AJU MUNDURUKU GASU JE? - uma análise discursiva de afirmação indígena transcultural

Abstract

Based on my experiences, pains, and existential crises, and based on a discursive-deconstructivist perspective (Foucault, Derrida and Lacan), this research aims to develop a discursive gesture, with narratives of Stories and Memories of the indigenous subjects themselves, which problematizes possible effects of meaning in the solidification of indigenous statements, whether material or immaterial. There are three specific objectives, namely: 1) Trace, in the discursive excerpts of the narratives of the indigenous subjects themselves, discursive formations and discourses constituted by marks of historical memory in the traces that describe identity processes that establish the relationships between power-knowledge and their resistance processes. To this end, I propose the use of archaeogenealogy (Foucault, 2012) and cross-references (Santos, 2015) in the three epistemologically based indigenous perspectives: Subjects of Constellation (Krenak, 2018), Body-Territory (B217mBaniwa, 2023) and Body- Memory (Kopenawa, 2015; Krenak, 2023); 2) Interpret the linguistic marks that materialize effects of meaning in relation to the indigenous people present in the narratives of first contact with the Munduruku people (colonizer/colonized), as a starting file for a first manifestation of discursive imagery in the idealization of original peoples. I am interested in the enunciative regularities that enable me to trace, always through linguistic materiality, the different possible effects of meaning, the discursive formations and the interdiscourses that permeate the discourses that constitute the corpus in which I delve. My hypothesis is that even in processes of recovering the language and some cultural aspects, in an attempt to defend and maintain the territory, in addition to strengthening the indigenous movement and its organizations, the Munduruku people of the Kwatá-Laranjal TI, evoking native memories, leave escape in the discursive thread, a certain archive model (Derrida, 2001), which guided by historical-political-social conditions presents a tension of meaning between the true/false indigenous as a result of the different devices of coloniality. To guide my steps, I am guided by the following heuristic research questions: 1) How does History, as a discipline and category of knowledge, produce what we know and know about the Munduruku people and their possible origin? 2) How do power relations interfere with the tension between native/ancestral memory and the current memory of Munduruku subjects in the different processes of indigenous affirmations? 3) What daily practices were and are responsible for the subjectivation processes of the Munduruku people of the Kwatá-Laranjal TI that allow discursively to enumerate characteristics of the true Munduruku that are not others? 4) From the linguistic traces and marks in the idealization of the indigenous subject, there are relations of power-knowledge and, consequently, of resistance. In what way do power relations interfere in the tension between native/ancestral memory and the current memory of Munduruku subjects in the different processes of indigenous affirmation? Keywords: Discourse; Linguistic materiality; History and Memory; Indigenous Affirmation; Munduruku people.