Mixed Race Studies

“Whitening” and Whitewashing: Postcolonial Brazil is not an Egalitarian “Rainbow Nation”

The Postcolonialist
2014-03-04

Sarah Lempp

To commemorate the 500th anniversary of its “discovery” by Portuguese sailor Alvares de Cabral in 2000, Brazil officially presented itself as a “rainbow nation” without discrimination or racism; a place where people from various ethnicities live peacefully together. That the “discovery” caused slavery and death for millions of Indigenes and Africans was overlooked. The Portuguese colonization was seen as a “non-imperial act, an exercise of fraternity and intercultural and interethnic democracy”, says Portuguese sociologist Boaventura de Sousa Santos.[1]

The German author Stefan Zweig, who fled to Brazil from Nazi Germany, already considered Brazil a paradise characterized by hybridity and said in 1941 that Brazil “has taken the racial problem, that unsettles our European world ad absurdum in the simplest manner: in plainly ignoring its validity.” (translation S.L.)[2] According to Zweig, “for hundreds of years the Brazilian nation relies on the sole principle of free and unrestrained mixing, perfect equality of black and white, brown and yellow. (…) There are no limits to colours, no boundaries, no supercilious hierarchies…”[3]

Hence the image of Brazil as a tolerant, peaceful, “mestiço” nation is not at all new. But it ignores then and still today the multifaceted forms of discrimination and specifically Brazilian shapes of racism…

Read the entire article here.

Afro-Latin America

State University of New York, Albany
Summer 2016
Course Info: ALCS 203

Luis Paredes

Analysis of blackness in Latin America with a focus on the representations of peoples of African descent in national identities and discourses. The course examines some of the “myths of foundation” of Latin American nations (e.g. The “cosmic race” in Mexico, “racial democracy” in Brazil, etc.), and how these myths bring together ideas of nation, gender, race, blackness, whiteness, and mestizaje (racial and cultural mixture).

​black girls rule: celebrating brazilian women of colour

i-D
2016-03-08

Hattie Collins

Weudson Ribeiro’s new photobook Black Girl Power is shining a light on black female identity and LGBT women of colour in brazil.

Brasilia based photographer, journalist and political scientist Weudson Ribeiro is known for his images celebrating Brazilian queer culture. In his latest series, Superafro: BLACK GIRL POWER, Ribero documents Brazilian LGBT women who proudly express their sexuality and their blackness as a political statement…

Tell us about Black Girl Power and what you wanted to document, not only regarding black female identity, but that of LGBT women of colour.

With Superafro: BLACK GIRL POWER, I intend to document the huge diversity within the Afro-Brazilian spectrum, celebrate the beauty of women of colour and, hopefully, make a positive difference in the fight for freedom and equality by raising awareness of issues that affect the reality of black people in Brazil, since we live in a society moulded by racism, pigmentocracy, disenfranchisement and sexism. With the phenomenal rise of feminism amongst young women and a greater access to information provided by digital inclusion, I notice females feel more encouraged to wear their hair natural, or as they will, express their sexuality and reject euphemisms employed to address Afro features as though Negroid was a burden…

…What do the women of your pictures represent?

Those women represent the stand against the odds of a judgemental society. Personally, meeting such beautiful and smart black women was a watershed. Being the only son of mixed-race parents, I had a hard time understanding and accepting my own blackness. It’s a problem that affects the vast majority of Brazilians as a result of our highly mixed ethnic backgrounds. So, as in the womb, this series marks to me a rebirth as a proud black LGBT man, after 24 years struggling with my racial identity…

Read the entire interview here.

“When I discovered that I’m black”: How racism is so cruel, that it makes it difficult for black people to recognize themselves as such

Black Women of Brazil: The site dedicated to Brazilian women of African descent
2016-03-04

Jônatas Cordeiro da Silva

Originally “When I discovered that I’m black: “I’ll tell my story, because I also have one.”” from Hey Fala, January 11, 2016.

Today I feel the necessity of telling you how I discovered myself (and I’m still discovering) as black, which I will cover in a brief discussion of miscegenation.

When I see some cases, such as for example, (futebol star) Neymar who says that he’s not preto (black) or Caio (You Tuber Jout Jout’s boyfriend) who declares himself pardo (brown). I remember how difficult it was for me to recognize myself as black. I always knew that I wasn’t white, not only by the color of my skin, hair, and features, but also because of the places that neither I nor my ancestors occupied, however there is a big difference between not being branco (white) and being black.

It’s important to point out that in some way miscegenation in Brazil was historically simple, also one of the factors for miscegenation was the rape of black women enslaved by their colonizers, indigenous women were also violated. Black people were blamed for the backwardness of the Brazilian nation, there was a eugenicist plan, which envisaged that through the “mistura de raças” (melting pot or mixture of the races) the extinction of black people by 2012, so then Brazil would be a developed nation…

Read the entire article here.

2016 Duke Global Brazil Conference

Duke University
Ahmadieh Family Lecture Hall (FHI Garage)
C105, Bay 4, Smith Warehouse
Durham, North Carolina
2016-03-04, 09:00-17:30 EST (Local Time)

Co-sponsored by FHI Global Brazil Lab and the Duke Brazil Initiative

Invited guests include:

• Keynote: Dr. Elizabeth Hordge-Freeman (USF) – The Color of Love in Bahia
• Dr. John Collins (CUNY) – Race, Violence, and the State in Bahia
• Dr. William Pan (Duke) – Environment and Health in the Amazon
• Dr. Bryan Pitts (U.Ga) – Sound and Politics
• Guilherme Andreas (JMU) – Flute recital with piano by Gianne Ge Zhu

For more information, click here.

Photo Series Celebrates The ‘Black Girl Power’ Of Brazilian Women

The Huffington Post
2016-03-02

Zeba Blay, Voices Culture Writer

It highlights women who are Afro-Brazilian and proud.

For the past two years, Brazilian journalist Weudson Ribeiro has been documenting the beauty of Afro-Brazilian women by photographing spontaneous portraits of them in an ongoing project. The result was released this month in a photo essay called “Superafro: O poder da mulher negra” or “Superafro: BLACK GIRL POWER.”

The project, which features candid portraits of black women from Brazil, seeks to highlight women who proudly stand in their own blackness as a political statement.

Ribeiro, a 24-year-old journalist and political scientist based in Brasília, has been taking photos for nearly a decade. He is the only son of mixed-race parents, and says that for a long time he struggled with “understanding and accepting my own blackness.”

“It’s a problem that affects the vast majority of Brazilians as a result of our highly mixed ethnic backgrounds,” Ribeiro told The Huffington Post…

Read the entire article here.

That moment you look in the mirror and realize you’re black

Fusion
2016-02-28

Tim Rogers, Senior Editor

Brazil’s Black Awakening

SAO PAULO, Brazil— Jessica Moreira was 21 years old when she realized she’s black. Natalia Paiva had turned 20 before she made the discovery. And Cleyton Vilarino dos Santos is sneaking up on his 26th birthday and says he’s still not sure if he’s black, white or what.

Welcome to Brazil, one of the most racially intermixed countries in the world. Racial identity is a complex issue anywhere, but perhaps nowhere more so than here, where the difference between black and white is not so black-and-white.

Generations of interracial marriages have led to a rich tapestry of phenotypes and skin tones in every conceivable hue. But it can make racial identity an evolving or fluid situation that can change as a person gets older, learns more about the world, and their relationship to it.

As a result, it’s not uncommon for young people to spend the first 20 years of their lives looking in the mirror without fully understanding the race of the person staring back at them…

Read the entire article here.

‘Myth of racial democracy is part of the education of the Brazilian,” says Congolese anthropologist living in Brazil

Black Women of Brazil
2016-02-16

Thiago de Araújo

The absence of Black nominees at the 2016 Oscars. ‘Black face’ is just a costume. Cotistas (quota students) surpass (scores) of non-cotista students. A black sponge doll on the reality show Big Brother Brazil (BBB) ​​of this year. Recent cases, controversial cases. In all, the discussion of the same topic: racism inside and outside of Brazil.

Historical victims of prejudice, blacks in their majority are outraged with every report of the genre. However, today there are those who deny that there is racism in Brazil. For these people, there is nothing to justify affirmative action policies, such as quotas in education and social sectors. It’s necessary to appreciate equality, crying out in the loudest voice.

Discussions of racism are not surprising to Congolese anthropologist Kabengele Munanga. At 73, the Doctor of Social Sciences and professor at the Faculty of Philosophy, Letters and Human Sciences at the University of São Paulo (USP) he always stresses that Brazil has a ‘stark’ framework of discrimination. Do you think it’s an exaggeration? It’s not what the numbers show.

“The data show that, on the eve of apartheid, South Africa had more blacks with college degrees than in Brazil today,” Munanga said in a public hearing organized by the Supreme Court (STF) in 2010. The debate revolved around access to higher education policies. Opponents announced that the country was about to experience a ‘race war’. It was not what we saw.

“There were no riots, racial lynchings anywhere. No Brazilian ‘Ku Klux Klan’ appeared,” said the anthropologist. “What is sought by the policy of quotas for black and the indigenous is not to be entitled to the crumbs, but rather to gain access to the top in all sectors of responsibility and of command in national life where these two segments are not adequately represented, as the true democracy mandates.”

But what about the well-known ‘racial democracy’ born at the hands of Gilberto Freyre?…

Read the entire interview here.

TEDx USF with Elizabeth Hordge-Freeman

TEDx USF
University of South Florida
Tampa, Florida
2016-02-08

From November 2015, Assistant Professor of Sociology Elizabeth Hordge-Freeman discusses her new book, The Color of Love: Racial Features, Stigma, and Socialization in Black Brazilian Families.

A call for end of the “Globeleza Mulata”: A Manifesto

Black Women of Brazil: The site dedicated to Brazilian women of African descent
2016-02-08

Stephanie Ribeiro and Djamila Ribeiro

Originally, “A Mulata Globeleza: Um Manifesto” from Agora é que são elas (2016-01-29).

The Globeleza Mulata is not a natural cultural event, but a performance that invades the imaginary and the Brazilian televisions during Carnival. A spectacular created by art director Hans Donner to be the symbol of the popular party, which exhibited for 13 years his companion Valéria Valenssa in the super-expositional function of “mulata”. We’re talking about a character that appeared in the nineties and still strictly follows the same script: it is always a black woman that dances the samba as a passista (Carnaval dancer), naked with her body painted with glitter, to the sound of the vignette displayed throughout the daily programming of Rede Globo (TV).

To start the debate on this character, we need to identify the problem contained in the term “mulata”. Besides being a word naturalized by Brazilian society, it is a captive presence in the vocabulary of the hosts, journalists and reporters from the Globo broadcasting. The word of is of Spanish origin comes from “mula” or “mulo” (the masculine and feminine of ‘mule’): that that is a hybrid originating from a cross between species. Mules are animals born crossing donkeys with mares or horses with donkeys. In another sense, they are the result of the mating of the animal considered noble (equus caballus) with the animal deemed second class (donkey). Therefore, it is a derogatory word indicating mestiçagem (racial mixture or crossbreeding), impurity; an improper mixing that should not exist.

Employed since the colonial period, the term was used to designate lighter skinned blacks, fruits of the rape of slaves by masters. Such a nomenclature has sexist and racist nature and was transferred to the Globeleza character, naturalized. The adjective “mulata” is a sad memory of the 354 years (1534-1888) of escravidão negra (black slavery) in Brazil…

Read the entire article here.