Dissertação (mestrado)—Universidade de Brasília, Instituto de Letras, Departamento de Línguas Estrangeiras e Tradução, Programa de Pós-Graduação em Estudos da Tradução, 2014 / Submitted by Ana Cristina Barbosa da Silva (annabds@hotmail.com) on 2014-11-28T18:19:40Z No. of bitstreams: 1 2014_JulianaCecciSilva.pdf: 966858 bytes, checksum: 43d1c20b5a3fc31c972dff9469fb4555 (MD5) / Approved for entry into archive by Guimaraes Jacqueline(jacqueline.guimaraes@bce.unb.br) on 2014-12-01T15:25:27Z (GMT) No. of bitstreams: 1 2014_JulianaCecciSilva.pdf: 966858 bytes, checksum: 43d1c20b5a3fc31c972dff9469fb4555 (MD5) / Made available in DSpace on 2014-12-01T15:25:27Z (GMT). No. of bitstreams: 1 2014_JulianaCecciSilva.pdf: 966858 bytes, checksum: 43d1c20b5a3fc31c972dff9469fb4555 (MD5) / À luz do pensamento do rastro de Jacques Derrida (1930-2004), da desconstrução, e de nossa experiência com a leitura e a tradução de textos da Filosofia da Linguagem, sobretudo os do alemão Gottfried Wilhelm Leibniz (1646-1716), pretendemos apresentar algumas teses filosóficas (etimológicas e filológicas) de Leibniz sobre a questão da natureza da linguagem que contribuíram para a formação da Linguística Histórico-Comparativa e, do ponto de vista de Derrida, das teorias logocêntricas da Tradução. Teorias fundadas na busca pelo "sentido", isso é, em uma metafísica da linguagem. Para ilustrar tais considerações, apoiados nos fundamentos teóricos e metodológicos do tradutor Antoine Berman (1942-1991), em particular nos desenvolvidos em seu La Traduction et la Lettre ou l'alberge du lointain (2007), em primeiro lugar, faremos a "analítica" de alguns trechos da primeira tradução brasileira da obra Nouveaux essais sur l'entendement humain, par l'auteur du système de l'harmonie préetablie ( (1765) - do primeiro capítulo do livro III, o Des Mots, para sermos mais específicos - a fim de explicitar o "sistema de deformação" da "letra" que aí opera; em seguida, proporemos uma segunda tradução dos três capítulos iniciais, ou melhor, uma "retradução". Trata-se de capítulos em que Leibniz tece importantes considerações sobre os aspectos "materiais" da natureza da linguagem. ______________________________________________________________________________ ABSTRACT / In light of the thought of Jacques Derrida (1930-2004) trace, of the deconstruction, and of our experience with the reading and the translating texts of the philosophy of the language, especially those of the German Gottfried Wilhelm Leibniz (1646-1716), we intend to presente some philosophical (etymological and philological) theses of Leibniz on the subject of the language’s nature that contributed to the formation of the Historical-comparative Linguistics and, from the Derrida’s point of view, to the logocentric theories of translation. Theories founded on the search for “the signification”, i.e., on a metaphysics of the language. To illustrate such considerations, supported by the theoretical and methodological foundations of the translator Antoine Berman (1942-1991), particularly in those developed in his La Traduction et la Lettre ou l’Alberge du lointain (2007), first, in order to explain the “letter’s system of deformation” that operates there, we will make the “analytical” of some passages of the first Brazilian translation of the work Nouveaux essais sur l’entendement humain, par l’auteur du système de l’harmonie préétablie (1765) – the first chapter of the book III, Des Mots, to be more specific –; after that, we will propose a second translation of the three initials chapters, or better, a “retranslation”. These are chapters in which Leibniz weaves important considerations about the “material” aspects of the nature of language.

Poststructuralism may be broadly characterized as a move away from traditional Western foundationalist thinking. Such thinking is exemplified by post-enlightenment transcendentalism, humanism and subject-centredness. This study aims to contribute to the poststructuralist decentering of the subject by means of the application of the critical practice of deconstruction – a type of analysis named and popularized by Jacques Derrida, who is himself frequently classified as a poststructuralist, in which the ruling logic of the text is undermined and the meaning of the text is therefore shown not to be fully present within it – to four texts by a writer who is arguably among the most prominent within the English literary canon: William Shakespeare. The first deconstructive reading centres around the court scene at the climax of the bond story in The Merchant of Venice. Here the apparent contrast between the restrictive law – which views Shylock’s claim of a pound of Antonio’s flesh as valid – and justice and mercy – which regard adherence to this bond as contrary to the spirit of the law – is collapsed, and justice is shown to be capable of being as restrictive as the law, while mercy becomes embroiled in all the trading that occurs in The Merchant of Venice, and demonstrates the capacity to be mercenary. The Tempest is examined next: the starting point is the apparent Nature/Culture distinction within the play. The reading is influenced by Derrida’s use of the notion of supplementarity in his examination in “… That Dangerous Supplement …” of the Nature/Culture distinction in Rousseau. Particular attention is given first to the wedding masque, where the central figure of Ceres, who is goddess of agriculture and marriage, and also the source of seasonal changes, is shown to problematize any absolute distinctions between Nature and Culture. Such distinctions are further collapsed with reference to Prospero and Miranda’s teaching of language to Caliban, as the latter, who supposedly is representative of natural man, is shown to have had his thought supplemented by language before Prospero’s arrival on the island. Hamlet is approached with a reading that again draws from Derrida – this time his exploration of Mallarmé’s “Mimique” in “The Double Session”. Plato’s theory of forms also becomes involved as this chapter plays with the distinction between Being and imitation, destabilizing this distinction within Hamlet and problematizing Hamlet’s question: “To be, or not to be”. And finally, the chapter on Measure for Measure is concerned with the ideas of restraint and freedom, inspecting Lucio’s suggestion that his restraint arises from “too much liberty”, as well as many other instances in the play where restraint, as well as freedom – which seems at times to function in the same way as restraint – seems significant. The reading draws attention to its own impulse to restrain the reader with the truisms it presents by being written in the form of thirty-four aphorisms, and thus alludes to Derrida’s “Aphorism Countertime”. / Dissertation (MA (English))--University of Pretoria, 2005. / Modern European Languages / unrestricted

Por meio de uma investigação que incide sobre as práticas críticas, o trabalho apresenta uma elaboração sobre o potencial político da desconstrução para uma leitura de textos literários comprometida com reivindicações identitárias feitas às margens dos discursos hegemônicos. O gesto desconstrutivo, como proposto pelo pensador franco-argelino Jacques Derrida, desafia a estabilidade de categorias que fundamentam estes discursos, tais como “essência”, “natureza”, “origem” e outros nomes metafísicos que envolvem a idéia de identidade a si, demonstrando, desta forma, que toda estrutura é atravessada por uma falta constitutiva. Sugerindo uma noção de identidade enquanto diferença, o trabalho examina estratégias gerais da desconstrução e propõe uma análise de suas apropriações nos esforços teórico-críticos dos autores indianos Gayatri Spivak e Homi Bhabha no que diz respeito à leitura de produções textuais que articulam questões de gênero e diferença sexual e de nação e diferença cultural respectivamente. / By way of investigating critical practices, this work deploys an elaboration on the political potential of deconstruction aimed at a reading of literary texts committed to identity claims from the margins of hegemonic discourses. The deconstructive gesture, as proposed by French-Algerian thinker Jacques Derrida, challenges the stability of categories that ground these discourses, such as “essence”, “nature”, “origin”, and other metaphysical names which involve the idea of identity to itself, demonstrating, thus, that every structure is crossed by a constitutive lack. In suggesting a notion of identity as difference, this work examines general strategies of deconstruction and proposes an analysis of its appropriations by the theoreticcritical efforts of Indian authors Gayatri Spivak and Homi Bhabha in the reading of textual productions that articulate questions of gender and sexual difference, and of nation and cultural difference respectively.

Por meio de uma investigação que incide sobre as práticas críticas, o trabalho apresenta uma elaboração sobre o potencial político da desconstrução para uma leitura de textos literários comprometida com reivindicações identitárias feitas às margens dos discursos hegemônicos. O gesto desconstrutivo, como proposto pelo pensador franco-argelino Jacques Derrida, desafia a estabilidade de categorias que fundamentam estes discursos, tais como “essência”, “natureza”, “origem” e outros nomes metafísicos que envolvem a idéia de identidade a si, demonstrando, desta forma, que toda estrutura é atravessada por uma falta constitutiva. Sugerindo uma noção de identidade enquanto diferença, o trabalho examina estratégias gerais da desconstrução e propõe uma análise de suas apropriações nos esforços teórico-críticos dos autores indianos Gayatri Spivak e Homi Bhabha no que diz respeito à leitura de produções textuais que articulam questões de gênero e diferença sexual e de nação e diferença cultural respectivamente. / By way of investigating critical practices, this work deploys an elaboration on the political potential of deconstruction aimed at a reading of literary texts committed to identity claims from the margins of hegemonic discourses. The deconstructive gesture, as proposed by French-Algerian thinker Jacques Derrida, challenges the stability of categories that ground these discourses, such as “essence”, “nature”, “origin”, and other metaphysical names which involve the idea of identity to itself, demonstrating, thus, that every structure is crossed by a constitutive lack. In suggesting a notion of identity as difference, this work examines general strategies of deconstruction and proposes an analysis of its appropriations by the theoreticcritical efforts of Indian authors Gayatri Spivak and Homi Bhabha in the reading of textual productions that articulate questions of gender and sexual difference, and of nation and cultural difference respectively.

Dissertação (mestrado)—Universidade de Brasília, Instituto de Letras, Departamento de Teoria Literária e Literaturas, 2016. / Submitted by Camila Duarte (camiladias@bce.unb.br) on 2016-07-15T18:30:53Z No. of bitstreams: 1 2016_LucasTiagoMilhomeGalvão.pdf: 1123859 bytes, checksum: e1e070cf188e84a9701db13654ff0bf0 (MD5) / Approved for entry into archive by Raquel Viana(raquelviana@bce.unb.br) on 2017-02-14T22:02:31Z (GMT) No. of bitstreams: 1 2016_LucasTiagoMilhomeGalvão.pdf: 1123859 bytes, checksum: e1e070cf188e84a9701db13654ff0bf0 (MD5) / Made available in DSpace on 2017-02-14T22:02:31Z (GMT). No. of bitstreams: 1 2016_LucasTiagoMilhomeGalvão.pdf: 1123859 bytes, checksum: e1e070cf188e84a9701db13654ff0bf0 (MD5) / Esta dissertação de mestrado tratará da obra de Mallarmé a partir de suas obras inacabadas, especialmente dos dezessete fragmentos de Épouser la notion, com o objetivo de pensar a natureza da obra literária, em aproximação com o pensamento predominantemente de Heidegger, Derrida e Levinas, sob o horizonte do que os trabalhos em torno da Ontologia, da Desconstrução e da Ética podem fazer pensar sobre a linguagem enquanto fenômeno, lugar da aporia e dom ao outro, mas sobretudo enquanto lance que não pode abolir o acaso. / This master's thesis will address Mallarme's oeuvre from his unfinished works, particularly the seventeen fragments of Épouser la notion, in order to think on the nature of literary work in closer ties with Heidegger's, Derrida's and Levinas' thought. This, from the standpoint of the work around the Ontology, Deconstruction and Ethics, may help to reflect on language as a phenomenon, a place of aporia and as a gift to the other, but chiefly as a throw of the dice that cannot abolish le hasard.

Por meio de uma investigação que incide sobre as práticas críticas, o trabalho apresenta uma elaboração sobre o potencial político da desconstrução para uma leitura de textos literários comprometida com reivindicações identitárias feitas às margens dos discursos hegemônicos. O gesto desconstrutivo, como proposto pelo pensador franco-argelino Jacques Derrida, desafia a estabilidade de categorias que fundamentam estes discursos, tais como “essência”, “natureza”, “origem” e outros nomes metafísicos que envolvem a idéia de identidade a si, demonstrando, desta forma, que toda estrutura é atravessada por uma falta constitutiva. Sugerindo uma noção de identidade enquanto diferença, o trabalho examina estratégias gerais da desconstrução e propõe uma análise de suas apropriações nos esforços teórico-críticos dos autores indianos Gayatri Spivak e Homi Bhabha no que diz respeito à leitura de produções textuais que articulam questões de gênero e diferença sexual e de nação e diferença cultural respectivamente. / By way of investigating critical practices, this work deploys an elaboration on the political potential of deconstruction aimed at a reading of literary texts committed to identity claims from the margins of hegemonic discourses. The deconstructive gesture, as proposed by French-Algerian thinker Jacques Derrida, challenges the stability of categories that ground these discourses, such as “essence”, “nature”, “origin”, and other metaphysical names which involve the idea of identity to itself, demonstrating, thus, that every structure is crossed by a constitutive lack. In suggesting a notion of identity as difference, this work examines general strategies of deconstruction and proposes an analysis of its appropriations by the theoreticcritical efforts of Indian authors Gayatri Spivak and Homi Bhabha in the reading of textual productions that articulate questions of gender and sexual difference, and of nation and cultural difference respectively.

Summary This thesis uses poststructural theory to question how language shapes educational policy and practice. It starts from the premise that the tendency for categorising knowledge as binary opposites, whilst potentially useful, also encourages polarisation, is reductive, and produces closure. Thus, by interrogating the ‘/’ [slash], the boundary between the pairs, the intention is to produce a different, more equable, productive, and openly uncertain way of questioning unresolved educational dilemmas, hence the search for a question. Educational inclusion/exclusion foregrounds this research. It did not start out this way. As a scientist, a zoologist by training, and steeped in the rigidity of scientific method, the original study concerned proving a hypothesis, using questionnaires to collect the data and followed by some sort of statistical analysis. However, this approach did not acknowledge the complexity, nuances and shades of meaning within the language of inclusive education that I wished to explore. Poststructural theory offered a different strategy and interrupted my positivist thinking throughout. Thus, a Foucauldian approach has been used to interrogate the inclusion/exclusion binary in the literature. Searching for the historical a priori is followed by an interrogation of the different discourses and the power relations therein. An empirical analysis succeeds the textual analysis, for which data was collected in the form of interviews. Called participatory interactions, secondary teacher educator colleagues were asked to talk about inclusion, and activatory phrases were used to stimulate discussion. Poststructural interruptions about ethics suggested an innovative method of discourse analysis developed using Derrida’s metaphor of a postcard, in which he enacts the performative stance of deconstruction. Aspects of the data that troubled the inclusion/exclusion binary are presented as verse alongside a reflexive response that stimulates theoretical discussions called ‘new lines of flight’. On the reverse side of every postcard is a photograph, a graphic representation of some feature pertaining to the data selected, and the stamp is a picture of the philosopher whose work inspired the theorisation. Interrogating the ‘/’ [slash] reveals the complex interplay of each side of the binary and surfaces a system of ethics regarding legitimation. The final chapter, therefore, proposes a deliberate ethical interruption – an interruption of practice in order to interrupt practice. Professional practice should be deliberately interrupted by research in order to interrupt oppositional binary thinking. This research should have a deliberately ethical component foregrounding personal values and attitudes. As a consequence, inclusive education could be reconceptualised. The current discourse of a failing educational experiment might then be transformed into an ethical project worth going on with.

This study explores the nature of writing and the sorts of presence that writing gives us access to. This understanding of writing includes not only all speaking and all writing in the narrow sense of marks on a page, but goes beyond this to include the sense in which Derrida uses the term ‘writing’ in Of Grammatology, to mean a broad and complex process of the construction of textual traces or presences necessarily brought about through the structural mechanism of difference inherent in the writing process (Derrida, 1997). This study argues that writing is a system that creates Subjects or selves as the writing happens. It suggests that writing is a remarkable site from which to explore the construction of selves, because it gives us access to (partially) identifiable presences, in the apparent absence of the writer. It goes on to demonstrate that this identity can be distinguished through written traces of difference left for the reader to decipher, by analysing different aspects of the plot and writing devices in Peter Greenaway’s film The Pillow Book and in Kafka’s short story In the Penal Colony. These two texts are considered particularly relevant to this study, in that they both explicitly deal with the contradictory nature of writing and how it relates to the Being (there or the contextualised Being of Dasein) and being (in general), the life and death, the empowerment and destruction of the Subjects that writing sets up. Both texts explore salient aspects of writing on the human body. The study uses these texts as a platform for speculation about the kind of presence that can be traced through writing, and proposes that the written Subject is multiple, contradictory and reflexive, connected and related, and that it is impermanent and has a deferred presence. Finally, this written Subject is also explored in the context of Foucault’s expositions of the self in texts such as Technologies of the self (Foucault, 1994) and ‘What is an Author?’ (Foucault, 1977) in answer to his question Who are we in the present, what is this fragile moment from which we can’t detach our identity and which will carry our identity away with itself? (Foucault, 1994:xviii) Copyright / Dissertation (MA)--University of Pretoria, 2010. / Philosophy / unrestricted

Este estudo dedica-se à análise de discursos sobre povos indígenas que, circulando em diferentes meios, são articulados em narrativas de estudantes do ensino superior. Para isso, investiguei narrativas produzidas por 68 estudantes de duas instituições situadas na Grande Porto Alegre, em cursos que preparam para o magistério. Foram realizados momentos específicos para a produção de narrativas, em quatro grupos distintos, sendo um organizado a partir de um curso de extensão e três outros, programados em momentos específicos, dentro do cronograma de disciplinas oferecidas nos cursos de Pedagogia. Considerei, nesta pesquisa, o conjunto de narrativas orais produzidas nos quatro grupos, os textos escritos e/ou desenhos feitos pelos estudantes e outros materiais trazidos para os encontros, bem como minhas anotações em um caderno de campo. As questões que mobilizaram o meu pensar durante esse processo de investigação foram as seguintes: quais discursos estão produzindo povos indígenas em narrativas de estudantes do ensino superior? Quais narrativas adquirem visibilidade para estes estudantes e que efeitos de verdade são produzidos? A partir de que fontes de informação e de que saberes os povos indígenas são nomeados e descritos no contexto escolar? Quais significados articulam-se nessas narrativas? Quais marcadores sociais são mobilizados e quais oposições binárias servem para caracterizar os povos indígenas? Como os estudantes se inserem e como são posicionados/ posicionam-se na produção dessas narrativas? Situo minha pesquisa na perspectiva dos Estudos Culturais pós-estruturalistas, problematizando práticas de significação que constituem e posicionam diferentemente os sujeitos em relações de poder/saber. Adquirem relevância, neste estudo, noções como cultura, linguagem, sujeito, poder, verdade, identidade e diferença, que problematizo tomando como referência estudos de Michel Foucault, Stuat Hall, Homi Bhabha, Zygmunt Bauman, Jacques Derrida, Jorge Larrosa, Carlos Skliar, Núria Ferre, Kathryn Woodward, Rosa Hessel Silveira, Tomaz Tadeu da Silva, Marisa Costa e Alfredo Veiga-Neto, entre outros. Tomando o conjunto de narrativas produzidas sobre povos indígenas na pesquisa, defini três eixos de análise: discursos que participam na produção de nacionalidades; discursos que produzem sujeitos em práticas escolarizadas e discursos que operam estratégias de narrar por estereótipos. Estas unidades serviram como pontos de convergência de sentidos e possibilitaram o exame de práticas diversas, ancoradas em determinados regimes deverdade. No primeiro eixo estabeleci algumas relações entre maneiras utilizadas pelos estudantes para narrar os povos indígenas e discursos históricos, literários, iconográficos, didáticos. Interessaram-me, nesta parte do trabalho, os efeitos da articulação entre povos indígenas e identidade nacional. Discuti também alguns deslocamentos nos sentidos de nação na atualidade. No segundo eixo examinei determinadas práticas institucionalizadas em currículos escolares para a abordagem da temática indígena. As práticas analisadas foram aquelas narradas pelos estudantes, especialmente nas experiências de escola básica, e meu interesse era investigar efeitos desses discursos, que conferem certo tipo de visibilidade aos povos indígenas. Chamou minha atenção a recorrência de relatos sobre a comemoração do Dia do Índio, abordagem da temática que adquire contornos específicos, colaborando para marcar o que deve ser lembrado e o que, em decorrência, deve ser esquecido. No terceiro eixo discuti a produção de estereótipos como estratégia discursiva ou seja, como uma forma de conhecimento e de identificação que imprime certa ordem, produzindo práticas e posicionando sujeitos. Analisei efeitos de articulações estabelecidas entre índio-natureza e entre práticas indígenas-pensamento mágico, abordando também maneiras de narrar a presença indígena em centros urbanos. A articulação produzida entre índio e natureza funciona como uma espécie de chave de leitura, sendo os povos indígenas narrados como habitantes naturais da floresta, lugar geográfico e social que produz também um conjunto de atributos, colados ao corpo, apresentados como sendo próprios da natureza indígena. É possível dizer que as narrativas estereotipadas sobre povos indígenas são movimentos de captura, para tornar a diferença semelhante, para marcá-la nos corpos, responsabilizando o outro pelo que nele se estranha e fixando atributos e lugares sociais. Argumento que, na produção de sujeitos indígenas e não-indígenas, operam discursos múltiplos que se enlaçam, se fortalecem, se opõem e, desse modo, constituem e engendram identidades e diferenças, em relações de poder e saber. Analisar as narrativas dos estudantes possibilitou entender identidades e diferenças como produções na cultura, operadas cotidianamente, no entrelaçamento de distintas práticas de significação, que fabricam, posicionam e governam sujeitos. Os significados são produzidos e se instituem em negociações, embates, jogos de força cotidianamente realizados. Nestas práticas, vão sendo construídos aqueles que são narrados, como também aqueles que narram. / This study is devoted to analysing discourses on Indigenous folks who, circulating in different environments, are articulated in higher education students’ narratives. So I investigated narratives by 68 students from institutions located in Porto Alegre City in courses preparing future teachers. There were special moments for the production of narratives in four different groups, in which one of them was organised from an extension course, and the other three were designed in specific moments within the curriculum provided by teaching courses. I considered in this research the set of oral narratives produced in all four groups, the written texts and/or drawings by students and other materials brought to the meetings as well as my notes in a field notebook. The issues caused me to ponder during this investigative process were the following: which discourses are producing Indigenous folks in higher education students’ narratives? Which narratives get visibility for these students and which true effects are produced? Which information and knowledge sources Indigenous folks are named and depicted from in the school context? Which meanings are articulated in these narratives? Which social markers are used and which binary oppositions characterise the Indigenous folks? How students are embedded and how they position/are positioned in producing these narratives? My research is located in the poststructuralist Cultural Studies perspective, problematising meaning making practices which constitute and position differently subjects in relation to power/knowledge. In this approach, notions such as culture, language, subject, power, truth, identity and difference are very important. Authors like Michel Foucault, Stuart Hall, Homi Bhabha, Zygmunt Bauman, Jacques Derrida, Jorge Larrosa, Carlos Skliar, Núria Ferre, Kathryn Woodward, Rosa Hessel Silveira, Tomaz Tadeu da Silva, Marisa Costa, Alfredo Veiga-Neto, among others, from their productions in this field, hep us to analyse. Taking into consideration the set of narratives about Indigenous folks in the research, I have defined three analysis axes: discourses shaping the nationalities; discourses inventing subjects in school practices and discourses operating narrating strategies by stereotypes. These units have been used as meaning convergence points and have allowed analysing many practices anchored in particular regimes of truth. In the first axis, I have established relationships between ways students have recounted Indigenous folks and historical, literary, iconographical and didactical discourses. In this part of the work I am concerned with the effects from the articulation between Indigenous folks and the national identity. I have also discussed some displacements in nation meanings in the globalisation era. In the second axis, I have examined particular established practices in curriculum to approach the Indigenous theme. The analysed practices were those recounted by students, especially in primary school experiences, and I have been concerned with effects of these discourses, which provide a kind of visibility for Indigenous folks. What has attracted my attention was recurrence of certain narratives about the Indigenous Day celebration, an approach of a theme having particular contours in classroom, helping to highlight what should be recollected and what should remain in oblivion. In the final axis, I have discussed stereotype making as a discursive strategy, that is, as a way of knowledge and identification that provides a particular order, producing practices and positioning subjects. I have analysed effects of articulations established between the Indigenous and nature, and between Indigenous practices and the magician thought, approaching also ways to recount the Indigenous presence in the urban centres. The articulation made between the Indigenous and nature works as a kind of reading key, the Indigenous folks being recounted as natural inhabitants from the forest, a social and geographical place also producing a set of characteristics, attached to the body, provided as belonging to the Indigenous nature. It is possible to say that stereotyped narratives about Indigenous folks are capturing movements to make difference similar, stamp it on the bodies, blaming on the other for what is strange in him/her and establishing characteristics and social places. I argue that in inventing Indigenous and non-Indigenous subjects, multiple discourses work by entwining, strengthening, resisting and so shaping and inventing identities and differences in power and knowledge relationships. Analysing the students’ narratives allowed understanding identities and differences as productions daily working in the culture, in the entwining of different meaning makings, which invent, position and govern subjects. Meanings are made and established in daily trades, clashes and power games. In these practices, those who are recounted and those who recount are both constructed.

Este estudo dedica-se à análise de discursos sobre povos indígenas que, circulando em diferentes meios, são articulados em narrativas de estudantes do ensino superior. Para isso, investiguei narrativas produzidas por 68 estudantes de duas instituições situadas na Grande Porto Alegre, em cursos que preparam para o magistério. Foram realizados momentos específicos para a produção de narrativas, em quatro grupos distintos, sendo um organizado a partir de um curso de extensão e três outros, programados em momentos específicos, dentro do cronograma de disciplinas oferecidas nos cursos de Pedagogia. Considerei, nesta pesquisa, o conjunto de narrativas orais produzidas nos quatro grupos, os textos escritos e/ou desenhos feitos pelos estudantes e outros materiais trazidos para os encontros, bem como minhas anotações em um caderno de campo. As questões que mobilizaram o meu pensar durante esse processo de investigação foram as seguintes: quais discursos estão produzindo povos indígenas em narrativas de estudantes do ensino superior? Quais narrativas adquirem visibilidade para estes estudantes e que efeitos de verdade são produzidos? A partir de que fontes de informação e de que saberes os povos indígenas são nomeados e descritos no contexto escolar? Quais significados articulam-se nessas narrativas? Quais marcadores sociais são mobilizados e quais oposições binárias servem para caracterizar os povos indígenas? Como os estudantes se inserem e como são posicionados/ posicionam-se na produção dessas narrativas? Situo minha pesquisa na perspectiva dos Estudos Culturais pós-estruturalistas, problematizando práticas de significação que constituem e posicionam diferentemente os sujeitos em relações de poder/saber. Adquirem relevância, neste estudo, noções como cultura, linguagem, sujeito, poder, verdade, identidade e diferença, que problematizo tomando como referência estudos de Michel Foucault, Stuat Hall, Homi Bhabha, Zygmunt Bauman, Jacques Derrida, Jorge Larrosa, Carlos Skliar, Núria Ferre, Kathryn Woodward, Rosa Hessel Silveira, Tomaz Tadeu da Silva, Marisa Costa e Alfredo Veiga-Neto, entre outros. Tomando o conjunto de narrativas produzidas sobre povos indígenas na pesquisa, defini três eixos de análise: discursos que participam na produção de nacionalidades; discursos que produzem sujeitos em práticas escolarizadas e discursos que operam estratégias de narrar por estereótipos. Estas unidades serviram como pontos de convergência de sentidos e possibilitaram o exame de práticas diversas, ancoradas em determinados regimes deverdade. No primeiro eixo estabeleci algumas relações entre maneiras utilizadas pelos estudantes para narrar os povos indígenas e discursos históricos, literários, iconográficos, didáticos. Interessaram-me, nesta parte do trabalho, os efeitos da articulação entre povos indígenas e identidade nacional. Discuti também alguns deslocamentos nos sentidos de nação na atualidade. No segundo eixo examinei determinadas práticas institucionalizadas em currículos escolares para a abordagem da temática indígena. As práticas analisadas foram aquelas narradas pelos estudantes, especialmente nas experiências de escola básica, e meu interesse era investigar efeitos desses discursos, que conferem certo tipo de visibilidade aos povos indígenas. Chamou minha atenção a recorrência de relatos sobre a comemoração do Dia do Índio, abordagem da temática que adquire contornos específicos, colaborando para marcar o que deve ser lembrado e o que, em decorrência, deve ser esquecido. No terceiro eixo discuti a produção de estereótipos como estratégia discursiva ou seja, como uma forma de conhecimento e de identificação que imprime certa ordem, produzindo práticas e posicionando sujeitos. Analisei efeitos de articulações estabelecidas entre índio-natureza e entre práticas indígenas-pensamento mágico, abordando também maneiras de narrar a presença indígena em centros urbanos. A articulação produzida entre índio e natureza funciona como uma espécie de chave de leitura, sendo os povos indígenas narrados como habitantes naturais da floresta, lugar geográfico e social que produz também um conjunto de atributos, colados ao corpo, apresentados como sendo próprios da natureza indígena. É possível dizer que as narrativas estereotipadas sobre povos indígenas são movimentos de captura, para tornar a diferença semelhante, para marcá-la nos corpos, responsabilizando o outro pelo que nele se estranha e fixando atributos e lugares sociais. Argumento que, na produção de sujeitos indígenas e não-indígenas, operam discursos múltiplos que se enlaçam, se fortalecem, se opõem e, desse modo, constituem e engendram identidades e diferenças, em relações de poder e saber. Analisar as narrativas dos estudantes possibilitou entender identidades e diferenças como produções na cultura, operadas cotidianamente, no entrelaçamento de distintas práticas de significação, que fabricam, posicionam e governam sujeitos. Os significados são produzidos e se instituem em negociações, embates, jogos de força cotidianamente realizados. Nestas práticas, vão sendo construídos aqueles que são narrados, como também aqueles que narram. / This study is devoted to analysing discourses on Indigenous folks who, circulating in different environments, are articulated in higher education students’ narratives. So I investigated narratives by 68 students from institutions located in Porto Alegre City in courses preparing future teachers. There were special moments for the production of narratives in four different groups, in which one of them was organised from an extension course, and the other three were designed in specific moments within the curriculum provided by teaching courses. I considered in this research the set of oral narratives produced in all four groups, the written texts and/or drawings by students and other materials brought to the meetings as well as my notes in a field notebook. The issues caused me to ponder during this investigative process were the following: which discourses are producing Indigenous folks in higher education students’ narratives? Which narratives get visibility for these students and which true effects are produced? Which information and knowledge sources Indigenous folks are named and depicted from in the school context? Which meanings are articulated in these narratives? Which social markers are used and which binary oppositions characterise the Indigenous folks? How students are embedded and how they position/are positioned in producing these narratives? My research is located in the poststructuralist Cultural Studies perspective, problematising meaning making practices which constitute and position differently subjects in relation to power/knowledge. In this approach, notions such as culture, language, subject, power, truth, identity and difference are very important. Authors like Michel Foucault, Stuart Hall, Homi Bhabha, Zygmunt Bauman, Jacques Derrida, Jorge Larrosa, Carlos Skliar, Núria Ferre, Kathryn Woodward, Rosa Hessel Silveira, Tomaz Tadeu da Silva, Marisa Costa, Alfredo Veiga-Neto, among others, from their productions in this field, hep us to analyse. Taking into consideration the set of narratives about Indigenous folks in the research, I have defined three analysis axes: discourses shaping the nationalities; discourses inventing subjects in school practices and discourses operating narrating strategies by stereotypes. These units have been used as meaning convergence points and have allowed analysing many practices anchored in particular regimes of truth. In the first axis, I have established relationships between ways students have recounted Indigenous folks and historical, literary, iconographical and didactical discourses. In this part of the work I am concerned with the effects from the articulation between Indigenous folks and the national identity. I have also discussed some displacements in nation meanings in the globalisation era. In the second axis, I have examined particular established practices in curriculum to approach the Indigenous theme. The analysed practices were those recounted by students, especially in primary school experiences, and I have been concerned with effects of these discourses, which provide a kind of visibility for Indigenous folks. What has attracted my attention was recurrence of certain narratives about the Indigenous Day celebration, an approach of a theme having particular contours in classroom, helping to highlight what should be recollected and what should remain in oblivion. In the final axis, I have discussed stereotype making as a discursive strategy, that is, as a way of knowledge and identification that provides a particular order, producing practices and positioning subjects. I have analysed effects of articulations established between the Indigenous and nature, and between Indigenous practices and the magician thought, approaching also ways to recount the Indigenous presence in the urban centres. The articulation made between the Indigenous and nature works as a kind of reading key, the Indigenous folks being recounted as natural inhabitants from the forest, a social and geographical place also producing a set of characteristics, attached to the body, provided as belonging to the Indigenous nature. It is possible to say that stereotyped narratives about Indigenous folks are capturing movements to make difference similar, stamp it on the bodies, blaming on the other for what is strange in him/her and establishing characteristics and social places. I argue that in inventing Indigenous and non-Indigenous subjects, multiple discourses work by entwining, strengthening, resisting and so shaping and inventing identities and differences in power and knowledge relationships. Analysing the students’ narratives allowed understanding identities and differences as productions daily working in the culture, in the entwining of different meaning makings, which invent, position and govern subjects. Meanings are made and established in daily trades, clashes and power games. In these practices, those who are recounted and those who recount are both constructed.