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Abstract(s)
Através de um debate entre os conceitos de “fábula” e “hiper-realidade” – defendidos por Milton Santos (2001) e Jean Baudrillard (1991) para dar conta de perdas e hegemonias observadas na contemporaneidade –, o artigo analisa duas canções da rapper paulistana Negra Li: “Olha o menino”, de 2004, e “Brasilândia”, de 2019, bem como o videoclipe desta última. O olhar criativo e em primeira pessoa da mulher negra sobre a periferia que a projetou ao mundo traz um exame essencial aos modelos de ascensão social e autenticidade vividos na modernidade tardia. O artigo sustenta que, ao atravessar mais de uma década, o assertivo verso “Brasilândia não é Disneylândia” é poderoso recurso para alinhavar as críticas da representação da favela, forjada também pelo audiovisual brasileiro, com a de um mundo calcado em meras simulações do real.
The article engages in a reflection of Milton Santos’ “fable” (2001) and Jean Baudrillard’s “hyper-reality” (1991) – concepts interested in losses and hegemonies –, in order to analyze two songs written and performed by Brazilian rapper Negra Li: “Olha o menino” (2004) and “Brasilândia” (2019), as well as the latter’s music video. The first-person, creative voice of a black woman about the periphery in which she was brought up is a much-needed examination of models of social ascension and authenticity experienced in the late modernity. The article proposes that, by crossing more than a decade, the assertive verse “Brasilândia is not Disneyland” is a powerful tool to, first, critique the national, audiovisual representations of favelas, and second, to understand a world based on mere reality simulations.
The article engages in a reflection of Milton Santos’ “fable” (2001) and Jean Baudrillard’s “hyper-reality” (1991) – concepts interested in losses and hegemonies –, in order to analyze two songs written and performed by Brazilian rapper Negra Li: “Olha o menino” (2004) and “Brasilândia” (2019), as well as the latter’s music video. The first-person, creative voice of a black woman about the periphery in which she was brought up is a much-needed examination of models of social ascension and authenticity experienced in the late modernity. The article proposes that, by crossing more than a decade, the assertive verse “Brasilândia is not Disneyland” is a powerful tool to, first, critique the national, audiovisual representations of favelas, and second, to understand a world based on mere reality simulations.
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Keywords
Rap brasileiro Modernidade tardia Favela Audiovisual brasileiro Brazilian rap Late modernity Favelas