Teceduras do cipó: uma cartografia das controvérsias da patrimonialização da ayahuasca no Brasil (2008-2019)

• Ano de defesa: 2022
• Autor(a) principal: Dias, Maíra de Oliveira
• Tipo de documento: Tese
• Tipo de acesso: Acesso aberto
• Idioma: por
• Instituição de defesa: Universidade Federal da Paraíba; Brasil; Ciência das Religiões; Programa de Pós-Graduação em Ciências das Religiões; UFPB
• Palavras-chave em Português: Ciências das Religiões; Ayahuasca; Patrimônio cultural imaterial; Salvaguarda; Cartografia das controvérsias; Sciences of Religions; Intangible cultural heritage; Safeguarding; Cartography of controversies; CNPQ::CIENCIAS HUMANAS::TEOLOGIA
• Link de acesso: https://repositorio.ufpb.br/jspui/handle/123456789/27006

The presented thesis aimed to map the controversies about the patrimonialization of ayahuasca in Brazil since 2008 - when the process for recognition of the ritual uses of ayahuasca as national intangible cultural heritage started, until 2019, covering the Indigenous Ayahuasca Conference (2017/2018/2019). The Cartography of Controversies was carried out based on Venturini (2009, 2012), taken as a didactic version of Bruno Latour's Actor-network theory. The study presents a review through the panorama of media and academic production of this period. Concepts such as culture, cultural heritage, religion, ayahuasca and resistance were discussed in the textual experiment of Forest of Concepts. Analyzing the procedural documents, the actors in the process established at IPHAN fourteen years ago were characterized allowing to visualize new aspects of the debate. In the documentary analysis of the final letters of the Indigenous Ayahuasca Conferences was possible to verify that despite questioning the concept of cultural heritage and the form of patrimonialization, the indigenous people gathered in these events have implemented strategies to safeguard their knowledge, ways of life and territories. It was possible to verify from the Cartography of Controversy that the mechanisms of patrimonialization are still insufficient and limited, mainly when dealing with knowledge of non-modern ontological bases. Thus, mapping the patrimonialization of ayahuasca, which is still an open process, demonstrated that indigenous protagonism will be determinative in the conservation of knowledge associated with ayahuasca, not only because they are its first holders but because they know how to safeguard it.