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Pixaim assentou o seu lugar no mundo sobre dunas móveis da margem alagoana da foz do rio São Francisco. Não há registros históricos sobre a origem do povoado, mas a partir de levantamento de memória oral podemos estimar um século de assentamento no território. No passado as pessoas de Pixaim viviam da cultura do arroz em fazendas na várzea do São Francisco. Com a subtração desta atividade, a população do povoado diminuiu e a sobrevivência material e cultural ficou comprometida. Em 1983 foi criada a Área de Proteção Ambiental-APA de Piaçabuçu que abarcou Pixaim e outros povoados como o Pontal da Barra, na foz do São Francisco e, com os qual as pessoas de Pixaim desenvolveram uma prática de apropriação conjugada e valorativa do lugar de habitação. Com a APA os povoados passaram a ser merecedores de proteção ambiental especial e o uso dos recursos disponíveis no meio ambiente ficou vinculado a prescrições definidas em lei. Com o desfecho de um conflito explícito os moradores do Pontal da Barra foram expulsas da foz pela gestão da APA, e a área “recuperou” feições cênicas adequadas ao turismo ecológico. Neste contexto, a paisagem de Pixaim se transformou em objeto de desejo e consumo do turismo ecológico. Neste estudo buscou-se compreender as mediações na construção do imaginário turístico sobre Pixaim, através das representações disponíveis em fontes informacionais. Procurou-se analisar as narrativas nas fotografias veiculadas sobre o povoado em sites de turismo de Piaçabuçu, município do qual Pixaim e a foz do rio São Francisco são integrantes. Valendo-se da fotografia, os próprios moradores de Pixaim registraram o cotidiano do lugar para um “álbum” que, neste trabalho, revela os olhares “de dentro” (moradores de Pixaim) e “de fora” ( agentes envolvidos na promoção do turismo ecológico). O estudo foi estruturado em uma abordagem qualitativa, com pesquisa e análise das informações em suportes midiáticos, mais a metodologia da etnografia, história oral, observação participante e entrevista. / Pixaim settled its place on the world of moving sand dunes of the Alagoas margin at the mouth of the São Francisco River. There are no historical records of the origin of that village, but the oral memory survey allows us to estimate a century of settlement in the territory. In the past, people of Pixaim used to make their living by rice farming on farms in the lowland of the São Francisco River. Along with the subtraction of this activity, the population of the village decreased as well as the survival of its material and cultural life were jeopardized. In 1983, it was established the Area of Environmental Protection (APA) of Piaçabuçu that comprises Pixaim and other settlements at the mouth of the São Francisco River, such as Pontal da Barra, with which the people of Pixaim has developed a practice of conjugal and evaluative appropriation of the dwelling place. The establishment of the APA has led the settlements to a special environmental protection, as the use of its available environmental resources are attached to what has been prescript in law. An outcome of an explicit conflict, the people of Pontal da Barra were banished from the mouth of the river by the APA’s management and the area “recovered” scenic features appropriate to the eco-tourism. In this context, the landscape of Pixaim has become an object of desire and consumption of ecological tourism. In this study, we sought to understand mediations in the construction of the tourist imaginary about Pixaim through the representations available in multimedia information. An attempt to analyze the narratives presented on photographs on tourist sites of Piaçabuçu, municipality of which Pixaim and the mouth of the São Francisco River are members. The photographs taken by the residents of Pixaim recorded the daily life of the village for an “album” that, for this work, illustrates the confrontation between the “inside” gaze (the residents of Pixaim) and “the outside” one (the agents involved in the promotion of eco-tourism). This study was structured in a qualitative approach, with information research and analysis in media added to the methodology of the ethnography, oral history, participant observation and interviews.

Pixaim assentou o seu lugar no mundo sobre dunas móveis da margem alagoana da foz do rio São Francisco. Não há registros históricos sobre a origem do povoado, mas a partir de levantamento de memória oral podemos estimar um século de assentamento no território. No passado as pessoas de Pixaim viviam da cultura do arroz em fazendas na várzea do São Francisco. Com a subtração desta atividade, a população do povoado diminuiu e a sobrevivência material e cultural ficou comprometida. Em 1983 foi criada a Área de Proteção Ambiental-APA de Piaçabuçu que abarcou Pixaim e outros povoados como o Pontal da Barra, na foz do São Francisco e, com os qual as pessoas de Pixaim desenvolveram uma prática de apropriação conjugada e valorativa do lugar de habitação. Com a APA os povoados passaram a ser merecedores de proteção ambiental especial e o uso dos recursos disponíveis no meio ambiente ficou vinculado a prescrições definidas em lei. Com o desfecho de um conflito explícito os moradores do Pontal da Barra foram expulsas da foz pela gestão da APA, e a área “recuperou” feições cênicas adequadas ao turismo ecológico. Neste contexto, a paisagem de Pixaim se transformou em objeto de desejo e consumo do turismo ecológico. Neste estudo buscou-se compreender as mediações na construção do imaginário turístico sobre Pixaim, através das representações disponíveis em fontes informacionais. Procurou-se analisar as narrativas nas fotografias veiculadas sobre o povoado em sites de turismo de Piaçabuçu, município do qual Pixaim e a foz do rio São Francisco são integrantes. Valendo-se da fotografia, os próprios moradores de Pixaim registraram o cotidiano do lugar para um “álbum” que, neste trabalho, revela os olhares “de dentro” (moradores de Pixaim) e “de fora” ( agentes envolvidos na promoção do turismo ecológico). O estudo foi estruturado em uma abordagem qualitativa, com pesquisa e análise das informações em suportes midiáticos, mais a metodologia da etnografia, história oral, observação participante e entrevista. / Pixaim settled its place on the world of moving sand dunes of the Alagoas margin at the mouth of the São Francisco River. There are no historical records of the origin of that village, but the oral memory survey allows us to estimate a century of settlement in the territory. In the past, people of Pixaim used to make their living by rice farming on farms in the lowland of the São Francisco River. Along with the subtraction of this activity, the population of the village decreased as well as the survival of its material and cultural life were jeopardized. In 1983, it was established the Area of Environmental Protection (APA) of Piaçabuçu that comprises Pixaim and other settlements at the mouth of the São Francisco River, such as Pontal da Barra, with which the people of Pixaim has developed a practice of conjugal and evaluative appropriation of the dwelling place. The establishment of the APA has led the settlements to a special environmental protection, as the use of its available environmental resources are attached to what has been prescript in law. An outcome of an explicit conflict, the people of Pontal da Barra were banished from the mouth of the river by the APA’s management and the area “recovered” scenic features appropriate to the eco-tourism. In this context, the landscape of Pixaim has become an object of desire and consumption of ecological tourism. In this study, we sought to understand mediations in the construction of the tourist imaginary about Pixaim through the representations available in multimedia information. An attempt to analyze the narratives presented on photographs on tourist sites of Piaçabuçu, municipality of which Pixaim and the mouth of the São Francisco River are members. The photographs taken by the residents of Pixaim recorded the daily life of the village for an “album” that, for this work, illustrates the confrontation between the “inside” gaze (the residents of Pixaim) and “the outside” one (the agents involved in the promotion of eco-tourism). This study was structured in a qualitative approach, with information research and analysis in media added to the methodology of the ethnography, oral history, participant observation and interviews.

Pixaim assentou o seu lugar no mundo sobre dunas móveis da margem alagoana da foz do rio São Francisco. Não há registros históricos sobre a origem do povoado, mas a partir de levantamento de memória oral podemos estimar um século de assentamento no território. No passado as pessoas de Pixaim viviam da cultura do arroz em fazendas na várzea do São Francisco. Com a subtração desta atividade, a população do povoado diminuiu e a sobrevivência material e cultural ficou comprometida. Em 1983 foi criada a Área de Proteção Ambiental-APA de Piaçabuçu que abarcou Pixaim e outros povoados como o Pontal da Barra, na foz do São Francisco e, com os qual as pessoas de Pixaim desenvolveram uma prática de apropriação conjugada e valorativa do lugar de habitação. Com a APA os povoados passaram a ser merecedores de proteção ambiental especial e o uso dos recursos disponíveis no meio ambiente ficou vinculado a prescrições definidas em lei. Com o desfecho de um conflito explícito os moradores do Pontal da Barra foram expulsas da foz pela gestão da APA, e a área “recuperou” feições cênicas adequadas ao turismo ecológico. Neste contexto, a paisagem de Pixaim se transformou em objeto de desejo e consumo do turismo ecológico. Neste estudo buscou-se compreender as mediações na construção do imaginário turístico sobre Pixaim, através das representações disponíveis em fontes informacionais. Procurou-se analisar as narrativas nas fotografias veiculadas sobre o povoado em sites de turismo de Piaçabuçu, município do qual Pixaim e a foz do rio São Francisco são integrantes. Valendo-se da fotografia, os próprios moradores de Pixaim registraram o cotidiano do lugar para um “álbum” que, neste trabalho, revela os olhares “de dentro” (moradores de Pixaim) e “de fora” ( agentes envolvidos na promoção do turismo ecológico). O estudo foi estruturado em uma abordagem qualitativa, com pesquisa e análise das informações em suportes midiáticos, mais a metodologia da etnografia, história oral, observação participante e entrevista. / Pixaim settled its place on the world of moving sand dunes of the Alagoas margin at the mouth of the São Francisco River. There are no historical records of the origin of that village, but the oral memory survey allows us to estimate a century of settlement in the territory. In the past, people of Pixaim used to make their living by rice farming on farms in the lowland of the São Francisco River. Along with the subtraction of this activity, the population of the village decreased as well as the survival of its material and cultural life were jeopardized. In 1983, it was established the Area of Environmental Protection (APA) of Piaçabuçu that comprises Pixaim and other settlements at the mouth of the São Francisco River, such as Pontal da Barra, with which the people of Pixaim has developed a practice of conjugal and evaluative appropriation of the dwelling place. The establishment of the APA has led the settlements to a special environmental protection, as the use of its available environmental resources are attached to what has been prescript in law. An outcome of an explicit conflict, the people of Pontal da Barra were banished from the mouth of the river by the APA’s management and the area “recovered” scenic features appropriate to the eco-tourism. In this context, the landscape of Pixaim has become an object of desire and consumption of ecological tourism. In this study, we sought to understand mediations in the construction of the tourist imaginary about Pixaim through the representations available in multimedia information. An attempt to analyze the narratives presented on photographs on tourist sites of Piaçabuçu, municipality of which Pixaim and the mouth of the São Francisco River are members. The photographs taken by the residents of Pixaim recorded the daily life of the village for an “album” that, for this work, illustrates the confrontation between the “inside” gaze (the residents of Pixaim) and “the outside” one (the agents involved in the promotion of eco-tourism). This study was structured in a qualitative approach, with information research and analysis in media added to the methodology of the ethnography, oral history, participant observation and interviews.

In 2014 when the international terrorist group the Islamic State (IS) declared a caliphate in Iraq and Syria, more than 40,000 people travelled to join the terrorist group. According to the available data between 10-13% were women but the real number is assumed to be substantially higher. Among them were around 300 Swedish citizens who by the end of 2015 had travelled to Iraq and Syria to join IS. A significant number of these were women; in a 2017 study including 267 Swedish travellers, 24% were women. Researchers are puzzled by the phenomenon of female travellers joining IS. Because they are women specifically there are certain gendered assumptions attached which shape the discussion; women have long been assumed to be too peaceful to be involved with terrorism. While none of the Swedish women travellers have been reported to have become active terrorists, they still made headlines in the Swedish media. Despite this, there is almost no research on violent women and the narratives used by Swedish media and newspapers to describe them.

Popular culture scholar Henry Jenkins chronicles the intellectual and emotional labor of being an “aca/fan” – or an academic, trained in media criticism, who also operates as a media consumer. This panel explores aca/fan identity through Joss Whedon’s media narratives, such as The Avengers, Buffy the Vampire Slayer, Cabin In the Woods, Dollhouse, Dr. Horrible’s Sing Along Blog and Fire

Notre récit commence dans l’Egypte nationaliste des années 1950. Le coup d’Etat mené par Gamal Abdel Nasser et le “Mouvement des Officiers Libres” ouvre la voie à une révolution politique, économique, et socioculturelle, au Caire et dans l’ensemble du monde arabe. Il met alors en place un puissant dispositif médiatique : il fonde la radio la Voix des Arabes, publie La Philosophie de la révolution, et fera très rapidement du journal Al-Ahram la langue de sa révolution. De la guerre de Suez en 1956, à l’union avec la Syrie en 1958, l’Egypte soutiendra alors tous les mouvements de libération nationale jusqu’à la “catastrophe” de 1967, qui signe l’arrêt de mort du nationalisme nassérien. Lorsque le nationalisme laïc n’a pas réussi à restituer la Palestine et la dignité arabe perdues, certains ont cru que c’est la religion qui le fera. Deux modèles antagonistes secouent alors le consensus des années 1960 : au “pétro-islam” saoudien s’oppose désormais un islam chiite inspiré par la Révolution islamique en Iran et prôné par le Hezbollah et son Secrétaire général Hassan Nasrallah. Les années 1980-1990 correspondent aussi à l’introduction des chaînes satellites dans le monde arabe ; au pouvoir mobilisateur de la radio des années 1950, se substitue la force de l’image de chaînes comme Al-Jazeera et Al-Manar. Ainsi, trois décennies après la dernière guerre israélo-arabe, la question de l’identité est exportée sur le front libanais : Nasrallah dit mener, en 2006, “la guerre de la nation contre l’ennemi sioniste”. Comment, à travers leur couverture de la révolution, de la guerre, de la défaite et de la victoire, les médias arabes ont-ils dit l’identité tout au long des soixante dernières années d’histoire ? Comment la radio, la presse écrite, la télévision satellitaire, mais aussi la chanson, les clips et les jeux vidéo ont-ils dit l’arabité? Qu’est-ce que “être arabe” dans le discours médiatique d’aujourd’hui et de quelles manières l’islam politique prôné par les médias contemporains reprend-t-il les anciennes thématiques du nationalisme nassérien ? / Our story starts in the nationalist Egypt of the 1950s. The military coup undertaken by Gamal Abdel Nasser and the “Free Officers Movement” paved the way for a political, economic and socio-cultural revolution in Egypt and the entire Arab world. Soon after, Nasser established a powerful multifaceted media apparatus: he founded The Voices of the Arabs radio station, published The Philosophy of the Revolution, while Al-Ahram was slowly becoming the “tongue” of his revolution. From the Suez crisis in 1956, until the union with Syria in 1958, Nasser’s Egypt supported all anti-colonial liberation movements in the Arab world, until the 1967 defeat that signed the death sentence of pan-Arab nationalism. When secular nationalism couldn’t resuscitate Palestine and the tarnished Arab dignity, some thought that religion could. Two antagonistic models shook the fragile consensus of the 1960s: a Saudi “petro-Islam”, and the more recently emerging Shiite Islam, inspired by the Islamic Revolution in Iran, and mainly promoted by Hezbollah and its Secretary General Hassan Nasrallah. The 1980s also correspond to the introduction of the first satellite channels in the Arab world: the power of images on channels like Al-Jazeera and Al-Manar began to substitute radio’s mobilizing discourse of the 1950s. Three decades after the last Arab-Israeli war, the question of Arab identity is exported to the Lebanese front: Hassan Nasrallah says he is leading, in 2006, “the nation’s war against the Zionist enemy”. How did Arab media, through their coverage of revolutions, wars, defeats and victories, take part in the mechanisms of construction of post-colonial identities? How did the radio, the print and the satellite media, the songs, the music clips and the video games all define what is being “an Arab” today? And in which ways, does today’s political Islam, promoted by contemporary media narratives, reclaim the old pan-Arab and nationalist themes?