O “eu” confronta o “outro” : o que (re) velam as manifestações de brasileiros sobre haitianos nas mídias e redes sociais digitais

• Ano de defesa: 2017
• Autor(a) principal: Guimarães, Maristela Abadia
• Tipo de documento: Tese
• Tipo de acesso: Acesso aberto
• Idioma: por
• Instituição de defesa: Universidade Federal de Mato Grosso; Brasil; Instituto de Educação (IE); UFMT CUC - Cuiabá; Programa de Pós-Graduação em Educação
• Palavras-chave em Português: Migração haitiana; Pensamento social brasileiro; Mídias e redes sociais; Racismo; Condições de existência; CNPQ::CIENCIAS HUMANAS::EDUCACAO; Haitian migration; Brazilian social thought; Media and social networks; Racism; Conditions of existence
• Link de acesso: http://ri.ufmt.br/handle/1/1887

ABSTRACT This research investigates the conditions of existence of Haitian migrants in Brazil, from 2010 to 2016, considering the comments made by Brazilians in the news websites G1, Folha de São Paulo and UOL and in the social networks Facebook and Twitter. Although there already were Haitian migrants in Brazil before that period, the figures were inchoate and those who migrated to the country came, mainly, aiming at an educational qualification. From 2010 onwards, because of the earthquake that killed thousands of Haitians and exposed them to extreme vulnerability, but also due to auspicious advertisements spread in Haiti about Brazil, the migratory contingent has increased and has caused a racial change in the whitened landscape of the country, especially in the southern and in the southeastern regions. The research is ethnographic; its basis was the Virtual Ethnography (HINE, 2004) and the field investigated was the cyberspace (LEVY, 2000). The internet was configured as a means in which social changes take place (CASTELLS, 1999) and it is an important area of research for all fields of knowledge. Thus, this is a multidisciplinary study in the Educational field that establishes a dialogue with Sociology, Literature, History, Anthropology, Communication Studies and with Information and Communications Technologies. We revisit the history of the Brazilian migration, understanding it as a social process conducted by the Brazilian social thought, of a racialist nature (SEYFERTH, 2009, 2015), categorizing migration with selective and restrictive features (PATARRA, 2012; COGO; BADET, 2013; PÓVOA NETO, 2012, among others): Brazil selects the white, Europeanized profile as the desirable one to form the Brazilian nation and classifies the black migrants as the unwanted profile. With this historical background, and supported by a whitening process that the Brazilian population underwent, racism permeated and still permeates society, remaining institutionalized. This issue led us to the question: how are the present conditions of existence, in Brazil, of the ―other‖, migrant, black, from a poor country? To answer this question, we confront different individuals: ―I‖, the Brazilian, and the ―other‖, Haitian. Racism and xenophobia, motivated by hatred of the black, as well as of the migrant, seen as the ―invader‖, have acquired new colors, have increased and have shown a new direction to the Brazilian racism. The marks of class, of race/skin color and of origin were understood as triple marks, stigmata and indexes that determine the place that the Haitian can occupy in Brazil, summarized by the term ―neo-racism‖, a new form of racism that combines these triple marks to discriminate and whose target is the Haitian migrant. These marks resulted in the tones of the comments that demystify the friendliness of the Brazilian people and points out that civility is not addressed to all. This ―other‖, ―undesirable‖, is made visible and demystifies the friendly Brazil of the 21st century. This look at the ―other‖ should impel the ―I‖ Brazilian to ―think about oneself‖, about their mental construction and the constituent processes of behavior, reflections of the Brazilian social thought symbolically inculcated. This action of ―thinking about oneself‖ with regard to the history would lead to a new direction, the one of a mental deconstruction of racism that would engender another social behavior and that could envision a new society, with an emancipated behavior and with respect for diversity. The impression that we have is that we are living in the 21st century, largely, with the feet and the thought in the 19th century. Brazilian education, despite its progress, still has not been able to promote respect for diversity.