Decolonialidade, contracolonização e transgressão nas metáforas de Ailton Krenak

Abstract

This Dissertation is the result of a research whose objective was to analyze Ailton Krenak's metaphors on the connection between human experience, modernity and nature, in a decolonial perspective. Such an analysis resulted from the following research problems: what metaphors does Krenak use, in his texts, to reflect on a world governed by colonial narratives? How do these metaphors translate, individually and as a whole, the Krenak cosmoperception of the man/nature relationship? How do these metaphors express opposition to colonialist narratives and establish themselves as an element of decolonial resistance? The books Ideas to postpone the end of the world (2020a) and Life is not useful (2020b) by Krenak constituted the sample universe, which are listed the metaphors selected as the research corpus. The quilombola cosmoperception of humanity is also revealed in the research through the thoughts of Antônio Bispo dos Santos, Mestre Nêgo Bispo, an intellectual from Piauí (Br) who brings, in essays and poems, possibilities of emancipation from the way of life imposed on modern societies in the book Colonization, quilombos: ways and meanings, (2015). The reflections presented create a field of thought in which the knowledge of indigenous and Afro-diasporic peoples overlaps with a colonialist knowledge structure, contributing to the dissemination of literary and discursive studies, anchored in important theoretical bases, such as the concept of oraliture (MARTINS, 2003). We also aim to contribute to the expansion of studies on the linguistic and aesthetic phenomenon of metaphor. We present four chapters, in which we discuss the relationship between research and the pandemic, we develop a study on the basic concepts of decolonial theory, we map the main metaphors of the texts by Ailton, Krenak, presenting three analysis frameworks, we discuss oraliture and transgression literary. The research seeks to show the urgency of knowing, discussing and valuing ancestral knowledge and practices, presenting modes of world meaning silenced by colonialist practices. Transgressive and decolonial cosmovisions urge us not to present answers, but to formulate more and more questions.