A (re)existência da transfeminilidade de “pessoas indígenas t” Javáe e Karajá aldeiadas da ilha do bananal na Amazônia Tocantina

Abstract

This study approaches “transgender” phenomenon amongst indigenous people in Ilha do Bananal in the State of Tocantins, from “participant observation” of/with transgender indigenous people from Javaé and Karajá communities. Our research theme: “inter T indigenous people”, because their existence challenges pedagogical practices in schools and universities in Amazon region in the State of Tocantins. Our main aim: comprehend the communities and social media daily use, in which people exist and experience gender identity. As for specific objectives: 1) Learn the meaning of gender and transgender of/with indigenous people from the communities in Ilha do Bananal. 2) Identify how LGBT indigenous people make themselves represented and present points in social media. Our research question is about: how “T indigenous people” manage themselves to live their desires, affections and visibility in their homosexual relationships in the communities and in social media? Our theoretical background relies on authors such as: Berenice Bento (2010, 2017), Guacira Louro (1997, 2008), Joan Scott (1995), Judith Butler (2002, 2017), Richard Miskolci (2009, 2011, 2017), Leandro Colling (2015). It is a “Participant research” under phenomenological approach, that adopt as its method ethnomethodology and ethno researach-training, besides it has a sample of a Nethnography of indigenous LGBT virtual movimento. The Product of this Applied Research, as registered on Sucupira plataform from Capes, we report a Technical Review about sexual education and indigenous people health. We can highlight, as results, that transgender indigenous participants, all of them live in the communities, they also have their partners and live safely, Niotxarú Pataxó said, identify oneself as LGBT is more a question of political position and resistance, in knowledge, identification with/in a yet politically organized, in which also exists in a location. Niotxarú also says that this discussion amongst indigenous people is novel. Although, it is recognized that, ancestry, their people takes sexuality as fluid, before getting in contact with “white people” (2020). Furthermore, T indigenous people are not bothered by European culture classification regarding their sexuality, they live and exist in their thansfemininity, in their communities, because the life of transgender woman matters.