MIRANDA, E. R. S.; MIRANDA, Ellen Rodrigues da Silva.
Résumé:
This work analyzes the (re)construction of identities, in the confrontation between Capital and
Work, starting from the materialities produced by men and women from the Quilombola
Community of Tambaí-Açu, in the municipality of Mocajuba, Pará, Brazil, they build
processes of resistance to determinations of the capitalist mode of production. It takes into
account the enlarged reproductions of life and the enlarged reproductions of capital, which
enable them to establish, according to Marx (2013), mediations that (re)construct their
identities as a class. For this, we adopt the qualitative approach, based on historical-dialectical
materialism, because according to Araújo (2007), we understand that social phenomena
correspond to quantitative and qualitative dimensions, and also constitute culture, according
to Thompson (2001), not following the economic phenomena at a distance, since they are part
of the same network of relations considered as social totality, unity of the diverse (MARX,
2008). In methodological terms, we conducted, based on Triviños (1987), a documentary
survey, observations and field notes, as well as semi-structured interviews, treated in terms of
significance, according to Bardin (1977), by content analysis. Thus, as a theoretical
framework, we base ourselves on Marx (1978; 1996; 2008; 2013), Marx and Engels (2007;
2009), Thompson (1981; 1987; 1998; 2001), Mészaros (2002; 2011), Dubar (2005). ; 2006),
Acosta (2016), Antunes (2009), Bogo (2010), Tiriba (2001; 2008; 2012; 2018), Pinto (2001;
2004; 2007), Gomes (1996; 2003; 2006), Funes ( 2012), Rodrigues (2012), among others.
This investigation led us to the conclusion that the identities of the Quilombola Community
Tambaí-Açu are (re)built in the mediation of the social knowledges of Work-Capital, a
contradiction between work in the community and work in the peppers. In order to reach this
conclusion, we found from an interview with four women and five men of this community
that knowledge of work, characterized by quilombola identity, intersects in the socialized
work practice of the community, as work cultures that are (re)build in the context of social
relations of production, in the perspective of class struggle. From the objective and subjective
materialities of the subjects, we also identified that the transformations in the expanded
reproductions of life, in the face of the contradiction in relation to the expanded reproductions
of capital, occurred through the intensive monoculture of black pepper, observed around the
community. Thus, we understand that the dialectical relationship between adherence and
resistance to the attempt of homogenization of the community, to supply market objectives,
(re)created experiences that enabled, therefore, a (re)creation of identities, in the contradiction
between capital and work. From a past of political, cultural, social and economic formation to
the present, quilombos have been the target of various attempts at material and symbolic
annihilation. From the extended reproductions of life, (re)building on the constant becoming
quilombola, by joining forces to reduce the expenditure of work that produces subsistence and
values that deviate from the expanded reproductions of capital, characterized by large-scale
production and division of work, which denies experiences, present in: traditional
communities, community productions, associations, agroecological, economy and popular
culture. And in that constant come to be (re)build other real possibilities of living well, as
work cultures that manifest themselves in experiences, such as the quilombola task force.
Economic-cultural resistance to capitalist production and the basis of the constant formation
of the economic-cultural class, which lives from work.
