Ethos e estereótipos no discurso dos povos originários sobre o fim do mundo: uma cosmopolítica decolonial
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Data
2023-08-31
Autores
Ferrari Júnior, Jair
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Editor
Universidade Estadual Paulista (Unesp)
Resumo
Considerando não só a complexidade, como também a relevância social da questão indígena, neste trabalho, pretendemos contribuir com os estudos discursivos sobre o discurso dos povos originários. Para tanto, com base no aparato teórico-metodológico da Análise do Discurso de linha francesa, analisamos o discurso dos próprios indígenas a respeito de um dos temas que lhes é bastante caro, isto é, a preservação da natureza, procurando evidenciar algumas das regularidades que o caracterizam. Além disso, procuramos nos alinhar aos estudos decoloniais, o que significa reconhecer a necessidade de superarmos as heranças da colonização, que contribuiu e ainda contribui para que os povos originários fossem e sejam relegados à condição de subalternizados. Nossa análise está centrada na identificação do ethos do sujeito enunciador (cf. Maingueneau, 2020), ou seja, na imagem que o enunciador projeta de si, considerando o modo como enuncia. Também analisamos o papel de certos estereótipos (dos indígenas e dos “homens brancos”) no funcionamento do discurso indígena. Para compor um corpus que seja suficientemente representativo desse discurso, elegemos livros recentes de autores que se autodenominam “indígenas” e que são publicamente reconhecidos como porta-vozes dos povos originários brasileiros: Ailton Krenak e Davi Kopenawa Yanomami. A análise revela que o sujeito enunciador indígena projeta de si várias imagens interligadas em seu discurso: a imagem do indígena como grande conhecedor da natureza (o que lhe permite fazer previsões sobre o futuro da humanidade), e a imagem do xamã. De acordo com nossa análise, essas imagens estão ligadas a uma condição paratópica complexa que o sujeito enunciador indígena assume ao enunciar, na qual estão combinados tanto valores da própria cosmovisão indígena, quanto diferenças entre as práticas indígenas e práticas características da cultura do “homem branco”. Com isso, propomos a noção de Cosmopolítica Decolonial, que aborda as relações entre diferentes formas de vida, incluindo seres humanos e não humanos, e propõe uma crítica à dominação e exploração colonial, bem como à lógica capitalista global que desencadeia a destruição ambiental. Além disso, verificamos que, no discurso em análise, os estereótipos tradicionais de indígenas são ressignificados, assumindo valores positivos e servindo de contraponto a estereótipos negativos do homem branco, entendido nos termos de um predador da natureza que é insensível e indiferente aos seus avisos. Dessas questões emerge, na análise, a revelação de um ethos de alerta, que diz respeito não apenas a um habitante da floresta que visa defendê-la a partir de seu espaço mais restrito, mas a alguém por quem ela fala e pede ajuda.
Considering not only the complexity, but also the social relevance of the indigenous topic, in this work we aim to contribute to the discourse studies about the discourse of original peoples. For this purpose, using the theoretical-methodological repertoire of the French line of Discourse Analysis as our basis, we analyze the discourse of the indigenous people themselves about a topic very important to them, that is, the preservation of nature, looking to put in evidence some of the regularities that categorize this discourse. Besides that, we also look to align ourselves to the decolonial studies, which means to recognize the need of overcoming the heritage of colonization that has contributed and still contributes to make the original peoples being relegated to a position of subordination. Our analysis is centered in the identification of the ethos of the enunciator subject (cf. Maingueneau, 2020), in other words, the image the enunciator projects about himself, considering the way that he or she enunciates. We also analyze the role that certain stereotypes (of the indigenous and of the “white men”) in the functioning of the indigenous discourse. In order to build a corpus that is sufficiently representative of this discourse, we have chosen recent books of writers who label themselves “indigenous” and that are publicly recognized as spokesmen of Brazilians indigenous peoples: Ailton Krenak and Davi Kopenawa Yanomami. The analysis reveals that the indigenous enunciator subject projects many interconnect images about his self in his discourse: the image of the indigenous as a great connoisseur of the nature (something that allows him to make previsions about humanity’s future), and the image of the shaman. According to our analysis, these images are linked to a complex paratopic condition that the indigenous enunciator subject assumes when enunciating, in which both values of the own indigenous cosmovision and differences between the indigenous practices and characteristics of the “white man” culture are combined. With this, we propose the idea of Decolonial Cosmopolitics, which deals with the relations between different life forms, both human and non-human, and that proposes a critic to the colonial domination and exploration, as well as to the global capitalist logic that unleashes environmental destruction. Besides that, we verify that, in the discourse under analysis, the traditional stereotypes of indigenous are resignified, assuming positive values and serving as a counterbalance to negative stereotypes of the white man, who is understood in terms of a predator of nature who is unsensible and indifferent to its warnings. From these questions emerges, in the analysis, the revelation of an ethos of awareness that concerns not only to a resident of the forest that wants to protect it from his more restrict space, but also to someone for whom the forest speaks and asks for help.
Considering not only the complexity, but also the social relevance of the indigenous topic, in this work we aim to contribute to the discourse studies about the discourse of original peoples. For this purpose, using the theoretical-methodological repertoire of the French line of Discourse Analysis as our basis, we analyze the discourse of the indigenous people themselves about a topic very important to them, that is, the preservation of nature, looking to put in evidence some of the regularities that categorize this discourse. Besides that, we also look to align ourselves to the decolonial studies, which means to recognize the need of overcoming the heritage of colonization that has contributed and still contributes to make the original peoples being relegated to a position of subordination. Our analysis is centered in the identification of the ethos of the enunciator subject (cf. Maingueneau, 2020), in other words, the image the enunciator projects about himself, considering the way that he or she enunciates. We also analyze the role that certain stereotypes (of the indigenous and of the “white men”) in the functioning of the indigenous discourse. In order to build a corpus that is sufficiently representative of this discourse, we have chosen recent books of writers who label themselves “indigenous” and that are publicly recognized as spokesmen of Brazilians indigenous peoples: Ailton Krenak and Davi Kopenawa Yanomami. The analysis reveals that the indigenous enunciator subject projects many interconnect images about his self in his discourse: the image of the indigenous as a great connoisseur of the nature (something that allows him to make previsions about humanity’s future), and the image of the shaman. According to our analysis, these images are linked to a complex paratopic condition that the indigenous enunciator subject assumes when enunciating, in which both values of the own indigenous cosmovision and differences between the indigenous practices and characteristics of the “white man” culture are combined. With this, we propose the idea of Decolonial Cosmopolitics, which deals with the relations between different life forms, both human and non-human, and that proposes a critic to the colonial domination and exploration, as well as to the global capitalist logic that unleashes environmental destruction. Besides that, we verify that, in the discourse under analysis, the traditional stereotypes of indigenous are resignified, assuming positive values and serving as a counterbalance to negative stereotypes of the white man, who is understood in terms of a predator of nature who is unsensible and indifferent to its warnings. From these questions emerges, in the analysis, the revelation of an ethos of awareness that concerns not only to a resident of the forest that wants to protect it from his more restrict space, but also to someone for whom the forest speaks and asks for help.
Descrição
Palavras-chave
Estereótipos, Ethos, Discurso indígena, Paratopia, Cosmopolítica decolonial, Indigenous discourse, Decolonial cosmopolitics, Stereotypes