ABSTRACT

The article analyses the ontological conflicts implicit but not addressed during the process that registered the ruins of the Jesuit-Guarani Mission in São Miguel (Brazil) as intangible cultural heritage: ‘Tava, Place of Reference for the Guarani People’. The process can be understood as an appropriation of the tools of modernity that provides an indigenous and dissonant narrative of the missions, counters discrimination and affirms the Mbya-Guarani when they negotiate with the state. However, the research also revealed that the conceptualisation of tava is based on a different ontology from modernity – on which the category of heritage is still based – that is related to the importance for the Mbya-Guarani of building good and beautiful bodies and social relations by wandering through the land left to them by the gods and following the precepts and signs of the latter. Instead of perpetuating the hierarchies between ontologies, the article brings to light the ontological conflicts with the objectives of overcoming the limitations of the policies of recognition and enhancing the perspective of heritage as a regime of care not only for objects, places and practices, but also for the people and worlds for whom these things are heritage.

摘要

本文分析了在将圣米格尔（巴西）的耶稣会-瓜拉尼传教团遗址登记为非物质文化遗产的过程中隐含但未解决的本体论冲突：“塔瓦，瓜拉尼人的参考地”。这个过程可以被理解为对现代性工具的挪用，它提供了对使命的本土和不和谐的叙述，反击歧视，并在与国家谈判时肯定了姆比亚-瓜拉尼人。然而，研究还表明，tava的概念化是基于与现代性不同的本体论——遗产类别仍然基于现代性——这与姆比亚-瓜拉尼人通过在众神留给他们的土地上徘徊来建立良好而美丽的身体和社会关系的重要性有关并遵循后者的戒律和迹象。本文没有使本体论之间的等级制度永久化，而是揭示了本体论冲突与克服承认政策的局限性和加强遗产作为一种不仅关注对象、地点和实践，而且对于这些东西是遗产的人和世界。