[pt] Esta dissertação discute a relação existente entre estéticas da literatura contemporânea brasileira, aqui compreendida como aquela produzida do final dos anos 1950 aos dias atuais, e a perspectiva psicanalítica da queda do nome-do-pai lacaniano. Esse ponto de vista teórico percebe mudanças significativas nos comportamentos e na criação artística do chamado sujeito contemporâneo, para ele surgido com o fim da Primeira Guerra Mundial, todas elas perpassadas pela instauração de uma economia psíquica fundada no imperativo de gozo, em detrimento daquela fundada no recalque. A partir desse pensamento, discute-se aqui o que dessa nova economia psíquica está ou não presente em produções literárias compreendidas como contemporâneas no Brasil, levando em conta a enorme variedade de estéticas presente nesse período, e como cada uma dessas características se comporta em cada produção observada. Se é certo pensar que o sujeito contemporâneo, assim como o de outros tempos, tem suas especificidades, também o é levar em conta que tais traços vêm de lugares psicanalíticos e sociais, bem como interferem em suas produções artísticas e, portanto, literárias. É sob a observação de como isso ocorreu na literatura brasileira contemporânea que este texto se debruça. / [en] This work discusses the relationship that exists between Brazilian literature aesthetics, here understood as the one produced from the end of the 1950s to the current days and the psychoanalytic perspective of the fall of the Lacanian name of the father. This theoretical point of view sees significant changes in the behaviors and artistic creation of the one individual that s called contemporary and has emerged after the end of World War I, all changes went through the establishment of a psychic economy founded in the imperative of rejoicing, to the detriment of that founded on repression. From this thought on, it is discussed here what is present or not of this new psychic economy in literary productions understood as contemporary in Brazil, taking into account the huge variety of present aesthetics in this period, and how each of these characteristics behave in each production that is observed. If it s right to think that the contemporary individual, as the ones from other times, has its specificities, it is also to take it into account that such traces come from social and psychoanalytic places, as well as they interfere in their artistic productions and, therefore, literaries. It s under the observation of how it has occurred in contemporary Brazilian literature that this text focuses on.

Ce mémoire propose une analyse du roman historique La Carthagénoise (Germán Espinosa, 1982). Ce roman porte sur l’échange des idées entre l’Amérique coloniale et l’Europe éclairée. L’invasion française au port caraïbe de Carthagène d’Indes en 1697 est l’événement historique qui déclenche sa trame. Cette œuvre littéraire effectue un parcours à travers deux espaces et périodes historiques – l’Amérique sous domination espagnole et l’Europe des Lumières – dans lesquels s’entrecroisent des personnages réels et fictionnels. L’analyse que propose le présent travail aborde en premier lieu les antécédents du roman historique en Amérique latine. Dans une deuxième partie, il se penche sur les stratégies narratives utilisées dans le roman d’Espinosa et sur l’impact éventuel de ces procédés sur la facette critique de l’œuvre. L’hypothèse centrale de ce travail est que la fiction historique contribue à une vision critique de l’histoire officielle et qu’elle propose une réflexion sur les causes de la stagnation épistémologique en Amérique latine ainsi que des processus historiques inachevés tels que la libération épistémologique et la consolidation des épistémologies émergentes suggérées par la théorie postcoloniale et la pensée décoloniale. Le roman montre également la naissance, la mise en œuvre et l’échec de ce projet de libération épistémologique mené par un personnage féminin. Ce projet vise à finir avec la marginalisation du savoir latino-américain plutôt qu’à sa décolonisation. Parmi les conclusions tirées par ce mémoire, il y a l’idée qu’en raison de la causalité historique de l’Amérique latine, telle que montrée par le roman, le moment n’est pas encore venu de l’avènement d’une libération culturelle qui permette la consolidation des épistémologies émergentes, dans la ligne de ce que suggèrent les études postcoloniales et la décolonialité. Une autre conclusion importante à mentionner est que l’évolution des idées est un processus historique dans lequel les courants idéologiques ne sont pas absolus et sont assujettis aux conjonctures sociales qui déterminent leur existence et permanence. / This dissertation proposes an analysis of the historical novel The Weaver of Crowns (Germán Espinosa, 1982). This novel deals with the exchange of ideas between colonial Latin America and the Europe of the Enlightenment. The French invasion of the Caribbean port of Cartagena de Indias in 1697 is the historical event that triggers the plot. The novel covers two geographical spaces and two historical periods – America under Spanish domination and Enlightened Europe – in which real and fictional characters interact. In a first step, this dissertation undertakes an analysis of the roots of the historic novel in Latin America. In a second step it examines narrative strategies used in Espinosa’s novel and the way they may influence the critical side of this work. The central hypothesis suggested by this dissertation is that historical fiction contributes a critical view of the official historiography of Latin America by showing its hidden or silenced sides. It offers a reflection on the causes of the epistemological stagnation in Latin America as well as the unresolved historical processes in Latin America such as its epistemological liberation and the consolidation of its emerging epistemologies as described by the postcolonial theory cited in this work. The novel also shows the emergence, development and failure of an epistemological liberation project undertaken by a female character. This liberation project is aimed at putting an end to the marginalization of the Latin American knowledge rather than decolonizing it. Among the conclusions drawn by this dissertation is the idea that because of the historical causality of Latin America, as presented by the novel, the moment has not yet arrived for a cultural and epistemological liberation. This pending process would allow the consolidation of the emerging epistemologies along the lines proposed by the postcolonial and decoloniality studies. Another conclusion of note is that the evolution of ideas is a historical process in which the ideological currents are not absolute but subjected to the social situations that determine their existence as well as their continuity. / La memoria propone un análisis de la novela histórica La tejedora de coronas (Germán Espinosa, 1982). Esta novela trata del intercambio de ideas entre la América colonial y la Europa del Iluminismo y desarrolla su trama a partir del asedio francés al puerto caribeño de Cartagena de Indias acaecido en el año 1697. La novela hace un recorrido por dos períodos históricos, – la América española y la Europa de las luces –, en los que entrelaza personajes reales y de ficción. Este trabajo plantea un análisis que aborda en primer lugar los antecedentes de la novela histórica en América Latina, propone seguidamente una aproximación a algunas estrategias narrativas utilizadas en la novela y su posible injerencia en la faceta crítica de la misma. La hipótesis central que se defiende es que la ficción histórica propone una visión crítica de la historia oficial y una reflexión sobre la dialéctica histórica de las causas del estancamiento epistemológico de América Latina. Igualmente, señala los procesos históricos inconclusos en América, como su liberación epistemológica y la consolidación de sus epistemologías emergentes de las cuales hablan el postcolonialismo y el pensamiento descolonial. De igual modo, la novela muestra el surgimiento, la puesta en obra y el fracaso de un proyecto de liberación epistemológica, llevado a cabo por un personaje femenino. Este proyecto apunta más a una desmarginalización que a una descolonización del saber americano. Entre las conclusiones que arroja el trabajo se podrían mencionar, entre otras, que, debido a la causalidad histórica de América Latina planteada por la novela, está pendiente por realizarse una liberación cultural, que permita la consolidación de las epistemologías emergentes tal como lo señalan los estudios postcoloniales y la decolonialidad. Otra conclusión significativa obtenida es que la novela defiende la posición según la cual la evolución de las ideas es un proceso histórico en el cual las corrientes ideológicas no son absolutas y están sujetas a las coyunturas sociales que determinan su vigencia y permanencia.

Os povos indígenas vivem há mais de 500 anos na luta pela superação do colonialismo interno. Com a homogeneização das formas de vida, estes povos são sistematicamente produzidos como não existentes nas políticas integracionistas. A Constituição Federal de 1988 rompe com esta prática garantindo o direito do reconhecimento de suas identidades e modos de vida, expressos pela sua cultura, e o direito à saúde. O direito dos povos originários à saúde pautou três Conferências de Saúde Indígena que estabeleceram as diretrizes para a criação do Subsistema de Atenção à Saúde Indígena em 1999. Desde o início de sua estruturação nos 34 Distritos Sanitários Especiais Indígenas (DSEI), foram organizados os Conselhos Distritais de Saúde Indígena (CONDISI) e o Fórum de Presidentes de CONDISI no nível central. Este estudo tem como objetivo analisar a participação e o protagonismo dos povos indígenas no processo de construção e implementação da Política Nacional de Saúde Indígena, após a Constituição Federal de 1988, a partir das Epistemologias do Sul. Foi utilizada a metodologia qualitativa com diversas fontes e materiais: análise documental das atas de reuniões, legislações, relatórios das cinco Conferências Nacionais de Saúde Indígena e 24 entrevistas em profundidade com indígenas, gestores, indigenistas e representante do MPF. A análise das legislações reconhecidas como pertinentes ao tema indicam uma grande quantidade e diversidade de normas que tratam de forma segregada as temáticas indígenas e as normas do Sistema Único de Saúde. Demonstram, para além da fragmentação legal e normativa, algumas iniciativas que avançam na integralidade da assistência, bastante pontuais, como a criação de incentivos financeiros específicos. Destaca-se a complexidade e a fragilidade da articulação interfederativa, que se torna mais complexa com a gestão federal e a territorialização dos DSEI, que não coincidem com os territórios de estados e municípios. No que tange à participação, pode-se afirmar que a maioria dos entrevistados reconhecem o CONDISI como espaço legítimo de diálogo entre indígenas e governo para debater a política de saúde e sua execução nas aldeias indígenas. Contudo, é evidente o predomínio das pautas de interesse da gestão e a repercussão nas reuniões de CONDISI de temas já discutidos no Fórum de Presidentes. Nas pautas do CONDISI Litoral Sul, que foram objeto deste estudo, por exemplo, a discussão da divisão territorial do DSEI, de interesse dos indígenas, não ganhou espaço e reconhecimento pela gestão. Chama a atenção à ausência de discussão nos espaços formais de temas que predominam nas entrevistas com os indígenas, como a valorização da medicina tradicional e a atenção diferenciada. Esta última é a justificativa central para existência do Subsistema e pauta-se nas desigualdades em saúde, na necessidade de modos de produção de cuidado que articulem as medicinas indígenas e a biomedicina e na diversidade cultural dos mais de 300 povos. O predomínio da biomedicina como forma científica e legítima do saber sobre a saúde acaba por interditar as pautas referentes às medicinas indígenas. Esta lógica perpetua a relação colonial do governo com os povos originários, principalmente sobre o saber, comprometendo a efetivação da atenção diferenciada, e, por consequência, do direito à saúde. Esta política, para ser efetiva, deveria se organizar na perspectiva da Ecologia de Saberes, considerando os modos de existência destes povos, principalmente sua relação com a terra, e sua construção como sujeitos coletivos. / Indigenous Peoples have been living for more than 500 years in the struggle to overcome internal colonialism. With the homogenization of the way of life, these peoples are systematically considered as non-existent in integrationist policies. The Federal Constitution of 1988 breaks with this logic assuring them the right to their identities and their ways of life, expressed by their culture, and also their right to health. The Indigenous Peoples\' right to health established three Indigenous Health Conferences that set the guidelines for the creation of the Indigenous Health Care Subsystem, in 1999. Since its beginning, along with the establishiment of the 34 Special Indigenous Sanitary Districts (DSEI), participatory Councils were organized (CONDISI), and also the CONDISI Presidents\' Forum at the central level. Based on Epistemologies of the South, this study aims to analyze the participation and the protagonism of Indigenous Peoples in the construction and implementation processes of the National Indigenous Health Policy, after the Federal Constitution of 1988. The qualitative methodology used with several sources and materials: documenta analysis of minutes of meetings, legislations, reports of the five National Indigenous Health Conferences and 24 in-depth interviews with Indigenous Peoples, managers, indigenists and Federal Prosecution Service. Relevant legislation analyzed showed great quantity and diversity of norms that separate the indigenous themes and the norms of the Unified Health System. They demonstrate, in addition to legal and normative fragmentation, some initiatives towards care integrality quite specific ones, such as the creation of financial incentives. We highlight the complexity and fragility of the interfederative articulation, which becomes more complex with federal management and territorialisation of the DSEI, which do not match with the limits of states and municipalities territories. Regarding participation, it can be said that most interviewees recognize the CONDISI as a legitimate space for dialogue between Indigenous Peoples and the government to discuss the health policy and its implementation in indigenous communities. However, there is a clear predominance of agendas in the interest of the management representatives and the repercussions on the CONDISI meetings of topics already discussed in the Presidents\' Forum. For example, on the agenda of the CONDISI Litoral Sul, object of this study, the discussion of the territorial division of the DSEI, on the interest of the indigenous representatives, did not gain space and recognition by the management representatives. What also draws attention is the absence of discussions of topics that were predominant on the interviews with Indigenous Peoples on formal spaces, such as traditional medicine and differentiated care. This last one is central to the existence of the Subsystem and it is based on inequalities in health, the need for care production methods that articulate traditional indigenous medicine and biomedicine, and the cultural diversity of more than 300 tribes. The predominance of biomedicine as a scientific and legitimate way of health knowledge inhibits the agenda related to traditional indigenous medicine. This logic perpetuates the colonial relationship of the government upon the Indigenous Peoples, especially regarding knowledge, compromising the effectiveness of differentiated care and, consequently, the right to health. This policy, in order to be effective, should be organized in the perspective of the Ecology of Knowledges, considering the ways of existence of these peoples, especially their relationship with the land, and their construction as collective subjects.

O presente trabalho de pesquisa propôs-se, ao final do doutorado, uma pesquisa-ação-participante, objetivando a constituição de ítens metodológicos para pesquisas empíricas em deliberação online, nos grupos de redes sociais digitais. Inicialmente o objetivo era desenvolver um aplicativo que possibilitasse a coleta de dados online, para que perfis participantes de grupos de redes sociais digitais pudessem deliberar sobre temas de políticas públicas, notadamente na área educacional. Durante o trabalho de pesquisa, os cenários políticos e econômicos indicaram mudanças sociais que refletiram nas possibilidades de coletas dos dados. Algumas noções sobre liberdade de expressão, censura, autocensura e novas epistemologias, aqui denominadas educomunicativas, guiaram as decisões sobre observação das conversações digitais e o resultado para a elaboração de políticas públicas. Concluímos com a indicação de formatos para design de ferramentas online para deliberação pública nas redes sociais digitais, e observamos que esses espaços não aumentam ou diminuem a democracia, mas somente são um recurso a mais para aquelas pessoas que acreditam na importância da participação cívica e política. / At the end of the PhD, the research was proposed as an action-participant research, aiming at the constitution of methodological items for empirical research in online deliberation in digital social network groups. Initially, the objective was to develop an application that would allow the collection of data online, so that profiles from digital social networking groups could deliberate on public policy issues, especially in the educational area. During the research work, the political and economic scenarios indicated social changes that reflected in the possibilities of collecting the data. Some notions about freedom of expression, censorship, self-censorship and new epistemologies, here denominated educomunicativas, guided the decisions about observation of the digital conversations and the result for the elaboration of public policies. We conclude with the indication of formats for designing online tools for public deliberation in digital social networks, and we note that these spaces do not increase or decrease democratic spaces, but they are only an additional resource for those who believe in the importance of civic participation and policy.

O presente trabalho de pesquisa propôs-se, ao final do doutorado, uma pesquisa-ação-participante, objetivando a constituição de ítens metodológicos para pesquisas empíricas em deliberação online, nos grupos de redes sociais digitais. Inicialmente o objetivo era desenvolver um aplicativo que possibilitasse a coleta de dados online, para que perfis participantes de grupos de redes sociais digitais pudessem deliberar sobre temas de políticas públicas, notadamente na área educacional. Durante o trabalho de pesquisa, os cenários políticos e econômicos indicaram mudanças sociais que refletiram nas possibilidades de coletas dos dados. Algumas noções sobre liberdade de expressão, censura, autocensura e novas epistemologias, aqui denominadas educomunicativas, guiaram as decisões sobre observação das conversações digitais e o resultado para a elaboração de políticas públicas. Concluímos com a indicação de formatos para design de ferramentas online para deliberação pública nas redes sociais digitais, e observamos que esses espaços não aumentam ou diminuem a democracia, mas somente são um recurso a mais para aquelas pessoas que acreditam na importância da participação cívica e política. / At the end of the PhD, the research was proposed as an action-participant research, aiming at the constitution of methodological items for empirical research in online deliberation in digital social network groups. Initially, the objective was to develop an application that would allow the collection of data online, so that profiles from digital social networking groups could deliberate on public policy issues, especially in the educational area. During the research work, the political and economic scenarios indicated social changes that reflected in the possibilities of collecting the data. Some notions about freedom of expression, censorship, self-censorship and new epistemologies, here denominated educomunicativas, guided the decisions about observation of the digital conversations and the result for the elaboration of public policies. We conclude with the indication of formats for designing online tools for public deliberation in digital social networks, and we note that these spaces do not increase or decrease democratic spaces, but they are only an additional resource for those who believe in the importance of civic participation and policy.

En prenant en compte le contexte des nombreuses dépossessions, de l’arrachement et de l’invisibilisation des langues Autochtones, puis de l’imposition des langues coloniales dont la littérature des pensionnats témoigne avec force détail, cette thèse aménage une réflexion autour de la manière dont les autrices Autochtones contemporaines, qui écrivent en anglais ou en français (Virginia Pésémapéo Bordeleau, Kateri Akiwenzie-Damm, Marie-Andrée Gill, Leanne Betasamosake Simpson, Natasha Kanapé Fontaine et Cherie Dimaline), négocient avec le langage dans leurs œuvres. Plus spécifiquement, par une lecture au plus près des textes littéraires, cette thèse étudie la façon dont les écritures Autochtones sont des lieux de savoir profondément corporéïsés, situés et relationnels et, en tant que telles, elles donnent à penser les pouvoirs du langage en employant les moyens du littéraire. L’hypothèse formulée est donc que les littératures Autochtones actuelles élaborent des théories critiques du langage dans lesquelles le corps, la langue et le territoire (physique et métaphysique) sont intimement liés; le langage et sa conceptualisation par les écrivaines font ainsi se manifester une toile de relations que supporte la littérature par la création et la mise en présence de cette interconnexion entre le monde sensible et spirituel, entre les êtres humaines et les êtres autres qu’humaines. Bref, en appuyant les réflexions sur les épistémologies Autochtones (Kovach, Wilson, Ermine, Bazile, Sioui, Simpson, Bacon, Vizenor), cette thèse avance que, moins par un retour à des structures linguistiques que par le truchement d’une imagination poétique et narrative, les autrices à l’étude réclament les épistémologies et créent des théories du langage qui sont ramenées sur la scène de la présence littéraire. / Considering the context of multiple dispossessions, the extraction and invisibilization of Indigenous languages, and the subsequent imposition of colonial languages, which residential school literature recounts in great detail, this dissertation reflects on how contemporary Indigenous women writers, who write in English or in French (Virginia Pésémapéo Bordeleau, Kateri Akiwenzie-Damm, Marie-Andrée Gill, Leanne Betasamosake Simpson, Natasha Kanapé Fontaine and Cherie Dimaline), are attempting to (re)negotiate both Indigenous and colonial languages in their works. More specifically, through a close reading of selected texts, this thesis explores how Indigenous literatures are deeply embodied, situated, and relational places of knowledge and, as such, they convey the possibilities of language through their literary interventions. Thus, I argue that contemporary Indigenous literatures enable the creation of critical theories of language, in which body, language, and land (both physical and metaphysical) are intimately connected; language, and its conceptualization by women writers, enables a web of relations through writing that presents this interconnectedness between the sensible and spiritual worlds, and between human and other-than-human beings. Building on Indigenous epistemologies (Kovach, Wilson, Ermine, Bazile, Sioui, Simpson, Bacon, Vizenor), this thesis argues that through poetic and narrative imagination, which differs from a return to the linguistic structures of Indigenous languages, the creative writers explored in this dissertation are reclaiming epistemologies and creating theories of language by putting them at the forefront of their literary practices.

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Muslims have the starring role in the mass media’s curriculum on otherness, which circulates in-between local and global contexts to powerfully constitute subjectivities. This study inquires into what it is like to be a female, Muslim student in Ontario, in this post 9/11 discursive context. Seven young Muslim women share stories of their high schooling experiences and their sense of identity in interviews and focus group sessions. They also respond to images of Muslim females in the print media, offering perspectives on the intersections of visual media discourses with their lived experience. This interdisciplinary project draws from cultural studies, postcolonial feminist theory, and post-reconceptualist curriculum theorizing. Working with auto/ethno/graphy, my own subjectivity is also brought into the study to trouble researcher-as-knower and acknowledge that personal histories are implicated in larger social, cultural, and historical processes. Using bricolage, I compose a hybrid text with multiple layers of meaning by juxtapositing theory, image, and narrative, leaving spaces for the reader’s own biography to become entangled with what is emerging in the text. Issues raised include veiling obsession, Islamophobia, absences in the school curriculum, and mass media as curriculum. Muslim females navigate a complex discursive terrain and their identity negotiations are varied. These include creating Muslim spaces in their schools, wearing hijab to assert their Muslim identity, and downplaying their religious identity at school. I argue for the need to engage students and teacher candidates in complicated conversations on difference via auto/ethno/graphy, pedagogies of tension, and epistemologies of doubt. Educators and researchers might also consider the possibilities of linking visual media literacy with social justice issues.

Muslims have the starring role in the mass media’s curriculum on otherness, which circulates in-between local and global contexts to powerfully constitute subjectivities. This study inquires into what it is like to be a female, Muslim student in Ontario, in this post 9/11 discursive context. Seven young Muslim women share stories of their high schooling experiences and their sense of identity in interviews and focus group sessions. They also respond to images of Muslim females in the print media, offering perspectives on the intersections of visual media discourses with their lived experience. This interdisciplinary project draws from cultural studies, postcolonial feminist theory, and post-reconceptualist curriculum theorizing. Working with auto/ethno/graphy, my own subjectivity is also brought into the study to trouble researcher-as-knower and acknowledge that personal histories are implicated in larger social, cultural, and historical processes. Using bricolage, I compose a hybrid text with multiple layers of meaning by juxtapositing theory, image, and narrative, leaving spaces for the reader’s own biography to become entangled with what is emerging in the text. Issues raised include veiling obsession, Islamophobia, absences in the school curriculum, and mass media as curriculum. Muslim females navigate a complex discursive terrain and their identity negotiations are varied. These include creating Muslim spaces in their schools, wearing hijab to assert their Muslim identity, and downplaying their religious identity at school. I argue for the need to engage students and teacher candidates in complicated conversations on difference via auto/ethno/graphy, pedagogies of tension, and epistemologies of doubt. Educators and researchers might also consider the possibilities of linking visual media literacy with social justice issues.