Homens autores de violência e a experiência de aprender a narrarem-se em um currículo

Abstract

Despite the culture of incarceration in our country and the call for ever more severe penalties for perpetrators of violence, especially against women, a different treatment has been inflicted on perpetrators of this type of crime in Minas Gerais, through the Policy of Criminal Alternatives. Criminal Alternatives are a set of penalties and restrictive arrangements of law applied in response to a crime. In Belo Horizonte, the penalty of reflexive groups is applied to men perpetrators of violence and was intended as an arrangement to protect women. Presenting and discussing with these men other ways of conflict resolution, it would be preventing possible further aggressions. However, the men sent by the Justice of that city to fulfill such penalty called attention by the predominance of certain aspects: the majority was poor, resident of the peripheries, with low education, informal employees and nonwhite people. They had precarious lives, that could easily occupy the position of abjection. Infamous lives, without the marks that envisage wealth, education, privileges. A framework produced by relations of power pushes these men, not others, to the frontiers of humanity, making them occupy an inter-place: neither men nor monsters. This dissertation, constructed under the aegis of concepts drawn from the theories of Michel Foucault, Judith Butler and Jorge Larrosa, aimed to analyze, using the methodology of narrative analysis, the experience of men authors of violence against women, considered as infamous, in the curriculum of a reflexive group to which they were submitted in response to the criminal act committed. By a penalty determined by Justice, these men are submitted to a curriculum and to their technologies of power to, from the foment to the reflection, to govern themselves of another way. This other man who must be produced through this curriculum must know how to resolve their conflicts using strategies such as reflection and dialogue, refusing violence. The general argument developed was.that this curriculum promoted more than it had proposed: it gave the conditions of possibility for the arise of the experience in commonly invisible men, from the opportunity that they had to tell and to hear histories of the borders by which they circulate.