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)
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Dito de outra forma, por gerar separações/auto-
nomias, as imagens seriam uma constante ame-
aça ao que está instituído como “ordem” [seja ela
natural ou não]. Em sua produção – e quiçá em sua
recepção – residiria sempre a possibilidade de um
“levante”, de uma tomada de consciência que torna
suas destinações alvo de controle, com a criação
de visibilidades controladas. Trata-se aqui de visi-
bilidade pelo ponto de vista de Marie-José “como
o modo no qual aparecem no campo do visível
objetos que ainda esperam sua qualificação por um
olhar” [MONDZAIN, 2008, p.180]. E é daí que vem a
necessidade de controle e a ameaça: o poder está
no olhar de quem qualifica as imagens.
PODER IMAGÉTICO E
PODERES INSTITUÍDOS
Estamos tratando, portanto, do poder em dois
níveis: o que é próprio da imagem [geração de
autonomias/separações] e o das instituições,
que pretendem controlar o poder daquelas para
manter o próprio.
A discussão sobre o lugar das imagens nas religi-
ões monoteístas e na metafísica clássica, predo-
minantemente iconofóbicas, são para a autora o
maior exemplo dos perigos representados pelas
imagens para as instituições. Controlar esses
perigos implica uma série de decisões e imposi-
ções, que vão desde a simples proibição [no caso,
por exemplo, do judaísmo], ou a elaboração de um
estatuto de subalternidade, [no caso da metafísica
clássica], até o “deslocamento” promovido pelo
cristianismo, que institui uma “visibilidade redimida
e salvadora”, baseada no “devir-imagem da divin-
dade” [MONDZAIN in ALLOA, 2017, p. 45].
De qualquer modo, interferindo-se em sua prove-
niência [no caso dos proibicionismos] ou em suas
destinações [no caso do controle de visibilidades],
pretende-se cortar o fio tênue e indeterminado que
pode unir, de súbito, dois [ou mais] sujeitos, pela
potência de um endereçamento inerente à imagem.
Em sua vocação para o trânsito, ela pode colocar
em relação, agenciar subjetividades desejantes,
pôr em jogo a partilha do comum.
Assim, nota-se que, principalmente no monoteísmo,
a preocupação com as imagens revela uma outra: a
preocupação com os sujeitos das imagens [MON-
DZAIN in ALLOA, 2017, p. 44], tanto daqueles que
“habitam” sua proveniência quanto daqueles que
podem vir a ocupar o tempo-espaço de suas destina-
ções. É, portanto, contra a possibilidade de instaura-
ção de subjetividades compartilhadas que se insurgem
os poderes instituídos. Eles pretendem impedir que
“[...] as imagens [venham] se colocar entre os sujeitos
que não se definem como tal senão pela graça desses
signos que vêm [...] dançar entre eles” [MONDZAIN
in ALLOA, 2017, p. 48].
TRIGO, Maria Ildo; OLIVEIRA, Fernanda de Souza. Imagens em trânsito, poderes e arquivos.