Órfãos de ancestralidade: uma teoria local sobre sofrimento psíquico entre uma branquitude crítica jovem universitária

Abstract

Despite the different modalities and conditions of its appearance, in recent years, psychological suffering in the daily life of Education, and the need to take care of the “mental health” of students, has been echoing like a catchphrase. In university contexts, and outside them, and in so many other insides and outsides that bundle together the outlines of current malaise, something slipped in academic training. Living with a critical whiteness (CARDOSO, 2010), young and privileged, in a psychology course at a private college, we composed a local theory around their afflictions. Looking away, suffering was conceived not as something that could be reduced to the “psychism”, but rather as a “trauma of forgetfulness” (BRASILEIRO, 2022), almost the cause of an “existential deviation” (SIMAS; RUFINO , 2019) brought about by colonialism. In this sense, to address the suffering of students, the notion of “mental health” and “psychological suffering” were aligned with other cosmologies and conceptions of “humanity”. Remaining in a liminal epistemological zone, we placed some elements expressed in Afro-diasporic cosmologies, and darned by the logic of ancestry as an organizing principle (OLIVEIRA, 2021), in contrast to the disenchanted Western worldview, to put into perspective the values ​​that subjectify experiences of young critical whiteness on screen. Based on personal experience, and on the traces left over time, the research linked memories of the researcher as a young student, and of the now professor, mixing displaced and condensed times and events. The inspirations for the way of proceeding with the research, certainly betrayed by the inflections made under relevance, were varied, in the form of a “methodological bricolage” (MACEDO, 2016): autoethnography (SANTOS, 2017), ethnobiography, ethnofiction (GONÇALVES; MARQUES ; CARDOSO, 2012), autofiction (KLINGER, 2012; NORONHA, 2014), event research (MACEDO, 2016), conversation (RIBEIRO; SOUZA; SAMPAIO, 2018), liminal thinking (BARRENTO, 2012). To compose the stylistics of the text, the authors were encouraging: Glória Anzaldúa (2000), bell hooks (2019) and Grada Kilomba (2019). To alleviate the suffering caused by the disenchanting Westernization of life, cultivate spirituality in order to activate an expanded ancestry. Rewinding one's own values, scrutinizing their sensitive constitution, carrying out a kind of “cultural” self-analysis of oneself, against the grain of official histories. Think about the historical elements that constituted and constitute our sensitivity and learn about the trajectories that preceded us, and redo, or invent, lost links. Composing a bond with the Earth, going beyond Western humanism, expanding the focus, or blurring the cogito, ergo sum towards the heart of the Earth, towards non-human and extra-human beings. Spread, throughout the universe, our capacity for identification and belonging. Immanate the university environment with a “climate” conducive to rebuilding ties frayed by disenchantment. Science and poetry reunited in their broken links, constituting a poetic regime. Sensitivity precedes epistemology. A poetic regime in academia as an assumption of the intertwining between life and knowledge, as privileged attention to the relationship as a substrate and decisive component of a world-utopia.