Entre valos e vêdos: territorialidades de permanência dos sujeitos das comunidades tradicionais rurais da Estrada da Lomba – Paraná

Abstract

Small swiddens, vegetable gardens, backyards and community breeding grounds are symbolic-material references of traditional community groups in Estrada da Lomba, Paraná. The Estrada da Lomba is claimed as a ‘(trans)territorial’ marker as it is activated in the mobilizations and transit of everyday experiences. The traditional occupied lands as a guarantee of the Federal Constitution of 1988 are a legal precept for the legitimation of ethnically constructed territorialities and was the starting point for the research in the Remaining Maroon Community (Comunidade Quilombola) of Palmital dos Pretos. However, the overlaps envisioned by relations of permanence and the sharing, in a recent past, of the organization, appropriation and use of common land, along the lines of the faxinal system, led the research to Sete Saltos de Cima, a Traditional Maroon Community (Comunidade Negra Tradicional) and to Faxinal Sete Saltos de Baixo, at the intersection between the maroon and the traditional maroon community. How do the maroon, the traditional maroon community and the faxinal intertwine and experience territorialities that last over time and space? The territorialities of permanence are for the know-how as well as the access to symbolic and material resources to support the ways of living and inhabiting, such as the use of ditches and vedos for the maintenance of the system of raising animals in the wild, the firewood paths, ancestral paths, ancestral-based agriculture, healing rituals and access to the sacred. Data collection in the field followed the applicability by the direct relationship of the researcher with the interlocutors, when participating, listening and questioning the presented aspects of their social life. The territorialities of the subjects of Palmital dos Pretos, Sete Saltos de Cima and Sete Saltos de Baixo, guided their ways of life for generations. Through territorialities, subjects constitute an imbrication of trajectories-until-now. It was not the theory that built reflections on the subjects, but the coexistence with them allowed us to consider that their ways of living and inhabiting represent authentic forms of collective coexistence. Thus, the references and links for knowledge and know-how in territorialities of permanence on Estrada da Lomba are recognized.