Todo mundo odeia o Chris: performatividade e vulnerabilidade do corpo negro à linguagem midiática

Detalhes bibliográficos
Ano de defesa: 2017
Autor(a) principal: Almeida, Ludmila Pereira de lattes
Orientador(a): Santos, Goiamérico Felício Carneiro dos lattes
Banca de defesa: Santos, Goiamérico Felício Carneiro dos, Moraes, Ângela Teixeira de, Dias, Luciana de Oliveira
Tipo de documento: Dissertação
Tipo de acesso: Acesso aberto
Idioma: por
Instituição de defesa: Universidade Federal de Goiás
Programa de Pós-Graduação: Programa de Pós-graduação em Comunicação (FIC)
Departamento: Faculdade de Informação e Comunicação - FIC (RG)
País: Brasil
Palavras-chave em Português:
Palavras-chave em Inglês:
Área do conhecimento CNPq:
Link de acesso: http://repositorio.bc.ufg.br/tede/handle/tede/7098
Resumo: The main objective of this research is to discuss how to configure the language and communication practices performed in the sitcom Todo mundo odeia o Chris (2006). We'll make use of the contributions of the metapragmatic function and metadiscursive schemes (SIGNORINI, 2008) about how the process of social difference and, consequently, of body marker tiers are legitimized communicative practices. This process, articulated to the historical events of ritual acts of speech (AUSTIN, 1998; PEIRANO, 2002; DORNELLES, 2002), produces discourses which effect the intelligibility of the bodies with signs of differentiation, considering that this is a basic construction in the perpetuation of the coloniality of knowledge and power (QUIJANO, 2005) that shapes the way the world is read by an epistemology that regulates and hierarquizes differences. The text-speech Todo mundo odeia o Chris, being translated/dubbed (MARTINS & AMORIN, 2013) producing the trace of the compulsory black diaspora (SANSONE, 2003; GILROY, 2001), is reentextualized from the local-global repertoire (MIGNOLO, 2003) of the brazilian translator, like the language can be used to perpetuate, architect and ritualize normalizing discourses for the control, addressing and notification of bodies (BUTLER, 2003; 1997; PINTO, 2002; 2013a; 2013b). Such actions make the black body vulnerable to acts of naming and violence that historically subordinate them. For this reason, the media narratives (SILVERSTONE, 2002), by providing mediated experiences about the world by the writing of the scenario of signification, enable T.M.O.C to charge the spirituality of the humor (BERGSON, 2001; SALES JR., 2006) via poetic strategies in the exercise of the language (BAUMAN & BRIGGS, 2006) and act against the dominant ideology. The black body is a sign still segregated and undervalued in the context of coloniality/modernity/globalization/State in the Americas, what constitutes a transterritorial fight that specifies in diferent locations while playing the role of dominant forces. So, when T.M.O.C shows a narrative that not only inserts the black body into visibility but do it in a reflexive and critical form with the metapragmatic action, it contradicts the cordiality, the cultural communicability and the not-said that directs the brazilian situation with a neurosis born of itself (GONZALEZ, 1984).
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spelling Santos, Goiamérico Felício Carneiro doshttp://lattes.cnpq.br/436002546077230Santos, Goiamérico Felício Carneiro dosMoraes, Ângela Teixeira deDias, Luciana de Oliveirahttp://lattes.cnpq.br/7570835899790922Almeida, Ludmila Pereira de2017-04-07T11:17:41Z2017-02-15ALMEIDA, Ludmila Pereira de. Todo mundo odeia o Chris: Performatividade e vulnerabilidade do corpo negro à linguagem midiática. 2017. 171 f. Dissertação (Mestrado em Comunicação) - Universidade Federal de Goiás, Goiânia, 2017.http://repositorio.bc.ufg.br/tede/handle/tede/7098The main objective of this research is to discuss how to configure the language and communication practices performed in the sitcom Todo mundo odeia o Chris (2006). We'll make use of the contributions of the metapragmatic function and metadiscursive schemes (SIGNORINI, 2008) about how the process of social difference and, consequently, of body marker tiers are legitimized communicative practices. This process, articulated to the historical events of ritual acts of speech (AUSTIN, 1998; PEIRANO, 2002; DORNELLES, 2002), produces discourses which effect the intelligibility of the bodies with signs of differentiation, considering that this is a basic construction in the perpetuation of the coloniality of knowledge and power (QUIJANO, 2005) that shapes the way the world is read by an epistemology that regulates and hierarquizes differences. The text-speech Todo mundo odeia o Chris, being translated/dubbed (MARTINS & AMORIN, 2013) producing the trace of the compulsory black diaspora (SANSONE, 2003; GILROY, 2001), is reentextualized from the local-global repertoire (MIGNOLO, 2003) of the brazilian translator, like the language can be used to perpetuate, architect and ritualize normalizing discourses for the control, addressing and notification of bodies (BUTLER, 2003; 1997; PINTO, 2002; 2013a; 2013b). Such actions make the black body vulnerable to acts of naming and violence that historically subordinate them. For this reason, the media narratives (SILVERSTONE, 2002), by providing mediated experiences about the world by the writing of the scenario of signification, enable T.M.O.C to charge the spirituality of the humor (BERGSON, 2001; SALES JR., 2006) via poetic strategies in the exercise of the language (BAUMAN & BRIGGS, 2006) and act against the dominant ideology. The black body is a sign still segregated and undervalued in the context of coloniality/modernity/globalization/State in the Americas, what constitutes a transterritorial fight that specifies in diferent locations while playing the role of dominant forces. So, when T.M.O.C shows a narrative that not only inserts the black body into visibility but do it in a reflexive and critical form with the metapragmatic action, it contradicts the cordiality, the cultural communicability and the not-said that directs the brazilian situation with a neurosis born of itself (GONZALEZ, 1984).O principal objetivo dessa pesquisa é discutir como se configuram as práticas de linguagem e performatividades de comunicação a partir do seriado sitcom Todo mundo odeia o Chris (2006). Utilizaremos dos aportes da função metapragmática e dos regimes metadiscursivos (SIGNORINI, 2008) sobre como os processos de diferença social e, consequentemente, de hierarquização de marcadores corporais são legitimados nas práticas comunicativas. Esse processo, articulado a eventos históricos de rituais de atos de fala (AUSTIN, 1998; PEIRANO, 2002; DORNELLES, 2002), produz discursos que efetuam a inteligibilidade dos corpos por indicadores de diferença, tendo em vista que essa é uma construção de base na perpetuação da colonialidade do saber e do poder (QUIJANO, 2005) que molda a leitura do mundo por uma epistemologia que regula e hierarquiza as diferenças. O texto-discurso Todo Mundo Odeia o Chris, ao ser traduzido/dublado (MARTINS & AMORIN, 2013) e retomar o traço da diáspora negra (SANSONE, 2003; GILROY, 2001) compulsória reentextualizar, a partir do repertório local-global (MIGNOLO, 2003) do interpretante brasileiro, como a linguagem pode ser usada para perpetuar, arquitetar e ritualizar discursos normalizadores para o controle, endereçamento e interpelação dos corpos (BUTLER, 2003;1997; PINTO, 2002;2013a; 2013b). Tais ações tornam o corpo negro vulnerável a atos de nomeação e violência que o subalternizam historicamente. Por isso, as narrativas midiáticas (SILVERSTONE, 2002), ao fornecerem experiências mediadas sobre o mundo compondo o cenário de significação, possibilitam que T.M.O.C. indicie a espiritualidade do humor (BERGSON, 2001; SALES JR, 2006) por estratégias poéticas de exercitar a linguagem (BAUMAN & BRIGGS, 2006) e agir contra a ideologia dominante. O corpo negro é um signo ainda segregado e subalternizado em contexto de colonialidade/modernidade/globalização/Estado nas Américas e que constitui uma luta transterritorial que se especifica nos locais ao reproduzir as forças dominantes. Portanto, T.M.O.C., ao trazer uma narrativa que não apenas insere o corpo negro em visibilidade, o faz de forma reflexiva e critica pela ação metapragmática, contradiz a cordialidade, a comunicabilidade cultural e o não dito que direciona a situação brasileira, do interpretante, por uma neurose de si mesmo (GONZALEZ, 1984).Submitted by Erika Demachki (erikademachki@gmail.com) on 2017-04-06T20:49:17Z No. of bitstreams: 2 Dissertação - Ludmila Pereira de Almeida - 2017.pdf: 2921451 bytes, checksum: dbefb7b41484cce2808c2720c315f6aa (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5)Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2017-04-07T11:17:41Z (GMT) No. of bitstreams: 2 Dissertação - Ludmila Pereira de Almeida - 2017.pdf: 2921451 bytes, checksum: dbefb7b41484cce2808c2720c315f6aa (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5)Made available in DSpace on 2017-04-07T11:17:41Z (GMT). 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dc.title.por.fl_str_mv Todo mundo odeia o Chris: performatividade e vulnerabilidade do corpo negro à linguagem midiática
dc.title.alternative.eng.fl_str_mv Everybody hates Chris: performativity and vulnerability of the black bodies to the media language
title Todo mundo odeia o Chris: performatividade e vulnerabilidade do corpo negro à linguagem midiática
spellingShingle Todo mundo odeia o Chris: performatividade e vulnerabilidade do corpo negro à linguagem midiática
Almeida, Ludmila Pereira de
Performatividade
Corpos negros
Colonialidade do saber/poder
Metapragmática
Mídia
Performativity
Blacks bodies
Coloniality of knowledge/power
Metapragmatic
Media
CIENCIAS SOCIAIS APLICADAS::COMUNICACAO
title_short Todo mundo odeia o Chris: performatividade e vulnerabilidade do corpo negro à linguagem midiática
title_full Todo mundo odeia o Chris: performatividade e vulnerabilidade do corpo negro à linguagem midiática
title_fullStr Todo mundo odeia o Chris: performatividade e vulnerabilidade do corpo negro à linguagem midiática
title_full_unstemmed Todo mundo odeia o Chris: performatividade e vulnerabilidade do corpo negro à linguagem midiática
title_sort Todo mundo odeia o Chris: performatividade e vulnerabilidade do corpo negro à linguagem midiática
author Almeida, Ludmila Pereira de
author_facet Almeida, Ludmila Pereira de
author_role author
dc.contributor.advisor1.fl_str_mv Santos, Goiamérico Felício Carneiro dos
dc.contributor.advisor1Lattes.fl_str_mv http://lattes.cnpq.br/436002546077230
dc.contributor.referee1.fl_str_mv Santos, Goiamérico Felício Carneiro dos
dc.contributor.referee2.fl_str_mv Moraes, Ângela Teixeira de
dc.contributor.referee3.fl_str_mv Dias, Luciana de Oliveira
dc.contributor.authorLattes.fl_str_mv http://lattes.cnpq.br/7570835899790922
dc.contributor.author.fl_str_mv Almeida, Ludmila Pereira de
contributor_str_mv Santos, Goiamérico Felício Carneiro dos
Santos, Goiamérico Felício Carneiro dos
Moraes, Ângela Teixeira de
Dias, Luciana de Oliveira
dc.subject.por.fl_str_mv Performatividade
Corpos negros
Colonialidade do saber/poder
Metapragmática
Mídia
topic Performatividade
Corpos negros
Colonialidade do saber/poder
Metapragmática
Mídia
Performativity
Blacks bodies
Coloniality of knowledge/power
Metapragmatic
Media
CIENCIAS SOCIAIS APLICADAS::COMUNICACAO
dc.subject.eng.fl_str_mv Performativity
Blacks bodies
Coloniality of knowledge/power
Metapragmatic
Media
dc.subject.cnpq.fl_str_mv CIENCIAS SOCIAIS APLICADAS::COMUNICACAO
description The main objective of this research is to discuss how to configure the language and communication practices performed in the sitcom Todo mundo odeia o Chris (2006). We'll make use of the contributions of the metapragmatic function and metadiscursive schemes (SIGNORINI, 2008) about how the process of social difference and, consequently, of body marker tiers are legitimized communicative practices. This process, articulated to the historical events of ritual acts of speech (AUSTIN, 1998; PEIRANO, 2002; DORNELLES, 2002), produces discourses which effect the intelligibility of the bodies with signs of differentiation, considering that this is a basic construction in the perpetuation of the coloniality of knowledge and power (QUIJANO, 2005) that shapes the way the world is read by an epistemology that regulates and hierarquizes differences. The text-speech Todo mundo odeia o Chris, being translated/dubbed (MARTINS & AMORIN, 2013) producing the trace of the compulsory black diaspora (SANSONE, 2003; GILROY, 2001), is reentextualized from the local-global repertoire (MIGNOLO, 2003) of the brazilian translator, like the language can be used to perpetuate, architect and ritualize normalizing discourses for the control, addressing and notification of bodies (BUTLER, 2003; 1997; PINTO, 2002; 2013a; 2013b). Such actions make the black body vulnerable to acts of naming and violence that historically subordinate them. For this reason, the media narratives (SILVERSTONE, 2002), by providing mediated experiences about the world by the writing of the scenario of signification, enable T.M.O.C to charge the spirituality of the humor (BERGSON, 2001; SALES JR., 2006) via poetic strategies in the exercise of the language (BAUMAN & BRIGGS, 2006) and act against the dominant ideology. The black body is a sign still segregated and undervalued in the context of coloniality/modernity/globalization/State in the Americas, what constitutes a transterritorial fight that specifies in diferent locations while playing the role of dominant forces. So, when T.M.O.C shows a narrative that not only inserts the black body into visibility but do it in a reflexive and critical form with the metapragmatic action, it contradicts the cordiality, the cultural communicability and the not-said that directs the brazilian situation with a neurosis born of itself (GONZALEZ, 1984).
publishDate 2017
dc.date.accessioned.fl_str_mv 2017-04-07T11:17:41Z
dc.date.issued.fl_str_mv 2017-02-15
dc.type.status.fl_str_mv info:eu-repo/semantics/publishedVersion
dc.type.driver.fl_str_mv info:eu-repo/semantics/masterThesis
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dc.identifier.citation.fl_str_mv ALMEIDA, Ludmila Pereira de. Todo mundo odeia o Chris: Performatividade e vulnerabilidade do corpo negro à linguagem midiática. 2017. 171 f. Dissertação (Mestrado em Comunicação) - Universidade Federal de Goiás, Goiânia, 2017.
dc.identifier.uri.fl_str_mv http://repositorio.bc.ufg.br/tede/handle/tede/7098
identifier_str_mv ALMEIDA, Ludmila Pereira de. Todo mundo odeia o Chris: Performatividade e vulnerabilidade do corpo negro à linguagem midiática. 2017. 171 f. Dissertação (Mestrado em Comunicação) - Universidade Federal de Goiás, Goiânia, 2017.
url http://repositorio.bc.ufg.br/tede/handle/tede/7098
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language por
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dc.relation.confidence.fl_str_mv 600
600
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dc.format.none.fl_str_mv application/pdf
dc.publisher.none.fl_str_mv Universidade Federal de Goiás
dc.publisher.program.fl_str_mv Programa de Pós-graduação em Comunicação (FIC)
dc.publisher.initials.fl_str_mv UFG
dc.publisher.country.fl_str_mv Brasil
dc.publisher.department.fl_str_mv Faculdade de Informação e Comunicação - FIC (RG)
publisher.none.fl_str_mv Universidade Federal de Goiás
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institution UFG
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collection Repositório Institucional da UFG
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repository.name.fl_str_mv Repositório Institucional da UFG - Universidade Federal de Goiás (UFG)
repository.mail.fl_str_mv tasesdissertacoes.bc@ufg.br
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