Igor Sacramento 256 were able to speak for themselves, and their voices had political and epistemological legitimacy. Even professional historians, less engaged in contemporary agendas than their colleagues from other social sciences, were sensitized by these trends of the time and began to thematize the “new subjects”, in an effort of retroactive empowerment (OLIVEIRA, 2018). The notion of “place of speech” began to be explicitly mobilized more frequently at the turn of the 20th century to the 21st century, becoming the object of vigorous controversies within social movements and left-wing parties. These discussions often caricatured the concept, transforming it into a ban that defined who could speak and who should listen, or result- ing in criticism, often superficial and hasty, of those who were pejoratively called “identitarians.” The impacts of the “place of speech” on the Brazilian left-wing have been recently studied (MORAIS, 2018). Thus, “place of speech” is, instead, “the location of groups in power relations,” which imposes the need to under- stand the markers of race, class, and gender “as fundamental de- vices that favor inequalities” (RIBEIRO, 2017, p. 34). With this, the “place of speech” intends to be not only a useful concept for discourse analysis but also a political-epistemological program that has the central objective of embodying the knowing subject, attributing him flesh, bone, skin color, race, gender identity, sex- uality, and class, shedding light on where he belongs, on where he is speaking from. In his observation, Oliveira (2020) observes an epis- temological kinship between Bolsonarist scientific denialism and the place of progressive speech. Although they are projects with divergent and competing ethical-political foundations in social life, they share the dissatisfaction with the disembodied Cartesian observer. In the 21st century, we observe an increase in interest in placing the observation point in time and space, providing the knowing subject with a body capable of experi- encing reality. First, this embodiment took the form of historical relativism, where the body was contextualized in its historical time. Then, direct observation, in loco, was raised to the condi- tion of epistemological foundation of a new form of evidence production: of experience, less as an indication of the truth than as the truth itself. In the Brazilian scene, the place of progressive
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