O discurso de resistência em meio à espetacularização do Festival Folclórico de Parintins
Abstract
In Brazil, since the outbreak of the Modern Art Week in 1922, has been drawing a quest to
discover which are the characteristic points that make the subject is Brazilian, feel belonging to
a Brazilianness. It is true that throughout history, with its discontinuous points (Foucault, 1995),
emerge speeches that make this identification is aflore in different ways. One would be the
intense mass media of the manifestations of popular culture, this has increasingly been seen as
an emblem of Brazilianness, as forms of identification of a people, starting from regional to a
national identity (CRUZ, 2005). The 1990s will break in the Amazon making emerging parties
like Ciranda in Manacapuru-AM; Çairé in Alter do Chão-PA; Bumba-meu-boi in São Luís, the
Parintins Folklore Festival etc., to be seen and "potentiated" a local setting regional identity
representations and, why not say, part of the national identity diversity. The identities before
seen as solid, are now placed with malleable identities (Bauman, 2005). In particular, the
Parintins Festival, now FFP, entering the field of visibility, we are moving in many more
mídiuns, numerous shapes and positions on this folkloric manifestation, causing disputes,
influencing saying, representations and memories. Put another way, it begins to be seen and
constructed as a spectacle, in the sense that Debord (1997) gives this concept. The year 2013
emerges as a discursive event, with regard to the centenary of bumbás Parintins, celebrated on
the 48th Festival of Parintins, in which we see the refresh memories, producing different effects
of meaning. Therefore, believing that the identity and memory worked at the party are made,
molded to the show, we made the following question: to what extent can see a resistance
discourse amid the spectacle of the 48th Folkloric Festival of Parintins? Thus, we used a
discourse analysis entitled French from Pêcheux (1998; 2007; 2009; 2010; 2012), which gives
us the theme, mainly to reflect about ideological processes, materiality, linguistics,
contradiction, which in our view is an important step to realize the strength of speech, as the
speech another with which the subjects (for / against) identify which emerges in the official
discourse, is marked on the tongue, causing updates , repetitions, silences. We bring to this
dialogue, Michel Foucault (1995; 1999; 2004; 2010; 2014), especially regarding the perception
of utterance, enunciation function, discursive formation, file, power relations which are the basis
of its archaeological phase, showing -We do not the representation of discourse, but as the
statements constitute speeches. It is this dialogue between Pêcheux and Foucault we build our
analysis base. Another author important for our research is Courtine, which mobilized mainly
their formulations about discursive memory both in his 1981 text, as its current reflections
(2008, 2014) on the mobilization of memory and discursive formation. During the research, we
found that: i) the effects of meaning production processes, about the ox-bumbá, are regulated by
silences imposed by social relations involving the party today, as requirements of the cultural
industry; ii) the feast of the manifestation of space, followed by the production and handling of
identity and memory, gives rise to discourses of resistance, which show the spectacle of
folkloric festival of Parintins; iii) the marginalized voices (Indian and black, above) existing
power relations in the party auto start from the same place and are taking different paths due to
the agency on the valuation of a culture on the other, making a reach upward as focus and the
other being relegated to carnivalization; iv) space and be the party are built in this relationship
between the assemblages in which the party is immersed and the constitution of these as objects
of history; v) as memory production space, documentaries, media reports and advertisements
glosses of a molded memory, producing not only a history of the horse, but also an identity
connected to this memory. Understanding this folkloric manifestation by discursive bias, it was
necessary, therefore, to see it as building speech taken as true at a time, in the area of your body,
in the succession of events that brings out the speech / memory and not another ( a) instead of
that subject, identity and memory are in a relationship of power, knowledge and strength being
(re / in) meanings within the FFP.