O artesanato de si : uma leitura do devir matriarcal a partir de Rachel de Queiroz.

by Santos Pedreira, Jailma dos

This study examines some images/metaphors of the fictional work of Rachel de Queiroz and their impact on her authobiographical writings, on the judgements about a particular literary critique and on some impass and conquers of feminist institutions such as the Centre of Interdisciplinary Studies about the Woman and gender relations (Núcleo deEstudos Interdisciplinares sobre a Mulher e Relações de Gênero) (NEIM), the Interdisciplinary Centre of Studies about the Woman and gender relation (Núcleo Interdisciplinar de Estudos sobre a Mulher e Relação de Gênero) (Mulieribus), the Sector of Gender of the Movement of Community Organization (Setor de Gênero do Movimento de Organização Comunitária) (MOC) and the Movement of Rural Working Women (Movimento de Mulheres Trabalhadoras Rurais) (MMTR). Further to this experimental work of transforming metaphors into concepts so as to expand the abovementioned estheticproduction, forgotten and faded by a literary system, this research also aimed to make a network of women in movement visible, having Rachel de Queiroz, now seen as aconceptual character, as a linking of articulation. The method used for this difficult and challenging task encompassed bricolage and the confrontation of literary scenes,theoretical and historiographical scenes, as well as interviews with feminist scholars and other women in movement. Results show that no feminist fight against the patriarchate andthe integrated world capital is possible if the women writers do not proliferate the signs anarchy, if illiterate women, from the countryside (sertanejas), do not make the handicraft,still seen as discard of the capitalist production, a way of invention of themselves. The upcoming of the matriarch in Raquel de Queiroz?s work is therefore the lesson that withoutexperimenting, going through anarchy, falsifying and playing, no subjective political culture is possible, in the same way that spontaneity and daily life cannot be regarded as apolitical practice of transformation.