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Submitted by Celso Magalhaes (celsomagalhaes@ufrrj.br) on 2022-08-26T14:00:29Z No. of bitstreams: 1 2019 - Yan Gabriel Souza de Oliveira.pdf: 2377675 bytes, checksum: 354015f65ce9087bc95ad4ac9f19f89a (MD5) Made available in DSpace on 2022-08-26T14:00:29Z (GMT). No. of bitstreams: 1 2019 - Yan Gabriel Souza de Oliveira.pdf: 2377675 bytes, checksum: 354015f65ce9087bc95ad4ac9f19f89a (MD5) Previous issue date: 2019-06-27 CAPES - Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior My Master?s research chased relentlessly the objective of drawing a philosophical-receptive reading of the book The Falling Sky: words of yanomami shaman, by Davi Kopenawa and Bruce Albert. Furthermore, it has two others objectives: for proof the possibility of considering such work as a ?book of amerindian philosophy? (despite being signed by one yanomami shaman and one French anthropologist); and, simultaneously, investigate what this consideration (when proven) could lead to discussions and to production of philosophical knowledge developed in University circuits. In short, an investigation into ?how and why? seems to be fundamentally a philosophical reception of Kopenawa?s recently published shamanic statements. Over more than two years of research development, and especially with the writing process of this dissertation, we were led to diverse and unpredictable paths of reading and reflection, explained in the Introduction. In this abstract, I believe to be valid, only, to emphasize some points: we launch a multipolarized dialogic strategy, creating and testing conceptual alliances with the most diverse authors, philosophical or not, amerindians or not. From the beginning, among the most important references, were the anthropologists Eduardo Viveiros de Castro and T?nia Stolze de Lima, due to the concept coined by these of multinaturalist perspectivism. Our main hypothetical path was the investigation of the extent to which the Kopenawa & Albert?s book presents us with a praxological and autonomous explanation of the theory that this concept evoked, and which eventually made it even more complex. In what concerns directly to the philosophical discipline, we maintain an intimate and ambiguous relationship with the works of Deleuze & Guattari and the conception that theese authors presented of which characterizes the Philosophy ? beyond the concept of ?cosmopolitics?, coined by Isabelle Stengers and refrained in complex terms by the ?shamanic critique of the political economy of nature?, immanent in our central book, and in parallel with contemporany Latin American thinkers who claim the urgency of an epistemic decolonization of philosophical practices and theories. At this point, our most important conceptual reference was undoubtedly the quilombola master and author Ant?nio Bispo dos Santos, his theory of Countercoloniality and his suggestion about a conceptual distinction between Countercoloniality and Decolonization. Last but not least, in hipothetically formulating a field of knowledge that we identify as that of Countercolonialist Philosophies, a more direct dialogue was required between the yanomami shamanism researched in The Falling Sky and others countercolonial traditions, we did it, above all, from the ?enchanted science of the macumbas?, presented and analyzed by Simas & Rufino, in another recently published book Minha pesquisa de mestrado perseguiu, incansavelmente, o objetivo de tra?ar uma leitura filos?fico-receptiva do livro A Queda do C?u: palavras de um xam? yanomami, de Davi Kopenawa & Bruce Albert. Com dois objetivos principais: p?r ? prova a possibilidade de considerarmos tal obra enquanto um ?livro de filosofia amer?ndia? (apesar de estar assinado por um xam? yanomami e um antrop?logo franc?s); e, simultaneamente, investigar o que esta considera??o (ao se comprovar) poderia suscitar aos debates e ? produ??o de conhecimento filos?fico desenvolvidos nos circuitos universit?rios. Em suma, uma investiga??o sobre ?como e porque? parece fundamental para uma recep??o filos?fico-acad?mica dos enunciados xam?nicos de Kopenawa, recentemente publicados. Ao longo dos mais de dois anos de desenvolvimento da pesquisa e, sobretudo, com o processo de reda??o desta disserta??o, fomos levados a caminhos diversos e imprevis?veis de leitura e reflex?o, explicados na Introdu??o. Neste resumo, creio ser v?lido, apenas, frisar alguns pontos: lan?amos m?o de uma estrat?gia dial?gica multipolarizada, criando e testando alian?as conceituais com os mais diversos autores, filos?ficos ou n?o, amer?ndios ou n?o. Desde o in?cio, entre os referenciais mais importantes, estavam os antrop?logos Eduardo Viveiros de Castro e T?nia Stolze de Lima, devido ao conceito, por eles cunhado, de perspectivismo multinaturalista. Posto que o nosso caminho hipot?tico chave fosse o da investiga??o sobre, at? que ponto, a obra de Kopenawa & Albert apresenta-nos uma explica??o praxol?gica e aut?noma da teoria que aquele conceito evocava, e que acabou por complexific?-la ainda mais. No que tange mais diretamente ? disciplina filos?fica, mantemos um ?ntimo e amb?guo relacionamento com as obras de Deleuze & Guattari e com a concep??o que estes autores apresentaram do que caracteriza a Filosofia ? al?m do conceito de ?cosmopol?tica?, cunhado por Isabelle Stengers e ressignificado complexamente pela ?cr?tica xam?nica da economia pol?tica da natureza?, imanente ? nossa obra central. E, paralelamente, com pensadores latino-americanos contempor?neos que apontam para a urg?ncia de uma descoloniza??o epist?mica das pr?ticas e dos saberes filos?ficos. Nesse ponto, nossa refer?ncia conceitual mais importante foi, sem d?vidas, o autor e mestre quilombola Ant?nio Bispo dos Santos, sua teoria da Contracolonialidade e sua sugest?o acerca de uma distin??o conceitual entre Contracolonialidade e Descoloniza??o, que procuramos desenvolver. Por fim, n?o menos importante, ao formularmos hipoteticamente um campo do conhecimento que identificamos como aquele das Filosofias Contracolonialistas, fez-se necess?rio um di?logo mais direto entre o xamanismo yanomami, pesquisado em A Queda do C?u, com outras tradi??es contracoloniais; o fizemos, sobretudo, a partir da ?ci?ncia encantada das macumbas?, apresentada e analisada por Simas & Rufino, em outra obra recente

Complicit Witnessing: Distant Suffering in Contemporary White Canadian Women’s Writing examines twenty-first-century literature by white Canadian women that represents, or bears witness to, the lives of “distant others” (Boltanski). Camilla Gibb’s Sweetness in the Belly and The Beauty of Humanity Movement, Kim Echlin’s The Disappeared, and Karen Connelly’s The Border Surrounds Us, The Lizard Cage, and Burmese Lessons: A Love Story can be read as examples of Canadian literature gone “global” and situated within the tradition of literature of sentiment that works to educate Western readers about the lives of distant others while also forging transnational affective bonds. In the context of globalization and the commodification of transnational empathy via neoliberal civilizing regimes, however, care for distant others is irrevocably complicit with a fantasy of distance that would produce the white Western woman as an innocent, rather than implicated, subject. These texts demand a rethinking of complicity beyond accusations of representational guilt based in Orientalist paradigms of power/knowledge. Through an understanding of Canadian literature as a middlebrow institution of national pedagogy, this project questions the discursive production of Canada as a benevolent middle power characterized by humanitarian outreach and white civility, and asks how Gibb, Echlin, and Connelly’s work both endorses and complicates this view. Through the articulation of an ethics of complicity, this project argues for an expansion of the term beyond accusations of criminal collusion to include the sense of enfoldment, implication, and complex affiliation that takes the form, in these texts, of affectively charged transnational (usually romantic) relationships. This focus on sentimental narratives and border-crossing affiliations complicates the ethics of reading that champions textual resistance. Instead, this project explores the tension between resistance and veracity through a methodological approach that heeds both textual complexity and paratextual framing. Complicity is a grounds for neither celebration nor outright dismissal, but provides a way to engage with books that expand the problem of distant suffering and responsibility for the other in the context of how discourses new and old both curtail and over-determine the possibilities of caring for distant others.