Submitted by Bruno Rafael Véras de Morais e Silva (profbrunov@gmail.com) on 2017-09-29T19:04:22Z No. of bitstreams: 1 Dissertação Bruno Rafael Véras de Morais e Silva.pdf: 3827187 bytes, checksum: f1dafdd71e040faadc42a8c4599a4632 (MD5) / Approved for entry into archive by Biblioteca Isaías Alves (reposiufbat@hotmail.com) on 2017-10-02T14:20:00Z (GMT) No. of bitstreams: 1 Dissertação Bruno Rafael Véras de Morais e Silva.pdf: 3827187 bytes, checksum: f1dafdd71e040faadc42a8c4599a4632 (MD5) / Made available in DSpace on 2017-10-02T14:20:01Z (GMT). No. of bitstreams: 1 Dissertação Bruno Rafael Véras de Morais e Silva.pdf: 3827187 bytes, checksum: f1dafdd71e040faadc42a8c4599a4632 (MD5) / CNPQ - Conselho Nacional de Desenvolvimento Científico e Tecnológico / A viagem sempre foi um tema caro ao mundo muçulmano. Este fato não é vão, visto que um dos pilares da própria religião é a peregrinação religiosa à cidade sagrada de Meca (Hajj). A primeira metade do século XIV foi um período ímpar dentro do Dar al-Islam (Terra do Islã) e, consequentemente, para as viagens comerciais, religiosas ou diplomáticas que se realizavam neste espaço que ia desde o sul da península Ibérica até o extremo oeste da China. Tal qual o próprio ato de viajar, a escrita de viagens possuía grande importância dentro de diferentes reinos islâmicos que muito valor davam à escrita e a cultura erudita (adab). Neste contexto, destacamos um relato em específico, intitulado Tuhfat al-Nuzzar fi Ghara ‘ib al-Amsar wa-‘Aja ‘ib al-Asfar, podendo ser tra¬duzido como Um presente para aqueles que contemplam as Belezas das Cidades e as Maravilhas da Viagem. Esta obra, mais conhecida como Rihla, é resultado da escrita das viagens estendida por quase 30 anos pelo qadi maghrebino Ibn Battuta (1304-1377). Tal livro foi escrito com auxílio do poeta e erudito Ibn Juzayy al-Kalbi (1321-1357), natural de Al-Andalus. Ele era então secretário do sultão Merínida Abu ‘Inan (1348-1358). O citado viajante percorreu boa parte do mundo islâmico de então e boa parte de suas bordas (da China à África Ocidental). O recorte geográfico da Rihla em que privilegiamos nossa análise foi o das viagens realizadas em Al-Andalus (1351) e ao Bilad al-Sudan (1352-1353). Para tanto, através de bibliografia especializada, procuramos contextualizar estes espaços, para então analisar os relatos reservados a estes lugares dentro da Rihla. Pensar o viajante e seus escritos, dentro de uma reflexão teórico-conceitual, foi algo percebido como essencial. Logo, uma reflexão metodológica foi ensaiada antes de partir para uma análise da representação do outro e da alteridade construída pelo viajante Ibn Battuta em seu relato. Escolhemos, para uma análise mais detida, as descrições de três tipologias do outro dentro da Rihla: o caso dos cristãos de Al-Andalus, dos berberes massufi bidan e dos negros do Bilad al-Sudan. / Travel has always been a central theme in the Muslim world. This is not a minor fact, considering that one of the pillars of the religion is the annual pilgrimage (Hajj) to the holy city of Mecca. The first half of the fourteenth century was a unique period in the Dar al-Islam (land of Islam) and, consequently, for business, religious snd diplomatic travel that happened in the regions between the south of the Iberian Peninsula and the west of China. Just like the act of traveling, travel writing had great importance within different Islamic kingdoms that valued writing and high culture (adab). In this context, we highlighted a particular account, entitled Tuhfat al-Nuzzar fi Ghara ‘ib al-Amsar wa-‘Aja ‘ib al-Asfar, which can be translated as A Gift to Those who Contemplate the Wonders of Cities and the Marvels of Travelling. This work, known as Rihla, is the result of travel writing documented by the Maghrebian qadi Ibn Battuta (1304-1377) which extended for nearly 30 years. Accordingly, this book was written with the help of the poet and scholar Ibn Juzayy al-Kalbi (1321-1357), born in Al-Andalus. He was, at that time, secretary of the Marinid Sultan Abu 'Inan (1348-1358). The mentioned traveler visited much of the Islamic world and its borders, from China to West Africa. The geographic area of the Rihla, which we are focusing our analysis on, was connected with the journeys made in Al-Andalus (1351) and Bilad al-Sudan (1352-1353). For that purpose, through specialized literature, we attempted to contextualize these spaces, and thereafter analyze the reports related to these places within the Rihla. Ultimately, thinking about Ibn Battutta and his travel writings, in both a theoretical and conceptual reflection, are essential for our purposes. In this regard, a methodological reflection was undertaken before making an analysis of the representation of the other and of the alterity built on the account of Ibn Battuta and his writings. We chose, for a more detailed analysis, the descriptions of three typologies of the representation of the other within the Rihla: the cases of the Al-Andalusian Christians, the massufi bidan Berbers and the blacks from Bilad al-Sudan.

Cette thèse se propose d’interroger la notion d’événement comme motif organisateur de la fiction de Don DeLillo. En effet, l’assassinat du président J. F. Kennedy et les attentats du 11 septembre sont des phénomènes qui résistent infatigablement au « réel », et à toute traçabilité ontologique ou phénoménologique. À ce titre, ils excèdent la pensée et exigent une réponse nécessaire de l’auteur et de son écriture face à leur irruption. Ils représentent une incursion excessive dans le « réel » et se manifestent sous la forme du surplus. Mais l’événement n’est pas simplement un surplus de réalité, il est aussi un surplus de sens, entendu comme inadéquation du signe à ce qu’il désigne. Il s’agira de montrer dans un premier temps que l’événement se montre excessivement dans le retrait de sa monstration. Nous aborderons cette dialectique du voilement et du dévoilement à travers le prisme de l’Histoire en tenant compte de sa dimension non seulement phénoménologique et traumatique mais également à partir de la notion d’altérité que l’événement sous-tend. Ce paradoxe une fois révélé, nous nous pencherons sur la question du temps car l’événement remet en question l’origine qui le fait advenir et ne prend sens seulement que lorsqu’il est advenu. Il dérègle de facto la temporalité qui avait cours. Il sera alors question de mettre en lumière le dérèglement des instances du temps « classique » : passé, présent et futur. Nous nous focaliserons sur la question du ressassement en nous intéressant, par ailleurs, à la manière par laquelle les concepts de temps, d’événement et d’altérité fonctionnent de conserve. Enfin, nous aborderons l’événement en tant qu’événement-récit en accentuant notre étude sur le terrorisme et la terreur, notions indissociables de la fiction delillienne, en ce qu’ils fournissent des modèles de totalité et de totalisation que l’écriture de l’événement s’emploie — éthiquement — à défaire. En ce sens, l’événement prendra la forme d’un contre-événement. Il s’agira par conséquent de décrypter les événements de texte que DeLillo propose comme moyen de résistance à toute totalisation. Enfin, nous considèrerons certains personnages comme des événements dans la mesure où ils réassertent le caractère événemential de l’individu. / This dissertation wishes to reflect upon the notion of event as an organizing principle in Don DeLillo’s fiction. The assassination of J. F. Kennedy and 9/11 are events that unflinchingly resist the real, or any kind of ontological and phenomenological traceability. They exceed understanding and demand a necessary response from the author and his writing. They represent the intrusion of an excessive reality within “the real” and manifest themselves in the guise of a surplus. But the event is not just a surplus of reality, it is also a surplus of meaning as it posits the inadequacy of the sign and its referent. We will first show how the event shows itself in the very way it shuns its own exposure. This dialectics of veiling and unveiling will be scrutinized through the lenses of History considered both in its phenomenological and traumatic dimensions but also as far as it relates to alterity or otherness. Once the paradox is revealed, we will consider the issue of time for the event defies the origin that makes it happen and makes sense only after it has happened. It thus shatters the temporal continuum commonly understood as past, present and future. We will then focus on the issue of a-temporality and show how time, event and alterity are inextricably linked together. We will finally look at the event understood this time as narrative by focusing our attention upon terror and terrorism as they provide models of totality the writing of the event attempts — ethically — at breaching and undoing. In this sense, the event wille be considered as a counter-event. It will be worth deciphering the textual events DeLillo proposes as a means of resisting totalization. We will also apprehend some key characters as events in their own rights as they reassert the evential dimension of the subject.