Acorda Maria Bonita, levanta, vai fazer o café? A relação do gênero feminino do cangaço com a cultura material bélica

• Autor(a) principal: Costa, Luciana Alves
• Data de Publicação: 2021
• Tipo de documento: Trabalho de conclusão de curso
• Idioma: por
• Título da fonte: Repositório Institucional da UFS
• Texto Completo: http://ri.ufs.br/jspui/handle/riufs/16804
• topic: Arqueologia; Cangaceiros; Mulheres; História; Armas; Women; Gender Archaeology; Feminist Archaeology; War Materiality; Mujeres; Arqueología de género; Arqueología feminista; Materialidad de guerra; CIENCIAS HUMANAS::ARQUEOLOGIA::ARQUEOLOGIA HISTORICA

Although the cangaço is an increasingly researched thematic from different perspectives, it is possible to verify that the gaze directed to the cangaceiras has not been so quantitative when compared to the narratives constructed to deal with the trajectory of their persiga companions. Beyond this materialization that points to a latent inequality within bibliographic production, there is a significant difference in the interpretations related to the contributions of both genders in the last phase of the movement. This because, while the cangaceiros appear associated with conflicts and, consequently, to the warmateriality, the cangaceiras were read, and still are, in some passages, as the ones responsible for providing cangaceiros with permanent access to affectivity and sexual relations. Interpretations that corroborated for the denial of the female gender as a subject in the history of Cangaço and for the control in building different perspec tives from those until then structured, such as the possible participation of cangaceiras in the battles and their contribution in the Cangaço Lampiônico. While it is well known, in regard to the relationship between cangaceiras and war materiality, that they possessed firearms and daggers, historiography does not consider the women’s participation in battles and attacks. But would that be it? By understanding Cangaço as a warlike movement, how can we consider the female gender in this context? What was the role and contribution of cangaceiras in the move ment? It is through these questions that Wake up Maria Bonita, get up and go make some coffee? The relationship between the female gender in the Cangaço and war material culture sought, anchored in gender archaeology, feminist archaeology, through an analysis of images of the Cangaço and of a private collection, to glimpse possible narratives allowing to conceive women of the Cangaço, their participation, their influence and their ability to build and modify the movement in which they were inserted.