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| Author(s): |
Rodrigo Iamarino Caravita
Total Authors: 1
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| Document type: | Doctoral Thesis |
| Press: | Campinas, SP. |
| Institution: | Universidade Estadual de Campinas (UNICAMP). Instituto de Filosofia e Ciências Humanas |
| Defense date: | 2022-06-07 |
| Examining board members: |
Ronaldo Almeida;
Omar Ribeiro Thomaz;
Rodrigo Toniol;
Geraldo Luciano Andrello;
Valéria Mendonça de Macedo;
Angela Renée de la Torre Castallanos
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| Advisor: | Ronaldo Almeida |
| Abstract | |
In this thesis, we seek to carry out a cartography - the drawing of a map in movement, which is made at the same time that the (psychosocial) landscapes are dismantled and reassembled - of some shamanic practices that have gained visibility from increasingly fruitful relationships between indigenous and non-indigenous people. We take one of these relationships as an entry point: the arrival of some practices and substances to a Guarani group. Such practices can be seen under the generic label of Red Road – a Lakota-inspired concept that, deterritorialized from its origins, begins to circulate across the entire American continent. With a creative and policy of "anthropophagization" of such practices, some Guarani began to perform them on their lands. In my first contact with Geraldo, a Guarani indigenous leader, I was immediately warned that I could research them as long as I agreed to "try them on my own body". Therefore, this research starts from the premise of my active participation and the attempt to report experiences that are often taken as intimate, subjective and profound. Phenomenology and its appreciation of the body and experience was a safe haven for the theory we outline here. This theory found in the affective turn – the importance and explicitness given to the encounters of bodies, emotions, sensations and feelings – a way to escape the solipsism of experience (after all, how to talk about ayahuasca without saying "go there and try it for yourself"? ), paying attention to the effects (and affects) that these practices arouse and paying attention to the (micro)political use that many groups, especially the Guarani, have made of them. One of the main effects that we found in the field is the concept I (re)formulated of a "counter-colonization of the body". In dialogue with postcolonial theory and with recurring ideas such as the de(s)colonization of knowledge and thought, we propose an apparent inversion: if the body is of fundamental importance for Amerindian cosmologies, it is necessary to de(s)colonize it before, or rather, counter-colonize it. It would be necessary not only to undo it and reconstruct it in opposition, but to create a body politically and micropolitically opposed to colonialism and its current associations (patriarchy, capitalism, racism, etc.). We thus find, in the so-called master plants (and in all associated practices) and in the bodily effects raised by them, a possibility for the construction of this body, with all the affections involved, since these practices are often powerful devices – a machine – of incorporation of others, used skillfully by the indigenous people. In this process, it is essential that the bodies of whites, mainly, be re-made, counter-made, pacified, domesticated, counter-colonized (AU) | |
| FAPESP's process: | 16/13244-3 - Symmetrical and Reverse Anthropology in Contemporary Shamanic Practices |
| Grantee: | Rodrigo Iamarino Caravita |
| Support Opportunities: | Scholarships in Brazil - Doctorate |