There is a close relationship between art and philosophy. From time to time, philosophy attempts to make art its theme. Invariably it has to acknowledge the very qualities of art that it seeks to explain - art’s elusiveness and its indeterminateness. On the other hand, it is the nature of art to philosophise within itself, about itself, and about the world. In this sense it operates as tacit philosophy. The language of art and the language of philosophy differ in form; but recent turns in philosophy have led to the expression of its truth in terms that transcend language and question its own epistemic structure. At the same time, art has always acknowledged its approach to ‘truth’ and ‘knowledge’ as being ‘other’ to that epistemology. This ‘otherness’ to traditional ways of knowing is recognised in philosophical discourse as ‘alterity’. The thesis posits that in art alterity has always been, and remains, tacit and integral to art’s being. Thus, by exploring the ways in which – through alterity – art and philosophy intersect and interweave, the thesis aims to reveal a new kind of knowledge that transcends the rational and the empirical but is nonetheless not only valid, but of the very highest integrity. That knowledge is transmitted through a particular critical and creative approach to philosophy and to art that opens the possibility of the ‘event’ of Alterity. The thesis uses a discourse of philosophy and critical theory to reveal Alterity in philosophy, principally through the work of Derrida, Heidegger, Adorno, and Levinas; Alterity in art through the works of Fra Angelico, Pollock, Fantin-Latour, Malevich, Vermeer, and Saitowitz; and Alterity in my own art practice through a set of six sculptures.

This study explores the usage of the memory of the bombings of Belgrade from WWII in the time period of Yugoslavia from 1995 until 2003. Considering that Belgrade was bombed by two opposing forces during WWII, once by Nazis in 1941, and the second time by the Allies in 1944, and due to the fact that the exploitation of memory of the two bombings was rather unequal during the Socialist Yugoslavia with the latter bombings being a taboo theme, I was interested in answering following questions: how the two memories were used in the times before, during and after the NATO Air Strikes of Yugoslavia, if the memory of the Allied bombings emerged in the public sphere and how it coexists with the one of the Nazi bombings. My primary sources are articles from "Politika" newspaper issues from commemoration dates during the research time frame from 1995 until 2003. The final conclusion shows the dominant usage of the memory of the Nazi bombings throughout the whole time frame even though we could witness the emergence of the memory of the Allied bombings.

Student Number : 0515393R - MA research report - School of Literature and Language Studies - Faculty of Humanities / This study examines the effects of diaspora and displacement in characters as presented in Abdulrazak Gurnah’s Paradise, Admiring Silence and By the Sea. It looks at the role played by these effects in the construction of ideas of home and identity in the characters. Displacement is studied here against a backdrop of a long history of movements brought about by trading activities, exile and voluntary migrations. The texts are set in the east African coastal region, the islands and in Western countries such as England. The study relies on theories of postcolonialism and diaspora for its reading. The introduction places Gurnah’s work within the postcolonial archive by looking at his stance against the existing postcolonial discourses. It is also of importance to consider Gurnah’s biography and attempt to relate this to the view he takes as he narrates this geographical space in a postcolonial era. Chapter two looks at ideas of home as posited by different theorists in relation to the displaced and scattered characters he presents in these texts. Chapter three is concerned with how characters construct their identities against the ideas of ‘otherness’. In this chapter, I argue that Gurnah’s ideas of ‘otherness’ operate outside the (post)colonial idea of the same where the other is defined purely by difference in race. In chapter four I examine the significance of the preponderance of violence in the families presented by Gurnah. I investigate the connection between this perpetration of violence in the family and the idea of an elusive ‘paradise’ which runs through all Gurnah’s texts. The conclusion summarizes my major findings about Gurnah’s presentation of diaspora and displacement in the East African coast and the islands, and how he uses different structures like the home, self and the family to do this.

Abstract The period of South Africa’s political transition in the late 1980s and 1990s also saw a number of interesting developments in the field of cultural production, especially within the province of literature. A number of literary scholars, critics of all realms, writers, some enthusiasts and adventurers all showed interest in the direction of literature after the repressive years of apartheid. The dominant academic question at the time centred on the possible transition in the thematic and formalistic dimension of the literature of the new South Africa. Scholars and cultural commentators that include Es’kia Mphahlele, Njabulo Ndebele, Albie Sachs, Guy Butler, Elleke Boehmer, Michael Chapman, Mbulelo Mzamane, Andries Walter Oliphant, amongst others, all contributed immensely in the debates that attempted to define the possible direction of the literature after apartheid. This research is concerned with the developments in the Post-Apartheid South African Novels of English expression. Its focus is on how temporal mobility has impacted on cultural production especially as witnessed in the many transformations in the field of literature, particularly the novel as a genre. Using the tropes of memory, violence, and otherness, it examines the novels of writers as varying as André Brink, J.M. Coetzee, Zakes Mda, Zoë Wicomb, and Jo-Anne Richards. At the level of form, the fantastical and the confessional modes of narration are discussed as significant manifestations of the post-apartheid narratives using the novels of André Brink and Jo-Anne Richards respectively. It suggests that, among other things, the post-apartheid novels of English expression are marked by some interesting thematic blocs that include the fascination with land, the artistic display of remorse through the confessional mode, the rekindling of memory and its representation in narrative, the peculiar interest in violence and alterity, the continuing reportage of the urban space and the implications of urbanity on the ordinary citizenry, the recourse to gangsterism, miscegenation and the dilemma of a humankind confined to the psychological spaces of the interstices. Efforts were made in this research to avoid the ‘intellectual apartheid’ often associated with the hermeneutic engagements of the literati previously devoted to South Africa’s literary scholarship. It is for this reason that a more elaborate introductory chapter highlights aspects of the contributions of novelists and scholars that include Nadine Gordimer, Mongane Wally Serote, Lewis Nkosi, Njabulo Ndebele, and the ‘emergent’ ones such as Phaswane Mpe, K. Sello Duiker, Pamela Jooste, among others. An important dimension to this study is that it situates the Post-Apartheid narratives not only within relevant historical contexts, but also develops its argument by drawing immensely from the intellectual culture dominant in South Africa before, during, and after the notorious era of racial separatism. It concludes on the suggestive note that South African writers and literary scholars should attempt to demonstrate a more rigorous interest in locating the creative points of convergence between the aesthetic and social ideals.

Cette étude se propose d'examiner les rapports entre l'Orient et l'Occident dans La Goutte d'or de Michel Tournier. Dans le cadre d'un voyage initiatique en Occident effectué par un jeune berger nord-africain, l'auteur jette la lumière sur l'image que chacun des deux mondes se forge de l'autre tout en montrant dans quelle mesure cette représentation influence la communication et le dialogue entre eux. Le fond et la forme du roman mettent l'accent sur la possibilité d'un échange culturel bénéfique entre l'Orient et l'Occident, et ce en dépit des différences qui les séparent et des conflits qui les opposent. Notre recherche examinera d'abord l'angle sous lequel se présente la relation entre l'identité et l'altérité dans le roman à travers l'analyse de la crise identitaire du héros et de son influence sur ses rapports avec l'Autre occidental dans le contexte de l'immigration. Nous passerons ensuite à l'examen de ce que l'auteur appelle "civilisation de l'image" et "civilisation du signe". Nous analyserons les différentes formes sous lesquelles se présentent l'image et le signe dans le roman, ainsi que les raisons pour lesquelles les religions monothéistes sacralisent ou prohibent les représentations figurées, analyse qui nous permettra de dégager la conception tourniérienne de chacune de ces deux entités distinctes, l'image et le signe, et de saisir la nature ambivalente de la relation de l'une à l'autre. Nous étudierons finalement l'influence de l'Orient arabe sur Michel Tournier qui marie dans sa Goutte d'or des éléments empruntés à la tradition arabo-islamique à d'autres appartenant à la littérature et la mythologie occidentales dans le cadre d'une structure inspirée des Mille et une Nuits. / This study aims to examine the relationship between Orient and Occident in Michel Tournier's novel The Golden Droplet. Through an initiatory journey to the West carried out by a young North African shepherd, the author sheds light on the image that each of these two worlds has of the other while showing how this representation influences communication and dialogue between them. The content and the form of the novel focus on the possibility of a beneficial cultural exchange between Orient and Occident, in spite of the differences separating them and the conflicts opposing them. Our research will first examine how the relationship between identity and otherness is perceived in the novel through the analysis of the hero's identity crisis and its impact on his relationship with the Western other in the immigration context. Then we will review what the author calls "civilization of the image" and "civilization of the sign". We will analyze the different forms in which are presented the image and the sign in the novel and why monotheistic religions sanctify or prohibit figurative representations, analysis which will allow us to degage Tournier's conception of each of these two separate entities, the image and the sign, and grasp the ambivalent nature of the relationship of one to the other. Finally, we will study the influence of the Arab East on Michel Tournier who married in his Golden Droplet elements from the Arab-Islamic tradition to others belonging to Western literature and mythology through a structure inspired by the Arabian Nights.

The overall aim of this study is to determine the impact of text and language in the form of how political speech can affect and form a discourse that excludes a certain category of people and how such an exclusion leads to exercise of power beyond normal, democratic rules of state intervention towards said group of people. This is a case study investigating the drug war of the Philippines, initiated by the country’s president Rodrigo Duterte, and his speeches related to the drug issue. The method of use is discourse analysis and the study is based upon the international relations theory of securitization by the so called Copenhagen School, consisting of Barry Buzan, Ole Wæver & Jaap de Wilde. Among the key findings are the picture of a discourse, formed by political speech, where individuals using or dealing with drugs are described as a threat is a central aspect, alongside with discursive elements such as a collective identity, human rights aspects, economic arguments, the future of the nation, certain values and the judicial system. These elements and values are given meaning as reference objects and within the discourse that makes them part of the establishment of a notion where people who use or deal with drugs are regarded as a threat and therefore can be legitimate subjects of exercise of power outside of the normal rules of democratic authority. Keywords: securitization, drugs, Philippines, discourse analysis, Copenhagen School, extra- judicial executions, otherness.

L’enseignement de l’histoire de l’Islam des Arabes tel qu’il est conçu dans les manuels scolaires d’histoire en France, entre 1948 et 2008, a-t-il pu constituer une image de l’Autre stéréotypée ? L’histoire véhiculée dans ces manuels présentent-ils une conception de l’altérité déformée et figée ? Cette recherche se base sur l’un des éléments les plus durables, constants et universels dans le système scolaire : le manuel scolaire. Véritable objet de représentation culturelle (Choppin, 1980), il est un outil multiple et ses responsabilités sont nombreuses. Résultat du difficile processus de transposition didactique, amenant l’objet culturel de référence à l’objet enseigné, il est source de savoirs, de connaissances et de représentations pour l’élève. Il est aussi le vecteur des compétences jugées nécessaires par la société et des valeurs de cohésion sociale et culturelle qu’elle veut pour ces futurs citoyens (programmes scolaires). Il est également le reflet de l’état des connaissances d’une époque et de la vision de son histoire. À partir de ces différentes demandes, des choix de contenus sont alors opérés, de manière autonome, par les auteurs de manuel scolaire. Outil influent donc, le livre scolaire est aussi support pour l’enseignant surtout lorsqu’il maîtrise peu le sujet. Bien qu’il soit complexe de connaître quelles utilisations les enseignants en font dans leur classe, ces derniers présentent à la lecture une vision de l’Autre (pas toujours étranger) parfois alter et parfois alien. La recherche sur les manuels scolaires est donc un terrain d’exploration idéal pour comprendre comment l’histoire de l’Islam et des Arabes est enseignée dans les manuels scolaires et ses conséquences sur la conception de l’Autre, à travers sa relation avec l’Un. À travers un corpus de deux-cent-vingt-deux manuels scolaires d’histoire, édités entre 1948 et 2008, quatre-vingts photos, plus d’une centaine d’extraits et une dizaine de cartes ont été sélectionnés.Inscrire l’analyse des manuels scolaires dans le champs de l’histoire culturelle permet de faire émerger la dimension sociale de ce sujet, c'est-à-dire « l'ensemble des représentations collectives propres à une société » (Ory, 1987). L’analyse culturelle des représentations de l’Islam et des Arabes s’inspire alors à la fois des études sur la constitution de l’altérité et sur les manuels scolaires. En liant « étroitement l’étude des textes, celle des objets matériels et des usages qu’ils engendrent dans la société » (Chartier, 1992), une combinaison d’analyses (quantitative et qualitative) ainsi que des critères de stéréotypie ont été établis pour examiner ces manuels et répondre à nos questionnements de départ. Les relations entre la France et l’Islam sont très anciennes, semées de controverses, de tourmentes, de passions et de partages. Elles sont le résultat d’expériences historiques propres à ce rapport si particulier et transmettent une mémoire forte, présentant à la fois des incompréhensions, réciproques, et des idéaux. Ce qui sépare a plus tendance à faire recette que ce qui rapproche mais se pourrait-il que ces incompréhensions proviennent de manuels scolaires enclin à produire une image stéréotypée de l’Autre afin de renforcer les croyances dans un conflit entre deux mondes ? De nombreuses études (Nasr, 2001 ; Mc Andrew & Oueslati, 2010 ; Costa-Lascoux & Choppin, 2011) et des rapports (Sellier, 2007 ; l’UNESCO, 2005 ; la HALDE, 2007) mettent en avant l’importance du rôle des manuels scolaires dans la reproduction des clichés, la persistance des stéréotypes et parfois du racisme sous des formes plus subtiles.Toutes ces dimensions entremêlées donnent à cette étude une vision originale et intéressante et apportent un regard différent sur la représentation de l’altérité. / The teaching of the history of Islam of the Arabs as it was conceived in history textbooks in France, between 1948 and 2008, could it constitute an image of the Other one stereotyped ? Does the story conveyed in these textbooks present a distorted and frozen conception of the otherness ? This research is based on one of the most enduring, consistent and universal elements in the school system : the textbook. True object of cultural representation (Choppin, 1980), it is a multiple tool and its responsibilities are numerous. Result of the difficult process of didactic transposition, bringing the cultural object of reference to the taught object, it is source of knowledges, understandings and representations for the pupil. It is also the vector of skills deemed necessary by society and values ​​of social and cultural cohesion that it wants for these future citizens (school programs). It is also a reflection of the state of knowledge of an era and the vision of its history. From these various requests, content choices are then made, autonomously, by textbook authors. Influential tool thus, the textbook is also support for the teacher especially when he has little knowledge over the subject. Although it is complex to know which uses the teachers make it in their classrooms, the latter present to the reading a vision of the Other (not always foreigner) sometimes alter and sometimes alien. Textbook research is therefore an ideal field for exploring how the history of Islam and Arabs is taught in textbooks and its implications for the conception of the Other, through its relationship with the One. Through a corpus of two-hundred and twenty two history textbooks, published between 1948 and 2008, eighty photos, more than a hundred extracts and about ten maps were selected.To include the analysis of textbooks in the field of cultural history makes it possible to bring out the social dimension of this subject, that is to say "the set of collective representations specific to a society" (Ory, 1987). The cultural analysis of representations of Islam and Arabs is then inspired by both studies on the constitution of otherness and textbooks. By linking "closely the study of texts, that of material objects and the uses they engender in society" (Chartier, 1992), a combination of analyzes (quantitative and qualitative) as well as criteria of stereotypy have been established to review these manuals and answer our initial questions.Relations between France and Islam are very old, full of controversy, torment, passions and sharing. They are the result of historical experiences peculiar to this particular relationship and transmit a strong memory, presenting at the same time misunderstandings, reciprocal, and ideals. What separates is more likely to be successful than what brings people together, but could it be that these misunderstandings come from textbooks prone to producing a stereotypical image of the Other in order to reinforce beliefs in a conflict between two worlds?All these intertwined dimensions give this study an original and interesting vision and bring a different perspective on the representation of otherness.

O objetivo geral da presente tese é demonstrar que existe no pensamento do filósofo Emmanuel Levinas uma relação entre ética e política sem a qual não seria possível pensar o sentido do humano em suas dimensões individual e social. Nele encontramos indicações claras sobre suas preocupações políticas ao ponto de podermos afirmar que suas análises filosóficas têm início a partir do fenômeno da guerra, fato eminentemente político. Para compreender o fenômeno da guerra, Levinas se dirige à filosofia onde constata que a mesma foi, quase sempre, uma ontologia, um discurso sobre o Ser, que se caracteriza pelo fechamento e totalidade do pensamento, impedindo qualquer possibilidade da alteridade surgir e se manter como tal. Nessa tarefa descobre o frente a frente do Eu e do Outro como momento inicial do sentido do humano em que o Eu é questionado pelo seu direito ser. Surge aí a ética como filosofia primeira caracterizada pela responsabilidade assimétrica do Eu pelo Outro. Mas, a ética é relação de único a único e a realidade comporta situações para além do frente a frente. Assim, para se chegar ao sentido do humano, torna-se necessário pensar a multiplicidade que é sugerida pela presença do Terceiro e que permite a Levinas tecer considerações sobre a política e suas relações mútuas com a ética, utilizando-se principalmente de dois sentidos da noção de justiça. Para esse propósito, abordaremos três momentos de sua produção intelectual. O primeiro se refere à estada de Levinas na Lituânia e na França onde nosso autor fora influenciado pelas questões políticas que se impunham pelo fenômeno da guerra e por suas incursões no pensamento filosófico na tentativa de compreender os fundamentos de tal fenômeno. O segundo momento é caracterizado por sua crítica à ontologia como pensamento dominante na filosofia e que, para Levinas, corrobora com o estado de guerra, assim como pelo estabelecimento da ética como filosofia primeira a partir da relação original entre o Eu e o Outro. O terceiro momento traz a temática da relação entre ética e política, permitindo a compreensão de que ela se dá a partir de mútuas impugnações. A ética surge e mantém-se pelas suas preocupações com a política, mas, por outro lado, a política interrompe a ética expandindo o princípio da responsabilidade, presente na relação Eu-Outro, à multiplicidade dos existentes e suas relações. A política surge imprimindo uma tensão à ética e sendo tensionada por ela. / The general objective, in this thesis, is to demonstrate that there is a relation between ethics and politics in the thought of Emmanuel Levinas without which would not be possible to think the human meaning in its individual and social dimension. In his thought we find evident indications about his politics concerns so that we can affirm that his philosophical analysis begin from the phenomenon of war. To comprehend the phenomenon of war, Levinas discusses the philosophy and states that it have been almost always an ontology, a discourse on the Being, which is characterized by closure and completeness of thought, preventing any possibility to the otherness emerge and to remain as such. In this task he discovers the face to face of the Self and the Other as an early stage of human meaning in that the Self is asked about its right to Be. There arises ethics as prime philosophy, characterized by asymmetric responsibility between the Self and the Other. But ethics is the relation between unique and unique and the reality has situations beyond the face to face. So, to get to the human meaning, it is necessary to consider the multiplicity that is suggested by the presence of the Third and that allows Levinas to make considerations about the politics and its mutual relations to ethics, using mainly two senses of the concept of justice. For this purpose, we will discuss three moments of his intellectual production. The first refers to Levinass stay in Lithuania and France where our author was influenced by political issues that were imposed by the phenomenon of war and by his incursions in philosophical thought in trying to understand the reasons for such a phenomenon. The second stage is characterized by its criticism to ontology as dominant thought in philosophy and that, for Levinas, corroborates the state of war, as well as the establishment of ethics as first philosophy of the original relation between the Self and the Other. The third stage brings the theme of the relation between ethics and politics, allowing the comprehension that it comes from mutual impugnment. The ethics emerges and remains by its concerns with the politics; but on the other hand, the politics interrupts the ethics, expanding the principle of responsibility, which stands in the relation Self-Other, and the multiplicity of existing relations. The politics emerges and imposes a tension to ethics and is tensioned by it.

A tese estabelece relações entre processos inferenciais e alteridade que emergem nas narrativas de crianças indígenas, com idades entre quatro e seis anos, quando dialogam com mães comunitárias a respeito do mito Madre Ñame da cultura Wounaam-nonam. Os capítulos teóricos referem-se ao CSC como uma abordagem que articula os seguintes aspectos centrais deste estudo: primeiro, os processos inferenciais no reconhecimento das diferentes perspectivas que se manifestam na relação eu-outro-mundo (Valsiner, 2007); segundo, a experiência inquietante do encontro com o outro como alteridade, na relação eu-outromundo, a partir de uma perspectiva dialógica (Marková, 2003; Simão, 2010); e, por último, os mitos no ciclo cultura-indivíduo-cultura (Boesch, 1991, Valsiner, 2007, 2013). Esta pesquisa qualitativa e descritiva apresenta; 1) A análise hermenêutica das representações sociais que surgem das entrevistas de três líderes comunitários acerca das implicações de ser ou não ser Wounaam-nonam. Na dialogia cultura pessoal e cultura coletiva as representações sociais são o enquadre simbólico que atribui sentido à presença do outro, estranho, diferente e estrangeiro, como alteridade. 2) A análise hermenêutica fenomenológica do mito Madre Ñame da cultura indígena Wounaan-nonam, que destaca, na versão do líder comunitário Juan Perdiz, um conjunto de mitemas acerca da origem do inhame; da vida que não tem uma interrupção com a morte; do triunfo dos Wounaam-nonam sobre os perigos trazidos por outrem; da função social de proteção que garante a sobrevivência das crianças; e das tensões na relação eu-outro-mundo, trazidas pelo outro, o estrangeiro. 3) A análise dialógica das modalidades de interação verbal de uma mãe comunitária com uma criança de seis anos sobre assuntos referentes ao mito e que dizem respeito a barreiras e fronteiras de comunicação na relação eu-outro-mundo. 4) A análise micro-genética dos processos inferenciais abdutivos, dedutivos e indutivos nos planos denotativo ou conotativo, dos quais uma criança Wounaam-nonam se vale durante a conversa com a mãe comunitária a respeito do mito Madre Ñame. E 5) a análise do mito na busca da perspectiva do outro a qual apresenta a articulação entre inferência, alteridade e mito, a partir das respostas de uma criança de seis anos. São as categorias conceituais atribuição de estados psicológicos a outrem e caráter de alteridade que torna mais complexo o encontro com o outro, diferente, estranho ou estrangeiro que permitem esta articulação. Desta maneira, no contexto das conversas, a criança apresenta diferentes sentidos atribuídos à Madre Ñame: ora um personagem que é humano e animal; ora um estrangeiro que traz desconforto para as famílias e bem-estar para a comunidade; ou, ainda, um cuidador que protege, mas ao mesmo tempo destrói / The thesis establishes relationships between inferential processes and otherness that emerge in the indigenous childrens narratives, with ages between four and six, when they sustain dialogues with community mothers regarding the myth of Madre Ñame of the Wounaan-nonam culture. The theoretical chapters refer to CSC like an approach that articulates the following central aspects for this thesis: first, inferential processes in recognizing the different perspectives that emerge in the relationship me-other-world (Valsiner, 2007); second, the worrisome experience of the encounter with the other like otherness in the relation me-other from a dialogic perspective (Marková, 2003; Simão, 2010) and finally the myths in the cycle of culture individual culture (Boesch, 1991, Valsiner, 2007, 2013). This qualitative and descriptive research presents: the hermeneutic analysis of the social representations that emerge from the interviews to three community leaders about the implications of being or not being Wounaan-nonam. In the dialogical relation between personal and collective culture, the social representations are the symbolic framing that makes sense of the presence of the other, stranger, different and foreign, like otherness. The hermeneutic and phenomenological analysis of the myth Ñame Mother of the Wounaan-nonam indigenous culture, that stands out in the version of community leader Juan Perdiz, a set of mythemes about: the origin of ñame; the life that extends after death; the Wounaan-nonam triumph over the dangers brought by the others; the social function of protection that guarantees children survival; the tensions in the relationship me-other-world brought in by the other, the foreign. The dialogical analysis of the verbal interaction modalities of a community mother with a six-year-old girl about matters regarding the myth that say in relation to the barriers and frontiers of the me-other-world communication. The microgenetic analysis of the inferential, abductive, deductive and inductive processes in the connotative or denotative realms of which a six-year-old Wounaan-nonam girl has a conversation with a community mother about the Ñame Mother myth. The myth analysis in the search of the others perspective that presents the articulation between inference, otherness and myth from the answers of the six-year-old girl. The conceptual categories, attribution of psychological states to the other, and the otherness character that makes the encounter with the other, the different, the stranger or the foreign more complex, give place to this articulation. Thereby, in the context of conversations, the girl presents different senses attributed to the Ñame Mother: a character that is both human and animal; a foreign that brings discomfort to the families but wellness to the community; or a carer that protects, but at the same time destroys. This chapter presents our challenge: articulate, parting from the CSC perspective, the central nuclei of the thesis in the context of the dialogical relationships me- other world as an approach to the identity problematic

Hoje eu vou morrer para nascer de novo. E como escrever histórias que existem em voz alta e que nunca quiseram estar nesta dissertação? Escrevo aqui uma dramaturgia a partir da alteridade, transformo o texto de um outro pela minha autoria. Procuro, assim, problematizar os usos de um discurso alheio ao escritor, como fundamento para o teatro. Para tanto, apresento três ações artísticas que realizei, Consulta, Fim da Fila e Jogo do Gênero, que são o motor para se pensar como a apropriação do real pode culminar na construção de um texto, processo que chamo de rubricagem. A presença física do dramaturgo em diálogo com o outro possibilita a construção de uma dramaturgia situada em campos expandidos do teatro, evidencia a performatividade do gesto, tanto no processo quanto na obra, e permite pensar caminhos da dramaturgia a partir da aproximação a alguém desconhecido. / Today I will die in order to be reborn. How to write spoken-word stories that never wanted to appear in this thesis? I describe here a dramaturgy of alterity, transforming the text of another into my own words. I thus seek to problematize the uses of a discourse foreign to the author as a foundation for theater. Therefore, I present three performances I have realized-- Consulta, Fim da Fila, and Jogo do Gênero--which drive my consideration about how the appropriation of the real can culminate in the construction of a text, a process I term rubricagem-- rubrication. The physical presence of the playwright in dialogue with another enables the construction of a text set in expanded domains of theatre, demonstrating the gesture\'s performativity--both in the process and final piece--and allowing us to conceive a dramaturgy that emanates from the approximation of someone unknown.