scholarly journals Semiótica discursiva aplicada a um post de transição capilar do Facebook | Discursive semiotics applied to a capillary transition Facebook status

2017 ◽  
Vol 14 (2) ◽  
pp. 218-233
Author(s):  
Isaac Matheus Santos Batista ◽  
Marcelo Machado Martins ◽  
Laura Susana DUQUE-ARRAZOLA
Keyword(s):  
Political Activism ◽  
People Of Color ◽  
Material World ◽  
Black Race ◽  
The People ◽  
Black Resistance

Muitas pessoas negras que lutam contra o racismo têm utilizado a internet como um meio para exercer sua cidadania e ativismo político. Um exemplo disso pode ser visto nos posts de transição capilar que são frutos da resistência dos negros contra o padrão de beleza hegemônico que privilegia o branco. Neste trabalho, analisamos como se dá a geração de sentido do discurso de um post do Facebook que mostra o resultado da transição capilar feita por uma pessoa negra. Por meio da semiótica discursiva, compreendemos que esse post de transição capilar apresenta uma valorização da negritude, ao dar um novo significado, agora positivo, às origens e aos traços físicos dos negros. Além disso, percebe-se que o discurso presente no ambiente virtual se impõe para o mundo material, pois o post também visa manipular os outros a valorizarem e aceitarem os traços diacríticos da raça negra.+++++Many people of color who struggle against racism have used internet as a means to exercise their citizenship and political activism. One example of this is the capillary transition Facebook status and posts that are a result of the black resistance against the white standard of beauty. In this paper, we will analyze the generation of meaning of the discourse of a Facebook status that shows the results of a capillary transition made by a person of color. Using the discursive semiotics, we comprehended that this status presents a valuation of blackness, by giving a new meaning, this time positive, to the origins and to the phenotypes of the people of color. Furthermore, we noticed that the discourse on the virtual environmentimposes itself out to the material world, because this status also aims to manipulate others topositively value and accept the diacritic features of the black race.

The Hierophanic Facets of the Seraphic Hymns

Trictrac ◽  
2018 ◽  
Vol 10 ◽  
Author(s):  
Petru Adrian Danciu
Keyword(s):  
Mutual Recognition ◽  
The Other ◽  
Human Being ◽  
Material World ◽  
Face To Face ◽  
The People ◽  
Musical History ◽  
The Face ◽  
The One

Starting from the cry of the seraphim in Isaiahʹ s prophecy, this article aims to follow the rhythm of the sacred harmony, transcending the symbols of the angelic world and of the divine names, to get to the face to face meeting between man and God, just as the seraphim, reflecting their existence, stand face to face. The finality of the sacred harmony is that, during the search for God inside the human being, He reveals Himself, which is the reason for the affirmation of “I Am that I Am.” Through its hypnotic cyclicality, the profane temporality has its own musicality. Its purpose is to incubate the unsuspected potencies of the beings “caught” in the material world. Due to the fact that it belongs to the aeonic time, the divine music will exceed in harmony the mechanical musicality of profane time, dilating and temporarily cancelling it. Isaiah is witness to such revelation offering access to the heavenly concert. He is witness to divine harmonies produced by two divine singers, whose musical history is presented in our article. The seraphim accompanied the chosen people after their exodus from Egypt. The cultic use of the trumpet is related to the characteristics and behaviour of the seraphim. The seraphic music does not belong to the Creator, but its lyrics speak about the presence of the Creator in two realities, a spiritual and a material one. Only the transcendence of the divine names that are sung/cried affirms a unique reality: God. The chant-cry is a divine invocation with a double aim. On the one hand, the angels and the people affirm God’s presence and call His name and, on the other, the Creator affirms His presence through the angels or in man, the one who is His image and His likeness. The divine music does not only create, it is also a means of communion, implementing the relation of man to God and, thus, God’s connection with man. It is a relation in which both filiation and paternity disappear inside the harmony of the mutual recognition produced by music, a reality much older than Adam’s language.

Interešu pārstāvniecība. Vēlētāji apspriež Saeimas darbu Latvijas Televīzijas raidījumā “Tautas panorāma”

Letonica ◽  
2021 ◽  
Author(s):  
Sergejs Kruks
Keyword(s):  
Interest Groups ◽  
Political Action ◽  
Political Representation ◽  
Political Activism ◽  
General Will ◽  
Members Of Parliament ◽  
The People ◽  
Individual Strategies ◽  
The Relationship ◽  
Law Making

Keywords: discourse analysis, general will, Latvian politics, political representation, Saeima Latvian citizens are characterised by a very low level of political activism. How can this be explained through an understanding of politics? Prior to the 2018 Saeima (Latvian parliament) election, voters were interviewed on Latvian television discussing the pronouncements of various members of parliament. The researcher explores the relationship between the comments of these voters and the way they feel their interests are being represented by the state’s law makers. Throughout the interviews, voters are critical of Saeima, yet they fail to clearly explain their interests. The generally agreed upon duty of MPs is to discover the general will of the people, and attempt to fulfil this will through law making. In Latvia, the concept of forming interest groups representing the desires of various groups of citizens to create public expressions of their opinions is not considered a viable resource for political action. The citizens being interviewed believe that they cannot expect to have their interests represented by Saeima and prefer individual strategies focused on non-political action.

Fetishism and the Moral Marketplace: How Abolitionist Sugar Boycotts in the 1790s Defined British Consumers and the West Indian "Other"

2021 ◽  
Author(s):  
◽  
Laurel Carmichael
Keyword(s):  
Great Britain ◽  
Slave Trade ◽  
West Indian ◽  
Political Activism ◽  
Class Consciousness ◽  
Direct Link ◽  
Domestic Sphere ◽  
The West ◽  
The People

<p>In the early 1790s more than 300,000 Britons boycotted West Indian sugar in one of the most impressive displays of public mobilisation against the slave trade. Many of those who abstained were inspired by William Fox’s 1791 pamphlet An Address to the People of Great Britain on the Utility of Refraining from the Use of West India Sugar and Rum. The abstention movement gained momentum amidst the failures of the petition campaign to achieve a legislative end to the slave-trade, and placed the responsibility of ending slavery with all British consumers. This thesis draws from cross-disciplinary scholarship to argue that the campaign against slave sugar appealed to an idealised image of the humanitarian consumer and maligned slave. Writers such as Fox based their appeal on a sense of religious duty, class-consciousness and gendered values. Both the domestic sphere and the consumer body were transformed into sites of political activism, as abolitionists attempted to establish a direct link between the ingestion of sugar and the violence of colonial slavery. Attempts to encourage consumers’ sympathetic identification with the plight of distant slaves occurred alongside attempts to invoke horror and repulsion at slave suffering. The image of the West Indian slave presented to consumers was one shaped by fetishized European imaginings. The decision to abstain from slave sugar, therefore, was not only motivated by genuine philanthropic concerns, but the desire to protect the civilised and refined modern consumer, from the contaminating products of colonial barbarity.</p>

Reflecting Diversity

2020 ◽  
pp. 27-45
Author(s):  
Lea Shaver
Keyword(s):  
Children's Literature ◽  
Middle Class ◽  
Children’S Literature ◽  
People Of Color ◽  
White People ◽  
Culturally Specific ◽  
American Experience ◽  
Children's Book ◽  
The People ◽  
Upper Middle Class

This chapter describes the book Underpants Dance, which only depicts four white people out of all the thirty characters. However, the book still shows quite a significant underrepresentation of America's diversity. In this story, none of the people of color are important enough to have names. They serve only as a sprinkling of color in the background. The book's settings and events also reflect a distinctly upper-middle-class lifestyle. The chapter further explains that there is nothing wrong with any single children's book being culturally specific to a white, upper-income, American experience. The problem is that this pattern is so strong that children's literature as a whole is systematically less attractive or even alienating to children who do not fit that mold.

scholarly journals The Political Impact of the Festival - Biblical Statements

1999 ◽  
Vol 20 (2) ◽  
pp. 326-339
Author(s):  
Georg Braulik
Keyword(s):  
Political Activism ◽  
The Political ◽  
Complex Society ◽  
People Of God ◽  
Critical Potential ◽  
Promised Land ◽  
The People ◽  
The Social ◽  
Political Impact ◽  
Acts 2

Liturgy possesses a socio-critical potential which greatly surpasses political activism. It bypasses the systems of a "complex society", such as socialisation, communication and economics, through its factual logic which stands independent of faith. This political fo-rce is already developed by the feast on Sinai, to which Israel is lead out of Egypt (Ex 5:1-3). There, Israel receives the Torah, in order that its life as the people or community of Yahweh may be successful in the Promised Land. The community is to renew itself on occasion of the three pilgrimage festivals. For this purpose, Deuteronomy developed two basic types of popular liturgy within the scope of its theology of the people of God. The first is constituted by the passion commemoration of the passover (Dt 16:1-8). It aims at the social liberation of everyone in Israel, in commemorating their being lead out of Egyptian slavery. The second type is presented in the Feast of Weeks and the Feast of Tabernacles (16:9-12, 13-15). They initiate a fraternal society devoid of poverty, and already realise this in a realistic-symbolic way, through the communal meal of rejoicing in which all are to participate before Yahweh. According to this model, the eucharistic celebrative joy of the first Jerusalem congregation (Acts 2:44-46) reveals its community-changing force in the fact that "no poor were to be found any more" among the believers (Dt 15:4 in Acts 4:32-34).

Confronting Removal

2018 ◽  
pp. 83-100
Author(s):  
Amy Murrell Taylor
Keyword(s):  
Black Women ◽  
Black Men ◽  
Mississippi River ◽  
White Men ◽  
People Of Color ◽  
Men And Women ◽  
Racial Ideologies ◽  
The People ◽  
Competing Ideas ◽  
The Relationship

This chapter focuses on the relationship between race and space—between competing ideas for how people of different races should reside spatially—by looking at the Union army’s various attempts to remove refugees en masse. These removals attempted to resettle the people in places far removed from active combat, including northern states, islands in the Mississippi River, and even Haiti. Some of these efforts bore a great deal of resemblance to antebellum colonization plans, and, as in those cases, black men and women in the Civil War largely resisted being sent away. Most of the removals were justified by white officials in environmental terms, driven by racial ideologies that linked particular climates and landscapes to people of color. The chapter also argues that removals were sometimes triggered by concerns about gender and sex too—by beliefs that the physical proximity of black women and white men in military encampments had made rape inevitable.

Binding consumption

2015 ◽  
pp. 29-46
Author(s):  
Alexander Joel Eastman
Keyword(s):  
Civil Rights ◽  
Civil Rights Movement ◽  
Economic Value ◽  
Black Press ◽  
People Of Color ◽  
Public Spheres ◽  
The Public ◽  
The People ◽  
Economic Forces ◽  
History Of

Dozens of newspapers written and edited by people of color flourished in the last decades of the nineteenth century in Cuba. Through an analysis of black press periodicals representative of the main political tendencies between 1879 and 1886 this article examines the economic and socio-political contexts in which the black press operated and demonstrates how Cubans of color successfully carved out a space in the market of newspaper consumption. By examining the economic forces determining circulation and readership of these periodicals, it argues that black Cubans actively negotiated the public spheres of journalism and the marketplace, becoming empowered consumers and creators of information and economic value. This article foreground debates within the black press in order to analyze the history of the Cuban civil rights movement through the perspectives of people of color and to destabilize the notion of black political homogeneity. Black journalists and leaders with national and royalist affiliations vied for political positioning and debated over how to represent the people and the struggles of the raza de color.

Vandalism and Resistance in Republican Rome

2019 ◽  
Vol 78 (1) ◽  
pp. 6-24
Author(s):  
Penelope J. E. Davies
Keyword(s):  
Built Environment ◽  
Broad Spectrum ◽  
Political Activism ◽  
Public And Private ◽  
Dominant Class ◽  
The People ◽  
Republican Rome ◽  
Political Unrest ◽  
Violent Acts ◽  
Elected Representatives

As political unrest seethed in late Republican Rome, a series of violent acts were perpetrated against well-known buildings, public and private, by the people (the plebs) and their elected representatives, the tribunes. On the rare occasions when scholars mention these events, they tend to treat them as random, isolated acts of vandalism; conspicuously missing is any accounting for them in commentaries on Rome's built environment. In Vandalism and Resistance in Republican Rome, Penelope J. E. Davies assesses these acts against a broad spectrum of political activism over the ages, as well as in the narrower context of contemporaneous politics, when strict, exclusionary norms governed the sponsorship of public architecture. She argues that the destructive acts were, in fact, deliberate, ideologically driven attempts by Rome's less powerful to defy and circumvent the language of power established by the dominant class.

“I Vote I Sing”: The Rise of Aesthetic Citizenship in Morocco

2015 ◽  
Vol 47 (1) ◽  
pp. 136-139 ◽  
Author(s):  
Zakia Salime
Keyword(s):  
Political Activism ◽  
Black Market ◽  
Active Member ◽  
North African ◽  
The People ◽  
First Time ◽  
Iconic Figure

“We are all enraged. Why don't you arrest us?” chanted protestors in the courtroom during the trial of El-Haqed (the enraged), a twenty-four-year-old rapper from Casablanca. El-Haqed is an active member of the 20 February movement (Feb20), which extended the 2011 North African uprisings to Morocco. Many believe that the civil charges brought several times against him are related to his political activism with Feb20 and his daring lyrics. El-Haqed's song “Long Live the People” is thought to be behind his first arrest because it disrupts the phrase “Long Live the King.” In June 2014, El-Haqed was sentenced to prison for the first time for a period of four months. While attending a sports match, he was arrested on charges of selling tickets on the black market. His multiple arrests, and Feb20 members’ sustained mobilizations against them, reveal that the rapper is not only an iconic figure for youth protesters, but also one of their greatest rallying forces.

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