Wallace Pantoja

The relationship between hearing family and deaf young people in a communication context is also an educational process, increasingly mediated by technique in contemporary times, which poses concrete challenges for all involved in the issue of the emergence of deaf culture. The objective of this research - still in process - is to understand the communicative dynamics between the deaf and their relatives as a field of uncertainties between cultures (deaf and listener), crossed by the changes in the media, specifically the cell phone and its uses. From semi-structured interviews and coexistence in an educational environment, we seek to answer two questions: a) how communication between deaf young people and their families develops?; b) how does the cell phone open up possibilities and impose challenges to deaf-listener and deaf-deaf in the family context? The conclusions reached until the present moment were: 1. there is an oralizing tendency on the part of the family and an ambivalent posture and questioning from the deaf position; 2. there are concrete mediations emerging in the communicative dynamic with high creative potential that opens up a non-hierarchical field between the listener and deaf cultures; 3. the cell phone is an active mediator, not a simple transparent technique among those involved in the communication, changing the modes of expression with educational potential still little explored.

This dossier emerges as an attempt to understand our current plight in which we necessarily failed. Some figures were transformed in escapist lines that brought confrontation within our reach in face of these "blockaded access future", where the body – the personal and the aggregate, in different communal places – screams at the top of lungs or remains silent in a fierce pursuit of life, cutting off these pandemic geographies of feverish horizons. It is in this abysmal situation that geographical representations are reestablished, coupled with experienced landscapes, lost territories, and all those original space-time projects.

[Original title: "Dobras entre corpo e mapa na Transamazônica paraense"] The Transamazon Highway (BR-230) in Pará has had its image frozen for decades: a muddy road, tractors felling a forest empty of people, opening Amazonian space to authoritarian modernization. This image is reproduced in geography education — including for children and young people living alongside the road — through textbooks and discourses that impose the regional scale as totalizing, at the expense of place-ed [lugarizadas] scales in the field. The result is not merely a distance between lived phenomenon and learned concept, but the reproduction of an (in)existence of the creative potency of vicinal roads as sites of geographical construction. Drawing on mental maps developed with students and teachers from two vicinal schools in Pacajá (PA) between 2016 and 2019 — attempts to provoke the body in the map and the map in the body within a limit-situation [situação-limite] of existence — we argue that bodily engagement and the situated gaze do not offer merely a totalizable example, but an opening to the new: a symbology that does not separate the emotional from the symbolic in map-making, and that reveals the need for a dialogical bridge between what is lived in the vicinal road and the world that thematizes it in an (in)existed manner.

This essay inscribes a critique of Humanistic Geography informed by the philosophical ideas of Martin Heidegger. Drawing on a symptomatic dialogue with representative texts of Brazilian Humanistic Geography and its international counterparts, I investigate broader topolítica [topopolitics] implications for the field of phenomenologically oriented scientific production, questioning certain uses of ethically unreflective ideas and the absolutized errância do pensamento [wandering of thought] that lacks epistemic context. Methodologically, I construct a montação [montage] of "the Heidegger case," bringing to light four conditions of confrontation: 1. essentialist binarisms; 2. tautological variation; 3. concealment of theoretical-ethical diversity; 4. denial of symbolic violence. I propose a leap beyond these conditions as a starting point for a propositional reinvention of Brazilian Humanistic Geography, beginning with desobediência fenomenológica [phenomenological disobedience] in the face of the Heideggerian shadow.

Maps of mind and body, in basic education, are narrative processes for establishing dialogical connections between people and their places, especially when we only have maps printed in textbooks that strengthen a sense of nation, reducing the coexistential singularization. In transamazonian vicinals, in the state of Pará, this limiting reality also allows for openness: creating maps that share the geographic sensitivity about Transamazônica and the collectives that did not exist on its edge. I have for objective, from these map creations in local schools, reactivate the discussion of cartographic projection. Methodologically, under phenomenological guidance, I developed informal interviews / conversations, making maps in geography classes, circle of dialogues, complementing phrases and photographic record. The research points to: a) the ontological rethinking of cartographic projection as a link between conception and graphics in a local situation, which can produce, on the educational level, politicization of mental / body maps in the understanding of the neighborhoods, focusesof coexistence and institution of a own geo-cartography and not submissive or without emotion; b) the map as a way of making know-how that echoes tension arising from the hillsides and the communicative need of the Transamazônica world for themselves and for others, leaking the narrative aspect that is not very accurate in the debates about mind maps in Brazil; c) the geo-cartographic projection as bodily engagement in the between-places subject to the distant and paralyzing view that objectifies existences which , from their subjectivity, recreate ways of seeing and feeling transamazonian places.

This text is part of an on going research. It deals with the relationship between the production and experience of the places on the edge of the Trans-Amazon Highway (BR 230), which cuts the North and a Northeast portion in the East-West direction. Considering its programmatic sense of occupation of the territory, as opposed to the explanation already accepted, which expresses the road as an engineering system, therefore, means to flow, is that I propose to think the road as an everyday living space, emphasizing the educational dimension to understand the existence of places. My purpose is to analyze the spatial imagination underlying the external understanding to the Trans-Amazon, in the educational plan, regarding the unique geographicity produced by local groups living near the road. Methodologically, I seek a dialogue between a phenomenological design and the existentialism, developing field of research procedures, literature review that supports the concepts of spatial imaginations, place and field education, critical reading of official documents in the MEC sites imagery record in dialogue with the representation of those that live on the edge of “Strip”. As an indication of preliminary findings point out: 1. The denial of places as a geopolitical strategy which is materialized in the educational process and planning politics; 2. The inescapable geographicity of groups that self recognize and are related contradictorily to the Trans-Amazon Highway; 3. The Countryside Education as opening or denial of the place, both for those who live it, and for those who do not live it, which can be ignorance widespread factor in terms of knowledge of the Amazon spatiality or coping and creation of a new geographic and cartographic knowledge about the places cut by “Strip”.

The essay approaches the gendered relations of sexual difference and their unsuspected effectsat the Federal Institute of Education, Science and Technology of Pará, BelémCampus. Writteninthe first person, it exposes the teacher/researcher's experiences andsharedsituations,glimpsing embodied maps that shout out the violence not confronted at the level of theinstitution. In dialogue with feminist and queer theorists, I seek to expose sexist cardinalpoints and propose an alternative centered on the politicization of prostituted ­ and destitute ­bodies. The conclusion exposes the mutilating framework of a standardizing map that projectslimited futures for students/teachers/technicians who experience reduced diversity. However,it is also an invitation to reimagine ­ through a process of rebellion ­ another collectivecartography, a cartography of.

The book intends to interpret how different religions articulate their territories and manage the relationship with other religions, understanding systems and multiple everyday spaces, in a dynamic that is not only a component of contemporary reality, but is central to living it. The underlying thesis is that religion is the great geopolitical issue of our time, but an interpretation is only possible in terms of religious plurality and how ideas, symbolism, subjectivities and practices are incorporated in the daily life of those who share the religious times and spaces, producing territorial identities and imaginary concrete cartographies as world projects. The volume has articles that focus on the religious space being gestated, expanded, contracted, celebrated or represented as a foundation for common life, as well as inter-religious conflicts arising in a world of diverse and differential coexistence. It is not a debate about classical geopolitics, but how geopolitical relations cross cultural-religious experience.

[Original Title: "Dobras entre corpo e mapa na Transamazônica paraense"] The Transamazon Highway (BR-230) in Pará has had its image frozen for decades: a muddy road, stalled vehicles or tractors felling a people-empty forest, opening Amazonian space to a project of authoritarian modernization. This image is reproduced and reproductive in geography education through discourses that impose the regional scale as totalizing and explanatory, at the expense of place-ed [lugarizadas] scales in the field. The result of this dynamic is not merely a distance between what is lived as phenomenon and what is learned as concept; it moves toward the reproducibility of an (in)existence of the creative potency of vicinal roads — places of geographical construction — and against mappings that, from within, might force a rethinking of the unshakeable foundations of frozen images, generalist maps, and their standardizing projections, scales, and symbology. To this end, we conducted — together with students and teachers from two vicinal schools in the municipality of Pacajá (PA), from early 2016 to 2019 — a series of mental maps: that is, attempts to provoke the body in the map and the map in the body within a limit-situation [situação-limite] of existence. This bodily engagement in the attempt to think the vicinal road as place-in-institution — and from there, as a situated opening to the world — is what gives meaning to geocartography. We conclude: (a) the emergence of a subjective sense that does not separate the emotional from the symbolic in the making of maps; (b) the bodily engagement and situated gaze of teachers and students does not hold merely the value of a totalizable example, but of an opening to the new, insofar as they produce a symbology that reveals the need to build a dialogical bridge between what is lived in the vicinal road and the world that thematizes it in an (in)existed manner.

In the essay I intend to revalue the descriptive principle in the contemporaryAmazonian geography, as presented to us by the geographer from Pará EidorfeMoreira (1960). Laterally, I call the attention of Amazonian geographers to thesensitivity of his work, which is not present in the bibliography of the training coursesin Geography in Pará. The methodological strategy is descriptive-interpretative with aphenomenological tone. I conclude: the refusal of the description is installed by aprejudiced effect of our current formation in relation to the procedures consideredtraditional; the production of knowledge, eager for explanation/analysis, can produceethical violence; the abstraction - which flirts with abstractionism - imposed by thehasty generalization of certain ideas about the Amazon, from geographical studies,installs an artificial cut between the symbolic and the emotional in the act of makinggeography in our region

[Original title: "Desenhando o Lugar: subjetividade, violência e fratura existencial na Ilha do Outeiro, Belém-PA"] I developed a classroom activity — drawing the image of the place — and communicate here its results in order to interpret how students subjectivate place and to refine teaching practice. Reflections move between subjectivity, place, and violence, drawing on a phenomenological approach in dialogue with the historical-cultural perspective, and supported by the drawings produced, conversations with students, and the intuition of shareable singularity. I conclude: (a) the image of the place is violence, organized around the murderer-victim dyad; (b) this mortal dyad functions as a cartographic principle for the island; (c) there is a fracture in the relations with place that demands educational practices centered on subjectivity and bodily engagement, in order to confront the "crushing" of subjective senses.

The relations between territory, religion and geopolitics seem to assume a central role in the contemporary world. I try to contribute to debate here, from a survey in Belém of Pará on the territory and the identity of The Church of Jesus Christ of Latter-day Saints, the Mormons. Instrumentalized by semi-structured interviews, field observation, research of official documents of religion trought an existential phenomenological interpretation, I conclude that: there is a geopolitical war in evidence nowadays; territorial Mormons follow a metropolitan spatial pattern; the identity of Mormon remount its geohistory in fruitful and tense negotiation with new cultural groups in seeking territorial expansion; the expansion of the territory demands a insurmountable relationship between domain and ownership, to sustain the tense unity of the group.

In Transamazônica Paraense places do not exist in the geographical representations that shows the road, a regional and territorial domination project. The goal is to consider the emergency between -places to the road made of migrants from different geohitories that “ whether vicinam” and the implications of this context to the world of readings of/ on transamazônica geographicity. The experienced research focus is on the Vicinal of Adam, between Pacajá and New Repartimento (PA). Settlement Rio Cururuí. Methodologically, we start from action-research, audiovisual recording of interviews with residents in their places, life histories and documentary survey interpreted the existential phenomenological contribution and concluded: a) the geographical debate, the educational plan, tends to declare the absence of They are living on the edge Transamazônica or “strip”; b) the sense of place is not strictly localizable or remarkable is not stable, constituting limit-spaces-s; c) Another language emerges from the between-place with the creative potential of communicative actions to clarify anding at multiple scales.

The essay approaches the relationship between education, didactic content and transamazonic geography. Objective to question the sharing of the sensitive present in the current format of geocartographic contents in the textbooks, as well as to express, in an embryonic state, the possibility of another sharing, centered in the emerging geography of the places on the verge of the Transamazonica Paraense, especially students and teachers in vicinal , Valuing localized expressions as paths of educational geocartography. Methodologically, the text is part of the action-research movement inspired by the existential phenomenological atmosphere. I conclude as a suggestion of deepening that: the transamazonic between-places, materialized in the vicinities, is ignored as a space for the creative existence of other regional narratives; Generalizing geographical fictions must be confronted with other fictions, in view of the differentiation and creation of new positions and interpretability criteria of the Amazônia; The corporal engagement and the experiences in the field require description, interpretation and understanding, already begun, but not yet affirmed in terms of the production of dialogical content with what already circulates via didactic books; It is central to focus the subjectivity and corporeality of individuals / collectives as creative powers of the space culture, not just recipients of that culture.

[Original Title: "Entre lugares transamazônicos: uma cartografia da inexistência?"] This article focuses on the relationship between scientific knowledge and the reality of place, as well as the geopolitical repercussions of this relationship — given that the debate on the impact of geographical representations upon spaces can help clarify how development strategies for those spaces are conceived. The central aim is to problematize the geographical knowledge that informs the environment and human life along the edge of the Transamazon Highway. Drawing on a phenomenological methodology, I seek to render visible the fragility of the dialogue between life in places and the scientific and educational knowledge reproduced about those places — specifically, the communities of smallholder producers living between Pacajá and Anapu, in the state of Pará. I have conducted ongoing fieldwork since 2012, combining participant observation, photographic records, interviews, and bibliographic research on the scientific and educational knowledge produced about this research space. I conclude that there is a profound distance between knowing and living, resulting from the systematic non-prioritization of the place-scale in standard territorial knowledge, the depersonalization of individuals and communities living along the Transamazon Highway, and the perpetuation of an environmental imagery that does not correspond to reality — as taught in textbooks that inevitably decree the (in)existence of those who use them. The children and teachers who are educated in these places are reduced to background for the road itself: the object centrally valorized in geographical knowledge and in the geopolitics of the Transamazonian space of Pará.

[Original Title: "Educação do Campo à beira da 'Faixa': A (in)existência do lugar como espacialização do fenômeno"] This essay engages an ongoing research on the production and experience of places along the edge of the Transamazon Highway (BR-230), Pará, Brazil. Against the dominant framing of the road as an engineering system — a means of flow and territorial occupation — I propose to think it as an everyday living space, foregrounding the educational dimension as a privileged entry point for understanding the (in)existence [(in)existência] of places. The central aim is to examine the spatial imagination underlying external representations of the Transamazon in educational policy and planning, and to set it against the unique geographicity produced by local groups who live alongside the road. Methodologically, I draw on a phenomenological-existential approach, combining fieldwork, literature review on spatial imagination, place and rural education, and critical reading of official Ministry of Education documents — in dialogue with the self-representations of those who inhabit the edge of the "Strip." Three preliminary findings are proposed: (1) the denial of places as a geopolitical strategy materialized in educational processes and planning; (2) the inescapable geographicity of communities that recognize themselves — and relate contradictorily — to the Transamazon Highway; (3) Rural Education [Educação do Campo] as either an opening or a denial of place — for those who live it and for those who do not — which can operate as a factor of widespread ignorance about Amazonian spatiality, or as a site of confrontation and creation of new geographical and cartographic knowledge about the places cut by the "Strip."

[Original title: O princípio geográfico de conexão frente à “universalização do ensino básico” no Brasil – o caso transamazônico (no estado do Pará)]: This article discusses the universalization of education across the national territory, drawing from a specific spatiality – the places along the margins of the Transamazon Highway. It questions the scope and effectiveness of the expansion of access to basic education, which has been considered "practically achieved" in the country. We depart from the geographic principle of connectivity/connection, problematizing such educational universalization. Our aim is to reflect on the reach of basic education, its conditions, and its capacity – or lack thereof – to enhance the diversity of the territory. Methodologically, grounded in a dialogue between phenomenology and existentialism, we conduct a theoretical review through confrontation with the preliminary empirical data of the research. We conclude that the universalization of education is configured as an argument of extermination, which enacts an urbanocentric vision and, through the connectivity between places and the territory, produces the disconnection of the places themselves, stripping them of their capacity for communicative action – which undermines education not only at the local level, but also at the regional and national levels.

Religions today, actively participate in the daily life of most people on the planet, producing different relationships and conflicts too, from a reference to the transcendent existence, so the construction of their space of action - their territories - cut out ways different society, especially in big cities, where the clash of different world views imply different ways of living and feeling the city and others in this city. We propose here the discussion about territory and identity of the Church of Jesus Christ of Latter Day Saints, more popularly known as Mormons, in Belem, from the phenomenological method, highlighting the experience of church members as central to relational and hierarchical production that territory, so that it becomes a source of affirmation geo-symbolic group in the city and the world. Clarifying the designation of territorial identity and explaining their sacred ways of acting and conceiving the world contributed to deepen the debate in key categories to suit the social sciences in general: space and culture, and also debating and rethinking of the specific concepts geography in their culture perspective.

[Original title: "Espaço, Tempo e Natureza: o processo e o mito"] This article engages the debate on space, time, and nature in dialogue with the lived world of subjects who construct themselves — or are constructed — as mythological heroes: sources of discourse and concrete spatial practices. This remains an underexplored field in Geography, one that has only recently approached questions of cultural dynamics, the symbolic field, and their spatialization processes. The central aim is to examine how spatial organization processes relate to prior historical moments of a society, within a space-time dialectics that articulates past and present in a complex and non-linear manner. Methodologically, the study combines literature review with field and documentary research across three empirical axes: migration to the vicinal roads of the Transamazon Highway (BR-230); the foundation of the Centro Espírita União do Vegetal — a religion that emerged in the Amazon and established its headquarters in Brasília; and the construction of Brasília as a modern metropolis constituted without a past. The analysis points to the existence of space-time nexuses linking the Myth of Nature to the Creation of Heroes — figures constantly reappropriated and resignified — which dialectically sustain discourses and new spatial practices throughout contemporary Brazilian space.