Revista Internacional de Folkcomunicação
A Revista Internacional de Folkcomunicação (RIF) é um periódico acadêmico da área de Folkcomunicação, com caráter interdisciplinar e publicação semestral. É editada pelo Programa de Mestrado em Jornalismo da UEPG, Rede de Estudos e Pesquisa em Folkcomunicação (Rede Folkcom) e Cátedra UNESCO/UMESP de Comunicação para o Desenvolvimento Regional. O objetivo da revista é difundir a produção científica em Folkcomunicação, valorizando o diálogo entre as contribuições conceituais e as análises de pesquisa empírica. Destina-se a professores, pesquisadores e estudantes interessados no estudo das interfaces entre a comunicação e a cultura. E-ISSN: 1807-4960
Este obra está licenciado com uma Licença Creative Commons Atribuição 4.0 Internacional. Os autores são responsáveis, em qualquer que seja o formato do texto, pelas opiniões expressas ou indiretas presentes em seus respectivos trabalhos, não endossáveis pelo Conselho Editorial e pelos editores da Revista, bem como pela autenticidade do trabalho. Ao publicar trabalhos na Revista Internacional de Folkcomunicação, os autores cedem automaticamente os direitos autorais à publicação para veiculação das produções acadêmicas, sem ônus para a Revista. Os autores detêm os direitos autorais do texto para o caso de publicações posteriores e concedem à Revista Internacional de Folkcomunicação o direito de primeira publicação, com o trabalho simultaneamente licenciado sob a Creative Commons Attribution License, que permite o compartilhamento do trabalho com reconhecimento da autoria e publicação inicial nesta Revista. Por serem publicados em revista de acesso livre, os artigos são de uso gratuito, com atribuições próprias, em atividades educacionais e não-comerciais, sendo permitida a publicação simultânea em repositórios institucionais.
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Esta resenha crítica analisa a obra Exu: Um Deus Afro-atlântico no Brasil (EDUSP, 2022), de Vagner Gonçalves da Silva, a partir de uma perspectiva folkcomunicacional e de gênero. Embora Silva não mobilize a teoria da folkcomunicação, a resenha propõe uma leitura que aplica os conceitos de Luiz Beltrão para interpretar a figura de Exu como expressão comunicacional de grupos marginalizados. A obra é monumental em sua documentação etnográfica e compilação de 183 mitos, mas apresenta uma lacuna significativa: a ausência de uma problematização sistemática de gênero. O autor descreve a iconografia fálica de Exu e menciona a Pomba-Gira, mas não investiga as relações de poder de gênero nos terreiros nem a centralidade histórica das Yalorixás na fundação do Candomblé. A resenha confronta essa lacuna com o mito de Oiá-Iansã, que subverte a lógica patriarcal e evidencia a fluidez de gênero no panteão iorubá. Conclui-se que a obra é indispensável para a folkcomunicação, mas que sua potência transformadora ainda precisa ser estendida à dimensão de gênero, em diálogo com as epistemologias afro-diaspóricas.
Bodies in dispute: folkcommunication and resistance of black gay men in the eastern part of São Paulo
This article analyzes how black gay men from the east of São Paulo use musical and audiovisual performances (funk, rap, slam and voguing) as folkcommunication practices and resistance. The qualitative research uses discourse analysis and cultural studies, articulating concepts of gender, dissenting masculinity, race and territory. The corpus reveals that performative bodies produce aesthetic resistance, visibility and belonging, subverting hegemonic norms of gender and racialization. The digital circulation of these performances expands its power, constituting networks of affection and popular communication. It is concluded that the periphery functions as a space of symbolic creation, and gay black bodies emerge as agents of cultural and social transformation.
The Furry subculture as a space for self-identification and acceptance: an interview with the jaguar Jacky Spartan
Through one of the interviewees, the authors—members of the queer furry subculture—present an excerpt from their documentary A Furry Call (2025). Jack Spartan is an anthropomorphic jaguar—a neurodivergent trans woman—who explains that her character originated from her avatar in the video game Second Life. Beyond role-playing, character creation, or the fantasy of anthropomorphic animals, Jack—like other furries—recognizes the furry fandom as a social space for self-identification and acceptance for LGBTQIAPN+ individuals and people with disabilities.
This study aims to analyze the participation of women in the Festival of Senhor do Bonfim held in the city of Icó (CE), and its relationship with the Folkcommunication theory developed by Luiz Beltrão and José Marques de Melo. The research is based on the understanding of the festival as a cultural manifestation of an intangible nature, in which religious, sociocultural, and symbolic practices intertwine, contributing to the preservation and dissemination of the local collective memory. Thus, the study seeks to highlight female protagonism through their forms of participation, organization, and representation within the festive space, emphasizing the knowledge, gestures, and performances that have historically sustained the continuity of the celebration. The research is grounded in participant observation, photoethnographic documentation, and the analysis of narratives present in the city, engaging with theoretical frameworks related to gender, memory, and Folkcommunication.
Tradition in Motion: the Boi de Matraca of Panaquatira as an Instrument of Resistance and Community Education
This article analyzes the Boi de Matraca de Panaquatira, located in São José de Ribamar, Maranhão, as a manifestation of popular culture that goes beyond the festive character of the June cycle and is consolidated as a practice of cultural resistance, folk communication, and community education. Based on theoretical frameworks, the study discusses how the group articulates tradition, collective memory, and continuous pedagogical actions within the community in which it operates. The research addresses the historical trajectory of the group, its community organization, and the development of social and educational projects that strengthen social bonds, promote a sense of belonging, and expand individual and collective capacities. In addition, the article analyzes the presence of the Boi de Matraca de Panaquatira in the media of Maranhão and seeks to understand the framing adopted for this visibility. It was concluded that the Boi de Matraca de Panaquatira constitutes an experience of tradition in motion, in which popular culture acts as an instrument of identity formation, community education, and social development, reaffirming Bumba meu Boi as a living and transformative practice in the contemporary context of Maranhão.
DOSSIER ON GENDER AND FOLK COMMUNICATION STUDIES – Part 1
Copyright (c) 2025 Revista Internacional de Folkcomunicação
Uma festança cultural, de costumes e valores com sotaque paulista
Critical review of the book O Fandango Caiçara Paulista: apontamentos de viagem.
Folkcomunicação e benzedeiras em Parintins:
As benzedeiras de Parintins representam uma manifestação folkcomunicacional emblemática, onde mulheres ribeirinhas exercem agência cultural por meio de rituais de cura oral e performática, resistindo ao patriarcado e à medicalização ocidental. Este artigo analisa o ambiente folk (espaços domésticos e comunitários) e a audiência (comunidades marginalizadas) como loci de transmissão de saberes, integrando perspectivas de gênero para questionar hierarquias sexistas e interseccionais (racismo, classismo em contextos amazônicos). Baseado em pesquisa etnográfica com entrevistas e observação, explora representações femininas como agentes de empoderamento, tensionando desigualdades e atualizando o repertório da folkcomunicação. Conclui pela necessidade de visibilizar essas práticas como ativismo feminista popular, promovendo inclusão em políticas de saúde e cultura.
Folkcommunication Praxis: The Meaning of Resistance in the Communication of the Marginalized
This article is based on a bibliographic and documentary research with the objective of understanding the meaning of research in Folkcommunication, pointing to the need to incorporate the term “praxis” to reinforce the ideal of resistance. An approximation is made, especially based on the concept of Paulo Freire and its interface with Luiz Beltrão's theory. In addition to the conceptual proposition, and based on studies in Communication and Gender, two objects - examples of folkcommunication praxis - are chosen for case study: the Youtube channel Tempero Drag by Rita von Hunty (Guilherme Terreri Lima Pereira) and the Instagram page @posithividades by the psychoanalyst Lucian Ambrós. A common factor is that they are also popularizers of scientific knowledge. As a concluding element, we point to the counter-hegemonic epistemic bias as a characteristic of Folkcommunication studies.
"Meu Egbé Governado por Mulher, Iyá Nassô é rainha do Candomblé!”. Análise da narrativa do Livro Abre-alas do GRES Unidos de Padre Miguel de 2025
This article analyzes the narrative of the samba-enredo “Egbé Iyá Nassô,” presented by Unidos de Padre Miguel (UPM) at the 2025 Carnival, through the lens of the narrative analysis methodology proposed by Luiz Gonzaga Motta (2013) and Silva (2024). Focusing on the levels of plot, episodes, and the centrality of the character, the main objective is to understand how the samba school constructs, through the symbolic and aesthetic language of carnival, a narrative that rescues and celebrates the figure of Iyá Nassô, priestess and founder of Ilê Axé Iyá Nassô Oká, as the central axis of the story and a symbol of Black female resistance. The results indicate that the narrative transcends the biographical account, transforming Iyá Nassô into an emblem of ancestry, identity, and continuity of the African diaspora. The storyline mobilizes archetypes of the founding mother and the guardian of tradition, revealing carnival as a territory of memory, resistance, and collective meaning-making. It is concluded that, through narrative methodology, the parade constitutes an act of cultural and political communication, reaffirming the power of samba schools as agents of preservation and reinvention of Afro-Brazilian ancestry.
Social Changes Regarding the Body and Labor Relations of Fat Women on Television
This study aims to critically reflect on and analyze how social changes regarding the body impact the labor relations of fat women in television, through the lens of folk communication and the intersection with the social exclusion experienced by fat women in professional contexts. The research adopts a qualitative approach with an exploratory-descriptive design. The analysis reveals that the fat female body is socially marginalized, and this marginalization extends into the television industry. This scenario is also shaped by the circulation of opinions and information that occur through traditional forms of expression, which may resonate within communicative practices, particularly among marginalized groups. Therefore, it is inferred that fat women constitute a marginalized social group within the media labor market. The study concludes that it may contribute to the academic debate on fat women in the workforce and folk communication, highlighting the importance and relevance of this topic for further scholarly inquiry.
The aim of this article is to analyze how the lyrics of Brazilian Popular Music (MPB) — especially sambas from the first half of the 20th century — reinforced traditional models of masculinity and served as emissaries of normalizing discourses around the multiple forms of violence against women, whether sexual, physical, patrimonial, economic, psychological, or symbolic. The text presents a journalistic overview, supported by theoretical references that underpin the proposed contextualization. These references are in direct dialogue with the theory of Folkcommunication, developed by Professor Luiz Beltrão de Andrade Lima. This theory is dedicated to the study of the "set of procedures for the exchange of information, ideas, opinions, and attitudes among marginalized urban and rural audiences, through agents and media directly or indirectly linked to folklore”. In the context of Brazilian popular music — particularly samba from the first half of the 20th century, which gained access to the mass media — song lyrics function as a powerful folkcommunicational agent. These songs convey, through languages and channels familiar to their audience, the values, beliefs, and social practices of the popular classes, such as the repressive model of masculinity and the normalization of gender-based violence.
Narrativas da Bôta nos Contos de Walcyr Monteiro
The objective of this study is to analyze how the representation of riverside women in the Amazon region of Pará is presented in two narratives of the bôta (sic) within the sociocultural context of the riverside people's imagination. This interdisciplinary exploratory study with a qualitative approach analyzes two popular stories published by Walcyr Monteiro, in Visagens, Assombrações e Encantamentos da Amazônia (Nos. 03 and 05), published in 2000, about the female boto, called bôta in the analyzed tales, an enchanted being that is part of the cycle of life and the tides, intertwining the individual and collective imagination with affections and lifestyle. The article was based, among others, on the social cement of Maffesoli (2010), the sociocultural context of the imagination of Laplantine and Trindade (1997), and within the structures of Barthes' narratives (1975). The representation of riverside women in the bôta tales reveals a rich culture with profound influences on the Melgaço community.
Cultural Representations and Verbal and Visual LGBT Repertoires in Market Segmentation and Advertising of Todes Telecom
Since the 1990s, market offers aimed at the LGBTQIAPN+ public have expanded, accompanied by advertising practices that incorporate symbolic repertoires representative of this segment. This exploratory and qualitative study aims to analyze how the telephone company Todes Telecom uses these representations in developing messages and offers aimed at the gender-diverse audience. The research is based on an analysis of advertising materials, complemented by a literature review guided by Cultural Studies (Hall, 2006; 2016; 2018). The results demonstrate that the brand's advertising mobilizes cultural elements of the LGBTQIAPN+ spectrum, articulating verbal and visual repertoires in formulating messages capable of fostering notable communication with this audience.
Folk Communication and Black Feminism in Parintins: Ancestrality and Resistance in Mãe Bena’s Terreiro
This article examines Benedita Pinto, known as Mãe Bena, leader of the Terreiro São Sebastião in Parintins (AM), as a folk-communication agent and analyzes how her agency is shaped by gender. Folk communication is mobilized to understand the terreiro as a space of symbolic mediation in which meanings circulate through orality, performance, ritual, and hospitality. In dialogue with Black feminist thought, the article argues that Black women’s leadership structures networks of care, memory, and knowledge transmission, and that practices such as chanting, healing rites, food sharing, and spiritual counseling configure communicative languages that confront religious racism. The study is grounded in participant observation during festivals, prayers, and consultations, articulating descriptive analysis and theoretical interpretation. The results indicate that, by translating ritual codes for diverse publics and regulating the tempos of the sacred, Mãe Bena exemplifies the figure of the folk agent, while female protagonism organizes collective life and updates Afro-Indigenous ancestries. It concludes that the terreiro functions as a matrix of cultural resistance and a non-hegemonic communication system in which Mãe Bena’s agency integrates communication, care, and everyday politics in Parintins.
Cultura online feminista e jornalismo de resistência no Portal Catarinas em defesa do aborto legal
Este artigo analisa a atuação do jornalismo feminista no Instagram do Portal Catarinas, destacando postagens sobre o direito ao aborto legal e a violência institucional contra mulheres vítimas de violência sexual. A pesquisa explora essas práticas de resistência e de ativismo midiático feminista como formas de mobilização política e engajamento afetivo, evidenciando a construção de comunidades discursivas críticas. Com base em referenciais teóricos sobre pensamento decolonial (Margarita, Barragán, Lagan, Chávez e Santillana, 2020; Buarque de Hollanda, 2020; Veiga e Moraes, 2020) e estudos de gênero/feministas (Diniz, 2015; 2020; Silva, 2019; Rocha; Woitowicz, 2018; Chaher; Santoro, 2007; Moreno Torres, 1999; Woitowicz, 2019), o estudo discute como o Instagram funciona como espaço de comunicação popular que amplia a visibilidade de pautas historicamente marginalizadas.
Cultura popular, religiosidade, turismo e midiatização
The Bumba Meu Boi of Maranhão is a living expression of popular culture, characterized by the union of joy, religiosity, and syncretism, reflecting the coexistence of the sacred and the profane. Originating in Black and Indigenous communities, this festivity has become an identity symbol of Maranhão, expressing resistance, belonging, and the appreciation of ancestral heritage. At the same time, it has become an important attraction for cultural and religious tourism, integrating routes that combine faith, art, and tradition. Its mediatization has expanded the reach of the manifestation, bringing it from community yards to the media and advertising campaigns. According to Luiz Beltrão’s folkcommunication theory, the Boi acts as a communicational agent of the masses, reinterpreting values and beliefs. The colors, sounds, and movements of the different styles — Baixada, Costa de Mão, Matraca, and Zabumba — highlight the symbolic and spiritual strength of this manifestation, which, between the sacred and the festive, celebrates Maranhão’s cultural diversity.
The Folkcommunication in times of Artificial Intelligence
Folkcommunication has stood out among the perspectives on popular informational mediations and also contemporary mediations. In times of profusion of artificial intelligence, how is this area, characterized as the first genuinely Brazilian theory of communication, impacted by these transformations? Due to its own epistemological issues and its origin and application among the marginalized, do artificial intelligences impact this communicational theory to a greater or lesser extent? These points are highlighted, analyzed and debated, taking as a case study reflecting the status of Folkcommunication in the middle of this third decade of the 21st century. It is emphasized that the theory proposed by Luiz Beltrão has been less impacted mainly by the perspectives of the guided groups themselves, even though there has been a modernization among its teachings, mainly because artificial intelligence deals with more quantitative and algorithmic perspectives, while Folkcommunication remains in its qualitative, affective and mediational perspectives, often involving audiences that are not even fully connected to the technological-internet and algorithmic times.
Comunicação e resistência da Folia de Reis da cidade de Sorocaba/ São Paulo
Este ensaio fotográfico apresenta a Folia de Reis realizada no dia nove de janeiro de 2025, na cidade de Sorocaba, interior de São Paulo. O catolicismo popular, nascido provavelmente do distanciamento da presença de igrejas e sacerdotes nos rincões afastados nos primeiros tempos da nossa colonização, fez surgir rituais e práticas oriundas da miscigenação de tradições diversas, como as dos cultos à natureza (comumente chamadas de paganismo) da Europa, com cultos de ancestralidade e, também, das forças naturais entre pessoas africanas e indígenas nativas da América. Dentre as mais variadas devoções que se constituem em grupos como esse, estão as Folias de Reis que fazem referência aos personagens bíblicos citados no Evangelho de Mateus como Magos do Oriente. A falta de informações mais precisas sobre esses personagens deu margem à formação de um imaginário que, ao preencher as lacunas do texto bíblico, deu aos Magos o título de Reis, nomeou-os de Gaspar, Melchior e Baltazar; bem como os diferenciou por sua cor epidérmica, conforme apresentam Cavalheiro (2013), Vieira (1989) e Calafiori, Souza (1993). A prática sociocultural consiste na saída de grupos que visitam casa em casa, ou sítio em sítio (se na zona rural) e “têm a sua razão de ser em louvar, através de cantigas e versos, o nascimento de Cristo e a adoração dos Reis Magos” (Vieira, 1989, p. 6). Desse modo, os grupos reproduzem a distância até encontrar o local onde nascera Jesus. Em geral, os grupos se estruturam de maneira a ter certo número de participantes, o qual varia muito de localidade para localidade, distribuídos de acordo com suas funções. Cavalheiro (1999) destaque que, em Sorocaba, no interior paulista, possui um líder (chamado de Embaixador ou Mestre), um contramestre, um bandeireiro, os Bastião (chamados em outros lugares de Mateus, Palhaços ou Marungos) e os cantadores e instrumentistas, divididos por instrumentos musicais e por vozes: tipe, contratipe, tala, contratala etc. Os foliões também fazem uso de vestimentas, adornos e acessórios que, para além de enfeitar a manifestação, podem ser compreendidos como objetos de comunicação popular, uma vez que carregam significados relacionados a religiosidade, como é o caso das fitas inseridas em instrumentos musicais. Em entrevista realizada com participantes de Folias de Reis praticadas em diferentes regiões do Brasil, constatou-se que há convergência e divergências nos significados, o que revela que a prática carrega as especificidades de cada localidade. Entretanto, alguns elementos se aproximam, como é o caso da fita azul que representa a Virgem Maria. Observa-se, portanto, que cada elemento da Folia de Reis trata de comunicar significados que podem ser compreendidos a luz da folkcomunicação, teoria que se centra especificamente nas práticas e estratégias comunicacionais das classes populares a partir da mediação da cultura. De acordo com Beltrão (1980 p. 28), o que caracteriza os processos folkcomunicacionais é que “as mensagens são elaboradas, codificadas e transmitidas em linguagens e canais familiares à audiência, por sua vez, conhecida psicológica e vivencialmente pelo comunicador, ainda que dispersa”. Nesse sentido, os elementos das Folias de Reis carregam significados específicos, e que são compreendidos, especialmente, pelos participantes das manifestações. No caso das fitas, os significados escapam, até mesmo, aos pesquisadores, o que caracteriza ainda mais os objetos como característicos da comunicação religiosa dos grupos populares envoltos as práticas de folia. O ensaio a seguir buscou destacar as pessoas que participam da Folia de Reis da cidade de Sorocaba, bem como os objetos que compõem a manifestação. Para tanto, acompanhamos a festa em dois momentos, sendo às 11h da manhã na apresentação do grupo na Praça Coronel Fernando Prestes, localizada no centro de Sorocaba, ocasião da desmontagem do presépio. Em seguida, acompanhamos o cortejo dos foliões no bairro de Vila Formosa de Sorocaba, que dá nome ao grupo de foliões “Companhia de Reis da Vila Formosa”, das 14h às 19h. Pretende-se, com este ensaio, apresentar a Folia de Reis sorocabana como manifestação comunicacional e popular que resiste ao tempo.
This article discusses the topic of the relationship between eco-agro-feminism and folk communication in the life of the rural unionist Margarida Maria Alves. The objective is to observe the presence of elements of folk communication within Gender studies in the context of rural women worker unionists, based on the daily life of Margarida Maria Alves. Methodologically, it is a study from the perspective of folk communication and Gender, addressing the close relationship with the daily life of rural women, in which documentary research and semi-structured interview were used. As initial results, it was possible to expand discussions around folk communication and eco-agro-feminism present in the mystical life of the unionist Margarida Alves in Alagoa Grande-PB.
This article analyzes the intersection between folk communication, digital literacy, and technological education, focusing on the inclusion of young women from peripheral areas of Greater Recife in innovation ecosystems. The research is grounded in the understanding that popular communication practices, historically studied by Luiz Beltrão, can serve as mediating devices in technological learning and in the integration of women into Information and Communication Technology (ICT) careers. To this end, the study examines the case of the deep tech startup UeUp, founded in 2025 by Arnott Caiado, Filipe Carvalho, Pedro Paulo Procópio de Oliveira Santos, and Samantha Pimentel, and approved under the Catalisa ICT/Sebrae Nacional program. The methodology involved a literature review and a focus group with five students from the Analysis and Systems Development program at Faculdade Senac-PE, all of whom are graduates of public schools and participants in the Embarque Digital program. The study demonstrates that UeUp’s personalized learning tracks seek to translate technological languages into peripheral cultural contexts, thereby strengthening digital literacy and creative autonomy. It concludes that the articulation between folk communication and artificial intelligence inaugurates a new “Gutenberg press,” capable of reshaping access to knowledge and work on a global scale through a perspective of “folkgital” inclusion.
Vozes Populares e Resistência: Propondo o Conceito de Folkfeminismo na América Latina
This article proposes the concept of folkfeminism as an analytical category to understand women’s communicational practices in popular cultures in Latin America. By articulating folk communication and Latin American feminisms, folkfeminism highlights how women in popular contexts construct narratives, performances, and spaces of symbolic resistance, challenging social and gender hierarchies. The proposal is based on a bibliographic review, integrating decolonial and community epistemologies, and opens pathways for future empirical research on female communicational agency.
Málúù Dúddú: the ox tune that became a Folkmedia phenomenon on the internet
In addition to reinforcing and defending the traditional knowledge and cultural richness of the Amazonian peoples through its written and scenic plot, the Boi-Bumbá festival of Parintins presents to the public a diversity of languages (images and symbols) representative of the Amazonian riverside and ancestry. All of this is transformed into an artistic spectacle for the contemplation of the present and absent public, because the popular festival of Parintins has become a market product, which we will call Folkmediatic, based on the theoretical assumptions of Folkcommunication. All these elements are communicational clues that the festival uses so that everyone can capture (or even be transported) to the essence of Amazonian culture. Naturally, the cloth ox is the greatest icon of the party and host of the show, but the greatest communicational link between all these language signs is the toada de boi, a genuinely Amazonian rhythm created to lead and set the temperature of the Boi-Bumbá party. In this article, we highlight the tune Málúù Dúddú, by Boi Caprichoso, which in 2024 gained a notable prominence during and after the festival, going viral (as a folkmedia phenomenon) on the internet with a record of more than 1 million hits in just four months. In order to present the symbolic potential (artistic and social) of this tune, we used in this brief qualitative incursion, the folkcommunicational perspective and the method of Discourse Analysis (in the light of Michail Bakhtin), also considering the composer's vision, through in-depth interviews.