A imaterialidade materializada: um estudo sobre o cordel brasileiro

Abstract

The process of re-signification in objects and social practices is perceived in the sense that it is given meaning for humans, although it may be said that certain symbolic products, whether objects or customs, can only be understood by a specific group, because only he can interpret such cultural codes. This specificity, which means a group identifying and characterizing them, demarcates their cultural identity. It follows from this logic the cordel, a cultural product re-signified in the Brazilian context. This research aims at analyzing the (i) patrimonial materiality related to the Brazilian cordel. Cultural expression of the identity nature born in the northeastern lands of Brazil, the leaflets receive national visibility in the 21st century, included in the editorial circuit of elementary and middle school textbooks. Based on strictly documentary and bibliographical research, readings were made in the area of heritage, culture and cord, establishing its links with Information Science (CI) in the atmosphere of the cordel collection of the Attila Almeida Rare Works Library. The approach adopted was qualitative in the perspective of the interpretation and creation of theoretical constructs that envisage the dialogue between the proposed areas, specifically, around the materiality and immateriality of the cordel as a phenomenon of identity. The liveliness and simplicity of the cordel confirm its Northeastern cultural traits. The cord, in addition to content, is loaded with identity value, for we recognize ourselves in the stories produced and told by our mothers before bed and in their discursive symbology, ranging from the use of terms to the language codes that allows us to see ourselves translated in this literary universe. It is true that the materiality of the cordel materializes its inscription in written and digital supports, assuming configuration of books, leaflets and pages in the internet. Its recognition as a culture document ensures its immateriality, that is, its extreme harmony with people. If they are still produced and bought it is because there is acceptance of the human groups, and this is in itself an argument that accounts for its relevance and existence. The guarding of the cords in institutions such as libraries, for example, is proof of their social recognition, as they express elements of group identity. It is concluded that the leaflet is a product of human action and was seen in the twentieth century as notably Northeastern, assuming the peculiar clothing of this culture. He assumes his material in a medium and his status as patrimony is attributed to him by social recognition in function of the sense produced.