Os assobios da cumade Fulozinha trançando os saberes das matas Potiguara da Paraiba dentro da academia

Abstract

This planting presents Cumade Fulozinha in the Potiguara territory through her ancestral knowledge. In this regard, researching her as an element of the traditional knowledge of this people and the ways this knowledge is shared in the Potiguara Territory—especially from a perspective of perpetuating Potiguara tradition beyond Western practices and concepts—is a challenge that brings together political, academic, scientific, human, and non-human efforts and struggles, as materialized in this thesis. Indigenous peoples occupy a fundamental place in the process of (de)constructing misconceptions about Indigenous traditional knowledge and its framing within cultural studies and customs of the Northeastern people or other fields of social sciences heavily marked by Greco-Roman philosophy and Eurocentric knowledge. This thesis is yet another act of reclaiming and demarcating Indigenous territory, but in the field of science, which defines itself as universal, public, free, and of quality. It constitutes a narrative expressed by the Potiguara people themselves, based on their ancestral knowledge, exercising their autonomy and freedom to define themselves through their own words, concepts, and languages. Likewise, they assert the right to challenge, refute, and reject any other theories and hypotheses that do not correctly define their ways of thinking, existing, inhabiting, sharing, and connecting with Mother Earth. This study contributes to documenting and sharing the experience with Cumade Fulozinha, a forest spirit present in the Potiguara territory, the Northeast, and other regions of Brazil, sometimes identified by different names but with similar characteristics. It aims to investigate Cumade Fulozinha‘s role in the Potiguara territory based on the traditional knowledge of her people, from cultural and environmental perspectives. The research considers contributions from authors such as Barcellos (2014), Morin (1977), Moraes (2021), Costa (2022), Franco e Silva (2023), among others. It is structured on transgressive methodologies, rooted in the forest and the planting knowledge of the Potiguara people, in dialogue with ecosystemic thinking through a qualitative approach using semi-structured interviews. The intention is for this planting to be a seed cultivated in the Potiguara territory, germinating and bearing fruit to perpetuate their traditional Indigenous knowledge, encouraging new plantings about Cumade Fulozinha to be nurtured in Potiguara lands. This knowledge will be passed on to new generations—both through Indigenous knowledge and pedagogical programs in Indigenous school education— based on lived experiences transmitted by Potiguara relatives. It will contribute to the preservation of their ancestral knowledge, acquired and shared by the elders, strengthening their ways of life and experiences, reinforcing resistance to their identity, and honoring the teachings of their ancestors.

MIMOMIRĨ

Kó mityma osepiakukar Atuasaba 'Ybotymirĩ Potĩguara retama pupé tamyipaguama tekokuguaba rupi. Emonãnamo, oré i kuabekari a'e amõ Potĩguara tekokuguabeté mba'éramo, oré oroikuabukar abé Potĩguara retama pupé aipó tekokuguaba moia'okaba, opá mba'e sosé amõ Potĩguara rekoabeté moingobesaba suí – Europa kuarasy reikeaba tekomombeguaba sekoabetá abé akueakoty – ikó moromomburu marã mono'ongaba, tubixabetá marãtekoaba, morombo'esabusu mba'e, 'akuapaba mba'e, abá mba'e resenduara, na abá ruã mba'e resenduara, kó nhembo'esaba pupé mba'eetéramo onhemonhangyba'e. Abaeté anama osó amõ tekoabetépe toimonhang (toimombab) py'anhemongetamemuã abaeté tekokuguabeté resenduara asé i kuapaba abá rekoabetá resé nhembo'esabetá nhũme anama ybatekuarasysembabyguara konipó amõaé abatyba resé 'akuapaba nhũ resé a'e iupomoinymbyra tekokuguapaba grécia-romayguara europayguara abé moroekomonhangaba resé. Kó nhembo'esaba oikó amõ abaeté retama ybykuapaba mombeguábamo, a'e 'akuapaba nhũ pupé ybakybypáramo sekó mombeguábamo, ikatupenduáramo, tepye'ỹmamo, katuetéramo.A'e e'i amõ moranduba i anama remimombe'upuéramo, tekokuguabeteetá suí, a'e tekobekatué, tekopotasaba, miausube'ymbaba rupi a'e onhemombe'u o nhe'enga é rupi, o tekokuapaba rupi, o nhe'engabetá rupi bé. Mba'enakó, o ekokatué rupi, a'e osobaixuar, oipoepyk, oikuakub amõaé tetiruã tekomo'angabeté tekomo'angaba bé osa'angatuba'ee'yma o py'anhemongetasaba, o ekobesaba, ekosaba, o mba'e moia'okaba, o Ybynhandesy apytĩama resé. Kó nhembo'esaba oporopytybõ asé papereté monhanga i moia'oka abé Atuasaba 'Ybotymitĩ rerekosaba, a'e oiepé ka'a'anga Potĩguara retama pupé, ybatekuarasysembaba pupé, amoaé Pindorama retama pupé bé tekoara, amoamõme amoaé tera rupi senõimbýramo, sekoaba oioiá. Semiekáramo a'e oikuabekar Potĩguara retama Atuasaba 'Ybotymirĩ ioguerekosaba, i anama tekokuguabeté suí, tekoabetá tekobesabetá resé ma'ẽndaba rupi. Kó tekokuapotara oimo'ang kuatiamonhangaretá apyaba kunhã abé poropytybõama kó iabé: Barcellos (2014), Morin (1977), Moraes (2021), Costa (2022), Franco e Silva (2023), amõaé suí. A'e onhemonhang mba'emonhangaba tekoabyaba ypytena resé, ka'a suí i anama tekokuguaba tyma suí bé, amõ nhomongatasápe tekobesaba resé py'anhemongeta a'e nhe‘engaba rupi mba‘e reté ra‘angaba resé oiporuba'e tekokuapotara mba'emonhangaba a'e moromonhe‘enga moranduba ranhẽ i kuabypyra.Asé oikopotar kó mityma amõ ta'ynha serekokatupýramo Potĩguara retãme sekorama resé, ta senhũi, to'ybamonhang, toimoingobé auieramanhẽ i abaeté tekokuguabeté, toimopyatã Atuasaba 'Ybotymirĩ resé mitymbysasu a'e tonhemonhang, a'e tonheamõ, Potĩguara retametá pupé, toime'eng i tekokuguabetá kó anama ieapyká supé, abaeté tekokuaba rupi morombo'esaba mba'emonhangaba abaeté nhembo'esaba rupi, tekosaguera Potĩguara anama apyaba kunhã abé remime'enga suí, toipytybõ o amyipaguama tekokuapaba iepotabẽndaba, o ypypuera remime'enguera, toimoatã oré rekobesaba oré rekosaguera, oré rekobesaba oré ramyipaguama oré mbo'esaba suí.