Suchergebnisse

A literatura indígena na contemporaneidade tem, em suas expressões, não somente a figura do escritor que publiciza a cultura, as práticas e os valores comunitário-tradicionais, mas também o protagonismo do intelectual indígena que defende os direitos dos povos indígenas, atuando no cenário nacional e internacional. É na literatura indígena que esses escritores e intelectuais encontram espaço para uma expressão e uma autoafirmação étnicas que também significam e apontam para a resistência e a luta como minorias. Nesse sentido, com o objetivo de defender este argumento em torno à constituição da literatura indígena brasileira, o texto se divide em três eixos: o primeiro trata da produção literária realizada por essas lideranças indígenas; o segundo tematiza o conceito de literatura utilizado para se pensar essas respectivas obras; e, por fim, o terceiro reflete como esse conceito e essa publicização favorecem a expressão indígena dentro e fora do país, de modo que, aqui, a literatura indígena contribui de modo muito consistente para a consolidação na esfera público-política da causa indígena, fortalecendo o movimento indígena brasileiro.Palavras-Chave: Intelectuais Indígenas; Literatura Indígena; Autobiografia Extrospectiva; Autoafirmação; Resistência.Indigenous Literature and its Intellectuals in Brazil: from self-affirmation and self-expression as minorities to political-cultural resistance and struggleAbstractcontemporary Indigenous literature manifest itself in several forms, not only in the role of the writer, but also in the posture of the intellectual who defends Indian rights, acting as such nationally and internationally. It is in Indigenous literature that these writers and intellectuals find a field for ethnic expression and self-affirmation, to which they give meaning, and also points to their resistance and struggle as minorities. In this sense, with the aim of defending the argument of the establishment of Brazilian Indigenous literature, the paper is dived into three parts: the first part reflects on the production of literature by these Indigenous intellectuals; the second part examines the concept of literature used for thinking about these works; and the third part looks at how this concept and publicity of Indigenous intellectuals favor Indigenous expression both national and internationally, so that, here, Indigenous literature contributes in a very consistent way to the publicization of the Indigenous cause, thereby strengthening the Brazilian Indigenous movement.Key-Words: Indigenous Intellectuals; Indigenous Literature; Extrospective Autobiography; Self-Affirmation; Resistance.Literatura Indígena y sus Intelectuales en Brasil: de la auto-afirmación y auto-expressión como minoria a la resistência y lucha político-culturalesResúmen La literatura indígena en la contemporaneidad tiene, en sus expresiones, no sólo la figura del escritor, sino también la figura del intelectual indígena que defiende los derechos de los pueblos indígenas, actuando dentro y fuera del escenario nacional. Es en la literatura indígena que esos escritores e intelectuales encuentran espacio para una expresión y una auto-afirmación étnicas que también significan y apuntan a la resistencia y la lucha como minorías. En ese sentido, con el objetivo de defender este argumento en torno a la constitución de la literatura indígena brasileña, el texto se divide en tres ejes: el primero trata de la producción literária realizada por esos líderes indígenas; El segundo tematiza el concepto de literatura utilizado para pensar esas respectivas obras; y, por último, el tercero refleja cómo ese concepto y esa publicidad favorecen la expresión indígena dentro y fuera del país, de modo que aquí la literatura indígena contribuye de modo muy consistente a la publicidad de la causa indígena, fortaleciendo el movimiento indígena brasileño.Palavras-Clave: Intelectuales Indígenas; Literatura Indígena; Auto-Biografía Extrospectiva; Auto-Afirmación; Resistência.

In the paper, from a systematic analysis of the literary production of Brazilian Indigenous writers, we will argue that, since the middle of XXs, Brazilian Indian peoples start to affirm and use the public sphere, in terms of activism, militancy and engagement, as the strategy and the place par excellence to the thematization of national Indian condition, as reaction to processes of social-economic expansion and political-cultural negation which put in check their own existence, refusing also the technocratic paternalism and dependent responsibility imposed to them. With the purpose of consolidating themselves as active public-political subjects, they opted for school education and for the appropriation of epistemological tolls and digital techniques which allow them to insert in the national socialization, to modernize politically, culturally and epistemologically in order to streamline a perspective of criticism regarding our conservative modernization from the internal communitarian self-organization and the construction of a network of collaboration among the indigenous nations. This posture leads to the deconstruction of the image cultural and normatively produced in terms of colonization, of a savage, rude and barbarous Indian, restricted to the more far corner of forest, incapable of civilization; and, in its place, it is consolidated exactly the role of the socialized Indian, in the full capability of political citizenship, producing and publicizing the own knowledge, culture and art. From the appropriation of school education and of these epistemological-digital tools and techniques we go, therefore, to an activist, militant and engaged posture in the public, political and cultural sphere, by means of the correlation of Indian Movement and Indian literature, in which the promotion of ethnic-anthropological singularity is in the basis of the criticism to modernity constituted and performed by Indian peoples, their intellectuals and writers.

In this paper, we will develop the Ailton Krenak's criticism to Western modernity-modernization as a monoculture of ideas that constitutes itself as a self-referential, self-subsistent, endogenous, autonomous and self-sufficient structure which does not need the help and the critic by the other of modernity. Using the notion of colonialism as theory of modernity, we will identify five fundamental problems that permeates the construction of Jürgen Habermas' theory of Western modernity-modernization, problems that justify this Ailton Krenak's criticism, namely: (a) the modernity as a society-culture marked by an absolute singularity as post-metaphysical universalism-globalism from cultural-communicative rationality, entirely different of the rest of societies-cultures as traditionalism in general based on essentialist and naturalized foundations; (c) the comprehension of the constitution and development of European modernity as an endogenous, autonomous, self-sufficient and closed movement-principle relatively to the other of modernity, totally capable of self-comprehension, self-reflexivity and self-correction from inside, by its own means, with no necessity of external help; (c) the reduction of the constitutive and distinctive dynamics of Western modernization to the notion of correlation, separation and tension-contradiction between cultural modernity and social-economic modernization, with the silencing about and the erasing of the colonialism as movement, principle and consequence of the process of Western modernization; (d) the restrictive comprehension of the constitutive and evolutionary way of Western modernization as a straight, direct and linear process which goes from modern Europe towards the First and Second Worlds, again silencing about and erasing the Third World as a constitutive part and consequence of the Western modernity-modernization as a whole; and, finally, (e) the correlation of cultural-modernity (as post-metaphysical universalism-globalism from cultural-communicative rationality) with/as humankind, the humankind as a big process of modernization, and each society-culture as a proto-modernity, which sustains and supports exactly the idea of Western modernization as the apogee of human evolution and, therefore, its universalist-globalist sense and vocation, a characteristic that is denied to the other of modernity.