This study aims to understand, through the farmers’ discursive practices who lives in Caraparu
village, the constitution and functioning of the imaginary that is projected in the socio-historical
real understood as their material conditions of existence. My desire, as a researcher, is to understand the functioning of this imaginary materialized in those discursive practices and, besides, to examine the evidence of probable / possible transformations of this imaginary, having as an empirical object of analysis the narratives of the young farmers of Caraparu. There is, therefore, in this research, a gesture of understanding that seeks to recognize the regularities of a discursive and ideological formation that supports the belief in the rules that govern the daily lives of the subject and imposes obedience to them. To achieve these objectives,
ethnographic and discursive approaches are articulated in the analysis of narratives of the oldest and youngest farmers in that region. It is advocated, as a result of the analysis, the recognition of a mythical / cabocla discursive formation, which governs the relationship between human and non-human beings. Such a relationship is based both on fear and respect for enchanted beings as well as on fear and dread for fadistas and on reciprocity between them. The nature of this research led me to visit a theoretical field exogenous to that of Anthropology, wich is, that one of materialistic discourse analysis. I evoked from this field the Real / Symbolic / Imaginary triad, intertwined in Michel Pêcheux's reinterpretation of the Jean Jacques Lacan’s works and those of Louis Althusser. The clipping of the discursive sequences that make up the discursive corpus will allow us to understand processes of subjectivity that point to the movements of full identification, counter identification or even disidentification with the knowledge of the dominant discursive formation in that community.
|
