Submitted by isabela.moljf@hotmail.com (isabela.moljf@hotmail.com) on 2017-02-21T14:38:31Z No. of bitstreams: 1 josianecristinadeoliveiraferreira.pdf: 1264035 bytes, checksum: cc2706c91f61048b34af9cbb196b96b2 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-02-22T14:44:53Z (GMT) No. of bitstreams: 1 josianecristinadeoliveiraferreira.pdf: 1264035 bytes, checksum: cc2706c91f61048b34af9cbb196b96b2 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-02-22T14:45:05Z (GMT) No. of bitstreams: 1 josianecristinadeoliveiraferreira.pdf: 1264035 bytes, checksum: cc2706c91f61048b34af9cbb196b96b2 (MD5) / Made available in DSpace on 2017-02-22T14:45:05Z (GMT). No. of bitstreams: 1 josianecristinadeoliveiraferreira.pdf: 1264035 bytes, checksum: cc2706c91f61048b34af9cbb196b96b2 (MD5) Previous issue date: 2009-10-18 / Neste trabalho pretendemos apresentar uma possibilidade de leitura do livro Signo Cimarrón, de Edimilson de Almeida Pereira, levantando nele as principais questões que nos parecem relevantes, são elas: a) a importância da memória para manter vivas as tradições e os costumes do lugar de origem; b) a importância da linguagem na difusão da memória; c) o desejo de significação dos indivíduos colocados à margem da sociedade; d) a importância da diáspora Africana no Novo Mundo e sua contribuição para o pensamento Ocidental. Signo Cimarrón, primeiro livro lançado pelo poeta em castelhano, é uma tentativa de resgatar as heranças de um personagem do mundo contemporâneo: o cimarrón. Com este resgate, o poeta possibilita o entendimento da presença do cimarrón na sociedade atual, bem como ressalta o seu desejo de significação na construção da identidade cultural do Novo Mundo. Os quarenta poemas que compõem o livro poetizam a história da escravidão nas Américas, há uma retomada do início do tráfico negreiro, da chegada às terras desconhecidas, do trabalho forçado a que os escravos foram submetidos nas plantações dos senhores de engenho e de suas fugas destas fazendas. Edimilson trás até nós uma nova maneira de repensar e valorizar a vida do cimarrón em um contexto contemporâneo. / In this work we intend to present a possible reading of the book Signo Cimarrón, by Edimilson de Almeida Pereira, taking into consideration the main aspects that seem relevant to our study: a) the importance of memory to maintain alive traditions; b) the importance of language in diffusion of memory; c) the desire to signify by peoples usually marginalized; d) the importance of the African diáspora in the New World and its contribution to western thought. Signo Cimarrón, published in 2005, is an attempt to recuperate the inheritances of a character almost forgotten in contemporary world: the cimarrón. By recovering this character, the poet allows the understanding of his presence in contemporary society, as well as highlights his desire to have a voice in the construction of identity in the New World. The forty poems in the book poetize the history of slavery in the Americas, from middle passage, the arrival at the unknown land, the forced labor in the plantation, and the escape from the plantation. Edimilson brings us a new way of rethinking and valorize the cimarrón’s life in a contemporary context.

<p>The dominant cartography of post-Revolutionary Mexico has relied upon strategic constructions of a unified and homogenized national and cultural consciousness (mexicanidad), in order to invent and map a coherent image of imagined community. These strategic boundaries of mexicanidad have also relied upon the mapping of specific codes of being and belonging onto the Mexican geo-body. I argue that these codes have been intimately linked to the discourse of mestizaje, which, in its articulation and operation, has been fashioned as a cosmic tool with which to dissolve and solve the ethno-racial and social divisions following the Revolution, and to usher a unified mestizo nation onto a trajectory towards modernity. </p><p>However, despite its rhetoric of salvation and seemingly race-less/positivistic articulation, the discourse of mestizaje has propagated an uneven configuration of mexicanidad in which the belonging of certain elements have been coded as inferior, primitive, problematic, and invisible. More precisely, in the case of Mexicans of African descent, this segment of the population has also been silenced and dis-placed from this dominant cartography.</p><p>This dissertation examines the coding of blackness and its relationship with mexicanidad in specific sites and spaces of knowledge production and cultural production in the contemporary era. I first present an analysis of this production immediately in the period following the Revolution, especially from the 1930's to the 1950's, a period labeled as the "cultural phase of the Mexican Revolution." This time period was strategic in manufacturing and disseminating a precise politics of culture that was used to reflect this dominant configuration and cartography of mexicanidad. That is, the knowledge and culture produced during this time imbedded and displayed codes of being and belonging, which resonated State projects and narratives that were used to define and secure the boundaries of a unified, mestizo imaginary of mexicanidad. And, it is within this context that I suggest that blackness has been framed as invisible, problematic, and foreign. For example, cultural texts such as film and comics have served as sites that have facilitated the production and reflection of this uneasy relationship between blackness and mexicanidad. Moreover, this strained and estranged relationship has been further sustained by the nationalization and institutionalization of knowledge and culture related to the black presence and history in Mexico. From the foundational text La raza cósmica, written in 1925 by José Vasconcelos, to highly influential corpuses produced by Mexican anthropologists during this post-Revolutionary period, the production of knowledge and the production of culture have been intimately tied together within an uneven structure of power that has formalized racialized frames of reference and operated on a logic of coloniality. As a result, today it is common to be met with the notion that "no hay negros en México (there are no blacks in Mexico). </p><p>Yet, on the contrary, contemporary Afro-Mexican artists and community organizations within the Costa Chica region have been engaging a different cultural politics that has been serving as a tool of place-making and as a decolonization of codes of being and belonging. In this regard, I present an analysis of contemporary Afro-Mexican cultural production, specifically visual arts and radio, that present a counter-cartography of the relationship between blackness and mexicanidad. More specifically, in their engagement of the discourse of cimarronaje (maroonage), I propose that these sites of cultural production also challenge, re-think, re-imagine, and re-configure this relationship. I also suggest that this is an alternative discourse of cimarronaje that functions as a decolonial project in terms of the reification and re-articulation of afromexicanidad (Afro-Mexican-ness) as a dynamic and pluri-versal construction of being and belonging. And, thus, in their link to community programs and social action initiatives, this contemporary cultural production also strives to combat the historical silence, dis-placement, and discrimination of the Afro-Mexican presence in and contributions to the nation. In turn, this dissertation offers an intervention in the making of and the relationships between race, space and place, and presents an interrogation of the geo-politics and bio-politics of being and belonging in contemporary Mexico.</p> / Dissertation

Nesta pesquisa buscamos, por meio da análise do processo de redução do maniel de Neiba, desatar uma pequena parte da emaranhada trama que compõe a história do Mundo Atlântico na segunda metade do século XVIII. Ocupando a brecha formada pelo choque dos projetos coloniais díspares dos Impérios espanhol e francês para a Ilha de Española, os cimarrones do maniel de Neiba mobilizaram uma rede de interesses, cumplicidades e solidariedades que lhes permitiu empreender um projeto de liberdade que buscava reunir as benesses de uma vida tutelada com a autonomia que haviam conquistado na Serra do Baoruco, fronteira sul entre as colônias de Santo Domingo e Saint Domingue. / In this research we seek, through the analysis of the reducción process of the maniel of Neiba, untie a small part of the tangled web that makes up the history of the Atlantic World in the second half of the eighteenth century. Occupying the gap formed by the shock of different colonial projects on the Española Island, the maroons of the maniel of Neiba mobilized a network of interest, complicity and solidarity that allowed them to undertake a project of freedom that tried to gather the benefits of a life controlled by the Spaniards with autonomy that they conquered in the Baorucos Mountains, southern border between the Santo Domingo and Saint Domingue colonies.

Nesta pesquisa buscamos, por meio da análise do processo de redução do maniel de Neiba, desatar uma pequena parte da emaranhada trama que compõe a história do Mundo Atlântico na segunda metade do século XVIII. Ocupando a brecha formada pelo choque dos projetos coloniais díspares dos Impérios espanhol e francês para a Ilha de Española, os cimarrones do maniel de Neiba mobilizaram uma rede de interesses, cumplicidades e solidariedades que lhes permitiu empreender um projeto de liberdade que buscava reunir as benesses de uma vida tutelada com a autonomia que haviam conquistado na Serra do Baoruco, fronteira sul entre as colônias de Santo Domingo e Saint Domingue. / In this research we seek, through the analysis of the reducción process of the maniel of Neiba, untie a small part of the tangled web that makes up the history of the Atlantic World in the second half of the eighteenth century. Occupying the gap formed by the shock of different colonial projects on the Española Island, the maroons of the maniel of Neiba mobilized a network of interest, complicity and solidarity that allowed them to undertake a project of freedom that tried to gather the benefits of a life controlled by the Spaniards with autonomy that they conquered in the Baorucos Mountains, southern border between the Santo Domingo and Saint Domingue colonies.