Fala instituinte do discurso mitico Guarani Mbya
Luiz Carlos Borges
TESE
Português
(Broch.)
T/UNICAMP B644f
Campinas, SP : [s.n.], 1998.
336 p.
Orientador: Eni Puccinelli Orlandi
Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem
Resumo: A hipótese, que funda esta análise, assume que o mito desempenha um papel de discurso fundador. Não é suficiente, no entanto, assumir essa constatação e afirmá-la, é necessário apontar os mecanismos do funcionamento discursivo do mito, bem como examinar as condições de produção pelas quais o...
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Resumo: A hipótese, que funda esta análise, assume que o mito desempenha um papel de discurso fundador. Não é suficiente, no entanto, assumir essa constatação e afirmá-la, é necessário apontar os mecanismos do funcionamento discursivo do mito, bem como examinar as condições de produção pelas quais o seu caráter de discurso fundador se materializa e, portanto, se historiciza nas práticas discursivas de uma sociedade de tradição oral, como a dos guarani mbyá. É este o objeto de estudo deste trabalho. A partir dessa consideração analítica, a tese se estrutura visando desenvolver a hipótese inicial, e explicitar, com base nos textos mbyá e nos estudos de especialistas, a saturação do mito nas diversas formas de discursivização desse grupo indígena, bem como as relações de mútua determinação entre a fundação mítica e a formação imaginária desse povo. Nas sociedades de tradição oral, mais do que em quaisquer outras, a estruturação étnica, histórico-jurídica e religiosa têm no mito a sua referência fundacional e sua sustentabilidade identitária. Assim, se o mito é capaz de refletir os estados de desenvolvimento das relações sociais, de acordo com os processos de formação e projeçao de auto-imagem; de igual modo, a organização e funcionamento sociais refletem os princípios fundacionais presentes nas narrativas mitológicas estrito senso, dado que entre o mito e a sociedade estabelece-se uma dupla projeção especular. No jogo estabelecido por esse duplo espelhamento, atua a Análise do Discurso. A análise, então, consiste em apontar as formas eas instâncias pelas/nas quais o mito fundador sustenta as redes de sentido que, por sua vez, informam e saturam o imaginário instituinte mbyá. Um percurso metodológico dessa natureza implica, em primeiro lugar, em discutir a constituição discursiva do mito, e em relacioná-lo à historicidade e à arte. Em seguida, leva à verificação de sua insistente presença, seja no dito ou naquilo que, silenciado, é manifestação significante; na estruturação histórico-jurídica do povo, o que inclui, no caso específico dos mbyá, a formação de uma ordem de racionalidade fundada na razão religiosa, responsável por uma de suas características mais acentuada: o profetismo messiânico e a busca da Terra Sem Males. O estudo do discurso fundador mbyá, dada a complexidade de relações e implicações que são estabelecidas entre a ordem mÍtica e a social, mobilizou, para balizamento analítico, além do referencial teórico da AD, noções como magma de significância, imaginário radical instituinte, forma e/ou imagem ideológica, e mecanismos de validade psicológica da ideologia. Este instrumental opera como investimento metodológico para abranger os mais diversos estratos e manifestações da sociedade mbyá, que são, em última instância, determinados pelo discurso mítico fundador, o qual manifesta a formação histórico-ideológica desse povo, a qual, por seu turno, constitui o ceme do seu imaginário radical instituinte. A compreensão do mito, como méio<1JIla de significância, demanda uma leitura que o entenda como constituidor daquilo mesmo que nele se representa: a razão imaginária que sustenta a sociedade. Consoante o que, é preciso compreender que a fundação significante dessa sociedade, enquanto processo histórico-socia~ recorta( -se) (n)o mito. É isso que justifica dizer que as filiações de sentido, o dito, o não dito e o interdito da discursivização mbyá, significam porque o mito significa
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Abstract: The main hypothesis that conducts this analysis assumes that a myth plays a ro11 of a founder discourse. However, it is not enough just to assume this statement, it is necessary to demonstra te the operating discoursive mechanisms of the myth, as well as to show in which circumstances and...
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Abstract: The main hypothesis that conducts this analysis assumes that a myth plays a ro11 of a founder discourse. However, it is not enough just to assume this statement, it is necessary to demonstra te the operating discoursive mechanisms of the myth, as well as to show in which circumstances and in which ways its character of foünding discourse is manifested in the discoursive practices of an oral tradition society, as is the case of the mbyá guarani indians.
Considering that, the analysis is structered in form of argumentative movements, whose aim is to support the initial hypothesis, and to demonstrate, using both native texts and those of the specialists, as the different forros of discoursive acts of that indigenous nation are saturated by the myth. Thus, if in mythic narratives it is possible to detect refletions of the states of the social relations development, according to the processes of self-image formation and projection, then the organization and social functioning likewise reflect the founding principIes established by this narrative structure, considering that between myth and society a double mirror reflection play takes place. It's in the effects produced by this double mirroring play that the Discourse Analysis operates. The analysis consists, then, in pointing the forms and levels inlby which the founding myth supports the nets of meanings that, in turn, inform and saturate the mbyá instituent imaginary. A methodological path like that implies, firstly, to consider the discoursive nature of the myth and to relate it to bistoricity and verbal art. Secondly, it leads to the demonstrarion of its omnipresence in whatever is said or even when silenced is signifying manifestation; in the peoplets juridic-historical structuring, what includes, regarding the mbyá indians, the development of an order of rarionality based in the religious reason, responsible for one of their most outstanding characteristics: the messianic prophetism and the search for the Yvy Marã Ey (Land Without Evil). The study of the mbyá foundind discourse, considering the complexity of relations and implications which are established between mythic and social orders, envolved' for its analytical fTaming, besides the AD's theoretical concepts, the use of notions such as magma of significances, radical instituent imaginary, ideological image andJor form and mechanisms of psicologicaI validity of ideology. They operate as methodological investment to reach the heterogeneous layers and manifestations of the mbyá society which are impregnated by the foundational mythic discourse, that reciprocaly manifests that people's historical-ideological formation, which constitutes the hard core of its radical instituent imaginary. The comprehension of the myth as a magma of significances is correlated to its understanding as constituent of what in it is represented: the imaginary reason that maintains the society. Therefore, its necessary to understand that the society signifying foundation, viewed as a historical and social process, reports to the myth. lts this correlation that allows to state that ali the streams of meanings, the said and unsaid and the interdict of the mbyá discoursive order make sensc because the myth is meaningful Ver menos
Considering that, the analysis is structered in form of argumentative movements, whose aim is to support the initial hypothesis, and to demonstrate, using both native texts and those of the specialists, as the different forros of discoursive acts of that indigenous nation are saturated by the myth. Thus, if in mythic narratives it is possible to detect refletions of the states of the social relations development, according to the processes of self-image formation and projection, then the organization and social functioning likewise reflect the founding principIes established by this narrative structure, considering that between myth and society a double mirror reflection play takes place. It's in the effects produced by this double mirroring play that the Discourse Analysis operates. The analysis consists, then, in pointing the forms and levels inlby which the founding myth supports the nets of meanings that, in turn, inform and saturate the mbyá instituent imaginary. A methodological path like that implies, firstly, to consider the discoursive nature of the myth and to relate it to bistoricity and verbal art. Secondly, it leads to the demonstrarion of its omnipresence in whatever is said or even when silenced is signifying manifestation; in the peoplets juridic-historical structuring, what includes, regarding the mbyá indians, the development of an order of rarionality based in the religious reason, responsible for one of their most outstanding characteristics: the messianic prophetism and the search for the Yvy Marã Ey (Land Without Evil). The study of the mbyá foundind discourse, considering the complexity of relations and implications which are established between mythic and social orders, envolved' for its analytical fTaming, besides the AD's theoretical concepts, the use of notions such as magma of significances, radical instituent imaginary, ideological image andJor form and mechanisms of psicologicaI validity of ideology. They operate as methodological investment to reach the heterogeneous layers and manifestations of the mbyá society which are impregnated by the foundational mythic discourse, that reciprocaly manifests that people's historical-ideological formation, which constitutes the hard core of its radical instituent imaginary. The comprehension of the myth as a magma of significances is correlated to its understanding as constituent of what in it is represented: the imaginary reason that maintains the society. Therefore, its necessary to understand that the society signifying foundation, viewed as a historical and social process, reports to the myth. lts this correlation that allows to state that ali the streams of meanings, the said and unsaid and the interdict of the mbyá discoursive order make sensc because the myth is meaningful Ver menos
Orlandi, Eni de Lourdes Puccinelli, 1942-
Orientador
Campos, Marcio D'Olne, 1943-
Avaliador
Muller, Regina Polo, 1950-
Avaliador
Lagazzi, Suzy Maria, 1960-
Avaliador
Nunes, José Horta, 1964-
Avaliador
Fala instituinte do discurso mitico Guarani Mbya
Luiz Carlos Borges
Fala instituinte do discurso mitico Guarani Mbya
Luiz Carlos Borges
Exemplares
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