Professional Documents
Culture Documents
ABSTRACT
Data reveals that in 2017 in Brazil, there were 63,698 reported cases of hate speech on the internet, with one-third of these being
related to racist discourses. Another study reveals that 81 per cent of the victims of racism on Facebook in Brazil are upwardly
mobile black women. These discourses are often conveyed through disparagement humour, which offers the abusers the
convenient excuse that their comments are simply harmless jests. This study develops a critical discourse analysis of a selection
of Facebook posts, aiming to understand their embedded messages. The findings suggest, first, that racist disparagement humour
is employed to challenge black women's upward social mobility and disqualify their achievements. Secondly, they reinforce deep-
seated ideologies regarding differentiated symbolic social spaces for blacks and whites in Brazil. finally, major social media
platforms represent the contemporary arena for the manifestation , dissemination, and reinforcement of racist ideologies.
INTRODUCTION
In spite of Brazil's enduring racial and class inequalities, a considerable proportion of its black population (women in particular) has
experienced important social improvements over the past decades.
Nevertheless, such accomplishments have not only been ignored by the dominant elite but also disqualified via the construction and
dissemination of racist discourses on major social media platforms, specially concealed in disparagement humour discourses on
major social media platforms.
DISPARAGEMENT HUMOUR
There is a frequent use of diminutive form in order to convey affection or social proximity between the joker and the subject of mockery.
For several decades, successful and long lasting TV comedy shows have contributed to disseminate and reinforcing stereotyped social
representations of black people.
Racialized disparagement humour in Brazil provides people with a convenient way to convey deep-seated racist ideologies without
sounding blatantly racist (i.e.: the paradox of racism without racist).
In Brazil there is no racism because blacks know 'their place' in class society, an old adage says.
It implies that their 'right' place is associated with inferiority, and as long as they remain at the bottom of the social hierarchy, racial
tensions would be non-existent.
Thus, crossing the boundaries of attributed lower social positions is challenging because whilst in everyday social interactions such 'rules'
of belonging might not be explicitly verbalised, on social media they are openly displayed.
MAJOR FINDINGS
The critical discourse analysis of dozens of racialized humour Facebook posts have unveiled three major categories of discourses on
social media against black Brazilian women:
Ridiculing and portraying them as 'trespassers' of white social spaces (i.e. illegitimate occupants of spaces associated with privilege).
Black women characterised as 'perpetrators' in white spaces (i.e. associating blackness and delinquency).
Discourses challenging black women's schooling (i.e. disqualifying their social progress achieved through tertiary education).
SOME RELFECTIONS
The Brazilian elite has an enduring resistance to acknowledge the existence of racism and its social implications, and over time it has
fostered the image of a post-racial society. However, this study contributes to reveal that the picture is considerably different.
Disparagement humour explores and exacerbates perceived differences amongst racial groups in order to highlight negative attributes of
'the other'.
This way, social and racial inequalities are also perpetuated in Brazil and social media platforms represent the contemporary arena for
disseminating such colonial-like values.