A estética da cultura popular na folia de momo do Recife: questões de alteridade, corporeidade e transgressão

Abstract

The perspective of this work was to understand the culture as an opening way to alterity in the process of identity construction of a socially organized group, reflecting from the philosophy of Mikhail Bakhtin and the Circle as this sphere, in general, acts as a point against the formation of words and dialogues. The attention turned to the festivities and popular demonstrations that insert in Pernambuco's popular culture, specifically in the carnivalesque cycle, the attempt to delineate a scope of relations and permanent vehicles and reflected in everyday life that build a (dis)order in the aesthetic of popular culture of Recife s carnival. Thereby, the overall objective of this work is to reflect how images of grotesque realism incarnate in bodies and form this ambivalent aesthetics through which citizens can experience their freedoms and build accountable acts inside and outside of the official days of Momo s revelry It was point of interest of this research the ways in which such manifestations to embody a grotesque corporeality in their practices break social hierarchies to put in interaction and discourse game the various classes that take part in them, sketching out a popular culture that is based on human interactions infringement and in the establishment of responsible acts of loveliness. As a starting point for understanding it was highlighted the frevo, rhythm transformed over the years into an ideological symbol of Pernambuco s identity, to understand it in relation to other events such as Boi de Carnaval, Maracatu, Urso de Carnaval and the Galo da Madrugada. The methodological line that leads the strength of this work was due to the experience of the party from an ethnographic point of view, in order to single out all its phenomena in the existence of life, to understand it among a dialogical readback process of texts in various materialities, organized in secondary speech genres that function as the meeting place of ethics and aesthetics. We conclude that the carnivalesque popular culture cycle has in its grotesque aesthetic the attribute that allows revelers to experience their freedoms on feast days, taking the street and turning it into transgressions stage. The participation and inclusion in the popular universe was essential to conclude that the understanding of culture in the life through the materialized word in texts can only become productive if done in an exotopic perspective, however, participative perspective; otherwise it loses all the wealth and dynamism of responsible acts of man interacting with their fellowmen, turning them into abstraction.