Primeiro como tragédia, segundo como farsa: escravidão, abolição e democracia racial na literatura de Carolina Maria de Jesus, Paulo Lins e Ferréz
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Data
2020-09-17
Autores
Rodrigues, Vladimir Miguel
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Editor
Universidade Estadual Paulista (Unesp)
Resumo
A literatura brasileira feita por negras e negros na segunda metade do século XX, como Quarto de despejo, de Carolina Maria de Jesus (1960), Cidade de Deus, de Paulo Lins (1997), e Capão Pecado, de Ferréz (2000), expôs a fratura da ideologia da democracia racial, ao mostrar que a população negra e pobre ainda sofre com a miséria, moradias precárias, desemprego e violência policial, características que aproximam a contemporaneidade da época da escravidão. Defendendo a hipótese de que os elementos da escravidão mantêm-se vivos no Brasil mais de 130 anos após a Lei Áurea, este trabalho pretende demonstrar por quais meios estéticos a literatura nacional retratou a condição de vida dos descendentes de escravizados. O estudo procurou responder às questões como: por que temáticas como fome, miséria, violência, desemprego, drogas, estiveram presentes na literatura feita por negras e negros na segunda metade do século XX? Como as obras literárias refutaram a ideologia da democracia racial? Por que Carolina Maria de Jesus e as personagens dos romances de Paulo Lins e Ferréz tiveram inúmeras dificuldades para superar a condição de marginalidade? Por meio da análise materialista e dialética de Marx e Engels (1998) e seus intérpretes, como Gramsci (2006), Lukács (2016), Clóvis Moura (1994), Florestan Fernandes (1977), Carlos Nelson Coutinho (1979) e Antonio Mazzeo (2015), procedeu-se o estudo sobre a história brasileira e sua literatura, destacando autores que registraram a temática da escravidão e suas consequências para o Brasil republicano, com destaque para José de Alencar, Machado de Assis e Lima Barreto. Para as análises literárias de Carolina Maria, Paulo Lins e Ferréz, o estudo levou em consideração o conceito de “vida do espírito”, de Arendt (1995), “razão negra” de Mbembe (2018a) “novo realismo”, de Schollhammer (2009), e “realismo feroz”, de Candido (2011), problematizando, por meio de Rocha (2006), o tipo de dialética presente na literatura contemporânea, a da marginalidade. Concluiu-se que a estrutura material brasileira, latifundiária e desigual, esteve intacta ao longo da história, sempre controlada por setores da elite branca, a qual preservou os seus interesses, constituindo um tipo de Estado bonapartista-colonial-racial, que evitou qualquer tipo de ruptura material que promovesse a ascensão política e econômica dos setores populares e fortaleceu a ideologia da democracia racial. Logo, a população negra e pobre, em geral, foi sendo lançada à marginalidade, convivendo com a fome, desemprego e violência, temas que, consequentemente, foram discutidos nas narrativas de Carolina Maria de Jesus, Paulo Lins e Ferréz os quais, por meio do diário e do romance refutaram a suposta igualdade racial ao retratarem esse cotidiano de exclusão e opressão das favelas brasileiras em diferentes momentos, da década de 1950 aos anos 2000, deixando explícito que o país ainda guarda uma herança escravista que impede a efetivação de uma verdadeira cidadania para a população negra e pobre.
Brazilian literature made by black women and men in the second half of the twentieth century, such as Child of the dark, by Carolina Maria de Jesus (1960), City of god, by Paulo Lins (1997), and Capão Pecado, by Ferréz (2000), exposed the fracture of the ideology of racial democracy, by showing that the black and poor people still suffers from poverty, precarious housing, unemployment and police brutality, characteristics that bring the contemporary era of slavery closer. Defending the hypothesis that the elements of slavery remain alive in Brazil more than 130 years after the end of slavery, this work intends to demonstrate by which aesthetic means the national literature portrayed the living conditions of the descendants of enslaved people. The study sought to answer questions such as: why themes such as hunger, misery, violence, unemployment, drugs, were present in the literature written by black women and men in the second half of the 20th century? How did literary works refute the ideology of racial democracy? Why did Carolina Maria de Jesus and the Paulo Lins’ and Ferréz’ novels characters have had numerous difficulties in overcoming the condition of marginality? Through the materialistic and dialectical analysis of Marx and Engels (1998) and their interpreters, such as Gramsci (2006), Lukács (2016), Robinson (2000), Clovis Moura (1994), Florestan Fernandes (1977), Carlos Nelson Coutinho (1979) and Antonio Mazzeo (2015), proceeded the study of Brazilian history and its literature, highlighting authors who recorded the theme of slavery and its consequences for the republican era, with emphasis on José de Alencar, Machado de Assis and Lima Barreto. For the literary analyzes of Carolina Maria, Paulo Lins and Ferréz, the study took into account the concept of “life of the spirit”, by Arendt (1995), “black reason”, by Mbembe (2018a), “new realism”, by Schollhammer (2009), and “brutalism”, by Candido (2011), problematizing, through Rocha (2006), the type of dialectic present in contemporary literature, that of marginality. It was concluded that the Brazilian structure, latifundial and unequal, was intact throughout history, always controlled by sectors of the white elite, which preserved their interests, constituting a type of State “Bonapartist-colonial-racial”, which avoided any kind of material rupture that would promote the political and economic rise of the popular sectors and strengthened the ideology of racial democracy. Soon, the black and poor people, in general, was thrown into marginality, living with hunger, unemployment and violence, themes that, consequently, were discussed in the narratives of Carolina Maria de Jesus, Paulo Lins and Ferréz who, through of the diary and the novel refuted the supposed racial equality by portraying this daily exclusion and oppression of Brazilian favelas at different times, from the 1950s to the 2000s, making it explicit that the country still has a slave heritage that prevents the realization of a true citizenship for the black and poor people.
Brazilian literature made by black women and men in the second half of the twentieth century, such as Child of the dark, by Carolina Maria de Jesus (1960), City of god, by Paulo Lins (1997), and Capão Pecado, by Ferréz (2000), exposed the fracture of the ideology of racial democracy, by showing that the black and poor people still suffers from poverty, precarious housing, unemployment and police brutality, characteristics that bring the contemporary era of slavery closer. Defending the hypothesis that the elements of slavery remain alive in Brazil more than 130 years after the end of slavery, this work intends to demonstrate by which aesthetic means the national literature portrayed the living conditions of the descendants of enslaved people. The study sought to answer questions such as: why themes such as hunger, misery, violence, unemployment, drugs, were present in the literature written by black women and men in the second half of the 20th century? How did literary works refute the ideology of racial democracy? Why did Carolina Maria de Jesus and the Paulo Lins’ and Ferréz’ novels characters have had numerous difficulties in overcoming the condition of marginality? Through the materialistic and dialectical analysis of Marx and Engels (1998) and their interpreters, such as Gramsci (2006), Lukács (2016), Robinson (2000), Clovis Moura (1994), Florestan Fernandes (1977), Carlos Nelson Coutinho (1979) and Antonio Mazzeo (2015), proceeded the study of Brazilian history and its literature, highlighting authors who recorded the theme of slavery and its consequences for the republican era, with emphasis on José de Alencar, Machado de Assis and Lima Barreto. For the literary analyzes of Carolina Maria, Paulo Lins and Ferréz, the study took into account the concept of “life of the spirit”, by Arendt (1995), “black reason”, by Mbembe (2018a), “new realism”, by Schollhammer (2009), and “brutalism”, by Candido (2011), problematizing, through Rocha (2006), the type of dialectic present in contemporary literature, that of marginality. It was concluded that the Brazilian structure, latifundial and unequal, was intact throughout history, always controlled by sectors of the white elite, which preserved their interests, constituting a type of State “Bonapartist-colonial-racial”, which avoided any kind of material rupture that would promote the political and economic rise of the popular sectors and strengthened the ideology of racial democracy. Soon, the black and poor people, in general, was thrown into marginality, living with hunger, unemployment and violence, themes that, consequently, were discussed in the narratives of Carolina Maria de Jesus, Paulo Lins and Ferréz who, through of the diary and the novel refuted the supposed racial equality by portraying this daily exclusion and oppression of Brazilian favelas at different times, from the 1950s to the 2000s, making it explicit that the country still has a slave heritage that prevents the realization of a true citizenship for the black and poor people.
Descrição
Palavras-chave
Bonapartismo, Democracia racial, Quarto de despejo, Cidade de Deus, Capão Pecado, Bonapartism, Racial democracy, Child of the dark, City of god