Abstract
Abstract The aim of this article is to explore the appropriation that the Brazilian black movement makes of diasporic content. Throughout history the black diaspora has produced different interpretations of what it means to be black, of what racism is, and produced different ways to fight it. Among these visions is the Black Atlantic, which presents itself as a macrostructure capable of influencing the formation of several frames around the world. The frames are interpretative schemes, world views that serve as a guide for the action of social movements, forming microstructures that represent the diagnoses and prognoses developed during their activities and proposals for struggle, as well as in its organization, forms of action, and resource mobilization. The results show that all these dynamics are related to the alignment of black activism to what is called global framing, which is a process of transnational diffusion formed during local adaptation processes.
Highlights
In order to understand contemporary social movements one must bear in mind the internal and external aspects that constitute collective action (ZALD; ASH, 1966)
An important point that permeates the discussion of social movements is the cultural context that influences collective action (WILLIAMS, 2006)
In the case of black movements this context corresponds to the diasporic thinking represented by Pan-Africanist and Négritude movements reinterpreted by the Black Atlantic thesis (GILROY, 2001), which analyses them as a macrostructural dimension responsible for the articulation and diffusion of content across the different regions of the world
Summary
In order to understand contemporary social movements one must bear in mind the internal and external aspects that constitute collective action (ZALD; ASH, 1966). According to Snow and Benford (1992), these requirements will define the characteristics that the frame may assume, and likewise its resonance, with the requirements being: (1) the coherence of the frames, since they must be logically complementary in their different aspects: tactics, diagnosis, prognosis, set of values and beliefs, etc.; (2) empirical credibility, since they must make sense according to the worldview of that society; (3) the credibility of the promoters of the frame, because its ability to convince that society will depend on who divulges it; (4) experiential commensurability, since the frame must provide the possibility of being tested in the everyday experience of that society; (5) centrality, since they must have values and beliefs essential to the life of the people in that society; and (6) narrative fidelity, since frames must be based on or aligned with the culture of that society, expressed from its narratives, its myths, and its basic assumptions These conditions are not always in place for social movements; conditions that can lead them to develop, elaborate, and diffuse their frames within the society from which they require support. Other proposals in the areas of education, culture, health, religion, labour market, media, access to housing, access to justice, and sport and leisure are included in the Racial Equality Statute (Law no. 12,288, July 20, 2010), which consolidates the set of proposals that form the prognosis of the Brazilian black movement
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