DRAINING EBÓS EPISTEMOLÓGICOS IN/THROUGH THE ESPAÇOS-VENTRES: MOISTENED BY THE LITERA-CURAS OF BLACK WOMEN IN DIASPORA
Black diaspora. Literature. Espaços-ventres. Oxum. Black woman.
This research is dedicated to developing three analytical categories — espaços-ventres, ventres-psiques and psiques-gestacionais, based on afro-referenced principles. It also sought to further elaborate the oroboro-mnemônico concept thought of in the master’s program. This thesis was structured upon concepts derived from black diaspora, literature, psychoanalysis and experiences lived in candomblé yards. It was also aimed throughout the writing to create “ebós e epistemológicos”, with the intent of casting out the “carrego colonial,” thinking of counter speeches. Along the elaborations of espaços-ventres, ventres-psiques and psiques-gestacionais, contemporary black women’s poems were prioritized, such as Mel Adún, Lívia Natalia, Lubi Prates, Vânia Melo, Neide Almeida, Conceição Evaristo, Rayane Leão, Elizandra Souza, Louise Queiroz, because it is believed that such poems can perform a theoretical-lyrical function. The investigations and applications of the epistemologies also had as a foundation the novel Ponciá Vivêncio, by Conceição Evaristo: published in 2003, and the short novel “Sabela”, published in 2016, which is within the book Histórias de leves enganos e parecenças. We pursued to discuss aesthetic, ideological, cultural and psychic aspects in these works, having as a basis the african and afro descendant ancestral becoming. To this end, authors like Leda Maria Martins, Bell Hooks, Grada Kilomba, Oyèrónkẹ́ Oyewùmí, Patricia Hill Collins, Denise Botelho, Carla Akotirene, Adilbênia Machado, Reimey Solange, Cristian Sales, Isildinha Nogueira, Eduardo Oliveira, Muniz Sodré, Roland Walter, Davi Nunes, Luiz Antônio Simas and Luiz Rufino were called to the “ginga”. The entire thesis is based upon elaborations coming from the concept of the Nigerian Oyèrónkẹ́ Oyewùmí – in which Oxum is the primordial iyá. Thus, the epistemological constructions were created considering Oxum’s womb and the iyá ancestors as ventres-psiques, capable of providing escape routes, of enchantment for possible cures for the trauma, and, consequently, of the “banzo”. Therefore, it is believed that black women, in the/of the/on diaspora, while writing, produce within the espaços-ventres and when they access the ventres-psiques, through their psiques-gestacionais, they chart ancestral technologies through the black becoming, hence constructing águas-grafias as modus operandi for litera-curas.