A prisão sem muros da Queer Theory nos contos dama da noite e o rapaz mais triste do mundo de Caio Fernando Abreu

In this dissertation, we analyze, in a comparative perspective, the link between the short stories: Dama da Noite‟ and O Rapaz mais triste do mundo‟, of Caio Fernando Abreu. In order to reveal, analyze and establish relevant dialogues with Queer Theory, it‟s important, above all, make a misreading guided in the discursive contextuality of postmodern literature. In order to justify and clarify the many issues that arises in the emblematic relationships of characters that are present in the text and in the cultural context, historically and socially. It also highlights the utterance comparative value identified in the works, given the peculiarities of each one of them, not being possible to classify them as `figures of language` with which the comparison can be cited as an example. In this case, they serve to inspire the ways that may lead us to a better understanding of the parallels created between a world of the binary value and adjectives suggested by society and so well portrayed in the ideas and writings of Caio Fernando Abreu

Transconversações queer: sussurros e gemidos lusófonos Quatro cadelas mirando a(s) Psicologia(s)

To follow the cartographies’ path throughout pernicious (dis)courses of the capitalized Psychology. Com/positions both around desires and binary desires raised from binary norms, followed by (un)folding the beds, the “family”, the clinical thought and practice, the research, the geni(t)ality. Profane writing. Epistemic micro-rebellion promised and incorporated by the ass, because in the beginning it was and it (also) is the ass. A distorted and a trans-barked way of writing by four female dogs looking at Psychology. To (d)enounce the ménage that psychologists, supported by a history without history, intent to build over their empty beds which are blemished by modern Truth(s). Towards a minor psychology, this is a schizo-queer-analytic manifesto on desires-pleasures-senses within the lusophone transcontemporaneity. In the absence of a conclusion, we propose rather the provocative state that only a bitchy-psychology-to-come could edify the visibility of the invisible human. Otherwise, we believe it is in the promising barks that Psychology can be withdrawn from its betraying and betrayed contention of multitudes

Subalterno quem, cara pálida? Apontamentos às margens sobre pós-colonialismos, feminismos e estudos queer

In this paper, the author unify contributions of key thinkers in three theoretical vertents that defy canonical thinking centered on European scientific epistemology. It tries to evaluate the influence of these contributions in the Brazilian production on the same subjects, but also to bring into evidence the intellectual autonomy of local reflections and their own influence beyond national borders.

Traduções e torções ou o que se quer dizer quando dizemos queer no Brasil?

Since its arrival in Brazil at the beginning of the new century, queer theory – and particularly that variant of it linked to the works of Judith Butler – has been followed, criticized, contested and yet hardly problematicized in its deeper epistemological implications. Although Brazilian scholars have employed meanings and consistent debates regarding the changes that this axis of subaltern knowledge has provoked, there are still few discussions which seek to think about these contributions in the specific Brazilian context, in which categories of gender, sexuality, race and ethnicity link and cross in unique ways, creating experiences that are quite different from those generally discussed by foreign queer theorists. In the present article, I am trying to provoke an anthropophagic reflection, seeking fruitful dialogues with feminisms and post-colonial texts, emphasizing those that focus upon Latin-American reality, in an attempt create tension in our productions – thought in terms of local realities – as these face questions and issues that are also transnational. The idea here is to go beyond translating "queer", towards thinking of a theory informed by these productions, but which also dares to invent itself through questioning our own marginalized experience. In the present article, I look at the short but intense production of Argentine anthropologist Néstor Perlongher, taking it as one of the starting points for the elaboration of a Latin American (but mainly Brazilian) "teoria cu": that which is produced outside of the phallocentric and heteronormative regimes of canonic science.