No cordel, a performatização da(s) mulher(es): um estudo em linguística queer.

Abstract

In contemporary times we still live gender conditions that are screaming, because the power has always been exercised by men. However, determining the source of women's inferiority is complex. In this respect, many anthropologists explain that this inferiorization developed with society itself, from the moment when the division of labor between the function of men and women was made. Thus, an almost natural existence began to be consolidated in which the woman, being considered fragile and not being seen as having an agile physical aspect, could not hunt, fight and then stay in the domestic space. Moreover, we are also situated in the understanding of intelligible gender, in the denominator common sense. In this context, this study aimed to understand what view of women (s) prevails in twentieth and twentieth century cord leaflets. For this, three leaflets of Leandro Gomes de Barros were selected, namely, “The Martyrdoms of Genoveva”, 1874, “The Testament of the Emerald Gypsy”, 1874, and “History of the Maiden Teodora”, 1875, with republication. in the 1970s. The research goes through questions such as: i) what meanings were authorized in the leaflets ?, ii) what subjects were in these authorized utterances ?, iii) which “quotes” were repeated? ”Have binding power? and v) do the twines constitute successful performing acts? Our study is situated in the field of queer linguistics, a field that assumes a theoretical and methodological place in language studies turning its gaze to identities in post-identity condition. Its purpose is anchored in the relationship between subject, language, meaning and identity, a relationship that must be strange. The research was conducted in an indisciplinary / transdisciplinary perspective, dialoguing with the literature, in Alves (2013), Barroso (2012), Medeviédev (2012) and Tezza (2001), with the purposes of Applied Linguistics, in which we address the ethnolinguistics of speech. living, which sees language as a constant process, treating it as living through concrete enunciation, as 'speech acts'. The ethnolinguistics of living speech helps us to see the various texts, whether oral or written, as subjects' activities about language in social relations with other subjects. We seek grounding in Bento (2014), Borba (2006), Misekolci (2014), Louro (2008), Moita Lopes (2006), Nelson (2006), Santos Filho (2012, 2015a, 2015b, 2015c), among others.