Please use this identifier to cite or link to this item: http://hdl.handle.net/10316/29800
DC FieldValueLanguage
dc.contributor.advisorRibeiro, Margarida Calafate-
dc.contributor.advisorPadilha, Laura-
dc.contributor.authorGaivão, Luís Mousinho de Magalhães de Mascarenhas-
dc.date.accessioned2015-10-23T13:56:57Z-
dc.date.available2015-10-23T13:56:57Z-
dc.date.issued2016-05-05-
dc.date.submitted2015-10-23-
dc.identifier.citationGAIVÃO, Luís Mousinho de Magalhães de Mascarenhas - Pelo sul se faz caminho : Angola, transculturação e Atlântico na obra de Manuel Rui. Coimbra : [s.n.], 2016. Tese de doutoramento. Disponível na WWW: http://hdl.handle.net/ 10316/29800-
dc.identifier.urihttp://hdl.handle.net/10316/29800-
dc.descriptionTese de doutoramento em Pós-colonialismos e Cidadania Global, apresentada à Faculdade de Economia da Universidade de Coimbra-
dc.description.abstractNeste trabalho pretendo responder às questões relativas à possível existência de um pensamento “sulano”, ancorado nas muitas epistemologias do Sul (Santos, 2009) na obra recente do escritor angolano Manuel Rui. Para tal, analiso os textos de Manuel Rui Rioseco (1997), Travessia por Imagem (2011), A Trança (2013a) socorrendo-me sobretudo da obra sociológica de Boaventura de Sousa Santos, bem como de pensadores oriundos do Atlântico Sul, ou seja, afro-ibero-americanos. Referências maiores relativas ao pós-colonialismo são Mignolo e Quijano, Mudimbe e Mbembe, e Bhabha e Saïd, para citar sul-americanos, africanos e dois orientais. Mas outras áreas científicas colaboram neste trabalho: os estudos literários, os estudos culturais, a história, a política e a sociologia. Durante a análise aos três romances estabeleci as conexões sócio-histórico-políticas que resultaram numa angolanidade compósita por hibridismos étnico-culturais interiores e exteriores ao território nacional angolano e enquadro essas considerações num cenário mais vasto, relativo aos diversos colonialismos africanos e sul-americanos. Da minha análise concluo que para repensar a modernidade, é essencial a performatividade da hibridação, ou a mistura das misturas que no Atlântico Sul se realiza, apesar do colonialismo e pelo colonialismo. A consideração final é que “descolonizar é preciso”: o eurocentrismo, a ciência, o direito, o Estado-nação “democrático”, o ensino e tudo aquilo que se encontra mergulhado em “colonialidade”. É com o contributo das epistemologias do Sul que os personagens ficcionados na obra de Manuel Rui reencontram as práticas sociais e culturais da “ecologia de saberes” que podem ajudar a resolver as questões da pós-modernidade global. As perspetivas destes pensamentos transculturalizados e alternativos traduzem uma existência sempre inacabada e recusam o essencialismo como paradigma. Manifestam-se abertos à diferença e são, também, ecológicos. É o que apelido de “pensamento sulano”. On this work, I intend to answer to questions related to the eventual existence of a “sulano” way of thinking, anchored on the several epistemologies of the South (Santos, 2009), in recent works by Angolan writer Manuel Rui. To do so, I analyse the works of Manuel Rui Rioseco (1997), Travessia por Imagem (2011), and A Trança (2013a), based essentially on the sociological work both of Boaventura de Sousa Santos and thinkers coming from the South Atlantic, or, in other words, Afro-Iberian-Americans. Major references related to post-colonialism are, as for example, Mignolo and Quijano, Mudimbe and Mbembe, and Bhabha and Saïd, to refer South-Americans, Africans and two Asians. But to this work, I did not only convoy these subjects: I have also called upon Literature, Culture, History, Politics and Sociology. Throughout the analysis of the three romances, I established the social, historical and political connections which resulted into what is known as angolanidade, composed by ethnic and cultural hybridism, which are both internal and external to the Angolan national territory. These considerations were depicted in a larger scenario, related to the different African and South-American colonialism. At the end of my analysis, I end up concluding that in order to rethink modernity, the performativity of hybridity is essential, or the mixture of the mixtures that is made in the South Atlantic, notwithstanding colonialism and what was done in the name of colonialism. The final consideration is that “Decolonize is a need”: euro-centrism, science, law, the “democratic” State-Nation, education, as well as everything that may be found deeply in “coloniality”. With the contribution of the South epistemologies, the characters depicted in Manuel Rui’s works went back to the social and cultural practices of the “ecologia de saberes” that may help to solve the global post-modernity questions. The perspectives of this trans-culturalized and alternative thoughts represent an existence that is never finished and refuses essentialism as a paradigm. They are available to being different and are, at the same time, ecological. To this, I have called “sulano” way of thinking.por
dc.description.abstractOn this work, I intend to answer to questions related to the eventual existence of a “sulano” way of thinking, anchored on the several epistemologies of the South (Santos, 2009), in recent works by Angolan writer Manuel Rui. To do so, I analyse the works of Manuel Rui Rioseco (1997), Travessia por Imagem (2011), and A Trança (2013a), based essentially on the sociological work both of Boaventura de Sousa Santos and thinkers coming from the South Atlantic, or, in other words, Afro-Iberian-Americans. Major references related to post-colonialism are, as for example, Mignolo and Quijano, Mudimbe and Mbembe, and Bhabha and Saïd, to refer South-Americans, Africans and two Asians. But to this work, I did not only convoy these subjects: I have also called upon Literature, Culture, History, Politics and Sociology. Throughout the analysis of the three romances, I established the social, historical and political connections which resulted into what is known as angolanidade, composed by ethnic and cultural hybridism, which are both internal and external to the Angolan national territory. These considerations were depicted in a larger scenario, related to the different African and South-American colonialism. At the end of my analysis, I end up concluding that in order to rethink modernity, the performativity of hybridity is essential, or the mixture of the mixtures that is made in the South Atlantic, notwithstanding colonialism and what was done in the name of colonialism. The final consideration is that “Decolonize is a need”: euro-centrism, science, law, the “democratic” State-Nation, education, as well as everything that may be found deeply in “coloniality”. With the contribution of the South epistemologies, the characters depicted in Manuel Rui’s works went back to the social and cultural practices of the “ecologia de saberes” that may help to solve the global post-modernity questions. The perspectives of this trans-culturalized and alternative thoughts represent an existence that is never finished and refuses essentialism as a paradigm. They are available to being different and are, at the same time, ecological. To this, I have called “sulano” way of thinking-
dc.description.sponsorshipCONDURIL Engenharia, S.A.-
dc.language.isoporpor
dc.rightsopenAccess-
dc.subjectSociologiapor
dc.subjectLiteraturapor
dc.titlePelo Sul se faz Caminho: Angola, transculturação e Atlântico na obra de Manuel Ruipor
dc.typedoctoralThesispor
dc.identifier.tid101513887-
item.fulltextCom Texto completo-
item.languageiso639-1pt-
item.grantfulltextopen-
crisitem.advisor.researchunitCentre for Social Studies-
crisitem.advisor.parentresearchunitUniversidade de Coimbra-
crisitem.advisor.orcid0000-0003-4865-1761-
Appears in Collections:FEUC- Teses de Doutoramento
I&D CES - Teses de Doutoramento
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