The emphasis given to the theme of the feminine and the senses that circulate about it in society has allowed important reflections and updates of senses in our social environment, mainly through the use of information and communication Technologies that, from their connectivity, have become a essential and facilitating materiality for the mobility of information and discourse today. In the present paper, the main objective is to analyze the way the female body is discursivized in works of art of lambe-lambe that are shared in a social media, having as a theoretical-methodological reference the Discourse Analysis of French affiliation. Such referential allows us to observe slips, holes and incompleteness of the language as part of the discursive process. In this process, we were interested in the gestures of resistance in which art and poetry are woven, enabling the emergence of other senses about these movements and / or subjects in society. Thus, we propose to analyze the speeches and the senses produced about / for the woman and her body in 17 clippings from Instagram posts containing works of lambe-lambe and comments posted in these from two accounts: @projeto.encontrarte and @lela.brandao (formerly @fridafeminista), who have women and their struggle for new senses about the feminine as the motto of their publications. Based on these materialities, we aim not only to analyze the senses about the female body that circulate in social media in these accounts, but also to understand how the digital configurations determine and give shape to the relationship of the subjects with the senses about the female body in the works of lambe-lambe that circulate in a social media; as well as to analyze the effects of sense that emerge on the female body inscribed in the art of lambe-lambe. As some of the results, through the analyzed discursive sequences, we identified a double emergence of senses in the lambes: on the one hand, there is the denunciation of aesthetic patterns that are difficult to reach and segregate, as well as the senses of a culture of violation of the female body, as if it did not belong to women, but was an object of "public" use; on the other hand, there are senses of resistance to these types of oppression, be it aesthetic or physical. As it is a material that is established both in the digital medium and on the street, it was possible to observe that even if there is no regulation of a saying in these spaces, the encounter with the bore of the dominant ideology is regulated from the works of these accounts, allowing us, then, to break with a stabilized sense about the female body. We also perceive that the lambelambe works operate as memory social media in order to stabilize a new saying, a new sense, a different memory, about the womans body today, thus enabling new social practices. In this way, these accounts interfere in the way in which the subjects meet and establish relationships, being linked to the current conditions of contemporary production, producing new senses about the feminine and h...