This thesis presents the conceptual expansion of the term cultural heritage brought by the
Federal Constitution of 1988. Having done this, it contextualizes the reflexes of this expansion
in Brazil's preservationist policy, starting in the 21st century. By accepting the broad
understanding of cultural heritage defended by CF / 1988, the new preservation policy seeks to
break the traditionalist paradigm, in order to allow civil society to play a leading role in the
management of cultural heritage. Thus, it aims to guarantee access to and enjoyment of cultural
goods for all, as well as to enable the exercise of citizenship and the sustainability of local
populations. Classified as cultural heritage by article 216 of the CF / 1988, archaeological goods
are contained in this set of challenges. In view of these paradigmatic transformations, the study
presented here sought to understand how the semantic extension of the term cultural heritage
and the (re) orientation of national cultural policy have been detached from the discursive field
and transformed into democratic and emancipatory practices in the management of
archaeological assets in the Amazon. The study aims to analyze the process of inclusion of local
populations in the management of archaeological heritage, in the states of Amapá and Pará, in
order to understand the role of the public authorities for the promotion and appropriation of
cultural goods, focusing on the pillars of sustainability. Methodologically, the research was
developed from the interaction between ethnographic and qualitative methods. The results point
to the peripheral position of society in the management of archaeological heritage. With a
genesis linked to a modernist project, the national patrimonial policy was based on a western
view of the world and consolidated a practice centered on the preservation of monuments. Thus,
dissonant epistemologies and cultural processes are disqualified by management strategies. In
the Amazon, this practice ignores the multiple ways of apprehending the archaeological
heritage by local populations. In addition, local knowledge and epistemologies are neglected
by the extensive legal apparatus formed around archaeological heritage. For these reasons, in
the region, the official preservation policy, the protection legislation and the reality of the local
populations clash and make it difficult to implement the guidelines that guide the current
patrimonial policy. In other words, the official, the legal and the real go in different directions
and centralize the management of archaeological resources in the figure of the State and the
specialists of the heritage.
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