Mediatization, polarization, and intolerance (between environments, media, and circulation)

Ana Paula da Rosa 180 in 2018, the mention that the only boy who could speak English to communicate with the rescue divers was a Syrian refugee, a Muslim boy, has put him in a place of distinction in relation to the other I s t . is precisely the point: the distinction between “ the I and the others .” Mbembe (2018) understands otherness not as equality, nor the simple recognition of difference, but the recog- nition of the other as another , in which the symbolic of races, col- ors, and powers are not “ the ” dominant symbolic. Butler (2017, p. 19), when tackling recognition, highlights that the emphasis is not on the act of recognizing each other, but on the “ condi- tion of being recognized.” This condition, therefore, in her view, precedes recognition, that is, when we go into this issue, ques- tions about the set of rules that allow certain people to be “rec- ognized” and others not, lead us to realize that there are ways of seeing and operations to make invisible. Such operations are increasingly mediatized. That is, they do not come only from tra- ditional media strategies, but they are updated and based on the fabric of society due to their specific logics and operations. One of them concern storytelling. Mbembe (2018, p. 60), an author who does not ap- proach mediatization, but the conflict of races, refers to the idea of b​ lack people as a storytelling problem. That is, the black reason is made up of a set of voices, statements, and mistook statements, “whose object is things or people ‘of African origin’. It is affirmed as their name and their truth (their attributes and qualities, their destiny and its significance as an empirical por - tion of the world).” This set of statements constitutes an activity of imagination, thus, a way of narrating the world and of, in that, producing images about it. For Mbembe (2018, p. 60), “‘Black reason’ names not only a collection of discourses but also prac- tices - the daily work that consisted in inventing, telling, repeat- ing, and creating variations on the formulas, texts, and rituals whose goal was to produce the Black Man as a racial subject.” In this sense, the author considers that the fable carries negations and profound marks of power because if the world is what we see, what is excluded ceases to exist as a being. The approach, while it may sound disconnected from the idea of ​mediatization, is not. The operations to see and make