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this article presents an enunciative reading (cf. BENVENISTE, 1988 and 1989) of Franz Fanon's work, Black skin, white masks. The main objective is to promote a discussion around speech, who speaks and to whom it is spoken, in order to support an enunciative-anthropological study (FLORES, 2019) that addresses language as one comprehension aspect involved within race discussions. It also aims to provide, in general terms, a linguistic basis for the theoretical field that addresses issues such as racism. The analytical path developed here points to a linguistics of diversity, capable of including the speaker not as an abstraction, but as a lived experience. [ABSTRACT FROM AUTHOR]

In the dispositif of raciality, the agonistic between racist power and the resistance to it is enacted. This article takes up the Movement of Negritude and its repercussions to trace the transformations this dispositif has undergone until reaching the racial literacy practices that produce subjects critical to the naturalization of racialization. Along the way, it introduces the concept of whiteness and the Critical Whiteness Studies in an introductory way. Furthermore, it relates racial literacy to Foucault's concept of techniques of the self in order to highlight both the characteristics of practice and exercise shared by both and the effects of subjectivation produced. Throughout the article, concepts from Emile Benveniste's thought are used to illustrate how intersubjectivity plays a fundamental role in subjectivity production. [ABSTRACT FROM AUTHOR]

Based on a question posed by a student, this paper tries to answer how a given enunciation can take place. In this sense, three points are highlighted: a) the relation between langage and langue -- reinforcing the main role played by the former and the interpretative power of the latter; b) culture understood as a semiologic system within the work of Benveniste; and c) the (im)possibility of communication between cultures. The answer found mobilizes the ideas of affectivity and emotion to show that, however diverse cultures may be, human beings create intersection points between them so as to make communication possible. [ABSTRACT FROM AUTHOR]