Chat Transcription

10:01:15 From Ana Magalhães to Everyone:
Bom dia, queridos! Estou aqui muda hoje, porque continuo rouca.
10:01:36 From Ana Paula dos Santos Salvat to Everyone:
Reacted to “Bom dia, queridos! E…” with 👍🏻
10:01:37 From Maíra de Paula to Everyone:
Melhoras, Ana! =)
10:02:00 From Ana Magalhães to Everyone:
Tks
10:07:54 From Leandro Raphael Nascimento de Paula to Everyone:
Minha conexão está péssima, ficarei com a câmera desligada pra ver se ajuda
10:10:04 From Matheus Corassa to Everyone:
Bom dia, pessoal!
10:10:24 From André to Everyone:
Bom dia. Desculpe pela demora. Tive falha de sinal de internet. Problema resolvido.
10:10:50 From Glaucio Souza to Everyone:
Bom dia!
10:10:54 From Nina Paschoal to Everyone:
eu consegui alterar ontem pelo telefone. demorou um pouquinho, mas foi fácil
10:16:26 From Jose Luis Martinez to Everyone:
Lo siento, estoy sin audio y video. Volvere a entrar
10:16:34 From Ana Paula dos Santos Salvat to Everyone:
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10:16:38 From Maria Berbara to Everyone:
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10:16:38 From Jens Baumgarten to Everyone:
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10:27:36 From Maíra de Paula to Everyone:
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10:49:05 From Ana Magalhães to Everyone:
What Maria brings up is really great and corroborates to my difficulties with Barriendos’s text…I would like to add one question: so, as from his essay, it seems that the Tupinambá’s cannibalist practices are taken as a model for cannibalism in general across the Americas, Is this so?
10:50:05 From Ana Magalhães to Everyone:
I’m remembering, Maria, the variety of narratives of the encouters between European colonizers and Incas, Maias, etc, brought up our prof, Hector Bruit, right?
10:50:54 From Maria Berbara to Everyone:
Replying to “I’m remembering, Mar…”

Exactly Ana! Bruit was very important to me in those years. An amazing professor.

10:51:29 From Ana Magalhães to Everyone:
And Jens, can you add, maybe, to the contradiction of cannibalism when we consider Christian ritual practices that still exist? (The eating the body of Christ and drinking his blood)?
10:52:02 From Nina Paschoal to Everyone:
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10:52:12 From Jens Baumgarten to Everyone:
Replying to “And Jens, can you ad…”

I have several points - and this is a very important one!

10:52:35 From Maria Berbara to Everyone:
Replying to “What Maria brings up…”

Yes, Tupinambás seems to have worked as a paradigm for the representation of cannibalism in the Americas. Anthropoligist William Sturtevant even speaks of a “tupinambization” process in the early modern period, in what regards the visualisation and conceptualisation of the American continent.

10:53:15 From Ana Magalhães to Everyone:
Replying to “What Maria brings up…”

Ah, can you give us  the reference here?

10:53:33 From Nina Paschoal to Everyone:
Reagiu a “Yes, Tupinambás s…” com ❤️
10:53:35 From Andrea Ronqui to Everyone:
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10:54:18 From Maria Berbara to Everyone:
Replying to “What Maria brings up…”

STURTEVANT, W. C., 'La "tupinambisation" des Indiens d'Amerique du Nord', in Les Figures de l'Indien, ed. G. Thérien (Montreal: Université du Québec, 1988), pp. 293-303

10:54:32 From Natália Gomes to Everyone:
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10:54:48 From Jens Baumgarten to Everyone:
Reacted to “STURTEVANT, W. C., ‘…” with 👍
10:54:51 From Maria Berbara to Everyone:
Replying to “What Maria brings up…”

Frank Lestringant is also very important and corroborates this view in many of his writings

10:54:52 From Andrea Ronqui to Everyone:
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10:54:57 From Nina Paschoal to Everyone:
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10:55:42 From Ana Magalhães to Everyone:
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10:57:16 From Ana Magalhães to Everyone:
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11:04:06 From Nina Paschoal to Everyone:
Jefferson, I agree with your point specially about the temporality in which the heterarchy way of producing and seeing images is possible, but I wonder if this process of the indigenous peoples represent themselves in some media isn’t corroborating to eurocentric vision as well. I say it because maybe in their own autoctone cultures they may not need to represent themselves or analyze these productions later. I guess the next presentation will maybe talk about this point
11:18:08 From Andrea Ronqui to Jens Baumgarten(Direct Message):
Professor, não é melhor encerrar a sessão? já avançou bastante…
11:18:31 From Jens Baumgarten to Andrea Ronqui(Direct Message):
Vou falar…
11:19:56 From Pollyana Quintella to Everyone:
Congrats, Jefferson!
11:20:03 From Natália Gomes to Everyone:
Congrats, Jefferson!
11:20:09 From Andrea Ronqui to Everyone:
Thank you Jefferson!
11:20:12 From Ana Magalhães to Everyone:
Thanks, Jefferson! Good presentation!
11:20:16 From André to Everyone:
Congrats Jefferson!
11:20:17 From Jaqueline Veloso to Everyone:
Thank you Jefferson!!
11:21:15 From Jefferson Mendes to Everyone:
Thanks to everyone
11:21:25 From Maria Eduarda Kersting to Everyone:
Congratulations, Jefferson!!
11:25:35 From Andrea Ronqui to Everyone:
I’m still seeing the PowerPoint window
11:30:01 From Matheus Corassa to Everyone:
Jefferson, congrats for your presentation! I’ll scape a little bit from the cannibalism discussion…I would like just to highlight the point of the “coloniality of seeing” that Barriendos brings to reflection in a methodological way. We’re doing here, in this group, a kind of “decoloniality of seeing” and it’s very important to understand the seeing as a founding act of the research in Art History! Unfortunately, many of us art historians still underestimate this act, perhaps dedicanting more time looking for intelectual exponations and texts that make all the work for us. It’s mandatory to insist in the act of seeing, especially when this act is based in a decolonial perspective.
11:31:36 From Nina Paschoal to Everyone:
Reagiu a “Jefferson, congrat…” com ❤️
11:32:01 From Ana Magalhães to Everyone:
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11:32:03 From Maria Eduarda Kersting to Everyone:
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11:32:36 From Jens Baumgarten to Everyone:
Replying to “Jefferson, congrats …”

Thanks Matheus, this is a very important point! I think we should come back to this point - it is also implicitly an important argument for Micheaud…

11:33:34 From Andrea Ronqui to Everyone:
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11:33:39 From Pollyana Quintella to Everyone:
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11:33:43 From Jefferson Mendes to Everyone:
Replying to “Jefferson, I agree w…”

yes Nina, this is a big question that we must take into account. For me, the point of convergence is in the possibility of autochthonous societies having the possibility of representation and analysis. To practice and develop their own epistemological, ontological and  corpocratic analysis.

11:36:48 From Matheus Corassa to Everyone:
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11:37:25 From Nina Paschoal to Everyone:
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11:37:49 From Nina Paschoal to Everyone:
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11:41:49 From Nina Paschoal to Everyone:
screen appears all black for me
11:42:02 From Jens Baumgarten to Everyone:
I can see it
11:42:08 From Pollyana Quintella to Everyone:
Me too
11:42:45 From Ana Magalhães to Everyone:
Me too, though it’s not in presentation mode.
11:43:26 From Nina Paschoal to Everyone:
Respondendo a “Me too, though it’…”

professor, I refreshed my webpage and it worked.

11:43:46 From Jens Baumgarten to Everyone:
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11:44:10 From Jefferson Mendes to Everyone:
Replying to “Jefferson, congrats …”

Thanks Matheus. I agree with you, we must think about the act of seeing as a new field of analysis of the visual machinery that accompanied and should be together with the production of images, especially with regard to decolonial studies

11:44:26 From Nina Paschoal to Everyone:
Reagiu a “Thanks Matheus. I …” com ❤️
11:46:52 From Matheus Corassa to Everyone:
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11:52:39 From André to Everyone:
https://www.youtube.com/watch?v=c1B3oLEcm0I
11:52:59 From Pollyana Quintella to Everyone:
Congrats, andré! Thanks for your presentation.
11:53:04 From André to Everyone:
The Barbarian Invasions: A Genealogy of the History of Art – Eric Michaud
11:53:24 From Ana Magalhães to Everyone:
I would have many things to go back to, but I have no voice at the moment. Some topics for discussion:
11:53:33 From André to Everyone:
Thank you Pollyana.
11:53:47 From Ana Magalhães to Everyone:
the apropriation of the figure of the artist by the dictator
11:54:07 From Ana Magalhães to Everyone:
race as related to “the spirit of people/nation”
11:55:08 From Ana Magalhães to Everyone:
and the issue of art history discourse/narrative that disregard the political constructo of race behind the idea of “national style”
11:55:13 From Maria Berbara to Everyone:
Replying to “race as related to “…”

Makes me think of Franco’s “hispanidad”

11:55:21 From Ana Magalhães to Everyone:
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11:56:09 From Natália Gomes to Everyone:
Reacted to “and the issue of art…” with ❤️
11:56:10 From Ana Magalhães to Everyone:
Replying to “race as related to “…”

Or Mussolini's "italianità". BUT Nazist strategy is a bit more perverse, as the dictator reshape the people, as a sculptor

11:56:13 From Afonso Medeiros to Everyone:
Thank you, André. Sorry for the delay
11:56:21 From Maria Berbara to Everyone:
Reacted to “Or Mussolini’s “ital…” with 👍
11:56:27 From Ana Magalhães to Everyone:
Replying to “race as related to “…”

as a sculptor handles a lump of clay

11:56:49 From Nina Paschoal to Everyone:
thank you André, congrats. I really liked the way Michaud brings History in his work
for me it was very important the topic he brings about the Histoy of Art being always an eurocentric way to look at images, i’d like to read more about this concept.
11:57:38 From Nina Paschoal to Everyone:
sorry for not speaking, my neighbour is reforming his house again haha
11:58:17 From Ana Magalhães to Everyone:
And to consider that it seems to me that Michaud is responding to German art historiography, in a way…
11:58:40 From Vinicius Spricigo to Everyone:
Replying to “And to consider that…”

Indeed

12:02:12 From Ana Magalhães to Everyone:
I also thought about the connections between the dictator agencing the figure of the artist and the SELF-MADE MAN of financial Market agencing the figure of the artist, but in a diferente sense – of the artist as a rebellious genius
12:05:47 From Matheus Corassa to Everyone:
Replying to “the apropriation of …”

This is a very interest point! The instrumentalization of art and artists by authoritarian regimes must be view not just as a form of total political control, but also as a form to the people recognize the power. After all, authority and power can only be effective, even in a dictatorial or exceptional regime, if its coercive capacity is recognized and legitimized by the members of the State and society. In this sense, the cultural program of these regimes pursues this "legitimacy".

12:08:52 From Pollyana Quintella to Everyone:
It reminded me of benjamin’s discussion… when he recognized that modern reproduction techniques allowed fascism to produce images, on an industrial scale, that represented the masses or that were the result of their expression. For the philosopher, when seeing himself represented in the images, the people would be pacified by the false sensation of participating in the political process: “The masses have the right to demand a change in property relations; Fascism allows them to express themselves while preserving these relationships. It leads, consequently, to the aestheticization of political life.”
12:09:19 From Nina Paschoal to Everyone:
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12:09:24 From Ana Magalhães to Everyone:
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12:09:24 From Matheus Corassa to Everyone:
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12:09:34 From Marina B. to Everyone:
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12:11:36 From Andrea Ronqui to Everyone:
Thanks for your presentation André!
12:11:58 From Ana Magalhães to Everyone:
Thanks for the presentation, André!
12:12:12 From Natália Gomes to Everyone:
André, again, congratulations! 👏
12:12:53 From Jaqueline Veloso to Everyone:
Congrats, André