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The fake news that associated the image used by the newspaper to the Carnaval. Screenshot.
One of the most discussed topics of 2018
Brazilian elections has been the production and massive dissemination of fake
news. This is the Brazilian contribution to the international phenomenon of
manipulating information and targeting niche audiences identified with certain
preferences, like what we saw in the scandal of Cambridge Analytica, in
the context of the US elections and the “Leave campaign” in the United Kingdom.
It is a bad contribution. In general, the
dynamics of fake-news imply identifying that people living in a dry region
suffer from lack of rain and then sending to those same people information that
shows that a particular candidate wants to build a dam on the only river that
supplies that region in formats that appeal to them. In the Brazilian version,
this candidate would be involved with tribes that promote witchery rituals to move
the rain clouds to another place.
Accordingly, during the Brazilian election
campaign, we saw pictures of bottles with a penis-shaped mouthpiece, supposedly
distributed in day care centers during the Workers Party (PT) government;
manipulated photographs that placed posters with phrases supporting pedophilia
in the hands of left-wing politicians; many images of Fernando Haddad and
Manuela D’Avila wearing T-shirts with anti-Christ messages; many pictures of Manuela full of tattoos,
holding a bottle of beer and carrying the presidential belt, and so on.
This practice sets up a first problem that
is known as fake news. Only in the last week, the Superior Electoral Court
ordered to remove from the internet 35 references
to Haddad and another 33 references
to Manuela, Workers Party candidates for president and vice president.
Brazilian right-wing movements have been identified as producing and
disseminating fake news. Earlier this year, Facebook
removed several pages identified with this kind of misconduct, including some
linked to MBL – Movimento Brasil Livre, which was directly involved in the
mobilizations for the dismissal of President Dilma Rousseff, and another one
maintained by Olavo de Carvalho, an activist recognized by his attacks on
left-wing politicians and social movements.
The post-truth issue
Fake news constitutes a serious
problem and, for that very reason, is liable to a judicial penalty in Brazil,
associated with the crimes of slander, libel and defamation.
But we need to retake the discussion about
another problem, which involves fake news, but it is deeper than that. It is
the problem of post-truth and how it can hurt democratic culture. Post-truth is
a term that refers to the construction of a broader narrative, which gives
meaning and legitimacy to specific worldviews, often combating already
consolidated knowledge.
Focusing on fake news to the detriment of post-truth guides the solution to the high appreciation of traditional media in opposition and delegitimization of alternative media.
One recent example and one that is producing quite
dangerous impacts is the narrative that vaccines are dangerous, which goes against
all the established scientific findings and threatens the immunization success
that has been achieved to combat serious diseases in many countries. It is more
than fake news, because the culture of vaccination in particular and scientific
knowledge in general is being questioned. In this sense, limiting the debate to
the issue of fake news has at least three important implications.
The first is that focusing on fake news to
the detriment of post-truth guides the solution to the high appreciation of
traditional media in opposition and delegitimization of alternative media. Accordingly,
the remedy against fake news is the good, neutral and impartial coverage made
by journalists formally linked to registered and recognized media.
Even if one
believed in the tale of journalistic neutrality and impartiality, it would be impossible
to rely on it in a country where the concentration of media ownership is as
high as in Brazil. In 2017, The Media
Ownership Monitor project evaluated the plurality of the media sphere in the
country and revealed that five groups or their individual owners control
concentrate more than half of the media at the national level. According to
another media evaluation project, the Atlas
da Notícia, more than 70 million Brazilians live in a so called “desert of
news” and popular media are frequently the only outlets permanently covering
the daily life of peripheral communities.
Focusing on the fake news means disallowing social movements and citizens who spread untruths but on the other hand, it also implies a weakening of the already poor condition of the community, alternative and popular media.
On the one hand, focusing on the fake news
means disallowing social movements and citizens who spread untruths but on the
other hand, it also implies a weakening of the already poor condition of the community,
alternative and popular media that are often the only dissenting voices in
relation to many important matters. If it had relied solely on traditional
media, the immense mobilization of women in the campaign #elenão would
have gone unnoticed by the public and, at best, would have been compared to
a small demonstration pro-Jair Bolsonaro in Rio de Janeiro.
It is also worth
remembering that, in addition to concentration, traditional media in Brazil has
shown that it has a clear party. Jair Bolsonaro had an exclusive interview with
TV Record at the same time the presidential candidates were debating on TV
Globo. This represents a clear disregard for the rule of isonomy, which
Brazilian televisions should follow as long as they are public concessions.
A second implication refers to the
construction of narratives impermeable to the debate. The post-truth combines a
collection of false information to deny knowledge, as in the case of vaccines, or
to deny history, as in the case of the military dictatorship in Brazil or the Holocaust.
According to post-truth followers, these historical facts do not exist (for
instance, a
Minister of the Brazilian Supreme Federal Court classified the military coup in
Brazil as the 1964 Movement).
The legitimation of these realities does not
depend on a scientific or historical validation of any nature. Sometimes, there
is a tentative one. Vaccine doubts have come from groups of researchers who
have raised questions and even published test results in reputed scientific
journals.
Although these
publications were later revoked due
to the fragility and bias of the research process, their existence continues to
inform the public. But frequently public expression suffices to validate a
postulate. Hence the ease with which fake news diffuses in this context. There
is no need to present a source for the information being distributed. As an
illustration, the increased use of ‘memes’ in comments to news articles or
social networks publications has largely replaced any kind of dialogue or
personal interchange.
Post-truth dynamics associate precarious or
deficient education conditions (going beyond formal education or level of
instruction) with society's moral emergencies to build and consolidate
worldviews. Looking at it from this perspective, post-truth is part of the
exercise of creating abyssal lines, as defined by the Portuguese sociologist
Boaventura de Sousa Santos.
False news of PT candidates associates them with statements against faith, God and Christians. The post-truth mechanism justifies the false news.
It is the exercise that separates the existing from
the non-existent, which tries to eliminate by delegitimizing everything that
destabilizes structures of domination. In the case of current Brazilian society
that is increasingly influenced by neo-Pentecostalism rooted in community
bases, it is easy to understand why false news of PT candidates associates them
with statements against faith, God and Christians. The post-truth mechanism
justifies the false news.
In a discussion with a well-known person
who posted a false report on Facebook about two members of PSOL (another
Brazilian left-wing party), she told me that lying did not matter because those
people would be quite capable of saying what was contained in the report. This
posture reveals a structure of interpretation of reality in which the fact
itself has little importance in the face of convictions. In this sense, the
first implication of revalidation of traditional media as a solution to the fake
news becomes more severe.
Again using the case of the #elenão demonstrations,
Brazil's leading newspapers did not give front page headlines to associate the
event with photos of popular masses that filled streets and squares all over
the country. In doing so, they corroborated the interpretation that the
mobilizations did not exist and that those photos, in fact, were carnival
records or other popular street events, as the fake news propagated.
The cover page of O Estado de São Paulo, without a headline for the protest #elenão
A third implication is that post-truth is
related to the naturalization of particular cultural models as opposed to
collective projects of society. As Roland Barthes suggests in his essay
Mythology, naturalization is an ideological resource widely used to inoculate
realities that are far from natural. In this sense, the post-truth dynamics
associate the postulates of the interpretation that it wants to consolidate
with everyday facts, easily verifiable by the ordinary citizen, making them
evident and incontestable.
Some of the voters-defenders of Jair Bolsonaro
justified his homophobic, sexist, misogynist and xenophobic discourse by a
"direct and sometimes kind of rude way of speaking" that would be
typical of the average Brazilian. On the other hand, since many politicians in
the Workers' Party have been indicted on corruption investigations, all party
politicians are corrupt – something that does not even consider whether the
accusations are true or the political bias of the judiciary.
From post-truth to self-truth
Eliane Brum talks about an evolution (or
involution?) of the concept of post-truth to the one of "self-truth".
The Brazilian journalist associates "self-truth" with aesthetics in
opposition to ethics. It is the realm of proclamation, of the use of the
pulpit. She also relates the concept to the production of realities. The fake
news is there, but the most important thing is not to contradict a version of history.
It is only necessary to establish a utopia (or dystopia) that starts to govern
the behavior of the person who disseminates it.
The numerous
cases of aggression against leftist voters, activists of social movements,
women, homosexuals and blacks, which have been reported in social networks, can
be interpreted as the naturalization and incorporation of a discourse of
violence that is the hallmark of Jair Bolsonaro.
Brazilian law considers that homophobic and
racist actions and statements constitute crime. Challenging the legal and moral
rules, the "freedom of expression" of the candidate in making open
attacks against social groups and human rights naturalizes the dystopian
reality in which ordinary citizens can express their prejudices, including
carrying a weapon, if they consider themselves threatened in any way.
The reality created by Bolsonaro does not solve the problems that produce this criminality, but authorizes the vociferation against the supposed enemies and allows the curtailing of rights in the name of utopian security.
The
dystopia of this is justified by the utopia of most of the Brazilians that associate
that freedom of speech with the protection of the family, both in terms of
security, motivated by rising levels of violence in the country, and in moral terms, again fed by
neopentecostal movement.
The "self-truth" is so potent that it leads
free citizens under the enjoyment of a democracy to declare that they prefer
the meddling of the Armed Forces regularly searching their pockets and houses
rather than continuing to live at the risk of crime. The reality created by
Bolsonaro does not solve the problems that produce this criminality, but
authorizes the vociferation against the supposed enemies and allows the
curtailing of rights in the name of utopian security.
The post-truth turns democracy into an
inert mass in the hands of those who dominate it. It loses its primordial
values to adapt to the interests of the moment and is depoliticized by the
deliberate absence of debate. Ideas are not discussed. Truths are confronted
and interlocutors are delegitimized. In that process, the Brazilian elections
of 2018 were hijacked by post-truth.
No proposals were discussed and the concentration
of efforts against a presidential candidate, although source for a historical
and highly politicized mobilization, dismantled the debate for all other
positions, paving the way for the election of the perhaps more conservative
composition of legislative chambers in Brazilian history.
Institutionally, the
effect is harmful, because the absence of debate weakens the political and
ideological orientation of the government that will be established. But there
is still a serious effect on the social fabric, which embodies the dynamics of
post-truth or "self-truth" as a modality that authorizes the symbolic
and eventually physical elimination of dissonance, of the opposed, of the
other. There is no greater risk to democracy.