A Abordagem biográfica das migrações transnacionais: os casos haitiano e senegalês no Brasil

Abstract

O presente artigo apresenta uma contribuição ao debate sobre as migrações transnacionais, a partir da abordagem biográfica. Baseado na sociologia do conhecimento (Peter Berger e Thomas Luckmann, 1991) e na abordagem biográfica de matriz alemã (Fritz Schütze, 1983 e Gabriele Rosenthal, 2014), são apresentadas duas reconstruções THE BIOGRAPHICAL APPROACH TO TRANSNATIONAL MIGRATIONS: THE HAITIAN AND THE SENEGALESE CASES IN BRAZILThis article uses the biographical approach to contribute to the debate on transnational migrations. Based on the Sociology of knowledge (Peter Berger and Thomas Luckmann, 1991) and the German biographical approach (Fritz Schütze, 1983, andGabriele Rosenthal, 2014), the article presents two biographical case reconstructions: the first one reconstructs the life of a migrant from Haiti that lived in Ecuador, Peru, Brazil, the United States, and Canada with his family; the second one reconstructs the life of a migrant from Senegal, who left Senegal with the idea of moving to Brazil.

Transnational Biographies

“…Many Senegalese work in the informal sector, either as employees without a contract or with their own businesses, often in semi-legal activities (see Heil 2017Heil , 2019Mocellin 2017). Others are employed, for instance, in the slaughterhouses and brickworks in southern Brazil, often for outsourced companies (something not properly regulated by Brazilian legislation), which implies precarious work and housing conditions (see Cé Sangalli/Santos Gonçalves 2018;Repórter Brasil 2016;Tedesco 2016). Because contact was maintained with the intervie-wees over a long period (from end of 2019 until the time of finishing this chapter in 2022), it was possible to observe how the acute crisis due to the pandemic transformed a relatively stable transnational constellation.…”

Cursos migratórios e novas circularidades: migrantes da África Ocidental no Sul do Brasil

“…É nesse espaço que os mourides atualizam seu compromisso de observação de uma ética religiosa compartilhada. A relação com o marabout não se limita a um pacto formal, mas tem implicações práticas na vida cotidiana, como na construção de possibilidades de circulação (Guijarro, 2012).…”