PROGRAMA DE PÓS-GRADUAÇÃO EM PSICOLOGIA

URI Permanente desta comunidadehttps://tedebc-teste.ufma.br/handle/tede/1285

A proposta de organização curricular e estrutural do Programa de Mestrado considera tanto a proposta de articulação entre os diferentes “olhares e fazeres” da Psicologia, como também atende a especialidade dos professores e as demandas contemporâneas que a sociedade tem suscitado à própria Psicologia.

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Navegando PROGRAMA DE PÓS-GRADUAÇÃO EM PSICOLOGIA por Autor "ALCÂNTARA, Ramon Luis de Santana"

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    Passabilidade e possibilidades
    (Universidade Federal do Maranhão, 2023-05-16) RODRIGUES, Júlia Naomí Costa; ALCÂNTARA, Ramon Luis de Santana; http://lattes.cnpq.br/1620217203200891; ALCÂNTARA, Ramon Luis de Santana; http://lattes.cnpq.br/1620217203200891; JESUS, Jaqueline Gomes de; http://lattes.cnpq.br/0121194567584126; MARTINS, Carlos Wellington Soares; http://lattes.cnpq.br/0300193943659880; CARVALHO, Cristianne Almeida; http://lattes.cnpq.br/5714971389284118; BORBA, Jean Marlos Pinheiro; http://lattes.cnpq.br/7621368093794333
    It is guided, without prior knowledge, concepts that distort and discriminate transsexuality, forging a collective imaginary that dictates, or tries to dictate, what a trans person would be like, that is, the stereotype, which willingly or not, draws a comparative border between the cisgender and transgender, where cisgender would be a kind of identity legality so that other sexual identities would be illegitimate. Such a comparative frontier made trans people (transsexuals and transvestites) seek adaptation to the cisgender “model”, which gave rise to the term designated as passability, which can be translated into how much a trans person looks like, or passes for cisgender, a concept based on in the image, where appearance dictates who can or cannot access spaces and rights, becoming habeas corpus to live in society without suffering violence, violations, discrimination, prejudice and sanctions. However, what could be seen as a way out of so many mishaps can also be seen as a trap that puts trans people in the condition of having to look like someone else in order to exist, and exacerbates the various difficulties faced by those trans people who are not considered passable emphasizing the intersection between transsexuality, race and gender, clippings that cross and leave marks on trans bodies, observed as prohibited, public and desirable when convenient. In this sense, the present study sought to analyze the discourses of transgender people (transsexuals and transvestites) and cisgender people about “passability” as a strategy to defend transphobia, aiming to problematize the historical conditions for the emergence of “passability” in the trans community; understand the meanings given to “passability” by trans and cis people; and point out the intersections between gender, race and sexual orientation in the use of “passability”. For this, a qualitative research was carried out, interviewing six transgender people (three transsexual/transvestite women and three trans/transmasculine men) and six cisgender people (three men and three women), totaling twelve people, cisgender and transgender from the city of São Luís do Maranhão, through a semi-structured questionnaire, in which the interviews were recorded and faithfully transcribed, based on the archeogenealogical method, inspired by Foucault, to carry out the data analysis. It was noted, therefore, firstly, the change in the conceptual perception of transsexuality in the trans and cis perspectives, while passability has been losing its obligatory bias for trans people, although it is still perceived the need for this, not only access to social spaces, but also to well-being, self-esteem, safety and self-care. In the intersectionality of race and gender in the trans community, the most stigmatized people, a priori, are black trans women. It was also observed that passability is present and decisive, also in cisgenderism, with criteria different from those required in transgenderism, since the cis body is socially “acceptable”, and origin, education and clothing (among others). Finally, the study goes beyond passability, talks about human lives and citizenship, and presents itself as a motivation for new studies that may bring more discussions on this and other topics that address transsexuality.
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    O veneno do branco e a cura da terra: contribuições ao estudo da subjetividade a partir dos akroá-gamella do território aquaritiua (MA)
    (Universidade Federal do Maranhão, 2022-03-30) SANTOS NETO, Francisco Valberto dos; BRUSTOLIN, Cindia; http://lattes.cnpq.br/6508300092890442; ALCÂNTARA, Ramon Luis de Santana; http://lattes.cnpq.br/1620217203200891; ALCÂNTARA, Ramon Luís de Santana; http://lattes.cnpq.br/1620217203200891; BRUSTOLIN, Cindia; http://lattes.cnpq.br/6508300092890442; SANT'ANA JÚNIOR, Horácio Antunes de; http://lattes.cnpq.br/5137817404959463; FERNANDES, Saulo Luders; http://lattes.cnpq.br/9402587671031665; TEIXEIRA, Catarina Malcher; http://lattes.cnpq.br/6320145700936389
    The indigenous people are an ethnic multiplicity of human groups that live, inhabit and reproduce their social relationships in a unique way, engendering their existence from references of different knowledge of the modern and Western epistemological organization. These existential territories related to terra imply conceptions of subjectivities that express the emergence of other worlds. In that sense, or present work has the objective of investigating the production process of the subjectivity of the Akroá-Gamella do Território Taquaritiua, located in the state of Maranhão, 231 kilometers from the capital São Luís. This investigative process analyzes two dimensions of the existence of Akroá-Gamella: the Retaken and the Enchanted. At first, it refers to a process of territorial and existential recovery that has been, for a long time, coexisting with violent interdictions. In the second dimension concerns the beings that inhabit the land, the forest and the waters and age together with the indigenous people both to protect the territory and to heal the land, in addition to conforming to the existence of the Akroá-Gamella. This work, from an ethnographic point of view, characterized by the insertion of the researcher in the territory and in the social relations of two subjects who work, part of the decolonial thought to analyze the social context in which we are inserted. This thought also enables a critical reflection on the modern humanist a priori that Psychology is inserted, or which makes it impossible to explore other worlds and other existences that are not organized from its image of thought. Likewise, this research aims to contribute to the construction of a Psychology that can act together with the indigenous people from their own perspectives. In the case of Akroá Gamella, understand their therapeutic and healing processes and be attentive to their existential dimensions that mobilize and transform traumatic events into positive creative forces.