Representações das identidades homoafetivas na prosa contemporânea brasileira: leituras da escrita de si

Abstract

This is a title called "REPRESENTATIONS OF THE HOMOAFFECTIVE IDENTITIES IN BRAZILIAN CONTEMPORARY PROSE: reading of the self-writing" as the analysis of homoaffetive identity in contemporary literature, based on the reading of Stella Manhattan by Silviano Santiago (2017); Confissões do Mar, by Kadu Lago (2010); O Terceiro Travesseiro by Nelson Luiz de Carvalho (2007); O Diário de Marjorie: Memórias de um Travesti, by Marcos Soares (2014); Olho de Boto, by Salomão Larêdo (2015) and the short story "Cachorro Doido", by Haroldo Maranhão (1986), in the light of cultural studies in literature, literature on sexual minority authorship and self-writing. In this research was applied a quantification of data and an attempt to be representative of the homoaffective identities in relation to the theories and critics of the literature pointed out previously. The behavior for the analysis and evaluation of critics in Cevasco (2003, 2005), Bhabha (2013), Compagnon (2010), Cândido (1981, 2000 and 2007), Dalcastagnè (2012), Derrida (2014), D'Onofrio 2004), Eagleton (2011) and others; of the homoafetividade - Okita (2015), Figari (2007), Fry and Macrae (1983), Fry (1982), Trevisan (2002), Gomes Filho (2016) Mott (2003), Oliveira (2016, 2018); of memory and identity - Le Goff (2016), Halbwachs (2013), Ricoeur (2007), Yates (2016), Hall (2014), Woodward (2014); of culture and oral tradition - Zumthor (1997, 2001 and 2018), Câmara Cascudo (2008), Simões (2006), Mindlins (2006) and Paes Loureiro (2006); of power and sexuality - Foucault (2014, 2015, 2016 and 2017), Agamben (2005), and others. The research included the types, bibliographical and field research to find out the necessary conflict resolution process. On comparing what is implied in the theories with the literary readings, it is concluded that the difference between the writing of onselft and another, are in the in the subjects’ experience. Therefore, it can be affirmed that there is a correspondence between living and not living homoaffetivity, since you do not live the best alternative between the real and the literary narrative, while only to hear the narrator is more distant from the fact, above all, because the homoaffective literature is an attitude of resistance.