Felte Bezerra : um odontólogo no contexto de recepção das ciências sociais no Brasil

• Ano de defesa: 2022
• Autor(a) principal: Souza, Fábio Silva
• Orientador(a): Barbosa, Ivan Fontes
• Tipo de documento: Tese
• Tipo de acesso: Acesso aberto
• Idioma: por
• Programa de Pós-Graduação: Pós-Graduação em Sociologia
• Palavras-chave em Português: Sociologia; Civilização moderna; Ciências sociais; Brasil; Miscigenação; Felte Bezerra; Pensamento social brasileiro; Modernidade; Mestiçagem
• Palavras-chave em Inglês: Brazilian social thought; Modernity; Mestizaje; Miscegenation
• Área do conhecimento CNPq: CIENCIAS HUMANAS::SOCIOLOGIA
• Link de acesso: http://ri.ufs.br/jspui/handle/riufs/17209

This work is part of the debate on Brazilian modernity based on the race/ethnicity dilemma and borrows from Felte Bezerra, an intellectual from Sergipe, graduated in dentistry from FAMEB, where he learned to practice empirical research and was influenced by the culturalism of professor Artur Ramos. In the 1930s, lacking an intelligentsia capable of scrutinizing Brazil, the social sciences were forced to admit researchers from other backgrounds. Bezerra entered the geography, discussed limits and occupations, migrations and ethnicities, contributing to the debate on Northeasternization. Alongside Pierson and Bastide, in Bahia, Bezerra, in Sergipe, was one of the pioneers to accept the ethnic hypotheses suggested by Freyre, about our cultural legacy and our good interracial coexistence. In 1947 he led the Folklore Subcommittee in Sergipe, presenting “O Xangô de Zeca”. In tune with the theme of the event and its sponsor, UNESCO, interested in learning about good interracial coexistence in the country, enjoyed a good repercussion at the event, drew the attention of Willems, who published it in the Revista Sociologia (1948), being recognized as the first record of a Xangô party written in Sergipe with national circulation. Willems realized that Ethnicities responded to an appeal by Pierson, given the need to scrutinize Brazilian population and geography, and agreed to guide Bezerra. It is when we ask ourselves: what is the contribution of Sergipe ethnicities to the debate of Brazilian social thought? Our assumption is that its author matured hypotheses paripassu with Pierson and Bastide's research, but Bezerra's isolation of interlocution led to a delay in the elaboration and publication of the book, which was only edited thanks to the sensitivity of his friend Garcia Moreno, then president of the IHGSE. Our hypothesis is that Etnias followed the intuitions established by Romero, about the fable of the three races and the investigative method of folklore. Ideas carried over by Freyre, but who seems to have omitted the name of the Sergipe jurist, most likely because of his association with racial determinism. The object and method suggested by Romero remained in scientific investigations between 1930 and 40, interested research on good interracial coexistence and motivated UNESCO's interest in researching it. This thesis covered a sociology of knowledge suggested by Karl Mannheim and his concern to relate thinkers, groups, institutions and ideological contexts. We also resorted to Pierre Bourdieu and Jean-François Sirinelli as comprehensive elements of the family environment, training and intellectual itinerary, understanding the importance of cultural and social capital, in Bezerra's projection. Randall Collins provided subsidies for a microsociological investigation of knowledge, through an analysis of everyday rites, realizing that the legitimation of “truth” is coupled to a social forum. Bezerra had consolidated a network of intellectual sociability and experienced the apogee of his first biographical phase shortly after the release of Etnias sergipanas, when he presided over the IHGSE and joined the FAFI. Since then, it has taken on several administrative duties that made it difficult to maintain its rites and its permanence in these networks. Proof of this is that after Etnias, Bezerra launched Investigações Histórico-Geográficas (1952), a collection of texts published in the 1940s and later went through an intellectual hiatus, only publishing an unpublished book in 1972. Etnias was prefaced by Willems, praised by Pierson, Bastide, Cascudo etc. but he was criticized by Professor Nogueira, who recognized the qualities of the research, but warned of the harmonious and cultural gap, inattentive to conflicts, in a society that would have intensified urbanization and industrialization. In 1955, the arrival of an opposition group to power and personal persecution, led Bezerra to move to Rio de Janeiro in 1960, where he began a second biographical phase.