Ciberquilombo: autopreservação, reterritorialização e sociabilidade negra no Twitter

Abstract

This research seeks to analyze aspects of the Cyberquilombo observed on the virtualized interaction platform X. With diasporic realities constructed in distinct geographical locations, Brazil and the United States share anti-racist movements with practices of sociability, reterritorialization, and self-preservation on digital social networks. This investigation aims to understand convergences and distinctions in discursive practices of Cyberquilombo in the aforementioned countries. Building on what Abdias Nascimento postulated as Quilombismo, this research explores possibilities of recognizing in virtualized spaces an update of practical approaches to quilombo. The goal is to identify traces of quilombo as a communication process genuinely consolidated through mediated exchange by experience. The observation of virtual practices and the reflections of racism in cyberspace stimulate a revision of concepts of virtual communities. Based on the discussion of quilombo as a communication process and identity constituent, the process of aquilombamento is observed in the capacity to claim concrete and symbolic territories. By understanding digital social networks as a territory open to occupation, can it be observed as spaces of Cyberquilombo through the discourse of its users? To achieve this answer, we analyze Black Twitter. Through the categories of sociability, reterritorialization, and self-preservation, we select tweets using hashtags that stand out for similarities between Brazil and the United States. Based on the tweets, we propose a visual intersection, named the Cyberquilombist diagram, to analyze the observed expansions and contractions in discourse. As a result, we find forms of interaction among the black population in the diaspora as an epistemic key to propositions of sociability, reterritorialization, and self-preservation in contemporary virtualized contexts.

Iwadi yii n wa lati ṣe itupalẹ awọn abala ti Cyberquilombo ti a ṣe akiyesi lori pẹpẹ ibaraenisepo ti o ni agbara Iwadii yii n wa lati loye awọn akojọpọ ati awọn iyatọ ninu aaye ifọrọwerọ ni awọn iṣe ti Cyberquilombismo ni awọn orilẹ-ede meji ti a mẹnuba. Da lori ohun ti Abdias Nascimento fiweranṣẹ bi quilombism, iwadii yii ṣe iwadii awọn iṣeeṣe ti idanimọ ni awọn aaye ti o ni agbara imudojuiwọn awọn isunmọ iṣe si quilombo. Ero naa ni lati ṣe idanimọ awọn itọpa ti quilombo gẹgẹbi ilana ibaraẹnisọrọ ti o sọ ararẹ di mimọ nitootọ nipasẹ paṣipaarọ alaja nipasẹ iriri. Ṣiṣayẹwo awọn iṣe ti foju ati awọn afihan ti ẹlẹyamẹya ni aaye ayelujara ṣe iwuri atunyẹwo awọn imọran ti awọn agbegbe foju. Da lori ifọrọwọrọ ti quilombo gẹgẹbi ilana ibaraẹnisọrọ ati ilana idanimọ, ilana ti quilombomento ni a ṣe akiyesi ni agbara lati beere awọn agbegbe ti nja ati aami. Nipa agbọye awọn nẹtiwọọki awujọ oni-nọmba bi agbegbe ti o le gba, ṣe o ṣee ṣe lati ṣe akiyesi wọn bi aaye Cyberquilombo nipasẹ awọn ọrọ ti awọn olumulo rẹ? Lati de idahun yii, a ṣe atupale Black Twitter. Nipasẹ awọn isọri ti awujọ, isọdọtun ati ifipamọ ara ẹni, a yan awọn tweets ti o lo hashtags ti o duro fun awọn ibajọra laarin Brazil ati Amẹrika. Da lori awọn tweets, a dabaa ikorita wiwo kan, ti a npe ni aworan atọka Ciberquilomista, lati ṣe itupalẹ awọn fifẹ ọrọ sisọ ati awọn idinku ti a ṣe akiyesi. Bi abajade, a rii awọn ọna ibaraenisepo laarin awọn olugbe dudu ni ilu okeere bi bọtini apọju si awọn igbero ti awujọ, isọdọtun ati ifipamọ ara ẹni loni ni awọn aaye ti o ni agbara.