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Landscape in Brazilian rurality: theoretical and methodological considerations for an applied multidisciplinary study

A paisagem na ruralidade brasileira: considerações teórico-metodológicas para uma pesquisa multidisciplinar aplicada
Le paysage dans la ruralité brésilienne : considérations de théorie et méthode pour une recherche multidisciplinaire appliquée
Claudia Ribeiro, Marlise Amália Reinehr Dal Forno et Lovois de Andrade Miguel
Traduction de Timothy Donovan et revised by Claudia Ribeiro

Résumés

Le paysage est une possible catégorie de la pensée à utiliser dans la compréhension de la complexe et multifacette ruralité brésilienne. L’article expose et discute les concepts et méthodes principalement adoptes par la recherche multidisciplinaire concernant ces deux sujets. La question directrice est si le paysage-comme un processus dynamique et relié aux activités agricoles – pourrait être reconnue pour cette population rurale, aussi comme un bien commun du lieu. Vila Seca et Criúva constituent l’espace empirique de l’investigation. Les petites villes sont des districts ruraux de la ville de Caxias do Sul, situé à l’extrême sud du Brésil, à l´état du Rio Grande do Sul. Les conflits socio-environnementales entre les activités agricoles familiers et les pratiques urbaines motivent la recherche, dont les résultats sont brièvement présentés. Une approche ethnographique avec observation participante a été faite. Le travail de terrain a suivi le cycle de la fête du Saint-Esprit, avec les catégories d´attention définies par l’étude des systèmes agraires et de critères empiriques utilisés pour la détection de la notion de paysage.

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Texte intégral

  • 1 Conducted with a research grant support from CAPES - Higher Education Personnel Improvement Coordin (...)

1In contemporary Brazilian rurality, a scenario where water and land, with their respective biodiversity, motivate socio-environmental conflicts between their various human protagonists has been recurrently identified (Ribeiro, E. M.; Galizoni, 2003; Schattan et al., 2005). The research1 underlying this article faces the challenge of analysing this scenario in spatiotemporal terms, while aiming, above all, to listen to the voice of the local farmers, once the exclusive inhabitants and today those who face the complexity of living with urban demands (Ribeiro, C., 2014).

2The empirical field of study is constituted by the districts of Vila Seca and Criúva, in Caxias do Sul (Figure 1). These small villages located in the state of Rio Grande do Sul, in the extreme south of Brazil, are eminently rural districts, where 3916 people live in an area of ​​624 km2 (38% of the total area of ​​the municipality). With 465,564 inhabitants, Caxias is the second largest municipal population in the state of Rio Grande do Sul. Only 4% of its inhabitants live in rural areas and the city includes a nationally significant automotive metal-mechanic productive complex, which forms one of the emblematic examples of the Brazilian process of productive internationalization (Corrêa; Lima, 2007; IBGE, 2010a; 2010b; Zardin Patias et al., 2009). The fact is Caxias do Sul depends on Vila Seca to supply 70% of its potable water (used for domestic, commercial and industrial purposes). The instituted municipal Master Plan foresees an identical use of the Sepultura and Mulada water courses in Criúva. Amidst the rugged relief there is a mosaic of natural formations - the Campos de Cima da Serra, with large arboreal vegetation. In the Atlantic Forest Biome, there is the Mixed Ombrophilous Forest, with the notable presence of araucária (Boldrini, 2009; Schlick, 2004). With its remarkable and well-conserved autochthonous landscapes, this region is also a focal point for the emblematic ongoing debate regarding the management of native fields and environmental conservation of Rio Grande do Sul (Behling et al., 2009). Family farming, particularly semi-extensive breeding of beef and dairy cattle and various colonial crops is the predominant productive activity in this area.

3From the heuristic perception of this place’s unique cultural dynamic arises the question of this exploratory and multidisciplinary research, which seeks to analyse whether its landscape - as a dynamic process connected to agrarian activities - could be recognized by its inhabitants as a common good.

4This article lays forth and discusses the central conceptual reflections in this academic research: the landscape and rurality. It also explains the methodological framework adopted for an ethnographic approach while considering the pragmatic guidelines of agrarian system studies and empirical criteria related to the existence of the notion of landscape. To this end, it contributes a succinct communication of the findings obtained in response to its two specific objectives: i) prospect rurality, aiming to comprehend the landscape of the place and ii) identify whether this landscape can be understood as a good of common use.

Figure 1 – Location of Vila Seca and Criúva, the empirical field of study.

Figure 1 – Location of Vila Seca and Criúva, the empirical field of study.

Source: elaborated by Claudia Ribeiro, cartography by Silvia Aurélio

Conceptual discussion

Brazilian rurality

5The contemporary view of rurality, as in the Brazilian scenario, is marked by quite different theoretical positions. Carneiro (1998) situates them well. She mentions the occurrence of the dichotomous rural/urban view, in parallel with the perspective that defends the continuum, which foresees the eventual disappearance of the rural. She also mentions the presence of the positions that seek the resumption of the rural in a non-generalist base concept. These positions defend particular conformations for each location, with culture being the bridge between the rural and urban in each situation.

6This academic and political clash is explored in depth from the sociological point of view by Maria de Nazareth B. Wanderley (2000a) who argues for the existence and permanence of Brazilian rurality. although from a new perspective. For her, the rural world is a segment of its own reality, with its associated historical, social, cultural and ecological particularities, including the various ways by which it relates to the society of which it is part.

7Based mainly on Kayser (1990), Mathieu and Jollivet (1989) and Mendras (1976), Wanderley asserts the importance of discerning the country-city relationship. The two spaces are differentiated in terms of the processes of the social construction of the occupation of each territory and how it is understood as a place of life, with identity and citizenship references of the rural dweller, in a panorama of its insertion in society as a whole. The fundamental distinction would no longer lie solely in access to social and material goods, since in some cases a certain homogeneity with respect to lifestyles and ‘social parity’ would have already been achieved. Instead, the distinction lies in the differentiation found in the context of “identifications and demands in everyday life”, so that the “rural” becomes a “collective actor”, constituted based on a spatial reference and “inserted in a broader field of social exchanges”. In these doubtlessly physical, but also social spaces, the author visualizes the encounter between the countryside and the city.

8The rural and the urban are, in this case, seen to relate to each other on multiple levels: as a network, replete with complex convergences and conflicts, but which enables and facilitates the particularities within it (Wanderley, 2000a, p. 33 and 47, original emphasis). The author also scrutinizes the current forms of this rurality that contains or supports activities other than farming, many originating from urban agglomerations. Among several examples, she also mentions undertakings in housing, tourism and leisure, industrial enterprises and services and their peripherals and as a bases for the expansion of communication and transportation networks, as well as being the depository of natural and/or cultural singularities of remarkable value (Wanderley, 2000b). Regarding Brazil, the hypothesis of the existence of a new rurality is examined in equal detail and confirmed in the work of Favareto (2006). Among other various aspects within his scope, the author highlights the environmental dimension, as do Brandão (2007) and Brandenburg (2010). In this regard, it is noteworthy that all of these authors, in some way, visit Antonio Candido’s seminal studies contained in Os Parceiros do Rio Bonito, and that Favareto also includes the appreciation of the landscape in this new rural social coverage.

The landscape

9The conceptual foray into the landscape begins with an ontological exploration based on the classic, inescapable contribution in this field: A Filosofia da Paisagem (The Philosophy of Landscape) by the sociologist Georg Simmel. According to Serrão (2011, p. 39, original emphasis, our free translation from the original Portuguese), the articulation between nature and landscape, the temporality of the appearance of this mental category and the examination of the incidental coincidence between the actions of seeing “a landscape” and the designation of a visual field such as “this landscape” are the transversal issues of this early twentieth-century seminal thought. Of importance is the unitive element identified in this coincidence, which is provided by the observer’s experience, and referred to by the author as Stimmung. Also according to Serrão (2011, p. 40, original emphasis, our free translation from the original Portuguese) the special Simmelian meaning of this term has a polysemy that is difficult to translate into Latin languages, having three aspects related to it: “the unique conformation of the parts that endow each landscape an individual ‘character’; the subject’s set of animic traits in a particular ‘disposition’ or ‘nature’; and, finally, the fusion of both those objective and subjective aspects - into a unique ‘tone’ or ‘atmosphere’.

10This is how Simmel (2011, p. 44) very modernly identifies the origin of the social-technical and spiritual-ethical divisions, as a reflection of what he calls “the fundamental tragedy of the spirit in general.” He sees this process as being closely linked to the way the culture process is conducted, for while we are part of a whole, we want to build our own life, individuated in itself. Of relevance here is what he sees as springing up in counterpart to this conflict of dualities between nature and culture: “the reconciled richness of the landscape, which constitutes an individual, closed, complete in itself and yet remaining bound, without contradiction, to the whole of nature and to its unity”.

11The declared crisis of modernity has motivated the juxtapositioning of the thoughts regarding the profound aspects of the conceptual apprehension of landscape to contemporary landscape studies conducted by Augustin Berque - since that aspect is fundamental for that author. According to Maderuelo’s (2009, p. 14) observation, given his investigation into the ecumene and the milieux, Berque not only searches the West, but also the East (especially in Japan and China) in his quest for subsidies to aid the understanding the “notion of landscape” (our emphasis) in a universal context – in an “holistic approach, which seeks to integrate the subject within the world”.

12The ideas developed by the geographer consider the pre-Socratic philosophy, retracing the origin of what he calls the classic modern western paradigm. Established in the seventeenth century, that paradigm founds, rather than the organic unity of the ambient world of traditional means, an alternation between the physical and phenomenal sources of reality, constellating the present subject-object split. In the European scenario this situation was characterized by the dual

13appearance and its respective complementary development “of the sciences of nature, translating a focus on the object and, on the other hand, the notion of landscape translating the point of view of the subject.” (Berque, 2011a, pp. 188; 193 and 194).

  • 2 Ecumene, médiance and trajection are particular terms of the Berquian theoretical-conceptual develo (...)

14Thus, regarding landscape the author emphasises the understanding of the humanity’s relationship with the terrestrial extension: the ecumene, the base of the discussion that is focused around “a problematic of the ambient world”. From this point, Berque elaborates two other fundamental concepts for his theoretical construction – médiance and trajection2. Médiance is to the milieu as historicity to history, with landscape being one of the three simultaneously subjective and objective meanings of the relationship (which is a milieu) of a society with the terrestrial extension. In addition to the “in-itselfness of things and nature” and the level of “the ecological relations that link humankind to its environment”, the landscape is where “the symbolic relations through which a culture naturalizes collective subjectivity act”. This combination of aspects happens simultaneously in time (history) and space (milieu), characterizing what is then defined by the author as trajection, a movement of continuous interaction between the objective and subjective worlds, which makes up a ‘trajective’ reality of our milieux, the whole of which constitutes the ecumene (Berque, 2011a, p. 188; 193 and 194).

15He emphasizes, however, that the existence of this notion of landscape is not unanimous in all times and cultures, even being the object of controversy regarding its theoretical delimitations. In this sense, he identifies situations such as those in the Roman world, which would have only a landscaping sensitivity, or a ‘thinking of landscape’ (pensée paysagère), but not the definitive and characterizing ‘landscape thought’ (pensée du paysage) - for the identification of which his theoretical work finally proposes a set of empirical criteria to be met. This reality (which can be understood as a hybrid formation) is a combination of the universal and the singular, and therefore, for each milieu, there is a need for its scrutiny in those terms. Since neither ecology (objective and universal), nor the phenomenology pertaining to each culture (subjective and singular), while containing indispensable knowledge of the relationship between Humankind and the Earth, could individually embrace this mixed reality. Landscape is this “measure of the ambient world”, offering, according to the author, undeniable epistemic and practical value for integrating subjects and objects in the management of our territories (Berque, 2011a, p. 192; 194; 198, 2011b, p. 200 and 201, original italics).

Methodology

16Don Mitchell endorses the methodological choice adopted in this research. An ethnographic approach is put forward by the author in a contemporary study which, among other aspects, analyses the possibilities of exploring the place in landscape studies. While acknowledging the methodological difficulty of adequately ascertaining the way in which “landscapes are embraced, understood and used by ordinary people”, the author suggests the trick in attempting to cover this dimension of the “policy of embracing and understanding” landscape, would be “to see how people weave stories in and out of the place in order to build identities”. This pragmatic pathway is suggested by Mitchell (2001, p.276) in referring to another geographer in the following way: “Such a goal, according to Dydia DeLyser (1999: 604), does not necessarily imply a focus on ‘texts’. Indeed, DeLyser argues that ‘text-based or archival works’ can be usefully supplemented by participant observation and ethnographic work.”

17The possibility of using the ‘place perspective’ requires attention to the intense theoretical debate regarding the suitability of its use as an analytical category. Doreen Massey (2000, p.181 and 182) has a view of ‘place’ that is not very distinct from that of Milton Santos (2012), with its existence dialectically supporting the global; it is dynamic, with multiple meanings, rarely with a unique and incomparable identity, but probably with conflicts. The author warns of the pitfalls involved in its use, with place and locality having readings that could constitute “foci of romanticized escapism from the real activity of the world”, equated with “immobility and reaction”. Arturo Escobar (2005, p. 70 and 71) argues the concept is of increasing importance for studies focusing on the intersection of development, culture and environment, in a multidisciplinary epistemological context. Moreover, he defends its consideration in social

18theories, although in dialogue with its understanding in geography and economics, and his precautions regarding its use resonate, to some extent, Massey’s (2000) warnings. Furthermore, in this field, it is important to point out Escobar’s doubt as to the ethnography’s reach beyond spatial limitations, or even regarding its ability to explain the possibility of producing differences in a spatially interconnected world. Wanderley (2001, p. 34 and 37) adds other elements favourable to the epistemic use of the notion of place. In this sense, the author defends the importance of studying farming families and their “place” (emphasis added), in revaluating local spaces, associated with what she calls family land heritage, since families - whether pluriactive or not, and even while having members living in different places - are seen by the sociologist as depositaries of a culture associated with values ​​that conform to belonging and territorial identity, “whose reproduction is necessary for the technical, economic, environmental and socio-cultural dynamization of the rural environment”.

19The references consulted support the final choice. Since the research under discussion proposes the study of a local view through its cultural specificities and its dialogue (or otherwise) with a view more linked to a globalized world, it was decided to understand the empirical field of studies in terms of a place. And the methodological procedure adopted is the use of an ethnographic approach, which fits in what Roberto Cardoso de Oliveira (2006, p. 29; 35) distinguishes as modern monographs, in which a holistic apprehension around a prioritized theme can be achieved. Justified by the possibility of contributing to the understanding of a given world view, the author sees the possibility of similar achievements in social sciences besides anthropology, which can contribute to the “stimulation of interdisciplinary reflections”. However, notably, there is a search for a methodological approach that does not merely provide a historical account of agriculture over time, but which, mainly, can identify and explore the relationships of rurality with the landscape that houses it. Accordingly, we have sought to keep the research dialogue with the agricultural sciences in view, which is achieved through the use of agrarian systems theory. Thus, the triad of steps highlighted by the anthropologist (seeing, hearing and writing) is conducted by categories of understanding provided by the study of agrarian systems and the empirical criteria used to detect the notion of landscape. (Berque, 2011b; Mazoyer; Roudart, 2010; Miguel, 2009).

Results

20Based on the conceptual and methodological design, from December 2012 to July 2013, participant observation was mainly conducted during the worship rituals related to the Vila Seca’s Festival of the Divine Holy Spirit, which is linked to the same festivities in Criúva. The Kings’ Mass in Criúva and the Pinhão (araucária pine nut) Festival in Vila Seca were also attended. The figures and their respective legends illustrate representative moments of the ethnographic study conducted, seen in four broad types of contacts: the worship rituals of the celebration in the rural households (Figures 2, 3 and 4), the festive events, the religious and the contacts of worship in urban political-institutional instances (Figure 5).

  • 3 Sesmaria grants was a land holding arrangement implanted during imperial Brazil, in which the sesme (...)

21In the article, the research findings obtained are reported in accordance with Ribeiro, C. (2014). Briefly, since in their full form they constitute the narrative of the landscape’s trajection in the four agrarian systems identified in the place - indigenous, sesmeiro3, colonial and contemporary, the main characteristics of which are summarized in Table 1.

22The empirical criteria for detecting the notion of the landscape were examined in the light of ethnographically collected data, as Table 2 concisely shows. It was concluded that the Berquian feeling of the landscape - similar to Simmel’s Stimmung - exists in Vila Seca and Criúva.

23And in the sense of Hess and Ostrom (2007) and Leite (2012), it can be said that the landscape is a common good: because it is a resource (cultural and changeable), shared by people and subject to social dilemmas. It is clear that the life choices, as well as the spontaneous and historical community behaviour of the men and women of the place, provide the evidence, expressed in conscious and highly elaborate self-portraits.

Table 1: Summary of the evolution and differentiation of the Vila Seca and Criúva agrarian systems

Table 1: Summary of the evolution and differentiation of the Vila Seca and Criúva agrarian systems

Source: Ribeiro, C. (2014).

Table 2: Evidence of the feeling of the landscape in Vila Seca and Criúva.

Table 2: Evidence of the feeling of the landscape in Vila Seca and Criúva.

Source: Berque (2011b); Ribeiro, C. (2014)

  • 4 The Geo-Eye satellite images from 2011 were made available by the Caxias do Sul City Hall for use i (...)

24Moreover, in this spatiotemporal path (or this Berquian trajection), the research clearly identified the small farmers of the place shaping this landscape, in cycles of destruction, necessary for cultivation, with which, however, care is taken to ensure the permanent use of space by human beings: Candido’s ecological adjustment still exists in the place the research results also allowed for a complementary cartographic study of land use in 1871, 1980 and 2011, as shown in Table 3, based on Maps 1, 2 and 34. Once the predation of the Mixed Ombrophilous Forest (which was undertaken by the urban) was halted, the agrarian activities follow their course, and the landscape of the rurality of the place remakes itself in dynamic reorganization.

Table 3: Comparison of land use in Vila Seca and Criúva.

Table 3: Comparison of land use in Vila Seca and Criúva.

Source: Ribeiro, C. (2014)

25Map 1

26Map 2

27Map 3

Final Remarks

28The described conceptual-methodological combination, which explores the landscape in a given rural empirical field of studies, is considered adequate. The ethnographic approach, through the participant observation of a relevant festive and religious practice within the place under study, permitted a deep interaction with its rurality. However, the choice of what would be observed (as there are other periodic community activities in the place) was important: this traditional but updated festive-religious cycle maintains substantial, wide-ranging coincidences with rural living. On the other hand, the carefully selected categories provided by agrarian systems theory and the criteria for the empirical identification of the notion of landscape made the ethnographic study remain entrenched in the research objectives.

29In addition, it should be noted that this exploratory research addresses what has been proclaimed for some decades: the complexity of the new Brazilian rurality. However, in the case under discussion, the identified dilemmas and alterities contained in the rurality do not prevent us from seeing that the place has long recognized what Berque translates as “the temporality of nature and the rhythm of existence” in community living. Today, the expression for this landscape would not be: “Too bad, that’s all there is left!” Rather, one can also exclaim, “Great, see what still exists!” The companionship of the herding of other times is renewed in the path of worship - which today goes to the city. Rather to the cities, as it not only encompasses Caxias do Sul and its surroundings, but also Porto Alegre and even as far as the Azorean archipelago. Ultimately, what emerged was not a stagnant tradition, a place lost and isolated in time, but the landscape recognized as a common good, conserved in its dynamic and complex wholeness, seeking a relationship of coexistence with the global in which it knows it is inserted. (our emphasis).

30The finding of the research is encouraging, in that it demonstrates the feasibility of using the notion of landscape as the basis of socio-environmental agreement in the territory that corresponds to this place. Anticipated as necessary, as this spontaneous conservation proceeding has no guarantees: life is becoming more and more difficult in the landscape of the place, as progress presents its high cost. Not only by imposing rules to conserve water that is not closely located, but also by - developmental - actions with very different approaches from the practices of the local population, which can significantly threaten their continuity in the place and thus also the landscape that one wants to conserve. Note that it was not the farmers who cleared the araucária forest in the recent past, nor, for the most part, are they destroying the autochthone fields. Rather, one might consider that in larger cycles, perhaps they are the ones mainly responsible for the conservation (also environmental) of this landscape.

Figure 2: In Vila Seca, celebrators announce the Festival of the Divine Holy Spirit

Figure 2: In Vila Seca, celebrators announce the Festival of the Divine Holy Spirit

Source: Ribeiro, C. (2014)

Figure 3: The banner of the Divine blesses the house in countryside of Criúva.

Figure 3: The banner of the Divine blesses the house in countryside of Criúva.

Source: Ribeiro, C. (2014)

Figure 4: Holy water also for the farm animals in the neighbouring district of Juá

Figure 4: Holy water also for the farm animals in the neighbouring district of Juá

Source: Ribeiro, C. (2014)

Figure 5: Divine Holy Spirit celebrators with municipal authorities in Caxias do Sul.

Figure 5: Divine Holy Spirit celebrators with municipal authorities in Caxias do Sul.

Source: Ribeiro, C. (2014)

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Bibliographie

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Notes

1 Conducted with a research grant support from CAPES - Higher Education Personnel Improvement Coordination.

2 Ecumene, médiance and trajection are particular terms of the Berquian theoretical-conceptual development, which are fully respected herein, as in Serrão (2011), with English version as in Berque (2016).

3 Sesmaria grants was a land holding arrangement implanted during imperial Brazil, in which the sesmeiro is the one that receives the land granted by the Portuguese throne. It was created and originally used created in Portugal at the end of the fourteenth century (MOTTA, 2005, p.2).

4 The Geo-Eye satellite images from 2011 were made available by the Caxias do Sul City Hall for use in this academic research and its related publications. The procedures adopted for land use mapping by the forestry engineer Silvia Aurélio, under the guidance of Claudia Ribeiro, are in Ribeiro, C. (2014). In maps 1, 2 and 3, the original names of the waterways have been kept in Portuguese, thus: rio (river) and arroio (brook, creek or stream).

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Table des illustrations

Titre Figure 1 – Location of Vila Seca and Criúva, the empirical field of study.
Crédits Source: elaborated by Claudia Ribeiro, cartography by Silvia Aurélio
URL http://journals.openedition.org/confins/docannexe/image/31783/img-1.jpg
Fichier image/jpeg, 341k
Titre Table 1: Summary of the evolution and differentiation of the Vila Seca and Criúva agrarian systems
Crédits Source: Ribeiro, C. (2014).
URL http://journals.openedition.org/confins/docannexe/image/31783/img-2.jpg
Fichier image/jpeg, 139k
Titre Table 2: Evidence of the feeling of the landscape in Vila Seca and Criúva.
Crédits Source: Berque (2011b); Ribeiro, C. (2014)
URL http://journals.openedition.org/confins/docannexe/image/31783/img-3.jpg
Fichier image/jpeg, 132k
Titre Table 3: Comparison of land use in Vila Seca and Criúva.
Crédits Source: Ribeiro, C. (2014)
URL http://journals.openedition.org/confins/docannexe/image/31783/img-4.jpg
Fichier image/jpeg, 41k
URL http://journals.openedition.org/confins/docannexe/image/31783/img-5.jpg
Fichier image/jpeg, 961k
URL http://journals.openedition.org/confins/docannexe/image/31783/img-6.jpg
Fichier image/jpeg, 683k
URL http://journals.openedition.org/confins/docannexe/image/31783/img-7.jpg
Fichier image/jpeg, 985k
Titre Figure 2: In Vila Seca, celebrators announce the Festival of the Divine Holy Spirit
Crédits Source: Ribeiro, C. (2014)
URL http://journals.openedition.org/confins/docannexe/image/31783/img-8.jpg
Fichier image/jpeg, 509k
Titre Figure 3: The banner of the Divine blesses the house in countryside of Criúva.
Crédits Source: Ribeiro, C. (2014)
URL http://journals.openedition.org/confins/docannexe/image/31783/img-9.jpg
Fichier image/jpeg, 487k
Titre Figure 4: Holy water also for the farm animals in the neighbouring district of Juá
Crédits Source: Ribeiro, C. (2014)
URL http://journals.openedition.org/confins/docannexe/image/31783/img-10.jpg
Fichier image/jpeg, 497k
Titre Figure 5: Divine Holy Spirit celebrators with municipal authorities in Caxias do Sul.
Crédits Source: Ribeiro, C. (2014)
URL http://journals.openedition.org/confins/docannexe/image/31783/img-11.jpg
Fichier image/jpeg, 525k
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Claudia Ribeiro, Marlise Amália Reinehr Dal Forno et Lovois de Andrade Miguel, « Landscape in Brazilian rurality: theoretical and methodological considerations for an applied multidisciplinary study »Confins [En ligne], 23 | 2015, mis en ligne le 12 septembre 2020, consulté le 18 avril 2024. URL : http://journals.openedition.org/confins/31783 ; DOI : https://doi.org/10.4000/confins.31783

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Auteurs

Claudia Ribeiro

Postdoctoral researcher on the Postgraduate Program in Rural Development at the Federal University of Rio Grande do Sul (PGDR/UFRGS), claudia.ribeiro@ufrgs.br

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Marlise Amália Reinehr Dal Forno

Professor on the PGDR/UFRGS, marlise.forno@ufrgs.br

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Lovois de Andrade Miguel

Professor on the PGDR/UFRGS, lovois@ufrgs.br

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Le texte seul est utilisable sous licence CC BY-NC-SA 4.0. Les autres éléments (illustrations, fichiers annexes importés) sont « Tous droits réservés », sauf mention contraire.

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