Conversas em um tempo inventado: bell hooks & eu

Abstract

The contemporary Black Feminist Thought, in addition to tensioning the pre-established forms regarding the profile of black intellectual women, has produced new theoretical formulations, which moves towards epistemic propositions, upholding the resumption of a black existence outside the white ego (SANTOS, 1990). The massive emergence of black women in academia has changed the ways of producing theory; a project of (re)territorialization of knowledge, which creates networks of productive affections, characterized by embodied thoughts or “escrevivências” (EVARISTO, 2015). The writing of existence as a place of method works as a translating device of collectivity that is not intended to be homogeneous or rhetorically introverted, but it proposes a writing that, through poetics, translates into becoming the collectivity that has long been discursively controlled by a European narrativity. In order to re-elaborate and create new spaces of (re)existence (SILVA, 2011) and bring to the scene of production of knowledge from unusual places, that is, out of the ordinary; these wind bodies (CARRASCOSA, 2017) present new strategies for sharing and re-articulating heritage knowledge for future generations. Regarding the theoretical gestures produced by Black Feminist thought and Afrodiasporic Translation Studies, this dissertation proposed an English-Portuguese interlingual compiled epistemological translation version of the introduction and chapters 1, 2, 5, 9,20 and 22 of the book Talking back: thinking feminist, thinking Black - an anthology of writings by the Afro-American activist and intellectual bell hooks (2014). A retelling and compilation of selected chapters of the source text was made, through the textual genre letter. A new translational version was produced, which culminated in the molding and/or interweaving of concepts, notions, poetics and experiences between the Afro-American intellectual and the Afro-Brazilian. I wanted here, through the translation of some chapters of the work Talking Back, was, in the translation scene, to point out new ways of thinking about the being and living in the world of the black woman. In this sense, I experienced a translation praxis as a brief interpretation of the writings translated and elaborated by the two translators-authors in order to point out the untimely character of the writings of bell hooks as well as its contribution and encouragement to the reassembly of new Brazilian black epistemes in movement, since their intellectual production has communicated in front of all languages in the Black Atlantic.