Já que sou que seja e Deus que me perdoe’: vigilância e discurso religioso cristão elaborados por pessoas LGBT+ oriundas de Igrejas cristãs do Paraná

Abstract

This thesis aims to highlight how space makes up Christian discourse, producing surveillance of sexualities for LGBT+ people who are former members of Christian churches in Paraná. To follow the paths of reflection, we subdivided the central question into three sub-questions: "how does the process of becoming a Christian churchgoer take place?"; "what are the discursive practices of the Christian churches in which the former churchgoers lived?"; and "how does the surveillance of sexualities work according to the discourse of former churchgoers?". To answer these questions, 19 LGBT+ people who attended and were socialised in Christian churches in Paraná were interviewed. The interviews were conducted according to a semi-structured script. The interviewees were selected using the snowball technique until the point of saturation. They were then transcribed in full, entered into the LibreOffice Base database and analysed according to the discourse content analysis proposed by Bardin (1977), which gives meaning to the spatial dimensions experienced by people. The entire analysis process resulted in seven discursive spatialities and 1,187 evocations. The results show that the practices, spatial and discursive experiences contribute to the identity and bodily constructions of the people interviewed and to the incorporation of moral values, notions of truth and social behaviours of the religious segment they belong to. The body (27%), the church (21%), the family home (17%), the educational space (13%), the city (10%), the space of sociability (7%) and cyberspace (5%) appear to be the most frequently mentioned spaces, connected to and permeated by Christian religious discourse. They are configured as comfortable, uncomfortable, excluding, standardising and controlling spaces. To this end, the body proved to be central, being the most evoked, and apprehended by the people interviewed as a 'temple of the spirit', a point of manifestation and contact with God, being in constant connection with the supernatural and with the idea of God's omnipresence, in other words, being everywhere and seeing everything. The body is also a point of fear, insecurity, denial, violence and sin, as LGBT+ people mentioned. Therefore, the people interviewed experienced different spaces and were crossed by different relationships, socialisations, religious discourses and cisheteronormative discourses that were/remained inCORPOrated in their existences, even after they left religious life.