Por uma nova arrumação do mundo: a obra de Mia Couto em seus pressupostos ecosóficos

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)

Cosmos and Colonialism. Alexander von Humboldt in Cultural Criticism

Alexander von Humboldt explored the Spanish Empire on the verge of its collapse (1799–1804). He is the most significant German travel writer and the most important mediator between Europe and the Americas of the nineteenth century. His works integrated knowledge from two dozen domains. Today, he is at the center of debates on imperial discourse, postcolonialism, and globalization. This collection of fifty essays brings together a range of responses, many presented here for the first time in English. Authors from Schiller, Chateaubriand, Sarmiento, and Nietzsche, to Robert Musil, Kurt Tucholsky, Ernst Bloch, and Alejo Carpentier paint the historical background. Essays by contemporary travel writers and recent critics outline the current controversies on Humboldt. The source materials collected here will be indispensable to scholars of German, French, and Latin and North American literature as well as cultural and postcolonial studies, history, art history, and the history of science.

Die Odyssee der Pygmäen. Eine prekäre Figur auf den neuzeitlichen Spieltischen anthropologischer Differenz

Due to the impacts of postcolonialism, social and cultural anthropology has been dealing intensively with the possibilities and limits of representing "other” human beings and their meaningful worlds. Scholars such as George Marcus, James Clifford or Clifford Geertz have discussed ways of improving anthropological methods of representation without, however, fully raising questions about the quality and validity of the objects represented and the very idea, that they could be “represented”. Thus, despite attempts to purify classical anthropological categories, substantialized presences (“Humans”, “Others”, “Pygmies” etc.), various forms of binary oppositions (us–them, culture–nature, human–animal) as well as certain epistemological modes/ logoi (representation, interpretation) have been rehearsed until today. The research aims to dissect and challenge the metaphysical outputs of the “anthropological machine” (Giorgio Agamben). I intended to solve these from their apparent familiarity as representable identities or differences in order to investigate their genealogy. In Derrida’s and Foucault’s understanding, genealogy becomes manifest mainly in the “blind spots” (Derrida) or “anomalies” (Foucault) between differences, at the borders of identities. As an analytical guideline, the research uses on one concrete metonym for the Derridean blind spot, one incorporation of a Foucauldian Other, namely pygmy narratives within early modern and 19th century imaginings. “Pygmies” have been part of both Western mythology and anthropological reflection since the antiquity and finally became “ethnographical facts” within an evolutionary anthropology in the 19th century during the European exploration of Africa. Throughout this veritable Odyssey, they were mostly precarious “category-jammers” (Timothy Beal), occupying the impossible middle grounds within (proto)anthropological classification. Thus, along with the early modern wild men, enfants sauvages or the apes of proto-primatology, the pygmies of the Homeric myth, as a catalyst for the negotiation of categories, played a decisive role in early modern and 19th century conceptions of the human. Through the precarious Pygmies, concrete socio-historical materializations of Identities (human, European), differences (human–animal etc.), as well as the accompanying logoi which vindicate these as pseudo-entities, appear evident. The research aims to read and write the history of early modern and 19th Century anthropology through one of its many classificatory constituting Others. It thus contributes to a discipline that for a long time has examined concrete systems of knowledge and the genealogy of classification in general. One might call it an “anthropologization” of anthropology.

La persistente pertinencia del enfoque de género en la investigación socio-histórica

El siguiente artículo se inscribe en el debate de los estudios feministas que se proponen hacer una historia inclusiva en donde las mujeres, por su condición y posición, no queden relegadas al margen de los hechos sociales que tienen lugar en el tiempo y el espacio; que la mirada androcéntrica no gane la batalla y que esos hechos, algo invisibles a simple vista, puedan ser observados, analizados y revelados. En fin, que la genealogía de los procesos históricos, tal cual lo señala Foucault, nos permita ir más allá para descubrir lo que la historia oficial no ha descubierto, o bien, ha velado y omitido por su poca o mucha trascendencia. Deseamos plasmar aquí una entrada que retoma varios aspectos teórico- metodológicos que, en sí mismos, no son novedosos, de modo que el aporte consiste en cómo se relacionan estos constructos, cómo se articulan entre sí para avanzar y contribuir con el desarrollo de las reflexiones, en particular, la participación de las mujeres en hechos socio-históricos.

“O CRISTO AFOGADO: UMA NÃO-CRISTOLOGIA” RELIGIÃO, LITERATURA E PÓS-COLONIALISMO

O objetivo dessa tese é aprofundar, a partir do discurso pós-colonial, uma crise na perspectiva teológica da libertação. Esta promoveu, na década de 1970, uma reviravolta nos estudos teológicos no terceiro mundo. Para tanto, leremos um conto de Gabriel García Márquez chamado “El ahogado más hermosodel mundo” (1968) analizando e avaliando as estratégias políticas e culturais ali inscritas. Para levar a frente tal avaliação é preciso ampliar o escopo de uma visão que divide o mundo em secular/religioso, ou em ideias/práticas religiosas e não religiosas, para dar passo a uma visão unificada que compreende a mundanalidade, tanto do que é catalogado como ‘religioso’ quanto do que se pretende ‘não religioso’. A teologia/ciências da religião, como discurso científico sobre a economia das trocas que lidam com visões, compreensões e práticas de mundo marcadas pelo reconhecimento do mistério que lhes é inerente, possuem um papel fundamental na compreensão, explicitação, articulação e disponibilização de tais forças culturais. A percepção de existirem elementos no conto que se relacionam com os símbolos sobre Jesus/Cristo nos ofereceu um vetor de análise; entretanto, não nos deixamos limitar pelos grilhões disciplinares que essa simbologia implica. Ao mesmo tempo, esse vínculo, compreendido desde a relação imperial/colonial inerente aos discursos e imagens sobre Jesus-Cristo, embora sem centralizar a análise, não poderia ficar intocado. Partimos para a construção de uma estrutura teórica que explicitasse os valores, gestos, e horizontes mundanos do conto, cristológicos e não-cristológicos, contribuindo assim para uma desestabilização dos quadros tradicionais a partir dos quais se concebem a teologia e as ciências da religião, a obra de García Márquez como literatura, e a geografia imperial/colonial que postula o realismo ficcional de territórios como “América Latina”. Abrimos, assim, um espaço de significação que lê o conto como uma “não-cristologia”, deslocando o aprisionamento disciplinar e classificatório dos elementos envolvidos na análise. O discurso crítico de Edward Said, Homi Bhabha e GayatriSpivak soma-se à prática teórica de teólogas críticas feministas da Ásia, da África e da América Latina para formular o cenário político emancipatório que denominaremos teologia crítica secular.

De-authoring or Authoring?: A plunge into the question of authorship and language in J.M. Coetzee's Foe

J. M. Coetzee's Foe is not only a post-colonial novel, but it is also a re-writing of a classic, and its main themes are language, authorship, power and identity. Moreover, Foe is narrated by a woman, while written by a male, Nobel prize winning South African author. The aim of my tesina is to focus on the question of authorship and the role of language in Foe. Without any claim to be exhaustive, in the first section I will examine some selected extracts of Coetzee's book, in order to provide an analysis of the novel. These quotations will mainly be its metalinguistic parts and will be analysed in the “theory” sections of my work, relying on literary theory and on previous works on the novel. Among others, I will cover themes such as the relationship between speech and writing, the connection between writing, history, and memory, the role of silence and alternative ways of communicating and the relationship between literary authority and truth. These arguments will be the foundation for my second section, in which I will attempt to shed a light on the importance of the novel from a linguistic point of view, but always keeping an eye on the implication that this has on authorship. While it is true that it is less politically-permeated than Coetzee's previous works, Foe is above all a “journey of discovery” in the world of language and authorship. In fact, it becomes a warning for any person immersed in the ocean of language since, while everyone naturally tends to trust speech and writing as the only medium through which one can get closer to the truth, authority never is a synonym of reliability, and language is a system of communication behind which structures of power, misconceptions, lies, and treacherous tides easily hide.

'The bloke with a stroke' - Alick Wickham, the 'crawl' and social memory

Solomon Islander swimmer Alick Wickham is a celebrated figure in Australian, Solomon Islander and international sport history. His iconic status is inextricably linked to the myth that he introduced the crawl stroke, commonly known as freestyle, to Australia and hence the wider world. The focus of this paper is not the mythic qualities of Wickham's contribution to the crawl stroke, but rather how this myth has been enmeshed in a range of discourses. Through the lens of postcolonialism and by focusing on the creation of social memory - in literature, postage stamps and documentaries Wickham's contribution to the crawl stroke has been represented in three dominant ways: as a racial discourse centring on the social construction of the 'nimble savage', as part of Australian nationalism in terms of the nation's contribution to world swimming, and as a discernible dimension in the construction of Solomon Islander identity after independence.

Who is really in charge of contemporary education? People and technologies in, against and beyond the neoliberal university

This article reflects on the position of people in, against and beyond information and communication technologies. Firstly, using Jandrić and Kuzmanić’s work on digital postcolonialism, Raymond Williams's work on residual and emergent cultures, and Deleuze and Guattari's insights into the dynamics between territorialization, de-territorialization and re-territorialization, it develops a theoretical framework for inquiry into the hybrid identity of the contemporary university. Then, through critical discourse analysis (CDA), the article moves on to analyse the ways in which technology discourse resides in the dominating ideology of technological determinism and co-opts with neoliberal agendas by omitting humans from explicit mention in UK policy documents. It shows that true counter-hegemonic practice against dominating social practices is possible only through reinvigorating the central position of human beings in regards to information and communication technologies. Within the developed theoretical framework, it seeks openings to intervene subversively into current relationships between technologies, people, and (higher) education, and to identify opportunities for building a non-determinist identity of the contemporary university that reaches beyond the single-minded logic of techno-scientific development. In the process, it situates Paulo Freire's insights into critical pedagogy in the context of the network society, and places the relationships between human beings, language and information and communication technologies amongst central questions of today's (higher) education and society at large.

“O CRISTO AFOGADO: UMA NÃO-CRISTOLOGIA” RELIGIÃO, LITERATURA E PÓS-COLONIALISMO

O objetivo dessa tese é aprofundar, a partir do discurso pós-colonial, uma crise na perspectiva teológica da libertação. Esta promoveu, na década de 1970, uma reviravolta nos estudos teológicos no terceiro mundo. Para tanto, leremos um conto de Gabriel García Márquez chamado “El ahogado más hermosodel mundo” (1968) analizando e avaliando as estratégias políticas e culturais ali inscritas. Para levar a frente tal avaliação é preciso ampliar o escopo de uma visão que divide o mundo em secular/religioso, ou em ideias/práticas religiosas e não religiosas, para dar passo a uma visão unificada que compreende a mundanalidade, tanto do que é catalogado como ‘religioso’ quanto do que se pretende ‘não religioso’. A teologia/ciências da religião, como discurso científico sobre a economia das trocas que lidam com visões, compreensões e práticas de mundo marcadas pelo reconhecimento do mistério que lhes é inerente, possuem um papel fundamental na compreensão, explicitação, articulação e disponibilização de tais forças culturais. A percepção de existirem elementos no conto que se relacionam com os símbolos sobre Jesus/Cristo nos ofereceu um vetor de análise; entretanto, não nos deixamos limitar pelos grilhões disciplinares que essa simbologia implica. Ao mesmo tempo, esse vínculo, compreendido desde a relação imperial/colonial inerente aos discursos e imagens sobre Jesus-Cristo, embora sem centralizar a análise, não poderia ficar intocado. Partimos para a construção de uma estrutura teórica que explicitasse os valores, gestos, e horizontes mundanos do conto, cristológicos e não-cristológicos, contribuindo assim para uma desestabilização dos quadros tradicionais a partir dos quais se concebem a teologia e as ciências da religião, a obra de García Márquez como literatura, e a geografia imperial/colonial que postula o realismo ficcional de territórios como “América Latina”. Abrimos, assim, um espaço de significação que lê o conto como uma “não-cristologia”, deslocando o aprisionamento disciplinar e classificatório dos elementos envolvidos na análise. O discurso crítico de Edward Said, Homi Bhabha e GayatriSpivak soma-se à prática teórica de teólogas críticas feministas da Ásia, da África e da América Latina para formular o cenário político emancipatório que denominaremos teologia crítica secular.