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Sabrina Alves.Pdf Pontifícia Universidade Católica de São Paulo PUC-SP Sabrina Alves O corpo como arena político-religiosa do Āyurveda no século XXI: existências fluídas de ser nem homem, nem mulher Doutorado em Ciência da Religião São Paulo 2019 1 Pontifícia Universidade Católica de São Paulo PUC-SP Sabrina Alves O corpo como arena político-religiosa do Āyurveda no século XXI: existências fluídas em ser nem homem, nem mulher Tese apresentada à Banca Examinadora da Pontifícia Universidade Católica de São Paulo como exigência parcial para a obtenção do título de doutor em Ciência da Religião, sob a orientação da Profa. Dra. Maria José Rosado-Nunes. São Paulo 2019 2 Banca examinadora: __________________________ __________________________ __________________________ __________________________ __________________________ 3 O presente trabalho foi realizado com apoio da Coordenação de Aperfeiçoamento de Pessoal de Nível Superior- Brasil (CAPES) – Código de Financiamento 88887.150142/2017-00 This study was financed in part by the Coordenação de Aperfeiçoamento de Pessoal de Nível Superior – Brasil (CAPES) – Finance Code 88887.150142/2017-00 4 Agradecimentos Mesmo que ao findar do dia você esteja sozinha escrevendo, isso só é possível pelo apoio incondicional de muitas pessoas. Agradeço a todos os meus familiares. Meus pais (Rosa e Jorge) por seu apoio e por terem estimulando tanto quanto possível a curiosidade, a determinação e a capacidade de desconfiar do óbvio. Aos meus irmãos (Bianca e Allan). Especialmente ao meu companheiro de vida, Erick, não só pelo apoio, compreensão, discussão dos temas, ideias, mas também por me possibilitar acesso a enorme bibliografia que vinha da Índia em suas viagens de trabalho. Não há dúvidas que sem essa oportunidade tudo teria sido mais difícil. Agradeço à rainha do mundo sem fronteiras, Alexandra Elbakyan. Agradeço a minha querida orientadora, Maria José Rosado-Nunes, a Zeca. Por seu exemplo de persistência, por nunca desistir em criar brechas para os estudos de gênero na ciência da religião. Por sua parceria nesses anos de pesquisa na PUC/SP. Agradeço à CAPES pela bolsa de fomento e à FUNDASP pelo desconto nas mensalidades. Agradeço a todas e todos companheiras e companheiros do Programa de Ciência da Religião, especialmente àqueles que estão nas trincheiras da luta por uma melhor definição e reconhecimento da área. Agradeço a Zeca e aos professores por suas aulas e discussões. 5 RESUMO ALVES, Sabrina. O corpo como arena político-religiosa do Āyurveda no século XXI: existências fluídas de ser nem homem, nem mulher. 2019. 272f. Tese (Doutorado em Ciência da Religião) – Pontifícia Universidade Católica de São Paulo, São Paulo, 2019. Os objetivos desse estudo foram investigar as possíveis novas interpretações feitas pelos praticantes de Āyurveda em um mundo urbano do que é não ser nem homem, nem mulher. Nos textos canônicos do Āyurveda, datados de pelos menos 2 mil anos, termos como Napunsak e Tṛitīya Prakṛti ultrapassam barreiras de definições indenitárias de gênero e orientações sexuais mesclando-se com os limites do que consideramos biologia, performance, natureza e religião. Buscou-se saber dos atuais praticantes de Āyurveda localizados no Sul da Índia, e da sua versão diaspórica no Brasil, como eles estão reinterpretando esse conceito, ou ainda aplicando o Āyurveda apesar das novas e emergentes identidades de gênero e sexualidades não-normativas. Os sujeitos de pesquisa se justificam porque ocorrem trânsitos de profissionais indianos de Āyurveda (vaidyas e praticantes formados no sistema Bachelor of Ayurvedic Medicine and Surgery/B.A.M.S.) ao Brasil, e de brasileiros em viagens à Índia para cursos de aprofundamento, tratamentos, parcerias e todo tipo de interações. O estudo utilizou abordagem qualitativa, e o método de levantamento utilizado foi a entrevista. O método do giro decolonial e as análises de gênero foram usados para uma compreensão da construção das novas masculinidades, feminilidades e androgenias que surgem no contexto pós-colonial indiano e para discussão das novas interpretações feitas pelos praticantes. Mapeou-se os arranjos da construção do gênero metafisico, para encontrar as referencias aos termos Tṛitīya Prakṛti e Napunsak que estão presentes no śāstra do Āyurveda. Identificando uma manutenção do entrincheiramento político do Āyurveda do século XXI, desde seu revivalismo, discuto os posicionamentos dos praticantes indianos e brasileiros de Āyurveda, em uma proposta de compreender as imbricações de nossos passados e presentes coloniais, com suas inter-relações entre colonialidade, gênero e religião no tempo neoliberal e sob condições de esgarçamento do tecido social, em relevância à política sexual do corpo e a população LGBTI+ perpassado pela preocupação do avanço da extrema-direita em ambos os países, e sob análise das influências político-religiosas. Palavras-chave: Āyurveda, Napunsak, LGBTI+, novas espiritualidades 6 ABSTRACT ALVES, Sabrina. The body as a political-religious arena of Āyurveda in the 21st century: fluid existences of being neither male nor female. 2019. 272 f. Thesis (Doctorate in Science of Religion) - Pontifical Catholic University of São Paulo, São Paulo, 2019. The purpose of this study was to investigate the possible new interpretations made by Āyurveda practitioners in an urban world of being neither male nor female. In Āyurveda's canonical texts, dating back to at least 2,000 years, terms such as Napunsak and Tṛitīya Prakṛti overcome barriers of identity definitions of gender and sexual orientations blending with the limits of what we consider to be biology, performance, nature and religion. We sought to learn about current Āyurveda practitioners located in southern India, and its diasporic version in Brazil, how they are reinterpreting this concept, or even applying Āyurveda despite new and emerging non-normative gender identities and sexualities. The research subjects are justified because there are transits from Indian Āyurveda professionals (vaidyas and practitioners trained in the Bachelor of Ayurvedic Medicine and Surgery / BAMS system) to Brazil, and from Brazilians traveling to India for in-depth courses, treatments, partnerships and all kinds of interactions. The study used a qualitative approach, and the survey method used was the interview. The decolonial gyro method and gender analysis were used to understand the construction of the new masculinities, femininities and androgynies that emerge in the Indian postcolonial context and to discuss the new interpretations made by practitioners. The construction arrangements of the metaphysical genre were mapped to find references to the terms Tṛitīya Prakṛti and Napunsak that are present in the śāstra of Āyurveda. Identifying a maintenance of the political entrenchment of 21st century Āyurveda since its revival, I discuss the positions of Āyurveda Indian and Brazilian practitioners in a proposal to understand the intertwining of our colonial past and present, with their interrelationships among coloniality, gender and religion in neoliberal times and under conditions of the social fabric being torn, relevant to the sexual politics of the body and the LGBTI + population permeated by the concern of the advancement of the extreme right in both countries, and under analysis of the political-religious influences. Keywords: Āyurveda, Napunsak, LGBTI +, new spiritualities 7 Lista de Mapas Mapa 1 – Estados da Índia Mapa 2 – Mapa Linguístico da Índia Mapa 3 – Mapa de zonas de conflito históricas 8 Sumário RESUMO 6 ABSTRACT 7 Lista de Mapas 8 Sumário 9 Mapa 1-- da Índia com os Estados 12 Mapa 2 – Linguístico da Índia 13 Mapa 3 – Zonas históricas de conflito 14 Introdução 15 1. O Śāstra Āyurveda: de manual à medicina hindu 18 2. Castas e as castas dos vaidyas 28 3. Das (inquietantes) motivações 32 4. Marco teórico-metodológico 35 5. Critérios do contato com os entrevistados 36 5.1 Das entrevistas 37 5.1.1 Praticantes indianos 40 5.1.2 Praticantes brasileiros 41 6. Ambivalência e ambiguidade 41 6.1 Tṛitīya Prakṛti, a ambígua terceira substância 46 7. Os Capítulos 50 Capítulo I 57 1. Relações coloniais moldando gênero: seguindo em viagem pelas lentes decoloniais 57 1.1 Nacionalismos, colonização do corpo e gênero: um estado da arte da proposta decolonial 58 1.1.1 Orientalismo e a crítica Pós-colonial 58 1.1.2 Subaltern studies e Colonialidad y modernidad-racionalidad 62 1.1.3 Decolonizar a ciência da religião: uma proposta 65 1.1.4 Controle do gênero e homonacionalismo 67 1.2 Inimigo íntimo: relações coloniais 70 1.2.1 Homologia sexual e domínio político como ideologia colonial 72 1.2.2 Homologia da infância e velhice 77 1.2.3 Gandhi e colonialismo 80 1.3 Homonacionalismo hindu e formações Queer no nacionalismo hindu 85 1.3.1 Homem nacionalista hindu 88 1.3.2 Homens mulçumanos 89 1.3.3 Homens do Congresso e sua nação queer 90 1.3.4 Os queers da nação hindu e a xenofobia queerfóbica 92 Capítulo II 94 Recriando a tradição: Āyurveda do Revivalismo à New Age 94 2.1 Revivalismo do Āyurveda 95 9 2.1.1. Política de educação no Āyurveda: governança e percepção do corpo indiano 100 2.2 Produção da literatura popular do Āyurveda: casteísmo e gênero 106 2.3. Āyurveda global: a modernidade do Āyurveda para o mundo capitalista 116 2.3.1. Āyurveda global e New Age 117 Capítulo III 127 Corpo feito de divindades: trânsitos de gênero 127 3.1 Identidades inventadas 128 3.1.1 Produções do discurso de gênero 130 3.1.2 Domínio e apropriação de gênero: casta e comunalismo 132 3.1.3 O lugar do gênero metafísico 135 3.2 Categorias de gênero (não) convencionais: lógica e limites 139 3.2.1 Third-sex em trânsitos nas linhagens religiosas 143 3.3. Kāma-sūtra, Āyurveda e outras referências 150 3.3.1. Napunsaka em outros Śāstras 156 Capítulo IV 159 Corporeidade, sexualidade e religião nos Śāstras do Āyurveda: quem tem medo de Napunsak? 159 4.1 Centralidade do corpo no Āyurveda: definições de Prakṛti e um enorme campo de possibilidades 162 4.1.1 Tṛitīya Prakṛti e possíveis representações no Śāstras Āyurveda: em busca de Napunsak 170 4.2 Paleta de cores arco-íris: 174 4.2.1.
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