THE RECONSTRUCTION OF AMAZON COMMUNITY: MEDIA INTERFERENCE CHANGING SENSES AND POINTS OF VIEW IN THE BRAZILIAN AMAZON

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1 Humanities and Social Sciences Review, CD-ROM. ISSN: :: 1(3): (2012) THE RECONSTRUCTION OF AMAZON COMMUNITY: MEDIA INTERFERENCE CHANGING SENSES AND POINTS OF VIEW IN THE BRAZILIAN AMAZON Klondy Lúcia de Oliveira Agra Faculdade Interamericana de Porto Velho - UNIRON, Brazil This study aimed to observe how the transformation has been occurring in the Brazilian Amazon through the interference of the media, their influence and importance. The concern in doing this study on the media in the Brazilian Amazon, their effects on the culture and the importance of this vehicle to development in the region, consist in the fact that this regional culture has been violently altered and that the media has influenced strongly, trying to create, even if deceptively, a unique identity, stable and homogeneous in a region so rich in diversity. After literature search on the various media that are offered in the Brazilian Amazon region, the history of this region in its various clippings, speech and sense culturally constructed, I analyzed the Amazonian culture and the possibility of construction of new meanings to the audience through different media. Initially, I identify the different media (radio, TV, newspapers, magazines, and Internet), then I analyze the data and prepare the final text, results and conclusion. I recognize that the Amazonian man/woman creates senses about a particular word or idea and ideological positions by media, then this man assumes the socio-historical process in which words or ideas are produced. The sense culturally built is what enables the comprehension of the world, the posture in front of the several points of view and the final decisions. The media's language interferes in the Amazon culture; builds new senses and modifies contexts and sceneries. Keywords: Culture, Sense, Media interference. Introduction The Brazilian Amazon s culture has been receiving information from Brazil and the world that influence the way of life and bring the region a range of new informations and knowledges that transform not only the Amazon s scenary as its people and their views points. In this study, The Reconstruction of Amazon Community: Media Interference Changing Senses and Points of View in the Brazilian Amazon, I do an immersion in this space in order to see how it comes to giving this mixture of cultures through the media, their influence and importance in the development of this region of Brazil. The concern in doing this study on the media in the Brazilian Amazon, their effects on the Amazonian culture and the importance of these vehicles in the development in this region, consist the fact that the culture of this region has been violently altered and that the media has influenced so strongly to. After literature search on the various media that are offered in the Brazilian Amazon region, the history of 371

2 372 Klondy Lúcia de Oliveira Agra this region in its various clippings, readings of speech and sense culturally constructed, I did a report about the books and articles of interest to the research. Then, with this knowledge, I backed my eyes on the Amazon culture, your culturally constructed senses and the possibility of construction of new senses through different media. Looking for achieving the main goal, initially I sought to identify the different media (radio, TV, newspapers, and magazines, and Internet) and programming offered, the history of these medias and programs, and the possibility of, there to be or not, the appropriation or reassessments of senses by Amazonian people, which would lead to cultural changes, to then analyze the data and prepare the final text, results and conclusion. The Media in the Amazon The newspaper was the first media in the Brazilian Amazon, with the printing of the Gazette of Pará (the first edition of January 1821). Made and printed in Portugal with characteristics of the Portuguese (imperialist fectures): it valued the news of the Portuguese Court and was distributed in churches and areas of the port of Belém City. On May 22, 1822, came the newspaper that started the free press in northern Brazil: The Pará. After this background paper, several other major newspapers have been occupying space in the Brazilian Amazon. According to Nelson Werneck Sodré, in his book History of the Press in Brazil (1999), the country's return to democracy after 1985, the press recovers part of its role to inform, without the restrictions of official censorship and freedom becomes limited the economic interests of media companies. Moreover, Sodré says: "It is the phase in which the newspaper exemption, on the whole, the views of readers and shall serve advertisers, predominantly. In early 1927, the radio began its journey in the Brazilian Amazon. A century after the launch of the first newspaper in the Amazon, the radio was one of the big news of the early 20th century. With the initial goal of transmitting to the municipalities of updated data and information of prices and valuations of natural products in international markets, the situation of the Brazilian currency and foreign exchange, time of arrival and departure of vessels and the achievements of the state government quickly, radio stations began to also serve the political interests. With the initial difficulties of installation of radio corrected, stations have spread throughout the Amazon and the radio turning it the more efficient ones media. In the sixties, in the rest of the country, television is established. Were being installed relay stations and microwave channels, emerging television networks with centralized scheduling in Rio and Sao Paulo. Broadcasters began to exhibit national programming. Evolutionary Panorama Media ( :12) states that "the final push came with the implementation of the National Telecommunications providing for the installation of at least one channel in all capital or major city, aiming to integrate throughout the country." Television was seen then as the best medium to represent this kind of integration, according to Caparelli (1982:34) because it reflected the accumulation and concentration of capital, was formed by an oligopoly of the information industry, was located a country dependent and tended to reproduce internally disparities at the international level. On the one hand, the import of U.S. standard programming trends reinforced and legitimized his own dependence, on the other, television served the interests of dominant groups, and under strict censorship, legalized the economic and financial policy of the government and strengthen values of the dominant coalition of power post-64. With the goal of integration in the early 70s, the military government began to put into practice his plan of action. TV expanded in the national territory and the presidents' Medici and Geisel drew their integrationist policies and returned his gaze to the north. Kehl (1980) argue that this integration was the imposition of right and wrong from the perspective of the government and the severance of regionalist traditions, this period was the big point of the development of Brazilian Amazonia.

3 The Reconstruction of Amazon Community In the 70's, the Amazonian TV Network 1 was installed in the region. It can be seen in documents of the season and raised in the book of Abrahim Baze (2002:145), in particular, the speeches made by the founder of Radio and Amazonian TV, Mr. Daou Phelippes, and the great political connotations in the service of the regime the military. Professor and journalist Jacques Wainberg (2001:236) devotes a chapter of his book Casa grande e Senzala com Antena Parabólica to talk about the communication process in the Amazon region. He explains that "communication networks are prerequisites to the fixing of the human being in space, to overcome isolation and loneliness and the development of communal life." Since 1995, the Internet has spread in Brazil and its use and interactivity arrived at Amazon. Traditional populations that previously only saw the world from the TV (via satellite dishes) with broadband they began to interact with the online world. This newness also brought a range of new knowledge that has built new meanings in this community. Senses that modify the existing senses and bring a range of new points of views. I observed through this study that, although there are large number of media outlets and owners in the Brazilian Amazon, there is little diversity in the presentation of facts to the readers / viewers. The news is presented in accordance with pre-established interests, looking for his handling of the trial, that is, uses shared ideology 2. Discourse, the Media and the Construction of Senses The Discourse, as I understand it, it is defined as a process of articulation between the social and linguistic knowledge (captured by the story). According to Discourse Analysis French Line (DA), the discourse is the space where ideology is manifested and materialized, and directions for producing among its subjects. Based on the confluence of three major areas of scientific knowledge (Linguistic, Marxism and Psychoanalyse), the DA is based on the study of language as "a place of conflict, ideological confrontation can not be studied outside the society" (BRANDÃO, 1991/1997: 12). In search of understanding about the Discourse, I look out to Foucault (1986:135) and what he calls "discourse" 3 : "a set of statements that are based on the same discursive formation" and there is also (Foucault, 1986: 114), the role of the speaker as a subject of discourse need not be conceived as identical with the author of the formulation. Still, according to Foucault (1986:119-20), "Describe a design statement as is not to analyze the relationship between the author and what he/she said (or what he/she want or did not want to say), but in determining what is the position that can or should take every individual to be your subject. " It is seen that in discourse the subject appropriates - or not - a historic and symbolic object - the discourse of others - to serve as subject to copyright in the midst of existing textuality, which organizes, manages and builds the institutions through their own discursive processes. Also in Foucault (1986), discourse is conceived as a dispersion in at least two aspects: towards a set of statements which, although not bound by principles of unity, and have certain regularities in the rejection of a unifying design the subject, since it presents itself as "an empty function, a space to be filled by different individuals" (BRANDÃO, 1991/1997: 30). 1 Hoje, fazem parte dessa Rede, a TV Amazonas, TV Acre, TV Rondônia, TV Roraima, TV Amapá e um canal de sinal fechado denominado Amazon Sat (além de um site denominado Portal Amazônia.com). A Rede Amazônica possui a concessão em cinco dos sete estados Amazônicos da Região Norte. Apesar desta forte hegemonia, em termos populacionais estes cinco estados representam pouco em termos populacionais. Segundo fontes da Superintendência Comercial da Rede Globo (SUCOM), a soma populacional dos cinco estados que compõe a Rede Amazônica totalizam cerca de habitantes, enquanto que Pará e Tocantins somam cerca de Mesmo assim, não se pode negar a forte influência e domínio da informação e dos investimentos publicitários que a Rede Amazônica detém. 2 A ideologia compartilhada frequentemente trabalha para obscurecer alguns temas em lugar de clarificá-los. (Cf. in AGRA, Klondy; Revista FAMECOS Porto Alegre v. 17 n. 1 p janeiro/abril 2010) 3 Essa é uma das inúmeras definições de discurso, presentes na obra A Arqueologia do saber, Foucault, 1986.

4 374 Klondy Lúcia de Oliveira Agra In other words, the senses can not be considered as suitable for a special declaration, regardless of the context and the socio-historical conditions in which it was produced or the subject that delivered it. According to Orlandi (1999/2000: 42-43), "the words change their senses according to the positions of those who employ them." According Althusser (1985), the ideology expressed "always, whatever its form (religious, moral, legal, political), class positions" (1985/1998: 82) and thus seek, through apparatus regulators of the repressive and ideological practices of individuals forming a society, the perpetuation or reproduction of relations of production / exploitation. To this end, the ideology challenges individuals as subjects, ie, to ensure its operation, it promotes the subjection of the subject as subject, ideological, with the impression of exerting his own will end up being driven by it. The ideology is characterized, in short, for their hypocrisy within their own operation, collaborating in the constitution of the subject and the production of the senses. Considering the Althusserian ideas and concepts of Foucault's discourse and discursive formation, Pecheux (1975) elaborates his own notions of discursive formation (DF) and ideological formation (IF). Formed from conditions of production (PC) specific, an DF, as aforesaid, determines everything "that can and should be said" by speakers of a language in a given ideological formation which, in turn, is defined as an element (...) likely to act as a force in comparison with other ideological forces in the situation characteristic of a social formation at a given moment, thus every ideological formation is a complex set of attitudes and ideas which are neither 'individual' or 'universal' but relate more or less directly to positions of classes in conflict with each other (PECHEUX AND FUCHS, 1975/2001: 166). The lack of precise boundaries between the boundaries that separate one from another DF (s) makes them have often conflicts within themselves and each other. This entry among several DFs happen exactly the ideological formations that surround and cover. In other words, are the IFs that formed by the interconnection of different DFs, allow a certain sense be seized and not another. In addition, for the reproduction of relations of production is effective, the IFs make use of formal mechanisms or subjection of the subject as the subject of ideology. A subject creates a sense about a particular word or idea from the DFs are and ideological positions it assumes in socio-historical process in which the word or idea was produced. In articulating these theories I can see, even in Pecheux (1983), that the discourse, governed by several IFs, is understood as a structure in which the events occur, i.e., based on the opacity of language, it is built in. a socio-historical, evoking memories and senses already produced elsewhere, by other subjects and at other times. Traversed by the dispersion of the subject, the discourse is defined, due to class contradictions it presents, as heterogeneous, despite searching, always discursive homogeneity, transparency and immutability in senses which act on different mechanisms for ideological effects are naturally obtained. Without realizing the possibility of passage of an DF to another, the heterogeneity that is inscribed in his speech, the subject has the illusion of being the "owner" of his/her discourse, able to mark exactly what is his/her and what is the other 4. He does not realize that this other is invariably always present in his discourse, constituting it. So he "thought control one's own ideology, when in reality, it contributes significantly to the perpetuation of class struggle that serves the purposes of ideology" (DUGAICH, 1993: 20). This notion of diversity as the foundation of every discourse is also protected in Bakhtin to understand language (considered a historical phenomenon and social) as (and therefore) an ideological phenomenon and take the utterance as the basic unit of analysis, he says that the sense of the word is completely determined by its context and that in fact there are so many possible senses as many possible contexts (BAKHTIN, 1999: 106). From this principle, I can conclude that whatever is said can have a different sense depending on the social context in which this is done. Each context builds its own sense (subjective) for each word or group of words spoken. 4 Cf. Authier-Revuz (1982): Heterogeneidade mostrada e heterogeneidade constitutiva.

5 The Reconstruction of Amazon Community The word has thus a character plurivalente. It follows that, like language, the subject is also built historical, social and ideological: the subject is listening and learning the words and speeches of the other (your mother, your father, your colleagues, your teachers, your community etc..), making speeches and words are processed so that they are, in part, the words of the subject and, in part, the words of another (MENEZES DE SOUZA, 1995: 22). This is the principle of dialogism (condition constitutive of the sense), in which everything that is said presupposes an other: every utterance, even in the immobilized form of writing, is a response to something and is constructed as such. It's just one link in the chain of speech acts. All registration extends to those that preceded it, hangs a controversy with them, has the reactions of active understanding, anticipating them (BAKHTIN, 1999: 98). Thus, the subject has never the source of his say and can only be conceived, can be seen only in the relations that bind to the other: the other is considered to constitute his speech. Once embedded in their social and permeated and constituted by the discourses that surround the subject is always in conflict, not harmony. It is therefore a hybrid subject, an arena of conflict and confrontation of the various discourses that constitute it, and each one of these speeches, when confronted with others, seeks to exercise hegemony over them (MENEZES DE SOUZA, 1995: 22). The principle of dialogue and discourse heterogeneity, produced by the dispersion of the subject and the displacement of DFs "as the attacks of ideological struggle" (BRANDÃO, 1991/1997: 72), lead us to the concept of interdiscourse that postulated by Pecheux (1975, 1988), collaborates in the definition of DFs. According to him, a speech is the result of the relationship / dialogue with other discourses, the absence of the so-called "pure speech." Thus, it is in interdiscourse that the senses are made. In it, there is a discourse that makes it possible to know all and say that returns in the form of pre-built, the already-said at the basis of the sayable, taking supporting each word (ORLANDI, 1999/2000: 31). From this perspective, the interdiscourse can be defined as an area that consists of several DFs and, consequently, IFs, provides numerous formulas that have made (and forgotten) are repeated and that, given the new PCs, new meanings are produced in this process. Orlandi (1999/2000: 43) further states that, in reality, the DFs can be seen as regionalization, such as "specific configurations of the speeches in their relationships." The interdiscourse incorporates elements external to a given DF and inserts them into an internal thread of continuity, also called the order of discourse by Foucault (1971). The interdiscourse seeks hear the "unsaid 'in what is said. Pecheux (1975) contributes to this discussion stating that the interdiscourse is affected by forgetfulness, rather, by two types of forgetting. The first is the ideological instance, which creates in the subject, a constitutive illusion, that he is the source of his saying what he says is new, never been told before. Unconscious in nature, this kind of forgetting sets the very process of interpellation of the subject. The second forgetting is in the order of enunciation, which states that there is not a unique way to say, that can always be put another way, can always be another. Thus, the subject, knowing that what he says can be interpreted and understood in different ways (by the inclusion of the Other in his speech), he does not constitute himself as the source of sense, the subject consciously recasts his saying, in an attempt to express his ideas more accurately, as accurately as possible. These omissions are, however, necessary to that the subjects work and the senses are produced. I can say then that subjects and senses mean in so far that use words and expressions already-spoken, and allows them new interpretations, also provide an eternal motion to the process of signification. After I read about the semantics (ILARI E GERALDI, 1992; FERRAREZI, 2003; KEMPSON, 1980; FILMORE, inter alia) and compliance with the items discussed above that the culturally senses constructed, I back to Benveniste (1996) which states, "the speaker appropriates the formal apparatus of the language and the speaker states his position by specific indexes," gives emphasis on the role of the speaker in the process of enunciation and seeks to show how the inclusion of the subject occurs in the statements it issues. Speaking in a position of the speaker, Benveniste raises the question of the relationship established between the speaker, his subject and the world.

6 376 Klondy Lúcia de Oliveira Agra By taking into account the point made by Benveniste about the relationship between speaker, his subject and the world, it takes into account also the study by Raccah (2002) called The Semantic Point of View, in which the author proposes and defends an approximation of the relationship between pragmatics, semantics and cognition approach that he says is the most appropriate for a scientific theory of languages and in particular to the phenomena of construction of the senses. Pierre-Yves Raccah is on the tours that you can see and as you can see things, causing us to reaffirm the theory that the meaning of an utterance is not understood, it is built, ie, the interpretation is with the knowledge the context and scenario, as already explained above. Raccah (2002:69) exemplifies his theory and concludes: [...] Every utterance, no matter how you use the same words, evokes viewpoints that belong to the culture of a linguistic community, or rather the linguistic community to which the speaker belongs. Thus, we see indirectly the role of collective representations in the construction of a reality that is the subject of discourse. So instead of going to describe the core logic of meaning as a subjective sense, the meaning should be considered as instruction (objective) for the construction of sense (subjective) 5. [My translation] Placing one of the objectives of this study, the construction of sense through various media in the Amazon, on the theory Raccah, yet there is this thought: Thus, we see the speaker as a manipulator who, using his language as a tool, push (or tries to push) the listener to construct a subjective sense that the speaker himself can only glimpse, more or less, depending on their knowledge subjectivity of the listener 6. [My translation] With the reading of these theorists, I note that Amazonian Community, through the media, changes its cultural values, generating impressions of these values in mind, which makes it possible to construct a shared cultural representations leads to the subjective, personal, on the culture of other regions. With regard to this construct, Ferrarezi Jr. (2003) comments: Our senses are culturally constructed, and all that is culturally constructed is necessarily linked to cultural values. This is why the express directions, and their referential actions, cultural values and, therefore, these values create an impression in the minds of speakers. It is from these impressions of values that build our representations. But they - the impressions of cultural values - are not representations, because they are still only a cultural construct and shared, and representations are subjective and personal. So then we recognize that the media plays an important role in the discursive construction of the game. The reader, listener or viewer senses creates about a particular word or idea from the DFs are and ideological positions it assumes in socio-historical process in which the word or idea was produced. In addition, through these media that also favor the scene rather than merely narrative or summary, everything is seen and shown from his perspective, his angle of vision. Thus, we can say that the story is built, rebuilt and even deconstructed from a clipping. The media shows, therefore, to the interlocutors its version of events nationally and internationally, building its story about the nation (BHABHA, 1990; HALL, 1998, BENJAMIN, 1985/1994). In other words, is what the media exposes who authorizes (and legitimate) the so-called "official history", reinforcing events and some others who are drowning, for various reasons, be forgotten. Transforming personal experience in public, since it refers to the collection available, it acts as a wise and unable to be questioned, gives its advice and contributes to the creation of an "imagined community" (Anderson, 1983, 1989), or that is, the invention of a world view. 5 [...] cada enunciación, por las palabras mismas que utiliza, evoca puntos de vista que pertenecen a la cultura de una comunidad lingüística y respecto a los cuales el hablante tiene la facultad de pronunciarse. Asimismo, hemos visto indirectamente el papel de las representaciones colectivas en la construcción de una realidad que constituye el objeto del discurso. (In Letras de Hoje, 129, 2002:69) 6 De esta manera, se ve al hablante como un manipulador, quien, utilizando su lengua como herramienta, empuja (o intenta empujar) al oyente a construir un sentido subjetivo, que el hablante mismo sólo puede vislumbrar más o menos, en función de su conocimiento de la subjetividad del oyente. (In Letras de Hoje, 129, 2002:70)

7 The Reconstruction of Amazon Community The various media take advantage also of its role as perform their task with great mastery: describe experiences and passing them from person to person, close to its interlocutor, who is attracted by a sense of intimacy. Concluding Remarks One can therefore say that the media are responsible for the construction of senses (s), ie the construction of new senses that overlap the senses constructed in the local culture, generating new meanings and new points of view its. This phenomenon of new senses that override existing sense Bakhtin (1999:135) calls the re-vision and makes some considerations:... change of sense is always, ultimately, a reavaliation: the shift of a word given a context to another appreciative. Thus, it is understood that the development of the theme and the senses that the media provide the its interlocutor is the transformation of the social assessment. About the transformation of the social assessment and the change of meaning, Bakhtin (1999:136) comments: The semantic evolution in the language is always linked to the evolution of the horizon appreciative of a given social group [...] With this study, I understand, that the Amazonian Community, with new culturally constructed senses, read its own life under new points of view. Thus, from the moment the Amazon, through the media, read and interpret scenarios constructed meanings in another culture and get guided towards her, taking on new meanings, it also begins to change its own culture. Thus, the contribution of media to the local culture is unquestionable, therefore, as new meanings are superimposed on the meanings constructed in the Amazonian culture, the community acquires new points of view and with this acquisition there is any interference in its way of life and their cultural values. Doing so with the cultural and symbolic mechanisms are exercised on the population receiving from this contact, a cosmopolitanism that will impinge from the outside, which will produce consequences in terms of social representations. The Otherness - the quality of being other or different in opposition to the individual identity of being or even - has been constantly re-evaluated in the Amazonian culture through the media.furthermore, I recognize that cultural hybridity formed by new meanings, values and points of view constructs the subject of the Amazon. It is not only influenced by other cultures, but rather issues of representation and place, language and territory. In other words, it is a common cultural matrix, formed by a participatory community speaker, indigenous, urban, in the process of construction and reconstruction. Due to the enormous importance of the media to the local culture and regional development, it is essential that universities and research centers develop projects and programs in order to maintain cultural specificity Amazonians. For, as new senses are superimposed on the senses constructed in this culture, the Amazonian community acquires new points of view and with this acquisition is there interference in their way of life and their cultural values. This brings with it the loss of knowledge and values that provides a questionable regional development in this region. References 1. Agra, Klondy. (2010) A interferência da linguagem jornalística na cultura amazônica: A construção de novos sentidos transformando contextos e cenários. Revista FAMECOS, Porto Alegre v. 17 n. 1 p janeiro/abril. 2. Anderson, B. (1983). Nação e Consciência Nacional.Trad. de Lólio Lourenço de Oliveira. (1989). São Paulo: Ática. 3. Althusser, L.(1985). Aparelhos Ideológicos de Estado: nota sobre os aparelhos ideológicos de estado. Trad. De Walter José Evangelista e Maria Laura Viveiros de Castro (1988). Rio de Janeiro: Edições Graal.

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