Identidade e subjetividade numa era de incerteza
Descrição do Produto
Estudos de Psicologia
Identidade e subjetividade numa era de incerteza Ariane Patrícia Ewald Jorge Coelho Soares Universidade do Estado do Rio de Janeiro
Resumo (VWHDUWLJRVHSURS}HDSHUFRUUHUVHJXLQGRXPDWULOKDGHUHÀH[mRWUDQVGLVFLSOLQDURVFDPLQKRVGHFRQVWUXomR GRTXHFRQKHFHPRVFRPRDQRomRGHpessoaVREDTXDOVXEHQWHQGHPRVDH[LVWrQFLDGHFRQFHLWRVFRPRVXEjetividade e identidade. Os autores procuram romper as fronteiras tradicionais entre os diversos saberes, que WHQWDPGDUFRQWDGRKRPHPHVHXVQRYRVGLOHPDVQRFRQWH[WRKLVWyULFRGDPRGHUQLGDGHWDUGLDDTXLWUDWDGD FRPRKLSHUPRGHUQLGDGH1HVWDVRFLHGDGHTXHVHYrVHFRQVWUyLHVHDSUHVHQWDFRPRJOREDOL]DGDRVDXWRUHV FRORFDPVHXIRFRQDVDUWLPDQKDVGDFRQVWUXomRGDVQRYDVLGHQWLGDGHVHPFRQWH[WRVPXOWLFXOWXUDLVQRVTXDLV QRYDVSRVVLELOLGDGHVGHVHUHHVWDUQRPXQGRFRQYLYHPFRPQRYDVIRUPDVGHWHQVmRHUHVLVWrQFLDVRFLDO Palavras-chave: identidade; subjetividade; cultura; hipermodernidade
Abstract Identity and subjectivity in uncertainty age. The purpose of this article is to pursue the path of construction of what we know as the notion of personZKLFKZHUHODWHWRWKHH[LVWHQFHRIFRQFHSWVVXFKDVVXEMHFWLYLW\ DQGLGHQWLW\7KLVSDWKHQWDLOVDWUDLORIWUDQVGLVFLSOLQDU\UHÀHFWLRQLQZKLFKWKHDXWKRUVVHHNWREUHDNWUDGLWLRQDOEDUULHUVLQVHYHUDODUHDVRINQRZOHGJHWU\WRGHDOZLWKPHQDQGWKHLUPRGHUQFRQXQGUXPVLQWKH KLVWRULFFRQWH[WRIWKHODWHPRGHUQLW\KHUHWUHDWHGDVK\SHUPRGHUQLW\,QWKLVVRFLHW\ZKLFKLVVHHQEXLOW and introduced as globalized, the authors put the focus on the means of the construction of new identities LQPXOWLFXOWXUDOFRQWH[WVLQZKLFKQHZSRVVLELOLWLHVRIEHLQJLQWKHZRUOGFRH[LVWZLWKQHZIRUPVRIVRFLDO tension and resistance. .H\ZRUGV LGHQWLW\ VXEMHFWLYLW\ FXOWXUH K\SHUPRGHUQLW\
2KRPHPHVWHVHUÀH[tYHOTXHVHVXEPHWHQDVRFLHGDGHDRV pensamentos e às impressões dos outros homens, é capaz tanto GHFRQKHFHUVXDSUySULDQDWXUH]DTXDQGRHODpPRVWUDGDDHOH TXDQWR SHUGrOD TXDQGR QmR LPDJLQD TXH HOD OKH HVWi VHQGR roubada. Montesquieu, O Espírito das Leis.
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Suas palavras pareciam proféticas, pois, poucos anos depois, HVWiYDPRV QRYDPHQWH PHUJXOKDGRV QXP SHUtRGR GH WUHYDV D
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A.P.Ewald & J.C.Soares
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isso, em verdade, é muito interessante, mas, que diabo, essa gente QmRXVDFDOoDV´ S $GLIHUHQoDHVWiSUHVHQWHRWHPSR inteiro, acentua esta frase, mas parece que temos feito dela um MRJRGHLQWHUHVVHVSROtWLFRVHGHEXVFDGHEHQHItFLRVFDGDTXDO SDUDVXDSUySULDPLQRULDFRPDMXVWL¿FDWLYDGHTXHVHpmais minoria que as outras minorias e assim sucessivamente. O que é, portanto, isso que chamamos de identidade? Que nos faz igual e diferente de um e de muitos? O termo identidade vem designando, primeiramente, o FDUiWHUGRTXHpLGrQWLFR3RGHVHSHQVDUDLGHQWLGDGHDSDUWLU SRU H[HPSOR GD PDWHPiWLFD RX GD QDWXUH]D RQGH D LGpLD GH XPDHVVrQFLDpFRPSDUWLOKDGDFRPRMiHUDYLVtYHOQDVGH¿QLo}HVGRVpFXOR;,; Grand Dictionnaire Universelle du XIXe SiècleS 0DVDRXVDUPRVRWHUPRHPUHODomRj H[LVWrQFLDVXEMHWLYDHOHJDQKDHPVHQWLGRGHSHUPDQrQFLDHGH FRQWLQXLGDGHHRWHUPRLGHQWLGDGHFXOWXUDODFHQWXDDGLPHQVmR LQWHUVXEMHWLYDIRUPDOHFRQFUHWDGDLGHQWLGDGHSHVVRDO &ODLQ S 'HVVDIRUPDpSRVVtYHOSHUFHEHUDUHODomRHQWUH LGHQWLGDGHSHVVRDOHFXOWXUDOMiTXHDFXOWXUDSRGHVHUSHQVDGD FRPRXPDXQLGDGHH[SUHVVLYDTXHRULHQWDDDomRGHXPDFRPXQLGDGH)HQRPHQRORJLFDPHQWHIDODQGRGLUtDPRVXPKRUL]RQWHGH VLJQL¿FDomRHYDORUHV6HSDUDSHQVDUDLGHQWLGDGHpQHFHVViULR partir de uma essência compartilhada, semelhante, comum – do latim communis, que pertence a muitos ou a todos –, o sentido de identidade pessoal pode ser resumido ao que “permanece sempre na vizinhança de si mesmo”, como nos indicou o Grand Dictionnaire Universelle du XIXe Siècle SS JULIRQRVVR (PRXWUDVSDODYUDVQDIRUPDomRGDVXDVLQJXODULGDGHRVLPHVPRFDGDXPFRPSDUWLOKDYDORUHVHFUHQoDVGD VXDFRPXQLGDGHQmRVHDIDVWDGRVHXWHPSRGRVHXVH[RGDVXD FRQGLomR$LGHQWLGDGHSHVVRDOSRUWDQWRTXHQRVID]VHQWLUWmR SUy[LPRVGHQyVPHVPRV±³LJXDOGDGHUHÀH[LYDDVLPHVPR´ &ODLQ S LQGLFDTXHVRPRVWDPEpPUHODWLYRVDR mundo em que vivemos1$LGHQWLGDGHSHVVRDOD¿UPD0DUWLQ %DUy FLWDGRSRU*RQ]iOHV5H\ pDRPHVPRWHPSR ³SURGXWRGDVRFLHGDGHHSURGXWRGDDomRGRSUySULRLQGLYtGXR >@VHIRUPDQDFRQÀXrQFLDGHXPDVpULHGHIRUoDVVRFLDLVTXH RSHUDPVREUHRLQGLYtGXRHGLDQWHGDVTXDLVRLQGLYtGXRDWXD H VH ID] D VL PHVPR´ S 3RUWDQWR DR QRV UHIHULUPRV j LGHQWLGDGHIDODPRVGH]RQDVGHLQWHUVHo}HVGHYiULRVWLSRVH WDPDQKRVSRLVVmR]RQDVGHFRPSDUWLOKDPHQWRLQWHUVXEMHWLYR com um grupo, um time de futebol, um bairro, uma cidade, um HVWDGRXPSDtVXPDRSomRLGHROyJLFRSROtWFDHWFPDVRQGH WDPEpPVHPSUHKDYHUiRHVSDoRGDVLQJXODULGDGH 3DUD%RDYHQWXUDGH6RXVD6DQWRV ³RSULPHLURQRPH PRGHUQRGDLGHQWLGDGHpDVXEMHWLYLGDGH´ S $SDODYUD foi formada a partir do termo subjetivo, designando aquilo que SHUWHQFHjFRQVFLrQFLDLQGLYLGXDOFRPRWDPEpPRSHUWHQFHQWH DRSHQVDPHQWRKXPDQR )D\H S 0DVsubjetividade diz respeito à constituição, isto é, ao fundamento, aquilo que viabiliza essas identidadesPDVTXH¿FDVXEMDFHQWH5HWRPD se, necessariamente, o sentido da palavra grega traduzida para o latim como subiectum³DQRomRGRTXHpIXQGDPHQWDO e que permanece ‘subjacente’”. Pode-se dizer, dessa forma, TXHDVXEMHWLYLGDGHFRUUHVSRQGHjH[LVWrQFLDGHXPDHVVrQFLD ³VXEMDFHQWH´ j H[SHULrQFLD SRLV GHVLJQD D FRQVFLrQFLD GH VL )D\H S TXH QR GL]HU GH 0HUOHDX3RQW\
Identidade e subjetividade
S FRQFLOLD QR KRPHP RV GRLV H[WUHPRV D FRQVFLrQFLD LQGLYLGXDOHRSHQVDPHQWRJHUDOQDVtQWHVHGDFRQVFLrQFLDGH VL$VVLPVXEMHWLYLGDGHSRGHVHUGH¿QLGDFRPRRIXQGDPHQWR da identidade, social e individual, o que nos remete também à TXHVWmRGDDOWHULGDGH $ SHVTXLVD DQWURSROyJLFD WUDWD QR WHPSR SUHVHQWH GD TXHVWmRGRRXWURD¿UPDRDQWURSyORJR0DUF$XJp XPD ³DOWHULGDGHHVVHQFLDORXtQWLPD´ S $VUHSUHVHQWDo}HVGHVVD DOWHULGDGHSDUDHOHVHVLWXDPQRSUySULRFHUQHGDLQGLYLGXDOLGDGHTXHQmRSRGHVHUGLVVRFLDGDGDLGHQWLGDGHFROHWLYDHGD LGHQWLGDGH LQGLYLGXDO &RPR Mi DSRQWDPRV DQWHULRUPHQWH SRU PHLRGHRXWURVDXWRUHV0DUF$XJpWDPEpPUHIRUoDHVVHOLDPH HQWUHRVRFLDOHRLQGLYLGXDO3DUDHOH³WRGDUHSUHVHQWDomRGR LQGLYtGXR p QHFHVVDULDPHQWH XPD UHSUHVHQWDomR GR YtQFXOR social que lhe é consubstancial. Por isso mesmo, somos devedores da antropologia das sociedades distantes, e mais ainda GDTXHOHVTXHHODHVWXGRXSRUHVWDGHVFREHUWD RVRFLDOFRPHoD QRLQGLYtGXR´ S 2RXWURpIXQGDPHQWDOPHQWHSDUWH GHPLPPHVPRMiQRVLQGLFDYD6DUWUH HP 1RVVD subjetividade é, portanto, atravessada pela alteridade. 3RGHVHFRQFLOLDUDHVWDVUHÀH[}HVHPWRUQRGRFRQFHLWR GHVXEMHWLYLGDGHDIRUPDSHODTXDO&DVWRULDGLV FRQFHEH GHIRUPDEDVWDQWHFRHVDDVQRo}HVGHVXMHLWRHVXEMHWLYLGDGH Segundo ele, O sujeito é essencialmente aquele que faz perguntas e que se TXHVWLRQDVHMDQRSODQRWHyULFRRXQRTXHFKDPDPRVSUiWLFR &KDPDUHLVXEMHWLYLGDGHDFDSDFLGDGHGHUHFHEHURVHQWLGRGH fazer algo com ele e de produzir sentido, dar sentido, fazer com TXHFDGDYH]VHMDXPVHQWLGRQRYR S
9rVHQHVVHWH[WRTXHSDUDHVVHDXWRU±FRPSRVVtYHODSUR[LPDomRGRSHQVDPHQWRVDUWULDQR 6DUWUH ±DTXHVWmRGR VXMHLWRpDTXHVWmRGRSURMHWRpWDPEpPDTXHVWmRGDSVLTXHHD TXHVWmRGRVHQWLGR(ODVHFDUDFWHUL]DSHODUHÀH[LYLGDGHTXHpD nossa capacidade de receber sentido, questionar o sentido e criar um novo sentido, pois esta subjetividade possui a capacidade do WUDEDOKRO~FLGRVREUHVLGDDWLYLGDGHGHOLEHUDGRUD±DYRQWDGHe saber que sabemos, e interrogar-se sobre tal saber, é colocar a si PHVPRFRPRREMHWRSRUSRVLomRHQmRSRUQDWXUH]D &DVWRULDGLV S $YHUGDGHLUDYRQWDGHD¿UPDDLQGDHOH 1mRVHUHIHUHjHVFROKDGHGXDVSRVVLELOLGDGHVSUpGHWHUPLQDGDV PDVDHVVHDWR~QLFRLQFRDWLYR>TXHGiLQtFLR@QRHSHORTXDO VXUJHPQRYRVSRVVtYHLVHDRPHVPRWHPSRRVXMHLWRVHGLULJH SDUDHOHV7DOVXMHLWRQmRpXPDUHDOLGDGHpXPSURMHWRHP SDUWHUHDOL]DGRSHORVLQGLYtGXRVHHPSDUWHVREUHWXGRDVHU UHDOL]DGR WDPEpP HP IXQomR GH XPD WUDQVIRUPDomR TXH VH UHIHUHQmRDSHQDVDRVVHUHVKXPDQRVQDVXDVLQJXODULGDGHPDV jVRFLHGDGHHPVHXFRQMXQWR SS
(PDUWLJRVREUHDTXHVWmRGDGLYHUVLGDGHFXOWXUDOGHEDWLGR QXPD &RQYHQomR GD 8QHVFR (PLU 6DGHU OHPEUD TXH FXOWXUD QmR p PHUFDGRULD PXLWR PHQRV D LGHQWLGDGH FXOWXUDO TXHFDUDFWHUL]DFDGDFRPXQLGDGHSRLVDPERVVmRSRUWDGRUHVGH YDORUHVHVHQWLGRV6HJXQGRHOHKiXPDWHQWDWLYDGHKHJHPRQLD FXOWXUDOHVWDGXQLGHQVHQRPXQGRGHKRMHHD³JOREDOL]DomROLEHUDO´WRUQRXVHH¿FLHQWHHPGLYXOJDUWDOYLVmRSDUWLFXODUGRPXQGR SDUDWRGDVDVFXOWXUDV3RURXWURODGRD¿UPD3LHUXFFL
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A.P.Ewald & J.C.Soares
QHLGDGHHPDQDGR,OXPLQLVPRFXMDFUHQoDLUUHVWULWDQDUD]mR EXVFDYDGDUFRQWDGRPXQGRHGRVIHQ{PHQRVTXHQRVFHUFDP (VVD FRQFHSomR DSUHVHQWDYD R VXMHLWR FRPR GRWDGR GH XPD ³UD]mRTXHWXGRVDEH´FXMRFHQWURHUDXPQ~FOHRLQWHULRUTXH acabava por se constituir como a sua identidade. É o momento GD ³H[SHULrQFLD GD VXEMHWLYLGDGH SULYDWL]DGD´ D¿UPD /XtV &OiXGLR)LJXHLUHGR DRDQDOLVDUDVSUpFRQGLo}HVSDUD DIRUPXODomRGHSURMHWRVGHSVLFRORJLDFLHQWt¿FDHTXHQRVGi a idéia de “sermos sujeitos capazes de decisões, sentimentos e HPRo}HVSULYDGDV´ S (VVDFRQFHSomRVyID]VHQWLGRQXPD VRFLHGDGHHPTXHDSDUHFHXPDRSRVLomRHQWUHQDWXUH]DHVHU KXPDQR HQTXDQWRDSULPHLUDVHJXHRVSULQFtSLRVGDQHFHVVLGDGH FDXVDORVHUKXPDQRpGRWDGRGHOLEHUGDGHHUD]mRDJLQGRSRU HVFROKDGHDFRUGRFRPYDORUHVH¿QV$VFDUDFWHUtVWLFDVFHQWUDLV GD³¿ORVR¿DPRUDOGD,OXVWUDomR´±RFRJQLWLYLVPRRLQGLYLGXDOLVPRHRXQLYHUVDOLVPRDSRQWDGDVSRU6pUJLR3DXOR5RXDQHW PDSHLDPFRPFODUH]DHVVHQRYRFHQiULRFRQFHLWXDOVREUH RVHUKXPDQRHVXDVUHODo}HV 1RVHXWH[WR³5HVSRVWDjSHUJXQWD 4XHp³(VFODUHFLPHQWR´"´GH.DQWDSRQWDGHLPHGLDWRVXDFUHQoDQDUD]mRHQD SRVVLELOLGDGHGHPXGDQoD3DUDHOHR(VFODUHFLPHQWR³é a saída do homem de sua menoridade, da qual ele próprio é culpado. A menoridade é a incapacidade de fazer uso de seu entendiPHQWRVHPDGLUHomRGHRXWURLQGLYtGXR eWmRF{PRGRVHU PHQRU´ .DQW>@ SJULIRVGRDXWRU É nesse momento que a idéia de cultura adquire novo signi¿FDGR QXPSULPHLURPRPHQWRDSDODYUDFXOWXUDGRODWLPcolere ±FXOWLYDFXLGDUSURVSHUDUVLJQL¿FDYDDOpPGRFXLGDGRFRPD QDWXUH]DWDPEpPRFXLGDGRFRPDHGXFDomRGDVFULDQoDVTXHGHYHULDPVHWRUQDUPHPEURVYLUWXRVRVGDVRFLHGDGHDSHUIHLoRDQGR QHODVDVTXDOLGDGHVQDWXUDLV 9LUWRQ SHVJWV 1XP RXWURPRPHQWRFXOWXUDSDVVDDVLJQL¿FDURVUHVXOWDGRVGDTXHOD HGXFDomR(VVHVUHVXOWDGRVVmRDVH[SUHVV}HVGHXPSRYRHP tudo o que realiza2&RPRDSDUWLUGRVpFXOR;9,,,RVUHVXOWDGRV GDTXHODHGXFDomRVmRDOFDQoDGRVDWUDYpVGRHVIRUoRGHVSHQGLGR em escolhas racionais assentada em valores, a cultura torna-se R³OXJDU´GDWUDQVIRUPDomRVHMDGDVUHODo}HVLQWHUSHVVRDLVGD UHODomRFRPRWHPSRRHVSDoRHDSUySULDQDWXUH]D6LQWHWLFDPHQWHSRGHUtDPRVGL]HUTXH³DFXOWXUDFRPSUHHQGHDVRPDH HVWUXWXUDomRGHWRGRRVDEHURµVDEHUDJLU¶HRµVDEHUYLYHU¶GR FRQMXQWRGRVKRPHQVTXHYLYHPQHVVDVRFLHGDGH´ (PLOH3LQ DSXG9LUWRQ S (VVDVQRo}HVOHYDPDOJXQVDXWRUHVDUHSHQVDURVHUKXPDQR de maneira menos individualista, menos “centrada”. É o que faz *HRUJH+HUEHUW0HDGTXHH[S}HXPDFRQFHSomRVREUHRVXMHLWR DSDUWLUGDDomR6XDLGpLDH[SRVWDQRVHXMiFOiVVLFRWUDEDOKR Espiritu, Persona y Sociedad pDGHTXHRVHUKXPDQRp IRUPDGRQDUHODomRFRPRVRXWURVHVXDDomRGHWHUPLQDDUHODomR HQWUHDSHVVRDHRDPELHQWH 'HXWVFK .UDXVV S Ao analisar a pessoa0HDGDYLVDTXHHODQmRHVWiSUHVHQWHQR nascimento, pois é algo que contém em si desenvolvimento, isto pDSHVVRDD¿UPDHOH³VXUJHQRSURFHVVRGDH[SHULrQFLDHGDV atividades sociais”. Em outras palavras, “o ser humano se desenYROYHFRPRUHVXOWDGRGHVXDVUHODo}HVFRPHVVHSURFHVVRFRPR XPWRGRHFRPRVRXWURVLQGLYtGXRVTXHVHHQFRQWUDPGHQWUR GHVVHSURFHVVR´ 0HDG S 6HXSRQWRIXQGDPHQWDO pRGHTXHRVHUKXPDQRFRPRSHVVRDDXWRFRQVFLHQWHVypSRV-
VtYHODVVHQWDGRVREUHDVRFLHGDGHjTXDOSHUWHQFH S RX dizendo de outra maneira, sobre um sentido de pertencimento a uma comunidade. $HQWmRQDVFHQWH$QWURSRORJLD&XOWXUDOSUHWHQGLD³QmRVy GHVFUHYHUPDVFRPSUHHQGHURVIHQ{PHQRVFXOWXUDLVFDUDFWHUtVWLFRVGHXPDVRFLHGDGH´3DUDWDQWREXVFDYDXPDFRUUHODomRHQWUH LQGLYtGXRHVRFLHGDGHPDLVHVSHFL¿FDPHQWHHQWUHLQGLYtGXRH FXOWXUDDSUHVHQWDQGRRVIHQ{PHQRVFXOWXUDLV³QDVXDUHODomR YLYLGDFRPRVFRPSRUWDPHQWRVFROHWLYRVRXLQGLYLGXDLV´ 'XFKDF SDPEDVDVFLWDo}HV 2TXHVXUJHGDtpXPD FRQFHSomRGLDOpWLFDHUHFtSURFDHQWUHFXOWXUDHLQGLYtGXRFXMD imagem poderia corresponder a um tecido em que ambas as fonWHVVHWRUQDPRV¿RVTXHIRUPDPDWUDPDIRUQHFHQGRFRHUrQFLD LQWHUQDHH[WHUQD$LVVRSDVVDPRVDFKDPDUnós-mesmos. $TXHVWmRTXHHVWDPRVGLVFXWLQGRDTXLSRUWDQWRYHUVDVREUH DFRQVWUXomRVRFLDOGRVHUKXPDQRREMHWRGHSUHRFXSDomRFHQWUDO QRVHVWXGRVGHSVLFRORJLD6HULDRSRUWXQRFKDPDUDDWHQomRSDUD XPDFROHWkQHDGHWH[WRVVREUHXPWHPDTXHDFDERXSRUVHWRUQDU SDUDRVIUDQFHVHVXPDGHVXDVPDLRUHVSUHRFXSDo}HVVRFLDLV as tensões de uma anunciada diversidade cultural, agudizada QRV~OWLPRVDQRVHPGHFRUUrQFLDGDLPLJUDomRMXVWL¿FDGDSRU LQ~PHURVIDWRUHVHQWUHRVTXDLVXPDFUHVFHQWHQHFHVVLGDGHGH PmRGHREUDQmRHVSHFLDOL]DGDTXHWHUPLQRXSRUIHUPHQWDUR crescimento das bidonvilles multiculturais3. Os organizadores, -HDQ/pRQ %HDXYRLV :LOOHP 'RLVH H 1LFROH 'XERLV reuniram no livro La construction sociale de la personne, uma GLVFXVVmRDPSODPDVQHPSRULVVRPHQRVSURIXQGDGRVSULQcipais temas da atualidade que instigam os pesquisadores em psicologia social: multiculturalismo, identidade social, identiGDGHSHVVRDOYDORUHVHLQWHUQDOL]DomRGHYDORUHVVRFLDOL]DomRH LQWHUQDOL]DomRGHFRPSRUWDPHQWRVVXEPLVVmRFRQVHQWLGDHQWUH RXWURV2TXHVHYrFRPFODUH]DQHVVHHVWXGRpTXHPHVPRHP WHPSRVGHJOREDOL]DomRHGHIURQWHLUDVFXOWXUDLVSHUPHiYHLV±H QmRGH³¿PGHIURQWHLUDV´±FRPRUHIRUoD2UWL] S TXDQGRSRGHPRVIDFLOPHQWHGHVORFDURVLQGLYtGXRVFXMDVUDt]HV QmR VmR IRUWHV RX VX¿FLHQWHPHQWH SURIXQGDV R VHU KXPDQR SRVVXL+LVWyULDHVWiLPHUVRQDVRFLHGDGHFHUFDGRGHYDORUHVH interioriza dialeticamente o que lhe é dado por uma ou muitas culturas. 6DEHPRV TXH D DomR VLJQL¿FDWLYD GH RXWURV JUXSRV HRX comunidades atua em qualquer sociedade como marco de refeUrQFLDSDUDRVPDLVYDULDGRVWLSRVGHSHVVRDV&RPSDUWLOKDQGRGH modelos globalizados, disseminados pelas mais variadas formas GHFRPXQLFDomRWRUQDPRVDFHVVtYHLVRVPDLVYDULDGRVWLSRVGH LGHQWLGDGHVTXHGHL[DPGHHVWDUYLQFXODGRVDXPOXJDUHDXP WHPSRGH¿QLGRV2XVRGHXPDPDQHLUDGHDJLUVRFLDOPHQWHMi QmRSUHFLVDQHFHVVDULDPHQWHHVWDUOLJDGRDXPSRYR DVLGHQWLGDdes que outrora funcionavam como marcos totais, se fragmentam HPYiULRVSHGDoRVTXHFLUFXODPSHORPXQGRHVmRDSURSULDGRV HPSHTXHQDVSHoDVVHPFRQWH[WRVHPOXJDUVHPWHPSRVHP KLVWyULD8PSURGXWRTXHFLUFXODSHORPXQGRJOREDOL]DGRFXMD JrQHVH YDL OHQWDPHQWH VH SHUGHQGR &RPR D¿UPD 6WXDUW +DOO DVLGHQWLGDGHV³ÀXWXDPOLYUHPHQWH´HVHSRGHYHUL¿FDU uma certa homogeneização cultural, sinalizando para um senso comum planetário0DVFRPRQRVOHPEUD2UWL] RVHQVRFRPXPQmRGXYLGDGHVLPHVPRHOHVHLPS}HFRPR
Identidade e subjetividade
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$SURGXomRGHJOREDOL]DomRLPSOLFDSDUDHOHHPSURGXomR GHORFDOL]DomRHSRGHVHUGLYLGLGDHPTXDWURIRUPDV localismo globalizado±TXDQGRXPGHWHUPLQDGRIHQ{PHQRORFDOVHWRUQD JOREDOL]DGR HJIDVWIRRGHVWDGXQLGHQVH Rglobalismo localizado±pRLPSDFWRORFDO³SURGX]LGRSHODVSUiWLFDVHLPSHUDWLYRV transnacionais que decorrem dos localismos globalizados”. As RXWUDVGXDVIRUPDVHVWmROLJDGDVjQRomRGHUHVLVWrQFLDQRLQWHULRU GDVSUiWLFDVVRFLDLVHFXOWXUDVWUDQVQDFLRQDLVHGL]HPUHVSHLWR j ³JOREDOL]DomR GD UHVLVWrQFLD DRV ORFDOLVPRV JOREDOL]DGRV H aos globalismos localizados: o cosmopolitismo±VmRSUiWLFDV HGLVFXUVRVGHUHVLVWrQFLDTXHSRGHPVHULQGLFDGRVDWUDYpVGDV suas atividades como redes de solidariedade transnacional, DUWLFXODomR HQWUH RUJDQL]Do}HV RSHUiULDV GH GLIHUHQWHV SDtVHV UHGHVLQWHUQDFLRQDLVGHDVVLVWrQFLDMXUtGLFDHWF Rpatrimônio comum da humanidade: diz respeito às lutas transnacionais pela SURWHomRHGHVPHUFDGRUL]DomRGRVUHFXUVRVTXHVHFDUDFWHUL]DP por lutas ambientais, biodiversidade, etc. O que observamos depois do “11 de setembro”, e que SDUHFH TXH VHPSUH VH DFHQWXD HP ³VLWXDo}HVOLPLWH´ FRPR D JXHUUDSRUH[HPSORpTXHRVHQYROYLGRVHVTXHFHPPRPHQWDQHDPHQWHVXDVGLIHUHQoDVLQWHUQDVHVHIHFKDPHPWRUQRGH XPDLGHQWLGDGHTXHRVXQL¿TXH2VQRUWHDPHULFDQRVVHWRUQDP PDLV QRUWHDPHULFDQRV RV iUDEHV PDLV iUDEHV$V GLIHUHQoDV LQWHUQDV GD FRPXQLGDGH VH GLOXHP H DV H[WHUQDV VH DFHQWXDP HSDVVDPRVDROKDUDYLGDSDVVDGDHIXWXUDFRPRVyFXORVGR SUHVHQWHGHVLJQDQGRDSDUWLUGDtQRYDVGLUHo}HVGHFRPSRUWDmentos, atitudes, relacionamentos sociais e valores. Dessa forma, a idéia de identidade cultural pode ser pensada como uma forma
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GHPHGLDomRHQWUHDSHVVRDHDVRFLHGDGHSRLVDFXOWXUDpXPD XQLGDGHH[SUHVVLYDTXHRULHQWDDDomRLQGLYLGXDOHpVHPVRPEUD GHG~YLGDXPKRUL]RQWHGHVLJQL¿FDo}HVTXHSDVVDDID]HUSDUWH GDQRVVDFRQVWUXomRHQTXDQWRSHVVRD 'LVFXWLUJOREDOL]DomRHDRPHVPRWHPSRGLIHUHQoDSDUHFH SDUDGR[DO0DVOHPEUDQGRDGLVFXVVmRIHLWDSRU3LHUXFFL que fala em produtividade social da diferença S KRXYH XPWHPSRHPTXHGHEDWtDPRVDTXHVWmRSHUJXQWDQGRVHVRPRV todos iguais ou somos todos diferentes. O que este autor demarca pTXHQRV~OWLPRVDQRVFRQWLQXDPRVDQRVSHUJXQWDUVREUH DVGLIHUHQoDVPDVGHVWDYH]QRVSHUJXQWDPRVVH³TXHUHPRVVHU LJXDLVRXVHTXHUHPRVVHUGLIHUHQWHV´ S MiTXHDVGLIHUHQoDV GH IDWR IRUDP H[SRVWDV 6LP VRPRV GLIHUHQWHV WHPRV GHXVHV diferentes, estilos diferentes, gostos diferentes, gastronomia GLIHUHQWH 6RPRV SRUWDGRUHV SRUWDQWR GH SHUWHQoDV FXOWXUDLV GLIHUHQWHVD¿UPDHOH(H[DWDPHQWHLPEXtGRVGHVWDQHFHVVLGDGH GH GHPDUFDomR GD GLIHUHQoD DFDEDPRV H[LJLQGRTXHUHQGR R direito à diferença, “o direito de sermos pessoal e coletivamente GLIHUHQWHVXQVGRRXWURV´ S 3DVVDPRVDYLYHUDQHFHVVLGDGH GHGHPDUFDUDGLIHUHQoDSURYRFDQGRDVVLPQRYDVGLIHUHQoDVFRletivas e individuais gerando a possibilidade de um abismo cada YH]PDLRUQDVUHODo}HVVRFLDLVHGHFRUGLDOLGDGH6HRSURMHWRGD PRGHUQLGDGHQRVHPSXUURXSDUDXPLGHDOGHFLGDGmRDXW{QRPR senhor de si – corpo e mente –, o desenraizamento cultural deste homem passou a ser um desdobramento natural neste processo. A PXQGLDOL]DomRWUDWDGDFRPRIHQ{PHQRFXOWXUDOGDJOREDOL]DomR SRU 5HQDWR 2UWL] p XP IHQ{PHQR VRFLDO WRWDO D¿UPD HOH³TXHSHUPHLDRFRQMXQWRGDVPDQLIHVWDo}HVFXOWXUDLV3DUD H[LVWLUHOHGHYHVHORFDOL]DUHQUDL]DUVHQDVSUiWLFDVFRWLGLDQDV GRVKRPHQVVHPRTXHVHULDXPDH[SUHVVmRDEVWUDWDGDVUHODo}HV VRFLDLV´ S 'HVWDIRUPDDLGpLDGHGHVHQUDL]DPHQWRFXOWXUDOHDGHGHPDUFDomRGDGLIHUHQoDSHUPHLDPQRVVDVSUiWLFDV FRWLGLDQDVHQRVVDFRQVWUXomRLGHQWLWiULD $RYDVFXOKDURVDXWRVGDVGHYDVVDVGDVLQFRQ¿GrQFLDV&DUORV*XLOKHUPH0RWD VG SRUH[HPSORGHVFUHYHRDQGDPHQWR GRSURFHVVRGHFRQVFLHQWL]DomRTXHRFRUULDQRVEUDVLOHLURVQD pSRFD GRV PRYLPHQWRV GH LQFRQ¿GrQFLDV TXH RFRUUHUDP QR %UDVLOHQWUH HGDQGRDHQWHQGHUTXHRVPRYLPHQWRV DFRQWHFLGRVDTXLQR%UDVLOQmRIRUDPVLPSOHVPHQWHUHÀH[RVGDV UHYROXo}HVHXURSpLDV$WRPDGDGHFRQVFLrQFLDjTXDO0RWDVH UHIHUHUHWUDWDDSHUPDQHQWHQHFHVVLGDGHGHHQ[HUJDUquem somos nósSDUDSRGHUDSDUWLUGDtWUDQVIRUPDUDVLWXDomRQDTXDOQRV YHPRVODQoDGRV3DUDHOHRVDXWRVGDVGHYDVVDVGDVLQFRQ¿GrQFLDVPRVWUDPDWRPDGDGHFRQVFLrQFLDGRVEUDVLOHLURVHPUHODomR DDOJXQVFRPSRQHQWHVEiVLFRVGR$QWLJR5HJLPH(XURSHXRX seja, o colonialismo, o absolutismo e o mercantilismo. Tinha-se FRQVFLrQFLDD¿UPDHOHHGHDFRUGRFRPRVWHUPRVXWLOL]DGRV SHORVLQFRQ¿GHQWHVQRVDXWRVHPUHODomRj(XURSD³GHTXHD (XURSDHVWDYDµFKXSDQGRWRGDD>QRVVD@VXEVWkQFLD¶´³GHTXH R5HLHUDµFRPRTXDOTXHUGHQyV¶´ ³GHTXHµLVVRGD5HOLJLmRp SHWD>PHQWLUD@¶´ HGHTXHDRV³HVWXGDQWHVTXHVDtDPGR5HLQR VLVWHPD QmR GHYLD VH FRQFHGHU UHJUHVVR´ (VWDU FRQVFLHQWH GHVWDVTXHVW}HVHUDSHUFHEHUXPSRQWRGHUHODomRFUXFLDOHQWUH RFRORQL]DGRUHRFRORQL]DGRTXH-HDQ3DXO6DUWUHHPVHXWH[WR ³&RORQLDOLVPHHWQpRFRORQLDOLVPH´ Situations9 HQXQFLRXGDVHJXLQWHIRUPD SDUDRFRORQL]DGRUQmRKiFRORQL]DGR ERPRXUXLPKiVLPSOHVPHQWHFRORQL]DGRV S . Isto pro-
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A.P.Ewald & J.C.Soares
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0DVRSURFHVVRGHLQWHULRUL]DomRGHLGpLDVSDVVDWDPEpPSRU XPHORDIHWLYRHORHVWHTXHFULDODoRVGHXQLmRHQWUHRVLQGLYtGXRV e nossa “comunidade de destino” – aquela que elegemos como sendo nosso lugar de pertencimento, e à qual estamos integrados HQRVGHGLFDPRV'HVWDIRUPDDVDo}HVTXHUHDOL]DPRVFRWLGLDQDPHQWHWrPVHXSRQWRGHUHIHUrQFLDQDYLVmRGHPXQGRGRJUXSR GHSHUWHQFLPHQWRHRVKRUL]RQWHVGHVVDYLVmRVmRGH¿QLGRVSRU este mesmo grupo. À medida que uma idéia se dissemina pela VXDH¿FLrQFLDHWRPDFRQWDGDVFRQVFLrQFLDVSHQVDUIRUDGHOD GHPDQGDPXLWRHVIRUoRHPRFLRQDOSRVLFLRQDPHQWRFUtWLFRHD coragem de ter que nadar contra a corrente, solitariamente. Passamos a acreditar na modernidade hipermodernizante e no mundo globalizado em que vivemos, e que os inventos, RDYDQoRGDWHFQRORJLDHVHXVGHVGREUDPHQWRVQDQRVVDYLGD FRWLGLDQDVHULDPVX¿FLHQWHVSDUDDSODFDUDVGLIHUHQoDVGHWRGDV DVRUGHQV&UHLRTXHQRVHQJDQDPRVSRLVFRPRD¿UPDRSRHWD HFUtWLFR&KDUOHV%DXGHODLUHRVHUKXPDQRSDUHFHWHUSHUGLGR³D QRomRGDVGLIHUHQoDVTXHFDUDFWHUL]DPRVIHQ{PHQRVGRPXQGR ItVLFRHGRPXQGRPRUDO´ S 2FDPSRGDVSUiWLFDVVRFLDLVHFXOWXUDLVWUDQVQDFLRQDLVFRQVLVWHQDFRQVWUXomRGHPRFUiWLFDGDVUHJUDVGHUHFRQKHFLPHQWR UHFtSURFR HQWUH LGHQWLGDGHV H HQWUH FXOWXUDV GLVWLQWDV D¿UPD %RDYHQWXUDGH6RXVD6DQWRV S 0HVPRTXHLVWROHYH DLGHQWLGDGHVGXDLVLGHQWLGDGHVKtEULGDVLQWHULGHQWLGDGHHWUDQsidentidade, todas, segundo este autor, “devem orientar-se pela VHJXLQWHSDXWDWUDQVLGHQWLWiULDHWUDQVFXOWXUDO WHPRVRGLUHLWRGH
VHULJXDLVTXDQGRDGLIHUHQoDQRVLQIHULRUL]DHDVHUGLIHUHQWHV TXDQGRDLJXDOGDGHQRVGHVFDUDFWHUL]D´ S *RVWDUtDPRVGH¿QDOL]DUOHPEUDQGRTXHHP3VLFRORJLDQmR faz sentido falar em desenvolvimento sem falar em contexto de desenvolvimento %RRWK LVWRpTXHWRGDYLGDKXPDQDVH GHVHQURODQXPKRUL]RQWHHVSHFt¿FRGLUHWDPHQWHUHODFLRQDGRD XPWHPSRKLVWyULFRVRFLDOYLWDOHVLJQL¿FDWLYRDSDUWLUGRTXDO concretizamos a tarefa de ser-nós-mesmos +i XP SURFHVVR GLDOpWLFRHPFXUVRTXHpLQHTXtYRFRQDFRQVWUXomRGDLGHQWLGDGH pessoal. O curso do desenvolvimento da personalidade é determinado, HPJUDQGHSDUWHSHORPRGRFRPRXPLQGLYtGXRpWUDWDGRHPVXD FXOWXUDHDVH[SHFWDWLYDVGRVDJHQWHVVRFLDOL]DQWHVVREUHSDSpLV apropriados à idade. Estes fatores determinam a amplitude de VHXFRPSRUWDPHQWRDVVLPFRPRRFRQMXQWRGHH[SHULrQFLDVTXH FRQ¿JXUDPVXDYLVmRGRPXQGR %RRWK S
1RVWRUQDPRVVHUHVKXPDQRVQmRVLPSOHVPHQWHSRUQDVFHUPRVFRPDVFDUDFWHUtVWLFDVItVLFDVKXPDQDVPDVSRUTXHVRPRV amplamente dimensionados por uma cultura, por um horizonte VLJQL¿FDWLYRSRUXPDFRPXQLGDGHGHGHVWLQR1HVVHSURFHVVR nos tornamos também diferentes, com modos de ser diferentes, mediados por culturas que nos unem e separam mas que, inconGLFLRQDOPHQWHHVWmRIDGDGDVDYLYHUHPMXQWDV 3DUDHQFHUUDUID]HPRVQRVVDVDVSDODYUDVGRDQWURSyORJR &OLIRUG*HHUW] $ FXOWXUD IRUQHFH R YtQFXOR HQWUH R TXH RV KRPHQV VmR LQtrinsecamente capazes de se tornar e o que eles realmente se tornam, um por um. Tornar-se humano é tornar-se individual, H QyV QRV WRUQDPRV LQGLYLGXDLV VRE D GLUHomR GRV SDGU}HV FXOWXUDLVVLVWHPDVGHVLJQL¿FDGRVFULDGRVKLVWRULFDPHQWHHP WHUPRVGRVTXDLVGDPRVIRUPDRUGHPREMHWLYRHGLUHomRjV QRVVDVYLGDV 2KRPHPQmRSRGHVHUGH¿QLGRQHPDSHQDV por suas habilidades inatas, como fazia o iluminismo, nem apenas por seu comportamento real, como o faz grande parte GDFLrQFLDVRFLDOFRQWHPSRUkQHDPDVVLPSHORHORHQWUHHOHV SHODIRUPDHPTXHRSULPHLURpWUDQVIRUPDGRQRVHJXQGR $VVLPFRPRDFXOWXUDQRVPRGHORXFRPRHVSpFLH~QLFD±HVHP G~YLGDDLQGDHVWiPRGHODQGR±DVVLPWDPEpPHODQRVPRGHOD FRPRLQGLYtGXRVVHSDUDGRVeLVVRRTXHWHPRVUHDOPHQWHHP FRPXP±QHPXPVHUVXEFXOWXUDOLPXWiYHOQHPXPFRQVHQVR GHFUX]DPHQWRFXOWXUDOHVWDEHOHFLGR S
Referências $XJp0 Não-lugares. Introdução a uma antropologia da supermodernidade&DPSLQDV63 3DSLUXV %DXGHODLUH& ([SRVLomR8QLYHUVDO ,QPoesia e Prosa5LRGH -DQHLUR 1RYD$JXLODU %HDXYRLV-/'RLVH: 'XERLV1 La construction sociale de la personne6DLQW0DUWLQG¶+qUHV ,VqUH 38* %KDEKD+. O Local da Cultura%HOR+RUL]RQWH (GLWRUDGD8)0* %RRWK 7 Psicologia do crescimento em sociedade 5LR GH -DQHLUR Zahar. &DVWRULDGLV& 3DUDVLHVXEMHWLYLGDGH,Q$3HQD9HJD (3GR1DVFLPHQWR 2UJV O pensar complexo. Edgar Morin e a crise da modernidade SS 5LRGH-DQHLUR *DUDPRQG
Identidade e subjetividade &ODLQ 2 ,GHQWLWp FXOWXUHOOH ,Q Encyclopédie Philosophique Universelle. Les Notions Philosophiques YSS 3DULV 3UHVVHV 8QLYHUVLWDLUHVGH)UDQFH &RUELVLHU5 3UHIiFLR> @,Q$OEHUW0HPPLRetrato do colonizado precedido pelo retrato do colonizador5LRGH-DQHLUR 3D]H7HUUD 'HXWVFK 0 .UDXVV 5 0 Teorías en psicología social %XHQRV $LUHV 3DLGyV 'XFKDF5 Sociologia e Psicologia/LVERD %HUWUDQG (OLDV1 O Processo civilizador5LRGH-DQHLUR -RUJH=DKDU (ZDOG$3 ,QG~VWULDFXOWXUDOHVXEMHWLYLGDGHSociedad y Utopia. Revista de Ciencias Sociales 0DGULG 9 )DQRQ) Os condenados da Terra5LRGH-DQHLUR &LYLOL]DomR%UDVLleira. )D\H( 6XEMHFWLYLWp,QEncyclopédie Philosophique Universelle. Les Notions Philosophiques YSS 3DULV 3UHVVHV8QLYHUVLWDLUHV de France. )LJXHLUHGR/&0 Psicologia, uma introdução6mR3DXOR ('8& *HHUW]& A interpretação das culturas5LRGH-DQHLUR /LYURV7pFQLFRV H&LHQWt¿FRV *RQ]iOHV5H\)/ Sujeito e subjetividade: uma aproximação históricocultural6mR3DXOR 3LRQHLUD7KRPVRQ/HDUQLQJ Grand Dictionnaire Universel du XIXe Siècle 3DULV7RPR *LGGHQV$ As conseqüências da modernidade6mR3DXOR 81(63 +DOO6 A identidade cultural na pós-modernidade5LRGH-DQHLUR '3 $ +HOOHU$ $¿ORVR¿DUDGLFDO6mR3DXOR %UDVLOLHQVH +HOOHU$ 8PDFULVHJOREDOGDFLYLOL]DomR RVGHVD¿RVIXWXURV,QA crise GRVSDUDGLJPDVVRFLDLVHRVGHVD¿RVSDUDRVpFXOR;;, SS 5LRGH -DQHLUR &RQWUDSRQWR .DQW, 5HVSRVWDjSHUJXQWD TXHp³HVFODUHFLPHQWR´">@,QTextos Seletos3HWUySROLV 9R]HV /LQWRQ 5 O Homem, uma introdução à antropologia 6mR 3DXOR Martins. /LSRYHWVN\ * Lê bonheur paradoxal. Essai sur la société
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d’hyperconsommation. Paris: Gallimard. 0HDG*+ Espiritu, persona y sociedad%XHQRV$LUHV 3DLGyV 0HPPL$ Retrato do colonizado precedido pelo retrato do colonizador. 5LRGH-DQHLUR 3D]H7HUUD 0HUOHDX3RQW\ 0 (P WRGD SDUWH H HP QHQKXPD ,Q Sinais /LVERD Ensaio; Minotauro. 0RQWDLJQH0GH Ensaios 2V3HQVDGRUHV 6mR3DXOR 1RYD&XOWXUDO 0RWD&* VG Atitudes de inovação no Brasil, 1789-1801. %HOR+RUL]RQWH /LYURV+RUL]RQWH 2UWL]5 Mundialização e cultura6mR3DXOR %UDVLOLHQVH 2UWL]5 Mundialização: saberes e crenças6mR3DXOR %UDVLOLHQVH 3LHUXFFL$) Ciladas da diferença6mR3DXOR (G 5RXDQHW63 'LOHPDVGDPRUDOLOXPLQLVWD,Q$1RYDHV 2UJ Ética. 6mR3DXOR &RPSDQKLDGDV/HWUDV 6DGHU ( &XOWXUD LGHQWLGDGH RX PHUFDGRULD" Jornal do Brasil, 9 de RXWXEURS$ 6DUWUH-3 &RORQLDOLVPHHWQpRFRORQLDOLVPH,QSituations, V. Paris: Gallimard. 6DUWUH-3 3UHIiFLR> @,Q))DQRQOs condenados da Terra5LR GH-DQHLUR &LYLOL]DomR%UDVLOHLUD 6DUWUH-3 O ser e o nada: ensaio de ontologia fenomenológica. PeWUySROLV 9R]HV 6DQWRV%GH6 Pela mão de Alice: o social e o político na pós-modernidade. Porto: Afrontamento. 6DQWRV%GH6 2VSURFHVVRVGDJOREDOL]DomR,Q%GH66DQWRV 2UJ A globalização e as Ciências Sociais SS 6mR3DXOR &RUWH] 6RDUHV-& 0DOHVWDUQDPRGHUQLGDGHWDUGLDJOREDOL]DGDRevista Ciências Humanas 5LRGH-DQHLUR8QLYHUVLGDGH*DPD)LOKR 21 6RDUHV-& $FULVHGDVRFLHGDGHFRQWHPSRUkQHDHRVRIULPHQWRSVtTXLFR Revista Ciências Humanas 5LR GH -DQHLUR 8QLYHUVLGDGH *DPD )LOKR 23 6WDURELQVNL- $SDODYUD³FLYLOL]DomR´,QAs máscaras da civilização: ensaios6mR3DXOR &RPSDQKLDGDV/HWUDV 9LUWRQ3 Os dinamismos sociais/LVERD +HUGHU
30
A.P.Ewald & J.C.Soares
Notas 1
2
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3
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9HUWDPEpP)DQRQ Os Condenados da TerraH0HPPL Retrato do colonizado precedido pelo retrato do colonizador(PXPDQRWDXPSRXFRH[WHQVDUHWLURDVSDODYUDVGRSUHIDFLDGRUGHXPGRVOLYURVHPTXHH[S}HDUHODomR GHRSUHVVmRJHUDGDSHORVLVWHPDFRORQLDO ³1XPDSDODYUDR7HUFHLUR0XQGRVHGHVFREUHHVHH[SULPHSRUPHLRGHVWD YR]6DEHPRVTXHHOHQmRpKRPRJrQHRHTXHQHOHVHHQFRQWUDPDLQGDSRYRVVXEMXJDGRVRXWURVTXHDGTXLULUDPXPD IDOVDLQGHSHQGrQFLDRXWURVTXHVHEDWHPSDUDFRQTXLVWDUDVREHUDQLDRXWURVHQ¿PTXHREWLYHUDPDOLEHUGDGHSOHQD PDVYLYHPVREDFRQVWDQWHDPHDoDGHXPDDJUHVVmRLPSHULDOLVWD(VVDVGLIHUHQoDVQDVFHUDPGDKLVWyULDFRORQLDOLVWR pGDRSUHVVmR$TXLD0HWUySROHFRQWHQWRXVHHPSDJDUDOJXQVIHXGDWiULRV DOLGLYLGLQGRSDUDUHLQDUIDEULFRXHP EORFRXPDEXUJXHVLDGHFRORQL]DGRV PDLVDOpPPDWRXGRLVFRHOKRVGHXPDVyFDMDGDGD DFRO{QLDpDRPHVPRWHPSR H[SORUDomRHSRYRDPHQWR$VVLPD(XURSDPXOWLSOLFRXDVGLYLV}HVDVRSRVLo}HVIRUMRXFODVVHVHSRUYH]HVUDFLVPRV WHQWRXSRUWRGRVRVPHLRVSURYRFDUHLQFUHPHQWDUDHVWUDWL¿FDomRGDVVRFLHGDGHVFRORQL]DGDV)DQRQQmRGLVVLPXOD QDGD SDUDOXWDUFRQWUDQyVDDQWLJDFRO{QLDGHYHOXWDUFRQWUDHODPHVPD2XPHOKRUDVGXDVIRUPDVGHOXWDVmRXPD Vy1RIRJRGRFRPEDWHWRGDVDVEDUUHLUDVLQWHULRUHVGHYHPGHUUHWHUVH´ -36DUWUH³3UHIiFLR´ S
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