THE CREOULE SOTABARROCO AS PREFIGURATION OF LATIN AMÉRICA
Latin American Baroque; prefiguration; Creole; sotabarroco; decoloniality.
This research analyzes how the literary works of Creole Latin American writers from the Baroque period can be considered as prefigurative foundations of what would come to be not only the shaping of the continental territory but also the beginning of the consciousness of belonging to this place, Latin America. To this end, we focus on these intellectual productions as sotabarroco, with the aim of generating an understanding of how the authors were marginalized from the prevailing literary canon from the 17th century, solely because of their non-Peninsular birth. The analytical basis for this study are the works of the Creole poets Gregório de Matos (Brazil) and Juan del Valle y Caviedes (Peru), demonstrating how the discursive sphere also represented another colonialist space, already from this moment, establishing a negative and uncultured valuation of these intellectuals. This qualitative research is grounded in a bibliographic review process, as we undertake a historiographic survey of European Baroque, analyzing classical theories such as those of Wölfflin (1986), Weisbah (1942), Hauser (1993), and Benjamin (1984), aiming to verify the state of the art of our thematic object. In the context of Latin American Baroque criticism, Carpentier (2007), Lezama Lima (1988, 1993), Sarduy (1987), Chiampi (1993, 1998), and Fuentes (2013), among other authors, deliberate on the need for a continental literature that reflects its peculiar and independent identity. Finally, throughout the work, we seek to support the proposed arguments, establishing comparisons and pointing out in the writings of the chosen poets revealing traces of this prefiguration, as well as the awareness of being part of a new landscape. In this way, it was possible to see how orthodox structures, already from the 17th century, create restricted spaces that continue to marginalize literatures that do not recognize themselves as their reflection. This means that even the feeling of being a copy or lacking originality is translated as a form of institutionalized thought, which seeks to defend its imperialist reason. Therefore, the relevance of propositions like this lies in questioning the dynamics of these historically fixed constructions, trying to point out paths of revisitation, understanding, and the proposal of new perceptions that denounce and deconstruct the structures that still insist on enclosing our forms of literature in a place.