-speaking groups, brought to Brazil by the diaspora from the slave trade from the 16th century onwards. I present to you concepts and reflections seeking to analyse possibilities of how the structuring of the Yoruba tradition houses of worship was processed, which, officially, are identified from the 19th century onwards. We identified that the constitution of power in the hierarchisation of the Afro-Brazilian religion passes through the matriarchal model, whose focus is on the role of the Yoruba woman; as a primordial catalyst of Afro-Brazilian cults in a (re)conquest of the ancestral \u2018power\u2019 of the \u00ccy\u00e1m\u00eds, experienced in the Yoruba African territory. This understanding is amplified by the perspective that Yoruba women, by combining the new religious order, configured as Afro-Brazilian, encompassed the complex organizational structure of the palaces of the Yoruba ob\u00e1s\/kings. Methodologically, we used the Life Story of one of the best-known Iyalorix\u00e1s in Bahia in the 1930s, the Iy\u00e1lorix\u00e1 Eug\u00eania Ana dos Santos, Ob\u00e1 Biy\u00ed, to elucidate the phenomenon, supported by reflective analyses by African and Afro-diasporic researchers who are concerned with understanding matriarchy as an ancestral philosophical principle.<\/p>\n\n\n\n

The Role of Women in the Indigenous Community, S\u00e3o Paulo, Brazil<\/strong><\/p>\n\n\n\n

Lenira Djatsy Oliveira, Guarani Nhandewa from the village of Nhamandu Mirim, Peru\u00edbe SP, Brazil<\/em><\/p>\n\n\n\n

My name is Lenira Djatsy, and I am a teacher from the Guarani Nhandewa ethnicity. Currently, I reside in the Nhamandu Mirim village within the Pia\u00e7aguera Indigenous Land, in the municipality of Peru\u00edbe, S\u00e3o Paulo. Throughout my life, I have dedicated myself to strengthening my ancestry and promoting the use of our native language, Teko\u00e1, within our territory. I am deeply concerned about the future of my descendants due to racism and discrimination. Linguistic empowerment is of utmost importance to me, as it is a vital tool for true empowerment to occur. My presentation will be about the experience as an educator and the role of women in the indigenous community.<\/p>\n\n\n\n

Discussion of S01 Archaeology and Networks of Solidarity: Women, Human Rights, and Sovereignty<\/strong><\/p>\n\n\n\n

Fabiana Raquel Leite, <\/em><\/p>\n\n\n\n

This paper will discuss the work presented in the S01 Archaeology and Networks of Solidarity: Women, Human Rights, and Sovereignty.<\/p>\n","protected":false},"excerpt":{"rendered":"

Format: Paper presentations with discussion Convenors:\u00a0 Marianne SallumUniversidade de S\u00e3o Paulo, Brazilmarianne.sallum@gmail.com Daniela Balanz\u00e1teguiUniversity of Massachusetts, Boston, USADaniela.Balanzategui@umb.edu This session will reflect on the interactions and networks of solidarity among Indigenous, Afro-descendant women and beyond (16th century to the present) to capture the dynamics of cooperation\/collaboration in the face of different forms of violence worldwide. […]<\/p>\n","protected":false},"author":1157,"featured_media":276,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"pmpro_default_level":"","ngg_post_thumbnail":0,"footnotes":""},"class_list":{"0":"post-6819","1":"page","2":"type-page","3":"status-publish","4":"has-post-thumbnail","6":"pmpro-has-access","7":"czr-hentry"},"_links":{"self":[{"href":"https:\/\/worldarchaeologicalcongress.com\/wac10\/wp-json\/wp\/v2\/pages\/6819","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worldarchaeologicalcongress.com\/wac10\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/worldarchaeologicalcongress.com\/wac10\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/worldarchaeologicalcongress.com\/wac10\/wp-json\/wp\/v2\/users\/1157"}],"replies":[{"embeddable":true,"href":"https:\/\/worldarchaeologicalcongress.com\/wac10\/wp-json\/wp\/v2\/comments?post=6819"}],"version-history":[{"count":3,"href":"https:\/\/worldarchaeologicalcongress.com\/wac10\/wp-json\/wp\/v2\/pages\/6819\/revisions"}],"predecessor-version":[{"id":7182,"href":"https:\/\/worldarchaeologicalcongress.com\/wac10\/wp-json\/wp\/v2\/pages\/6819\/revisions\/7182"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/worldarchaeologicalcongress.com\/wac10\/wp-json\/wp\/v2\/media\/276"}],"wp:attachment":[{"href":"https:\/\/worldarchaeologicalcongress.com\/wac10\/wp-json\/wp\/v2\/media?parent=6819"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}