A different set of notes

Honestly, one’s research life is the correction of the errors and gaps in one’s graduate education, and that is it. All my smart ideas then are smart now, but I have to get rid of these files.

My ideas were naïvely put but still right. I said the dissolution of identity might seem like a radical gesture in France, it wasn’t in Latin America, where the project was to find it. And finding it was not a process of maturation (Bello) or a voyage to reified, fetichized autocthonous roots, but creating it from the interstices of pre-existing cultures. People like Rodó and then Larrea thought that meant a synthesis, but it meant a struggle; mestizaje is a field of struggle.

Oswald’s (Mario’s?) utopian past is the S. Paulo of the coffee farms. See also Sandroni 51, the affirmation of Brazilian difference is made via the mediation of the “universal” which is European. There was a FRANTIC investigtion of Brazilian reality in this period and Jean Franco says they were quoting (or she quotes) von Martius. The “true” Brazil — regionalists also said they had it

Franco: note that the desire for revitalization of national culture is NOT necessarily the desire for social revolution … and the culture envisioned is that of the modern city, not of the backlands. Note that I was already reading Cornejo on heterogeneity and remarking that the heterogeneity was in the texts, the place; it is not “heterogeneity” that is proposed as a solution (the way mestizaje is).

1/ Why did antropofagia become so popular again in the 70s, under the military dictatorship? 2/ Primitivismo has a great deal to do with indianismo and the renewal of strong blood for Europe. 3/ Fetichized heterogeneity. 4/ ANTROPOFAGIA AS COLONIAL SEMIOSIS.

That is interesting and the idea of colonial semiosis, mestizaje and colonial semiosis, all of these things, I want to come back to. (I am reading old articles now, written before Re-education, and MY GOD THEY ARE GOOD.)

5/ Modernismo was to modernize Brazil (and was not the Berman-esque reaction to modernity). The Indian world as a metaphor for present and future options, not as a discussion of the actual Indian world. The technicalized savage, the modern man in charge of a machine.

SO: my work was wonderful and I cannot believe I stopped doing it. Stopped believing in it.

Axé.

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