History of Women and Indigenous Women in Brazil – Brief Bibliographic Note | Blenda Cunha Moura (NEAB/IFAC)
Moriyaki Pyako | Indigenous woman who opens the doctoral thesis of Blenda Cunha Moura: “Livre pela minha natureza”: histórias de mulheres indígenas na Amazônia Colonial (Moura, 2022, p.6)
Abstract: In this review article, we describe and comment on some classic texts on the history of women in Brazil, especially among historians. Next, we comment on the rarity of bibliography regarding the history of indigenous women and point out some paths that this historiography can follow.
Keywords: Women’s History, History of Indigenous Women, and historiography.
Introduction
The challenges to accessing the agency of indigenous women in the colonial past and among historians are many. If indigenous people, in general, appear in the sources both in the plural and anonymously, tracking women has been an even greater challenge. However, it is imperative that these groups are recovered in the documentation and their specificity highlighted.
The option for a gender cut starts from this gap; the numerous peoples against whom colonization advanced were diverse both ethnically and in their internal organization and in this sense we address the gender perspective. In this text, we make a brief bibliographical note on women and indigenous women, revisiting classic studies on the image of women and the writing of History about women, reaffirming, in the end, the outlines that a history of indigenous women must follow in Brazil.
Woman images
In the search for common experiences, which allow a generalization, even timid, that lead to results in research on Stories of indigenous women in the colonial Amazon, we selected sources from a territoriality for which Portuguese civilizational advances are considered late in comparison to the first nuclei coastal. The Amazon geography itself was and still is a logistical challenge for the establishment of dense populations. The rugged forest, the hot and humid climate, the fauna and rivers, the incessant carapanãs (as mosquitoes of different species are called in the Amazon), imposed ways of living typical of the region; Everyone who lived there was subjected to these conditions. The skills to transit and survive in this way made indigenous populations the main target of colonizers. His work, mastering essential activities, was vital for those who wanted to establish themselves. As Antônio Vieira denounced, referring to Maranhão, “capturing Indians and taking red gold from their veins was always the mine of that state”. (Azevedo, 1999, p.136).
The colonization process affected men and women in particular ways. They were destined for hard work as rowers, hunters, builders, members of rescue troops and just wars, village leaders, among others. Women, in addition to participating in some of these activities, were responsible for population reproduction, caring for children (their own and those of others), managing the fields and weaving. We understand that such activities are responsible for less mobility among indigenous people. They, therefore, had more time in contact with the colonial institutions to which they were subject. As Cristiane Lasmar highlighted:
Women’s agency capacities, in contrast to those of men, affect the more informal domains of everyday life, in which the process of production and reproduction of human bodies takes place. In addition to the domain of physiological reproduction, we can highlight that of food production, farming and cooking — jobs conceived as essentially feminine (Lasmar, 2008, p.431).
Se os limites para uma história indígena frequentemente se impõem, dada a documentação produzida sobre os nativos e não por estes, maiores são os desafios para a leitura do universo feminino indígena no mundo colonial. No que concerne às questões de gênero, uma interessante reflexão de Bourdieu assinala:
Esses esquemas de pensamento, de aplicação universal, registram diferenças de natureza inscritas na objetividade […] ao mesmo tempo que as “naturalizam”, inscrevendo-as em um sistema de diferenças, todas igualmente naturais em aparência (Bourdieu, 2919, p.22).
A dominação masculina naturaliza-se no ordenamento social, de forma que toda a apreensão do contexto social é perpassada por essa naturalização, construída ao longo de séculos no mundo ocidental. Essa conformação não apenas determinou as relações cotidianas, mas conduziu a escrita sobre essas relações no âmbito da ciência histórica. Os papéis destinados às mulheres frequentemente as encerravam na alçada dos serviços domésticos, o que, em contrapartida, as excluía de quaisquer atividades públicas. As mulheres foram “submetidas a um trabalho de socialização que tende a diminuí-las, a negá-las” (Ibidem, p.86).
Para Bourdieu, os mecanismos que reiteram a submissão das mulheres diante dos homens precisam ser identificados e inscritos nas instituições que os perpetuaram, bem como no seu tempo. O maior problema de realizar tal investigação se encontra na naturalidade com que a submissão vigora, trata-se de um estado de coisas que se coloca de tal maneira como neutro, que dispensa justificação (Ibidem, p. 24).
A função do feminino no mundo ocidental foi pautada pela ideia das mulheres serem autênticas “agentes de satã” (Delumeau, 2009, p.462) e essa percepção foi levada pelos colonizadores a todos os domínios para os quais se deslocavam. Uma verdadeira campanha contra as mulheres ganhou espaço, especialmente na literatura clerical, por séculos. Idólatras, muçulmanos, judeus e mulheres são elencados por Delumeau na produção religiosa como “agentes de satã”. Ao retomar a ideia de Simone de Beauvoir de que a sexualidade feminina é mistériosa mesmo para as mulheres, o autor justifica o medo das mulheres pelos que delimitaram seu papel, encerrando-as no lar, como cuidadora dos filhos e família. Também a maternidade é apontada como um mistério e os ciclos menstruais vistos como sinal de perigo e impureza. Sua forma física é condenada por atrair o sexo oposto e levá-lo a pecar.
Ligadas às forças naturais, as mulheres deveriam ser contidas, silenciadas e mesmo abatidas pelos homens a quem deveriam servir; o equilíbrio social adviria disso. Entre os séculos XIV e XVIII uma gama discursiva, especialmente cristã, difundia o que Delumeau chamou de antifeminismo agressivo. Sedução, debilidade mental, inconstância, ardilosidade, vaidade, entre outros atributos, impeliam as mulheres muito mais ao diabo do que a deus. No século XVI a ciência médica uniu-se à Igreja para referendar a incapacidade estrutural feminina, o “sexo enfermo”.
Na sociedade da Renascença, essa retórica ganha espaço no mundo jurídico. Uma legislação que pautada na noção de incapacidade, submetia-as a um tutor masculino, pai ou marido. Os ditados populares reiteravam os perigos femininos, afinal, “Mulher ri quando pode e chora quando quer” (Delumeau, 2009, p.513–514).
Iconographically, the representation of the feminine oscillated between Eve and Mary; These two poles served as a measure of female behavior. All this misogynistic understanding crossed oceans and guided socialization between colonizers and original women.
Mary and Eve, crayon and pencil (Grace Remington/2005) | Image: Plough
In colony Brazil, the imaginary around female role as diabolical reproduced. The control of their bodies, motherhood and sexuality, underwent a planned order in all instances of power. Mary Del Priore tells that motherhood was the central point of control of these bodies. Out of the key “Honor, Coply and Honesty”, the female body could be a spread of contagious diseases and given to hysteria. The reproduction of a male -based society based on female roles for centuries. In addition to all social stratification, based on honor, which marks the colonial world, female was undergoing its own order, whereby maternity was the only alternative to the control of those who, naturally combined with evil, could ruin balance Social.
Indigenous women and women in historiography
National historiography begins to take its steps in this type of study. Maria Odila Leite da Silva Dias (1984) sought to rebuild the history of women in São Paulo in the nineteenth century during the urbanization process. The author listed cases by which resistance strategies are evidenced by poor women. In the same line of Soihet and Silva Dias, Monica Pimenta Velloso (1990) studied black women of Bahian origin, who resorted to diverse strategies to ensure the survival of their group and culture (Soihet, 1997, p.284).
Laura de Mello and Souza (1993) and Luiz Mott (1993), researched women considered “visionary”, who, despite the humble origin, faced the intolerance of their time, standing out and, most of the time, paying for it with your own life. Ligia Bellini (1996) consults inquisitorial documents to unveil the intimacy of homosexual women in the 16th century Bahia. Joana Maria Pedro (1995) analyzes the process of building idealized images of women and conveyed by the press of Desterro (currently Florianópolis) from the last third of the nineteenth century.
The analyzes that hold themselves specifically about the representation and performance of indigenous women in the Portuguese colonial Amazon are incipient. In this sense, a pioneer article by historian Marcia Eliane Alves de Souza and Mello (2005) was highlighted in 2005, which contested David Sweet’s conclusion about the exception of the case of an India called Francisca, who turned to the Board of the Missions for your freedom.
Marcia Mello’s article, which brought other trajectories similar to that of Francisca India, motivated Luma Ribeiro Prado (2017) to research freedom actions, mobilized by a majority of indigenous women in the 18th century Amazon. It is worth remembering that these actions were indigenous petitions to the Missions Board, to the Overseas Council, to ensure or request their freedom, based on current legislation on slavery. The bulk of processes focuses on the first half of the eighteenth century, when native slavery was allowed, but with caveats.
Conclusion
Given what we discussed above, we conclude that thinking about women’s history does not mean presenting yet another perspective, but rather reorienting the perspective, thinking about it from angles that actually make up the pillar of contact experiences. It is a vertical cut, which permeated all relationships in order to guide them.
To make this cut, we cannot fail to point out, as Bourdieu (2019, p.x) asserts, the way in which institutional systems effectively produced, with an air of neutrality, the almost annulment of women in terms of their basic position in history. Male domination was perpetuated without further debate in historiography. According to the sociologist, historical research on women must “strive to establish for each period, the state of the system of agents and institutions […] which, with different weights and measures at different times” committed denouncing “male domination relationships”.
Aware of the specificity of the agency of indigenous women, whose context is very different from the Western/European one, interested in fulfilling the above task, we have to dialogue with anthropological and ethnological studies, which help to think about this agency in the face of colonization.
References
AZEVEDO, João Lúcio de. OsJesuítasnoGrão-Pará: suas missões e a colonização. Belém: SECULT, 1999.
BELLINI, Lígia. ACoisaObscura. Mulher, sodomia e Inquisição no Brasil. Rio de Janeiro, Zahar, 1996.
BOURDIEU, Pierre. Adominaçãomasculina: a condição feminina e a violência simbólica. Trad. Maria Helena Kühner. 15ed. Rio de Janeiro: Bertrand Brasil, 2019.
DELUMEAU, Jean. Históriadomedonoocidente(1300–1800): uma cidade sitiada. Trad. Maria Lucia Machado; tradução de notas Heloísa Jahn. São Paulo: Companhia das Letras, 2009.
Dentre seus estudos, pode-se ressaltar: VELLOSO, M. P. As Tias Baianas Tomam Conta do Pedaço. Revista de Estudos Históricos. Rio de Janeiro, v.3, n.6, 1990.
LASMAR, Cristiane. Irmã de índio, mulher de branco: Perspectivas femininas no Alto Rio Negro. Mana, v.14, n.2, p.x-xx, 2008.
MELLO, Márcia. Desvendando outras Franciscas: mulheres cativas e as ações de liberdade na Amazônia colonial portuguesa. Portuguese Studies Review, n.13, p. 1–16, 2005.
MOTT, Luiz. Rosa Egípcia. Uma santa africana no Brasil. Rio de Janeiro: Bertrand Brasil, 1993.
PEDRO, J. M. Nas tramas entre o público e o privado: a imprensa de Desterro no século XIX. Florianópolis: Editora da UFSC, 1995.
PRADO, Luma R. Peticionárias: demandas de mulheres cativas na Amazônia Colonial Portuguesa (século XVIII). Seminário Internacional Fazendo Gênero 11 & 13th Women’s Worlds Congress (Anais Eletrônicos), Florianópolis, 2017.
PRIORE, Mary Del. Aosuldocorpo: Condição feminina, maternidades e mentalidades no Brasil Colônia. São Paulo: Editora UNESP, 2009.
SILVA DIAS, Maria Odila Leite da. Cotidiano e poder em São Paulo o século XIX. São Paulo: Brasiliense, 1984.
SOIHET, Rachel. “História das mulheres”. In CARDOSO, Ciro e VAINFAS, Ronaldo (org). Domínios daHistória. Ensaios de Teoria e metodologia. Rio de Janeiro: Editora Campus, 1997. p.x-x
SOUZA, Laura de Mello e. Inferno atlântico. Demonologia e colonização. Séculos XVI-XVIII. São Paulo: Companhia das Letras, 1993.
Author
Blenda Cunha Moura has a doctorate (UFPR), master (UFAM) and a degree in History (UFPR). She is a professor of History at the Federal Institute of Acre (IFAC), Campus Cruzeiro do Sul. She is a member of the Núcleo de Estudos Afro-brasileiros e Indígenas (NEABI / IFAC) and has published, among other works: Projetos integradores: conhecimento a serviço da cidadania. ID LATTES: http://lattes.cnpq.br/4304368326000717; ID ORCID: https://orcid.org/0000-0001-7730-4799; E-mail:
To cite this article
MOURA, Blenda Cunha. História das mulheres e das mulheres indígenas no Brasil – Breve nota bibliográfica. Crítica Historiográfica. Natal, v.3, n.14, Nov/Dec, 2023. Available at <History of Women and Indigenous Women in Brazil – Brief Bibliographic Note | Blenda Cunha Moura (NEAB/IFAC) – Crítica Historiografica (criticahistoriografica.com.br)>.
History of Women and Indigenous Women in Brazil – Brief Bibliographic Note | Blenda Cunha Moura (NEAB/IFAC)
15 January 2024
Moriyaki Pyako | Indigenous woman who opens the doctoral thesis of Blenda Cunha Moura: “Livre pela minha natureza”: histórias de mulheres indígenas na Amazônia Colonial (Moura, 2022, p.6)
Abstract: In this review article, we describe and comment on some classic texts on the history of women in Brazil, especially among historians. Next, we comment on the rarity of bibliography regarding the history of indigenous women and point out some paths that this historiography can follow.
Keywords: Women’s History, History of Indigenous Women, and historiography.
Introduction
The challenges to accessing the agency of indigenous women in the colonial past and among historians are many. If indigenous people, in general, appear in the sources both in the plural and anonymously, tracking women has been an even greater challenge. However, it is imperative that these groups are recovered in the documentation and their specificity highlighted.
The option for a gender cut starts from this gap; the numerous peoples against whom colonization advanced were diverse both ethnically and in their internal organization and in this sense we address the gender perspective. In this text, we make a brief bibliographical note on women and indigenous women, revisiting classic studies on the image of women and the writing of History about women, reaffirming, in the end, the outlines that a history of indigenous women must follow in Brazil.
Woman images
In the search for common experiences, which allow a generalization, even timid, that lead to results in research on Stories of indigenous women in the colonial Amazon, we selected sources from a territoriality for which Portuguese civilizational advances are considered late in comparison to the first nuclei coastal. The Amazon geography itself was and still is a logistical challenge for the establishment of dense populations. The rugged forest, the hot and humid climate, the fauna and rivers, the incessant carapanãs (as mosquitoes of different species are called in the Amazon), imposed ways of living typical of the region; Everyone who lived there was subjected to these conditions. The skills to transit and survive in this way made indigenous populations the main target of colonizers. His work, mastering essential activities, was vital for those who wanted to establish themselves. As Antônio Vieira denounced, referring to Maranhão, “capturing Indians and taking red gold from their veins was always the mine of that state”. (Azevedo, 1999, p.136).
The colonization process affected men and women in particular ways. They were destined for hard work as rowers, hunters, builders, members of rescue troops and just wars, village leaders, among others. Women, in addition to participating in some of these activities, were responsible for population reproduction, caring for children (their own and those of others), managing the fields and weaving. We understand that such activities are responsible for less mobility among indigenous people. They, therefore, had more time in contact with the colonial institutions to which they were subject. As Cristiane Lasmar highlighted:
Women’s agency capacities, in contrast to those of men, affect the more informal domains of everyday life, in which the process of production and reproduction of human bodies takes place. In addition to the domain of physiological reproduction, we can highlight that of food production, farming and cooking — jobs conceived as essentially feminine (Lasmar, 2008, p.431).
Se os limites para uma história indígena frequentemente se impõem, dada a documentação produzida sobre os nativos e não por estes, maiores são os desafios para a leitura do universo feminino indígena no mundo colonial. No que concerne às questões de gênero, uma interessante reflexão de Bourdieu assinala:
Esses esquemas de pensamento, de aplicação universal, registram diferenças de natureza inscritas na objetividade […] ao mesmo tempo que as “naturalizam”, inscrevendo-as em um sistema de diferenças, todas igualmente naturais em aparência (Bourdieu, 2919, p.22).
A dominação masculina naturaliza-se no ordenamento social, de forma que toda a apreensão do contexto social é perpassada por essa naturalização, construída ao longo de séculos no mundo ocidental. Essa conformação não apenas determinou as relações cotidianas, mas conduziu a escrita sobre essas relações no âmbito da ciência histórica. Os papéis destinados às mulheres frequentemente as encerravam na alçada dos serviços domésticos, o que, em contrapartida, as excluía de quaisquer atividades públicas. As mulheres foram “submetidas a um trabalho de socialização que tende a diminuí-las, a negá-las” (Ibidem, p.86).
Para Bourdieu, os mecanismos que reiteram a submissão das mulheres diante dos homens precisam ser identificados e inscritos nas instituições que os perpetuaram, bem como no seu tempo. O maior problema de realizar tal investigação se encontra na naturalidade com que a submissão vigora, trata-se de um estado de coisas que se coloca de tal maneira como neutro, que dispensa justificação (Ibidem, p. 24).
A função do feminino no mundo ocidental foi pautada pela ideia das mulheres serem autênticas “agentes de satã” (Delumeau, 2009, p.462) e essa percepção foi levada pelos colonizadores a todos os domínios para os quais se deslocavam. Uma verdadeira campanha contra as mulheres ganhou espaço, especialmente na literatura clerical, por séculos. Idólatras, muçulmanos, judeus e mulheres são elencados por Delumeau na produção religiosa como “agentes de satã”. Ao retomar a ideia de Simone de Beauvoir de que a sexualidade feminina é mistériosa mesmo para as mulheres, o autor justifica o medo das mulheres pelos que delimitaram seu papel, encerrando-as no lar, como cuidadora dos filhos e família. Também a maternidade é apontada como um mistério e os ciclos menstruais vistos como sinal de perigo e impureza. Sua forma física é condenada por atrair o sexo oposto e levá-lo a pecar.
Ligadas às forças naturais, as mulheres deveriam ser contidas, silenciadas e mesmo abatidas pelos homens a quem deveriam servir; o equilíbrio social adviria disso. Entre os séculos XIV e XVIII uma gama discursiva, especialmente cristã, difundia o que Delumeau chamou de antifeminismo agressivo. Sedução, debilidade mental, inconstância, ardilosidade, vaidade, entre outros atributos, impeliam as mulheres muito mais ao diabo do que a deus. No século XVI a ciência médica uniu-se à Igreja para referendar a incapacidade estrutural feminina, o “sexo enfermo”.
Na sociedade da Renascença, essa retórica ganha espaço no mundo jurídico. Uma legislação que pautada na noção de incapacidade, submetia-as a um tutor masculino, pai ou marido. Os ditados populares reiteravam os perigos femininos, afinal, “Mulher ri quando pode e chora quando quer” (Delumeau, 2009, p.513–514).
Iconographically, the representation of the feminine oscillated between Eve and Mary; These two poles served as a measure of female behavior. All this misogynistic understanding crossed oceans and guided socialization between colonizers and original women.
Mary and Eve, crayon and pencil (Grace Remington/2005) | Image: Plough
In colony Brazil, the imaginary around female role as diabolical reproduced. The control of their bodies, motherhood and sexuality, underwent a planned order in all instances of power. Mary Del Priore tells that motherhood was the central point of control of these bodies. Out of the key “Honor, Coply and Honesty”, the female body could be a spread of contagious diseases and given to hysteria. The reproduction of a male -based society based on female roles for centuries. In addition to all social stratification, based on honor, which marks the colonial world, female was undergoing its own order, whereby maternity was the only alternative to the control of those who, naturally combined with evil, could ruin balance Social.
Indigenous women and women in historiography
National historiography begins to take its steps in this type of study. Maria Odila Leite da Silva Dias (1984) sought to rebuild the history of women in São Paulo in the nineteenth century during the urbanization process. The author listed cases by which resistance strategies are evidenced by poor women. In the same line of Soihet and Silva Dias, Monica Pimenta Velloso (1990) studied black women of Bahian origin, who resorted to diverse strategies to ensure the survival of their group and culture (Soihet, 1997, p.284).
Laura de Mello and Souza (1993) and Luiz Mott (1993), researched women considered “visionary”, who, despite the humble origin, faced the intolerance of their time, standing out and, most of the time, paying for it with your own life. Ligia Bellini (1996) consults inquisitorial documents to unveil the intimacy of homosexual women in the 16th century Bahia. Joana Maria Pedro (1995) analyzes the process of building idealized images of women and conveyed by the press of Desterro (currently Florianópolis) from the last third of the nineteenth century.
The analyzes that hold themselves specifically about the representation and performance of indigenous women in the Portuguese colonial Amazon are incipient. In this sense, a pioneer article by historian Marcia Eliane Alves de Souza and Mello (2005) was highlighted in 2005, which contested David Sweet’s conclusion about the exception of the case of an India called Francisca, who turned to the Board of the Missions for your freedom.
Marcia Mello’s article, which brought other trajectories similar to that of Francisca India, motivated Luma Ribeiro Prado (2017) to research freedom actions, mobilized by a majority of indigenous women in the 18th century Amazon. It is worth remembering that these actions were indigenous petitions to the Missions Board, to the Overseas Council, to ensure or request their freedom, based on current legislation on slavery. The bulk of processes focuses on the first half of the eighteenth century, when native slavery was allowed, but with caveats.
Conclusion
Given what we discussed above, we conclude that thinking about women’s history does not mean presenting yet another perspective, but rather reorienting the perspective, thinking about it from angles that actually make up the pillar of contact experiences. It is a vertical cut, which permeated all relationships in order to guide them.
To make this cut, we cannot fail to point out, as Bourdieu (2019, p.x) asserts, the way in which institutional systems effectively produced, with an air of neutrality, the almost annulment of women in terms of their basic position in history. Male domination was perpetuated without further debate in historiography. According to the sociologist, historical research on women must “strive to establish for each period, the state of the system of agents and institutions […] which, with different weights and measures at different times” committed denouncing “male domination relationships”.
Aware of the specificity of the agency of indigenous women, whose context is very different from the Western/European one, interested in fulfilling the above task, we have to dialogue with anthropological and ethnological studies, which help to think about this agency in the face of colonization.
References
AZEVEDO, João Lúcio de. OsJesuítasnoGrão-Pará: suas missões e a colonização. Belém: SECULT, 1999.
BELLINI, Lígia. ACoisaObscura. Mulher, sodomia e Inquisição no Brasil. Rio de Janeiro, Zahar, 1996.
BOURDIEU, Pierre. Adominaçãomasculina: a condição feminina e a violência simbólica. Trad. Maria Helena Kühner. 15ed. Rio de Janeiro: Bertrand Brasil, 2019.
DELUMEAU, Jean. Históriadomedonoocidente(1300–1800): uma cidade sitiada. Trad. Maria Lucia Machado; tradução de notas Heloísa Jahn. São Paulo: Companhia das Letras, 2009.
Dentre seus estudos, pode-se ressaltar: VELLOSO, M. P. As Tias Baianas Tomam Conta do Pedaço. Revista de Estudos Históricos. Rio de Janeiro, v.3, n.6, 1990.
LASMAR, Cristiane. Irmã de índio, mulher de branco: Perspectivas femininas no Alto Rio Negro. Mana, v.14, n.2, p.x-xx, 2008.
MELLO, Márcia. Desvendando outras Franciscas: mulheres cativas e as ações de liberdade na Amazônia colonial portuguesa. Portuguese Studies Review, n.13, p. 1–16, 2005.
MOTT, Luiz. Rosa Egípcia. Uma santa africana no Brasil. Rio de Janeiro: Bertrand Brasil, 1993.
PEDRO, J. M. Nas tramas entre o público e o privado: a imprensa de Desterro no século XIX. Florianópolis: Editora da UFSC, 1995.
PRADO, Luma R. Peticionárias: demandas de mulheres cativas na Amazônia Colonial Portuguesa (século XVIII). Seminário Internacional Fazendo Gênero 11 & 13th Women’s Worlds Congress (Anais Eletrônicos), Florianópolis, 2017.
PRIORE, Mary Del. Aosuldocorpo: Condição feminina, maternidades e mentalidades no Brasil Colônia. São Paulo: Editora UNESP, 2009.
SILVA DIAS, Maria Odila Leite da. Cotidiano e poder em São Paulo o século XIX. São Paulo: Brasiliense, 1984.
SOIHET, Rachel. “História das mulheres”. In CARDOSO, Ciro e VAINFAS, Ronaldo (org). Domínios daHistória. Ensaios de Teoria e metodologia. Rio de Janeiro: Editora Campus, 1997. p.x-x
SOUZA, Laura de Mello e. Inferno atlântico. Demonologia e colonização. Séculos XVI-XVIII. São Paulo: Companhia das Letras, 1993.
Author
Blenda Cunha Moura has a doctorate (UFPR), master (UFAM) and a degree in History (UFPR). She is a professor of History at the Federal Institute of Acre (IFAC), Campus Cruzeiro do Sul. She is a member of the Núcleo de Estudos Afro-brasileiros e Indígenas (NEABI / IFAC) and has published, among other works: Projetos integradores: conhecimento a serviço da cidadania. ID LATTES: http://lattes.cnpq.br/4304368326000717; ID ORCID: https://orcid.org/0000-0001-7730-4799; E-mail:
To cite this article
MOURA, Blenda Cunha. História das mulheres e das mulheres indígenas no Brasil – Breve nota bibliográfica. Crítica Historiográfica. Natal, v.3, n.14, Nov/Dec, 2023. Available at <History of Women and Indigenous Women in Brazil – Brief Bibliographic Note | Blenda Cunha Moura (NEAB/IFAC) – Crítica Historiografica (criticahistoriografica.com.br)>.
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Blenda Cunha Moura has a doctorate (UFPR), master (UFAM) and a degree in History (UFPR). She is a professor of History at the Federal Institute of Acre (IFAC), Campus Cruzeiro do Sul. She is a member of the Núcleo de Estudos Afro-brasileiros e Indígenas (NEABI / IFAC) and has published, among other works: Projetos integradores: conhecimento a serviço da cidadania. ID LATTES: http://lattes.cnpq.br/4304368326000717; ID ORCID: https://orcid.org/0000-0001-7730-4799; E-mail:
