Necropolítica nos trópicos: exceção, colonialidade e raça na invenção da Ibero-América

• Ano de defesa: 2018
• Autor(a) principal: Thaísa Maria Rocha Lemos
• Tipo de documento: Dissertação
• Tipo de acesso: Acesso aberto
• Idioma: por
• Instituição de defesa: Universidade Federal de Minas Gerais; UFMG
• Palavras-chave em Português: Vidas Nuas; Colonialidade; Necropolítica; Exceção; Colonias; Direito; Negros Segregação; Estado de exceção; Pós-colonialismo
• Link de acesso: http://hdl.handle.net/1843/BUOS-B9HJWX

In this work I intend to carry out a reading of the agambenian concept of bare life in a decolonial perspective, in order to accompany the construction of the tradition of ontological oppression exerted on those who carry in their bodies wounds opened by colonialism and which can not be sutured by virtue of the exercises of violence reiterated by coloniality. Operating from the hypothesis that the possibility that certain bodies would become preferential custodians of what Giorgio Agamben calls bare life is derived from the policies of enmity built from the European ultramarine expansion of the sixteenth century, I seek to challenge the Western legal-political structure in order to show the way in which race has assumed the character of a singular form of depredation and submission of life to a power of death (necropolitics), showing itself, together with coloniality, as the factor that allows the stabilization of the exceptional management of life. The confirmation of this premise leads us, in turn, to the recognition that the "desire for apartheid" and the "fantasies of extermination" that we are witnessing today in our society, far from being an unprecedented phenomena, extrinsic to our liberal democracy, are not new and has metamorphosed throughout history. In the first chapter, I try to demonstrate how the colonial space appears as a historical positivity in which there was the stabilization of the exception in the form-camp. In the second chapter, I propose an analysis of the construction of the Western political lexicon inherent to the state - especially in relation to its category of citizen -, seeking to reveal its hidden connections with the matrix of colonial power. Finally, in the third chapter, I analyze the way in which segregationist and genocidal practices that move against black bodies do not constitute themselves as antagonists to democratic societies, but are consubstantiate as their "nocturnal face" - the one that we should unveil if we are interested in propitiating the establishment, in Benjaminian language, of a true state of exception.