<?xml version="1.0" encoding="ISO-8859-1"?><article xmlns:mml="http://www.w3.org/1998/Math/MathML" xmlns:xlink="http://www.w3.org/1999/xlink" xmlns:xsi="http://www.w3.org/2001/XMLSchema-instance">
<front>
<journal-meta>
<journal-id>1984-6444</journal-id>
<journal-title><![CDATA[Educação UFSM]]></journal-title>
<abbrev-journal-title><![CDATA[Educação. Santa Maria]]></abbrev-journal-title>
<issn>1984-6444</issn>
<publisher>
<publisher-name><![CDATA[Universidade Federal de Santa Maria]]></publisher-name>
</publisher>
</journal-meta>
<article-meta>
<article-id>S1984-64442024000100204</article-id>
<article-id pub-id-type="doi">10.5902/1984644469749</article-id>
<title-group>
<article-title xml:lang="pt"><![CDATA[NÃO SE CALE - uma campanha digital feminista que instiga a capacidade da voz e da fala diante das violências]]></article-title>
<article-title xml:lang="en"><![CDATA[DON&#8217;T BE SILENT - a digital feminist campaign that instigates the power of the voice and the speech in the face of violence]]></article-title>
<article-title xml:lang="es"><![CDATA[NO SE CALLE - una campaña digital feminista que instiga la capacidad de la voz y del habla ante la violência]]></article-title>
</title-group>
<contrib-group>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Schwengber]]></surname>
<given-names><![CDATA[Maria Simone Vione]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
</contrib-group>
<aff id="Af1">
<institution><![CDATA[,Universidade Regional do Noroeste do Estado do Rio Grande do Sul  ]]></institution>
<addr-line><![CDATA[Ijuí RS]]></addr-line>
<country>Brazil</country>
</aff>
<pub-date pub-type="pub">
<day>00</day>
<month>00</month>
<year>2024</year>
</pub-date>
<pub-date pub-type="epub">
<day>00</day>
<month>00</month>
<year>2024</year>
</pub-date>
<volume>49</volume>
<copyright-statement/>
<copyright-year/>
<self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_arttext&amp;pid=S1984-64442024000100204&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_abstract&amp;pid=S1984-64442024000100204&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_pdf&amp;pid=S1984-64442024000100204&amp;lng=en&amp;nrm=iso"></self-uri><abstract abstract-type="short" xml:lang="pt"><p><![CDATA[RESUMO Vive-se no Brasil uma história de naturalização ou mesmo de apagamento, de não inscrição, de não registro das violências. Como tentativa de saída ante as violências corporais, há movimentos pela via de políticas feministas digitais contemporâneas, que têm se expandido, ativando campanhas que evocam o debate sobre o silenciamento das violências ou que reivindicam práticas de não violência. De um conjunto de políticas feministas digitais, escolhemos a campanha NÃO SE CALE. O objetivo é analisar essa campanha a partir de seu enunciado reitor, a fim de compreender as condições de possibilidade históricas que motivam a enunciação da capacidade de fala diante das violências corporais. O corpus de análise da campanha, neste artigo, é constituído por imagens e dizeres enunciativos postados no perfil em redes sociais digitais, tais como Instagram, Facebook e Twitter. Para a análise, propomos um percurso metodológico inspirado na perspectiva foucaultiana, com o enunciado reitor NÃO SE CALE. Como resultado de análise, destacamos que a campanha se desdobra em dois movimentos interligados. A campanha NÃO SE CALE faz certa fissura. Por um lado, aponta que as mulheres podem falar, &#8220;devem falar&#8221; e não se calar diante das violências, sinalizando que o enfrentamento para ruptura do silêncio diante das violências passa pela dimensão de um cuidado de si, de um novo sujeito político, singular e ativo, que toma atitude diante das violências. Por outro lado, e ao mesmo tempo, mostra uma nova memória, de resistência, destacando que, em um mundo violento, a voz, a fala, aparecem como primeira arma.]]></p></abstract>
<abstract abstract-type="short" xml:lang="en"><p><![CDATA[ABSTRACT In Brazil, there is a history of naturalization or even of erasure, of non-registration, of non-recording of violence. As an attempt to escape physical violence, some movements have expanded through contemporary digital feminist policies, activating campaigns that evoke the debate on the silencing of violence or that claim non-violent practices. From a set of digital feminist policies, we have chosen the DON'T BE SILENT campaign. The objective is to analyze this campaign from its guiding statement, in order to understand the historical conditions of possibility that motivate the enunciation of the ability to speak in the face of bodily violence. The corpus of analysis of the campaign, in this article, consists of images and enunciative sayings posted on the profile on digital social networks, such as Instagram, Facebook and Twitter. For the analysis, we have proposed a methodological approach inspired by the Foucauldian perspective, considering the statement DON'T BE SILENT. The results of the analysis have led us to highlight that the campaign unfolds in two interconnected movements. The DON'T BE SILENT campaign causes a certain fissure. On the one hand, it points out that women can speak, &#8220;must speak&#8221; and not be silent in the face of violence, signaling that the confrontation to break the silence in the face of violence involves the dimension of care of the self, of a new singular and active political subject who takes action when faced with violence. On the other hand, and at the same time, it shows a new memory, of resistance, highlighting that, in a violent world, the voice, the word, the speech emerge as the first option.]]></p></abstract>
<abstract abstract-type="short" xml:lang="es"><p><![CDATA[RESUMEN En Brasil se vive una historia de naturalización o incluso de borrado, de no inscripción o de no registro de la violencia. Como un intento de alejarse ante la violencia corporal, hay movimientos a través de las políticas feministas digitales contemporáneas, que se han ido expandiendo, activando campañas que evocan el debate sobre el silenciamiento de la violencia o que exigen prácticas de no violencia. De entre un conjunto de políticas feministas digitales, elegimos la campaña NO SE CALLE. El objetivo es analizar esa campaña desde el punto de vista de su enunciado principal, para entender las condiciones históricas de posibilidad que motivan la enunciación de la capacidad de hablar ante la violencia corporal. El corpus de análisis de la campaña en este artículo está compuesto por imágenes y enunciados publicados en el perfil en redes sociales digitales como Instagram, Facebook y Twitter. Para el análisis, proponemos un enfoque metodológico inspirado enla perspectiva de Foucault, con el enunciado principal NO SE CALLE. Los resultados del análisis muestran que la campaña se desarrolla en dos movimientos interconectados. La campaña NO SE CALLE establece una cierta fisura. Por un lado, señala que las mujeres pueden hablar, "deben hablar" y no callarse ante la violencia, señalando que la confrontación para romper el silencio ante la violencia implica la dimensión del cuidado de sí mismos, de un nuevo sujeto político, singular y activo, que actúa ante la violencia. Por otro lado, y al mismo tiempo, muestra una nueva memoria, de resistencia, subrayando que, en un mundo violento, la voz, el habla, surgen como la primera arma.]]></p></abstract>
<kwd-group>
<kwd lng="pt"><![CDATA[Cuidado de si]]></kwd>
<kwd lng="pt"><![CDATA[Políticas digitais feministas]]></kwd>
<kwd lng="pt"><![CDATA[Violências]]></kwd>
<kwd lng="en"><![CDATA[Cuidado de si]]></kwd>
<kwd lng="en"><![CDATA[Políticas digitais feministas]]></kwd>
<kwd lng="en"><![CDATA[Violências]]></kwd>
<kwd lng="es"><![CDATA[Cuidado de sí mismo]]></kwd>
<kwd lng="es"><![CDATA[Políticas digitales feministas]]></kwd>
<kwd lng="es"><![CDATA[Violencia]]></kwd>
</kwd-group>
</article-meta>
</front><back>
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<nlm-citation citation-type="book">
<person-group person-group-type="author">
<name>
<surname><![CDATA[SOLNIT]]></surname>
<given-names><![CDATA[Rebecca]]></given-names>
</name>
</person-group>
<source><![CDATA[A mãe de todas as perguntas: reflexões sobre os novos feminismos.]]></source>
<year>2017</year>
<publisher-loc><![CDATA[São Paulo ]]></publisher-loc>
<publisher-name><![CDATA[Companhia das Letras]]></publisher-name>
</nlm-citation>
</ref>
<ref id="B28">
<nlm-citation citation-type="book">
<person-group person-group-type="author">
<name>
<surname><![CDATA[SOLNIT]]></surname>
<given-names><![CDATA[Rebecca.]]></given-names>
</name>
<name>
<surname><![CDATA[Lando]]></surname>
<given-names><![CDATA[Isa Mara]]></given-names>
</name>
</person-group>
<source><![CDATA[Recordações da minha inexistência.]]></source>
<year>2020</year>
<publisher-loc><![CDATA[São Paulo ]]></publisher-loc>
<publisher-name><![CDATA[Companhia das Letras]]></publisher-name>
</nlm-citation>
</ref>
<ref id="B29">
<nlm-citation citation-type="">
<collab>TWITTER</collab>
<source><![CDATA[TWITTER]]></source>
<year>2022</year>
</nlm-citation>
</ref>
</ref-list>
</back>
</article>
