O discurso na encruzilhada: propondo a Análise de Discurso Crítica Interseccional

• Ano de defesa: 2024
• Autor(a) principal: Alexandra Bittencourt de Carvalho
• Tipo de documento: Tese
• Tipo de acesso: Acesso aberto
• Idioma: por
• Instituição de defesa: Universidade Federal de Minas Gerais; Brasil; Programa de Pós-Graduação em Estudos Linguísticos; UFMG
• Palavras-chave em Português: Estudos discursivos críticos; Análise Discurso Crítica Interseccional; Encruzilhada; Epistemologias negras; Interseccionalidade; Decolonialidade; Martins, Leda Maria; Análise crítica do discurso; Interseccionalidade (Sociologia)
• Link de acesso: http://hdl.handle.net/1843/76382

The crossroads, according to black Brazilian literary critic Leda Maria Martins (2021), is a space where social agents produce (de)centers, intersections, deviations and multiplicities in which deviant plural languages operate. It is the home of Exu, lord of communications (Akotirene, 2019), linguist-translator of the world (Rufino, 2019) promoter of disorder and chaos that destabilizes the colonialist order. Starting from this ontological position, from Afro centered knowledge of the terreiros, and as a way of following the epistemological steps of the black Brazilian researcher Litiane Macedo Barbosa (2022), of blackening critical discursive studies, within Afroperspectivism, as well as the white Brazilian researcher Maria Carmen Aires Gomes, who rethought the concept of social practice in 2020 (Chouliaraki; Fairclough, 1999), inserting the body as a non-discursive element, the thesis positions discourse at the crossroads, based on epistemic crosses (Rufino, 2019) whose theoretical-methodological avenues cross intersectional theories (Akotirene, 2019; Collins, 2022, 2023), studies of black Brazilian intelligentsia (Carneiro, 2005; Gonzales, 2023), as well as decolonial and counter colonial theories (Maldonado-Torres, 2018; Bispo, 2015) and finally critical discourse studies (Chouliaraki; Fairclough, 1999; Fairclough, 2003; Santos, 2022; Gomes, 2020; Macedo, 2022). The objective of this theoretical thesis is to present a proposal for a discursive approach: Intersectional Critical Discourse Analysis (ADCI). We had the following specific objectives: (i) to develop a theoretical dialogue between Critical Discourse Analysis from an Anglo-Saxon perspective, Intersectional Theories and Decolonial Theories for the construction of an intersectional critical discursive ontology; (ii) develop a methodological dialogue between Critical Discourse Analysis from an Anglo-Saxon perspective, Intersectional Theories and Decolonial Theories to re-read the methodological framework of Textually Oriented Discourse Analysis, in order to design critical intersectional discursive analytics; (iii) operationalize the actional meaning, based on the discussion about genres of re-existence and the re-reading of the category of the negotiation framework of differences in order to analyze how different bodies act and interact discursively in socio-discursive practices of re-existence; (iv) operationalize the representational meaning, based on the re-reading of the transitivity system and lexicalizations in order to discuss how representations of the world are constructed discursively from a perspective of re-existence; (v) operationalize the identificational meaning, based on the reinterpretation of the modalities and the evaluation with the aim of analyzing identity and identification processes of reexisting bodies about themselves and others. ADCI, therefore, is an approach that analyzes discourses of resistance and re-existence (Gersiney Santos, 2022, Santos, 2018) that re-signify, based on the positionalities of decolonial agents, the discursively produced colonial meanings, displacing negative/pejorative/exclusive meanings and violent attacks that affect bodies that escape the axes of privilege of race, class, gender and other identity axes, such as size/fat (Carvalho, 2018) and generation. The thesis is divided into four moments: (1) Where we came from, where we are going – which reports the paths of the Afecto group and positions me as a researcher; (2), Laroyê, Exu! The crossroads as a decolonial epistemic and ontological place – which discusses the crossroads as a place of knowledge and ontologies in order to think about the colonial and decolonial construction of social life, (3) Exu mò jubá! Discourse at the crossroads: Intersectional Critical Discourse Analysis – which builds the ontology and epistemology of ADCI, (4) the paths of the crossroads – the beginning, the middle and the beginning.