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Universidade Federal Do Rio Grande Do Sul Instituto De Filosofia E Ciências Humanas Programa De Pós-Graduação Em História UNIVERSIDADE FEDERAL DO RIO GRANDE DO SUL INSTITUTO DE FILOSOFIA E CIÊNCIAS HUMANAS PROGRAMA DE PÓS-GRADUAÇÃO EM HISTÓRIA O nacionalismo preto da Nação do Islã: entre Pretos divinos e negros fragmentados. Rafael Filter Santos da Silva Porto Alegre, 2017 UNIVERSIDADE FEDERAL DO RIO GRANDE DO SUL INSTITUTO DE FILOSOFIA E CIÊNCIAS HUMANAS PROGRAMA DE PÓS-GRADUAÇÃO EM HISTÓRIA O nacionalismo preto da Nação do Islã: entre Pretos divinos e negros fragmentados. Dissertação apresentada como requisito para a obtenção do grau de Mestre pelo curso de Mestrado em História do Programa de Pós-graduação em História da Universidade Federal do Rio Grande do Sul. Linha de Pesquisa: Cultura e Representações. Professor orientador: Dr. Arthur Ávila. Rafael Filter Santos da Silva Porto Alegre, 2017 CIP - Catalogação na Publicação Silva, Rafael Filter Santos da O nacionalismo preto da Nação do Islã: entre Pretos divinos e negros fragmentados / Rafael Filter Santos da Silva. -- 2017. 155 f. Orientador: Arthur Lima de Ávila. Dissertação (Mestrado) -- Universidade Federal do Rio Grande do Sul, Instituto de Filosofia e Ciências Humanas, Programa de Pós-Graduação em História, Porto Alegre, BR-RS, 2017. 1. Representações. 2. Branquitude. 3. raça. 4. Nação do Islã. 5. Estados Unidos. I. Ávila, Arthur Lima de , orient. II. Título. Elaborada pelo Sistema de Geração Automática de Ficha Catalográfica da UFRGS com os dados fornecidos pelo(a) autor(a). “Why don't you call me my name, man?” (Por que você não me chama pelo meu nome, cara?) Muhammad Ali vs Ernie Terrell. AGRADECIMENTOS “Menino, quem te fez? Quem te deu tanta guarida? Quem te mostrou a beleza de dançar dentro da briga? Menino, quem te fez? Quem rezou tua cabeça? Quem te batizou as pernas? Quem te curou de doença?”. Em mais um instante de fim, escolhi registrar, dessa vez, meus agradecimentos a partir desta bela ladainha de capoeira, tornando-a louvação. Agradeço a quem me fez; a quem me deu tanta guarida; a quem me mostrou a beleza de dançar dentro das brigas da vida; a quem rezou minha cabeça; a quem me batizou; a quem me curou de doença. Agradeço, portanto, minha família: minha mãe, minha vó, meu mano. Aos amigos, pois, família também são. Ao amor que em alvorada desabrocha. Agradeço aqueles que trocaram ideias (direta ou indiretamente) e suas críticas deixaram, professores ou não. RESUMO Tal escrita versa sobre relações raciais e as representações a elas atreladas. Atém-se aos ideais de branquitude e negritude construídos ao longo da história dos Estados Unidos da América, enfocando o debate nas representações construídas pelos livros religiosos de um movimento nacionalista preto chamado Nação do Islã, cujo autor é seu ministro Elijah Muhammad. Uma análise desses escritos cotejados com as ideias de outros movimentos e pensadores negros (Malcolm X, Martin Luther King Jr., Marcus Garvey, Booker T. Washington, W.E.B. Du Bois, etc.), assim como com a noção de branquitude – paradigma ontológico da constituição nacional estadunidense –, almejam pensar a identidade e o lugar de fala a partir da influência de marcadores sociais da diferença como raça e religião principalmente. O discurso da Nação do Islã é visto, por fim, como antidialógico, pois prega a morte de seu interlocutor, o que acabou realmente ocorrendo. Palavras-chave: Nação do Islã; branquitude; raça; Estados Unidos; representações. ABSTRACT This text is about racial relations and their representations. It concentrates on whiteness and blackness ideals developed during the United States of America history, debating about representations constructed by the religious books of a black nationalism movement named Nation of Islam, whose author is its honorable minister Elijah Muhammad. An analysis of the contents of these books compared with others black movements and intellectuals ideas (Malcolm X, Martin Luther King Jr., Marcus Garvey, Booker T. Washington, W.E.B. Du Bois, etc.), along with the notion of whiteness – ontological paradigm for the national constitution of United States –, seeks to think on identity and speech place considering the influence of social markers of difference such as race and religion mainly. At last, Nation of Islam discourse is considered antidialogical because it preaches the death of its interlocutor, what really happened. Key words: Nation of Islam; whiteness; race; United States; representations. SUMÁRIO ABRINDO-SE ........................................................................................................... 8 Ainda sobre introduções .............................................................................................. 11 1. ESTADOS UNIDOS: MEANDROS DA DIFERENCIAÇÃO .......................... 28 1.1 Construção da branquitude estadunidense ............................................................. 31 2. AFRO-AMERICANOS, MOVIMENTOS NEGROS E NACIONALISMOS PRETOS ................................................................................................................................. 44 2.1 Booker T. Washington: acomodação ao sistema ................................................... 52 2.2 William Edward Burghardt Du Bois: integração, desilusão e autossegregação ... 55 2.3 Marcus Garvey: emigração de retorno .................................................................. 62 2.4 Martin Luther King Jr.: não-violência e desobediência civil ................................ 70 2.5 Al-Hajj Malik Al-Shabazz: as transmutações de Malcolm ................................... 76 3. MUÇULMANOS PRETOS: IDENTIDADE, FRAGMENTAÇÃO E REPRESENTAÇÃO. .............................................................................................. 83 3.1 O honorável ministro da Nação do Islã: Elijah Muhammad. ................................ 83 3.2 Os livros de Elijah: o preto em representações de um contra-imaginário ............. 93 CONSIDERAÇÕES ÚLTIMAS PARA QUE O TRABALHO TENHA UM APARENTE FIM ........................................................................................................................ 142 FONTES PRIMÁRIAS ......................................................................................... 146 REFERÊNCIAS .................................................................................................... 146 8 ABRINDO-SE “Let us try and be ourselves first and stop trying to be like the devil. Black man, you are created Black. You, Black man, are the first and the last. Black man stop trying to be white”1 (MUHAMMAD, 1973, cap. 3, § 8). O excerto revela-nos uma vontade de ruptura identitária e assunção de uma nova postura de aceitação de si. Ruptura, pois Elijah Muhammad, autor em questão, exorta seus interlocutores a renunciarem ao desejo de ser branco; de conformarem-se a concepção ontológica de sujeito erigida por uma outra raça que se pensa como padrão universal. Negar tal ontologia quebra a suposta homogeneidade iluminista da pessoa humana, trazendo à tona uma nova forma de construção identitária que destaca a pluralidade e a fragmentação dos diferentes grupos e indivíduos. O ser humano criado preto2 por Alá deveria aceitar o marcador social da diferença associado à cor de sua pele para constituir-se subjetivamente. Classificação produzida socialmente, os marcadores categorizam os indivíduos, identificando-os em determinado nível com uma posição de privilégio/desvantagem social, o que acaba por influir sobre a organização das vivências de cada um (ZAMBONI, 2014). Ao assumir sua condição diversa daquela do branco, o Preto colocou em debate as instituições vigentes, preparadas para atender somente às demandas de seus “pais fundadores” euro-americanos. O discurso nacionalista preto que fundamentou a identidade apregoada por Elijah procurou desbancar a branquitude, elemento basilar da identidade dos Estados Unidos da América. A branquitude é, dentro de sociedades em que predomina a identidade da pessoa branca como padrão, o “lugar de privilégios simbólicos, subjetivos, objetivos, isto é, materiais palpáveis que colaboram para construção social e reprodução do preconceito racial” (CARDOSO, 2010, p. 611). Os privilégios brancos podem ser obtidos por não-brancos, colocando-os mais próximos da branquitude – por exemplo, através do enriquecimento 1 Tradução livre: “Vamos tentar ser nós mesmos primeiro e parar de tentarmos ser como o demônio. Homem Preto, você foi criado Preto. Você, homem Preto, é o primeiro e o último. Homem Preto pare de tentar ser branco”. 2 Usarei a palavra “Preto”, realizando, portanto, tradução literal, em vez de “negro/Negro” quando me referir aos membros da Nação do Islã ou as ideias de seus livros religiosos, pois Elijah Muhammad emprega a expressão “Black man”, demonstrando repúdio pelo termo “Negro” em seus textos. Segundo o dicionário Oxford (OXFORD DICTIONARIES, 2016), a palavra “Negro”, relacionada à cor da pele, proveio da língua espanhola, sendo os primeiros registros do século XVI. Na língua inglesa, o termo não se refere a uma cor em si (espectro de onda visível), mas apenas a uma cor de pele e à classificação racial associada a este traço físico. “Black” (Ibidem), por sua vez, de origem linguística germânica, refere-se à cor em si e à raça. Na língua portuguesa (HOUAISS, 2009), a palavra “negro” é utilizada de forma semelhante ao “Negro” em inglês, sendo pouco empregada para referir-se a uma cor em si. “Preto”, originado do latim, denomina (Ibidem) a cor em si, a raça e a cor da pele. Preferi, levando esses significados em consideração, usar “Preto” como tradução de “Black”. “Negro” (português) e “Negro” (inglês) têm a mesma escrita
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