#FAZERAFERIA: MIDIATIZATION OF POPULAR CULTURE IN THE PROFILES @FEIRACENTRALDECAMPINAGRANDE AND @FEIRADECARUARU FROM 2023 TO 2024
MIDIATIZATION; FOLKCOMMUNICATION; INSTAGRAM; CENTRAL FARM; CARUARU FARM.
This research aims to analyze the Central Fair and the Caruaru Fair in the context of mediation and mediatization from the Instagram profiles @feiracentraldecampinagrande and @feiradecaruaru in the period from 2023 to 2025. The theoretical contribution is based on studies of mediatization (Hjarvard, 2014), in studies that involve the theory of mediations (Martín-Barbero, 1997), in reflections about social networks (Recuero, 2019, 2017, 2009) and in folkcomunicational research (Beltrão, 2014; Marques de Melo, 2008). As a research method we used the netnography based on Kozinets (2014, 2021), allied to the methodological contribution built by dos pensamentos Hine (2004, 2025), Augusto e Conceição (2024), Pereira e Mendes, 2020, Mustak (2021) and Caiafa (2019). The research uses collection techniques such as observation, and content analysis (Bardin, 2016) and semiotics of culture (Lotman 2024; Machado, 2007, 2024) as analysis techniques, so we will have the research instruments described below: field notebook, screenshots and Iramuteq software. Regarding the social relevance, this research stands out by investigating how free markets, traditional spaces of coexistence, work and cultural expression of peripheral communities and informal workers, are articulated with digital technologies. The study proposes a central dichotomy: on the one hand, mediatization has the potential to value popular knowledge and expand the visibility of historically marginalized groups (Beltrão, 2014); on the other, the appropriation of social media, particularly Instagram, can reproduce hegemonic parameters of visibility guided by algorithms (Recuero, 2009). As expected results we can point to broaden the understanding of free fairs as media and cultural places, we hope to carry out a mapping of the history of mediatization in the research universe. In addition, we hope to highlight the folkcommunicational practices and knowledge of the south existing in the physical and digital sphere. Finally, we hope that this research can support and strengthen the process of safeguarding the cultural assets investigated, with regard to cultural preservation and the valuation of free fairs as intangible heritage.