This thesis discusses strategies of social and media visibility based on communication practices launched by young people in Rio de Janeiro (RJ), Brazil, and in New Orleans (LA), United States. In order to do so, we present the reports of a fieldwork carried out in these cities, supported by the ethnographic method - participant research and qualitative analysis in a feminist perspective - as well as the theoretical support based on topics of Communication, Sociology and Anthropology, mainly. The young people observed in Brazil (2014-2016) are idealizers, promoters and participants of festivals and battles of passinho, a dance originated in the years 2000 in the Rio s shantytowns. As a style that congregates more and more boys and girls, with significant media repercussions, passinho reveals common aspects of individuals from favelas, everyday situations that pass through the choice that they make to follow in their lives, conflicts of personal and family interests and the relationship with the territory that in response to a stigma of place, it has been re-signified in the pride of the statement I am favelado. In the singularity of the performative body, passinho places the dancer in the collective questions that brings him closer to others in similar conditions. The fieldwork in New Orleans (2015-2016) allowed the observation of youth activism in spoken word events organized by the New Orleans Youth Open Mic and in the posts of Blog Noirlinians which explores fashion, culture and territory in the wake of contemporary social movements, such as Black Lives Matter. Both mobilize mostly black youth, connected by referential and practices of selfrecognition as a possible way of producing visibility in a context where the stigma is in the skin color. The groups observed in Brazil and in the United States have in common the creativity and the corporal expression as a forum of discussion and means of representation, besides the use of digital social media and website to promote their activities, communities and themselves, surpassing, for cultural and artistic mobilization, the geography of their cities. From the base of youths, representations and visibility, which supports this analysis, it was verified in the youth s behaviors and practices the manifestation of individuals who perceive and assume the social relation as an experience that passes through the path of sensitivity. Transcending personal interactions, those young people have seeked out recognition in a context of institutionalized sociocultural valuation patterns that make some people invisible simply because they do not respond to ideal models of to be, to have, to belong, to behave like the favelados and black people participants of this study. In this composition, body and new technologies appear as strategic elements in the construction and proposition of (self) representations among the youths observed, so that at least two aspects are evident: 1) The youth body emphasizes as the media itself, a central platform, exploited as a political territory, constructed poetically and culturally; 2) Communication practices made possible by new technologies enhance different experiences of subjectivation. Such experiences allow the appreciation of the knowledge that comes from sensoriality: the ways young people inhabit different territories - physical and virtual - and trace their trajectories - often acting individually, however, shed light on collective competences.