By Tania Salgado

Walking around the streets of Salvador I never felt unsafe. I felt uncomfortable at times when people would stare at me, and I couldn’t tell if they were staring because they could tell I’m American or because I’m a woman. I had an instance where a man was riding on his bike, and he had yelled something at me. I looked over and his eyes were stuck on me. I quickly looked away and looked down to see what I was wearing. It’s odd that it was my first instinct to see if what I was wearing was the reason he had yelled something at me.  It is an unfortunate reality for women all over the world to think what they do, say, wear could be seen as an invitation for men to comment. Maybe the man on the bike wasn’t even talking to me or catcalling me, but he had made me super uncomfortable by the way his eyes were glued on me.
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During our stay we had a lecture scheduled with Lieutenant-Colonel Denice Santiago. Unfortunately, she was unable to be there for personal reasons, so we met with Major Alcilene instead. The talk was super interesting as she explained what Ronda da Maria da Penha is. Ronda da Maria da Penha is an organization that protects women from domestic violence. It creates a bridge between security forces and civil society. She emphasized that differences aren’t a problem. It is the hierarchy of gender and race and the inequality that comes with it that is the problem. She goes on to explain that women don’t reach the top, white men do. She explains that it isn’t a problem that white men are at the top, it’s a problem that it’s always white men. This problem of a hierarchy draws back to the discussion we had in class about Afro-Brazilian feminists and White Brazilian feminists. This quote puts into perspective the hierarchy, “Although Afro-Brazilian women face daily discrimination in white and black male-dominated spaces, it is imperative to understand how racial and gendered prejudice—and even violence—have been produced by white Brazilian feminists” (Swift 2017). The idea of a hierarchy also reminds me of the talk with Clarice Mota on social disparities, racism and health inequalities in Brazil. She had mentioned that when women have miscarriages there is two ways they are handled. If you are a White woman you are treated with care and empathy. If you are a Black woman, you are not treated with the same care and are accused of self-provoking it.

Major Alcilene continues to explain the different types of violence that women face. There is physical, sexual, moral, psychological, and economical. Physical violence means applying physical harm to someone and leaving physical marks like bruises, scars, or easy to see marks. Sexual violence can be a matter of martial rape. Moral violence is similar to psychological violence in the way that words are being used to harm someone. Partners make the woman feel like they are less than and call her names and tell her things that lower her self-esteem. Economical violence consists of takings someone’s money or even any assets that they have. It doesn’t necessarily have to be monetary it can also be anything that is of property to the woman like clothes and makeup.  

According to Major Alcilene calls about domestic abuse/violence against women is the 2nd to 3rd highest call to police in Bahia. There are 22 organization in Bahia to help domestic abuse. Major Alcilene couldn’t stress enough that violence against women is a public health issue. It should be a collective job to work against battling violence against women. This made me think about how music can have an influence in people’s behavior. In an article written by Pinho, they touch on how there was a proposal in 2012 aimed to prevent public funds to pay artists who in their work supposedly demean the image of women and encourage violence against them (2020, 11). It is great that this issue is well known and that there are measures taken to prevent more violence from happening. It is the responsibility of the state to look into any reports of domestic violence because of Lei Maria da Penha.
Violence against women is a topic to be taken seriously. You are either with the victim or the oppressor and there is no in between. If you do not speak up about people who belittle women, share private explicit photos, and abuse woman then you are only contributing to the problem.
 
Sources:
Lecture on Violence against Women and Lei Maria da Penha in Brazil with Major Denice Santiago. May 24, 2024.

Lecture about Social Disparities, Racism and Health Inequalities in Brazil with Professor Clarice Mota. May 24, 2024.
 
Pinho, Osmundo. “Race and Cultural Politics in Bahia.” In Oxford Research Encyclopedia of Latin American History, 2020.
 
Swift, Jaimee. 2017. “Afro-Brazilian Feminists and the Fight for Racial and Gender Inclusion - AAIHS.” 2017. https://www.aaihs.org/afro-brazilian-feminists-and-the-fight-for-racial-and-gender-inclusion/.
 

By ​Allison Parker

The city of Salvador is rich in culture, music, art, and dance. Prior to our departure to Salvador, Bahia, Brazil, I learned about Brazil’s complex history and current social structures. The impact of colonization, slavery, and inequality that stands today is crucial to understanding Afro-Brazilian culture. Given the historical background of Brazil, Afro-Brazilians and Indigenous Brazilians are more likely to receive racial discrimination and experience social disparities.

The education system is just one of the spaces where discrimination is present. Jucy Silva, director of the Instituto Cultural Steve Biko, gave us students a lecture on the institute she runs, as well as their goal to combat racial discrimination. I learned that, in Brazil, there is one exam that matters in order to get into college. This intense requirement is only part of the struggle for Afro-Brazilian youth. From the 1980s-90s, universities were 80-90 percent white. (Silva, 2024). In 2005, the Federal University of Bahia reserved 45 percent of slots for public school students from low-income households. 85 percent of those slots were allocated to black and mixed students. (Oliveira, 2024). The Instituto Cultural Steve Biko is used to teach people about true history and Black consciousness. The program identifies the root of food insecurity, poverty, and low esteem and creates a new self-identity and self-love against structural racism. (Silva, 2024).

​I realized that universities and colleges do not accommodate or represent Black culture. For example, Afro-Brazilian students feel that they lose their culture while at university and have unequal expectations. Students from high-income families are expected to solely study, however, students from low-income families are expected to both study and work. This example shows how race intersects with education and economic factors. We also had the opportunity to visit the Escola Alberta do Calabar and interact with students there. A leader at the school helped us understand the difference between public and private schools, as well as the curriculum in federally run schools. Escola Alberta do Calabar is passionately led to teach the truth of Brazil while allowing for creativity in the classroom. Although they are underfunded by the government, they continue to grow and create a supportive space for the younger generation. 

​Art surrounds and lives within the city of Salvador. Graffiti, murals, and tagging are common in Brazil and reflect the citizens and culture. Eder Muniz, a self-taught graffiti and mural artist, told us his story and the impact of art on the public. Many of the murals in Salvador reflected the vibrant and passionate culture of Afro-Brazilians, as well as representing the underrepresented. Muniz has created murals of black women that have been shown to impact single black mothers. In addition, his work incorporates animals, plants, and the elements of nature to remind us of the relationship we must keep with our environment. Within the world of graffiti and tagging, artists often receive penalties and even death for their artworks. Muniz mentions how black men are the most vulnerable in this art and profession. Artists risk their lives to protest through art. They aim to create a city that reflects their community, rather than the historical institutions that no longer reflect their current positions.

In relation to education and art, we visited Quilombo Kaonge during our trip to Cachoeira. As we learned about natural medicine and the power of community, I encountered a new mindset around education. I noticed that my culture can be centered around individual success, the gaining of resources, and pushing toward development. The speaker in the Quilombo community emphasized the importance of education, however, much can be learned just from our surrounding environment and community. I learned that development is not always a positive transition or change. Visiting the Quilombo community taught me how rewarding life is in unity with other people and the earth. And how wealthy the community is in relationships, health, mind, body, and soul. My experience abroad in Brazil will be a core memory in my life, which I will continue to reflect on and shape my perspective of my own and varying cultures. 

Sources
Graffiti and Tour of Murals with Eder Muniz. May 31, 2024.

Lecture on Education and Race in Brazil with Jucy Silva. May 23, 2024.

Lecture at the Quilombo Kaonge. May 27, 2024.
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Oliveira, Rodrigo. “Affirmative Action in Brazil’s Higher Education System.” VoxDev, 14 Mar.     2024, voxdev.org/topic/education/affirmative-action-brazils-higher-education        system#:~:text=UFBA. Accessed 6 June 2024.
 

By Alexa DeLeon

Going abroad to Brazil was something I did not expect to do. For those who know me, I am extremely comfortable being comfortable. Getting out of my comfort zone is not something I ever look forward to and often not something I voluntarily like to do.

However, stepping out of my comfort zone became surprisingly easy here in Bahia. Whether it was asking questions to the speakers during lectures, going to the beach, attempting to speak to people in Portuguese, dancing, or jumping from the boat into the water (with a life vest, of course), I found myself embracing new experiences with an open heart.
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Coming in, I knew I wanted to let loose and create new memories, but I really did not see myself doing the things I did during my time in Bahia. The first workshop was on Capoeira with Mestre Sapoti during the first week. I did not want to participate; I just wanted to watch because it was interesting, but I knew it was something I would not do. The instructor made sure we all participated and even had us go in the middle to do some of the steps. I could not say no because it seemed like everyone else was okay with it. I noticed myself being stiff and not really engaging, but I still participated. I was intrigued but did not put in all the effort I should have, though at the time, just being part of it was enough to say I did it.

​The next activity that was extremely out of my comfort zone was the Afro-Brazilian dance workshop with Antonio Cozido. I have two left feet, and it takes me a long time to learn the steps. Dancing is one of my least favorite things to do because I feel like everyone is watching me make mistakes. This workshop was not what I expected at all. I attempted to dance, pushing through my discomfort and insecurities. The instructor had a lot of patience with me, which brought me a lot of comfort and helped me accept the discomfort. In the end, I realized how fun it was. It was intimidating in the beginning, but I slowly started to let loose, not only to participate but to show the group that although I did not really want to do it, I was trying.

At the beginning of the program, I used Google Translate every day to communicate with my host family. I was afraid to make mistakes and make a fool out of myself, so to keep it safe, I used the translator. Meals at the dinner table were silent, and to me, silence is extremely uncomfortable, but attempting to speak a language I was not fluent in was even more so. As the days went on, the conversations at the dinner table became more verbal. I became more comfortable not only attempting to understand but to speak it too.
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One of the most recent things I did was jump off the boat into the water. I do not really know how to swim, and I freak out when I cannot touch the bottom, but surprisingly, I had a burst of adrenaline and wanted to jump in with my friends. They told me if I did not know how to swim, I should not jump in, but I really wanted to and ended up wearing a life vest. Never in my 20 years of life would I have done that, but being in a different country, specifically in Brazil, helped me so much.

​Throughout the weeks, I noticed how uncomfortable people in Brazil have been for years to be where they are today. Learning the history of slaves, the struggles of women, and the number of battles that must be fought today taught me that life is meant to be uncomfortable. Humans are supposed to step out of their comfort zone. For me, stepping out of my comfort zone changed my entire mentality. I think getting that rush of adrenaline was thanks to the struggles I heard about during the lectures here in Brazil. Professor Clarice Mota, the speaker for the Racism and Health in Brazil lecture, talked to us about the struggles of black students. As I reflect, I understand how uncomfortable an education is for them, not because they do not want it, but because it is something new, and they must fight against the prejudices that surround them. Learning about women’s reality and Lei Maria da Penha has helped me understand how uncomfortable reporting abuse is and how uncomfortable one must be to make a change.

My small out-of-comfort accomplishments might not have made much of an impact, but I choose to believe that these experiences will stay with me forever. My time in Brazil has motivated me to leave comfort behind and embrace being uncomfortable as a positive thing to help myself and others grow. This has been my favorite study abroad program, and it is because of the memories I made and the experiences I gained through my discomfort.
 
Sources:
Lecture on “Women’s relaity and Lei Maria da Penha in Brazil” with Major Denice Santiago. May 24, 2024.

Lecture about Racism and Health in Brzil with Prof. Clarice Mota. May 24, 2024.

Workshop on Capoeira with Maestre Sapoti at Aliancia Francesa. May 17, 2024.
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Workshop about Afro-Brazilian Dance with Antonio Cozido. May 18, 2024 

By ​Ignacio Sanchez Romero

Two recurring themes that I noticed throughout my time in Brazil were tradition and race. These observations broadened my understanding and challenged my assumptions about Brazilian culture and society.

Tradition was the first theme that came through in several experiences. We began our trip by attending a lecture with Professor Willys Santos and Alcides about Candomblé, an Afro-Brazilian religious tradition. This was followed by a Capoeira workshop, a martial art that combines dance, gymnastics, and music. We had the opportunity to engage as well as observe, experiencing the tradition's music and history. 

​Another example of tradition was attending a Bahia football match, where the fans' chants and songs filled the stadium. These experiences demonstrated how deeply embedded traditions are in Brazilian culture. These are not only things from the past; rather, they are ongoing traditions that influence people's identities.

As I gave this some thought, I realized how simple it is to take our traditions for granted. Our cultural identities are built on customs and practices that have been passed down from generation to generation. However, we frequently lose awareness of their importance in the rush of modern life. My time in Brazil made me realize the value of preserving and valuing these traditions. It prompted me to reflect on my own history and the traditions that define me as a Mexican American. I started asking myself deeper questions like, "What does it mean to be a Mexican American?" Who am I and what am I called to do?
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The second theme, race, became visible through everyday observations. Sitting in a food court one day, I noticed a clear division in the area. While the diners, many of whom were white, were passively enjoying their meals and talking about their plans to visit the beach, people of color made up the majority of those handling the cooking, cleaning, and placing orders. This observation echoed what we discussed in class about race and socioeconomic status. It brought attention to the discrepancies and structural injustices that exist everywhere, not only in Brazil. Lençóis was another place where this pattern was visible, with people of color regularly spotted dealing to make ends meet while white tourists were enjoying their holidays. These were some disturbing and eye-opening observations. They showed me how deeply embedded these inequalities are. It was not limited to the food court or Lençóis; it was present everywhere I looked. This difference served as a reminder to me of how important it is to recognize and address these problems, both in Brazil and at home. While it's simple to overlook such realities when they don't directly impact us, this trip made it difficult for me to stay quiet.

Overall, there was more to my trip to Brazil than just a getaway. I had a great opportunity to think about my own identity and learn about a new culture. This experience has increased my understanding of global issues of race and embracing traditions, as well as how they intersect. It has given me a sense of responsibility to spread this awareness and apply it in my daily life. This trip has also taught me the value of being open to new experiences and perspectives. I was able to develop myself and get a broader perspective on the world by getting involved with Brazilian customs and seeing the racial dynamics up close. It served as more proof that traveling is about more than just seeing new places; it's also about having new experiences and growing from them.

My wish is that more students will be able to take part in these kinds of trips, not only to travel to new places, but to learn more about different cultures and global issues. We can experience significant personal growth by being willing to try new things and push ourselves beyond our comfort zones. 

By Morgan Van Beck

As a double major in Political Science and Hispanic Studies with a minor in Latino/Latin American Studies, I thought that I had a pretty good grasp on Latin American history and culture. While this was not incorrect, I was not aware of just how complex Brazil is and how little I really knew about it. None of my Hispanic Studies classes touched upon Brazil, and aside from speaking Portuguese rather than Spanish, it has a very distinct culture and history from the rest of Latin America. What I’ve learned while living in Salvador and traveling around Bahia is that a history of repression and inequality breeds resistance, which in turn creates culture. In short, resistance is culture. 

It helps to turn back the clock to 1500 when the Portuguese first landed in Bahia and started the vicious process of colonization. This led to the forced enslavement and relocation of millions of Africans to Brazil to work on plantations and in mines (Periera 2020). Hundreds of years later, in 1888, Brazil was the last country in the western hemisphere to abolish slavery (Periera 2020). The fact that it took so long to abolish slavery shows how integral it was to the Brazilian economy and how many salves suffered. Salvador is the city in Brazil with the highest percentage of the population being Afro-Brazilian. “Bahia is a state marked by racial inequality,” but it is also marked by a strong presence of traditions of African origin (Pinho 2020, 1). While in Salvador, we saw not only this inequality, but also many cultural elements that sprouted from African traditions and were preserved as a form of resistance. 

A prime example of resistance is salve revolts and the formation of quilombos. While in Minnesota, we learned about historic slave revolts in Bahia and about the quilombo communities that were formed by escaped slaves (dos Santos 2024). Quilombos had contact with the outside world and actively traded, but they were also perfect microcosms to preserve African traditions and resist the cultural impositions of the Europeans. We visited Quilombo Kaonge while in Brazil and were able to see for ourselves how the descendants of escaped slaves maintained the traditional practices that their ancestors preserved. We had the opportunity to learn about the cough syrup and palm oil that they produce and to learn from them about the importance of resisting cultural imposition. 

Carnival might be Brazil’s most famous event. People around the world know what carnival is, but they don’t know where it came from. Carnival has roots in African music, dance, and performance, and when we went to the carnival museum, we learned all about the lesser-known African history (at least for people in the US) of carnival. At the end of the nineteenth century and the beginning of the twentieth century, whites were threatened by African cultural elements in carnival and did their best to “civilize” carnival by emphasizing more European elements (Pinho 2020, 7). However, carnival still retains its African influence. This pattern repeats across Brazilian cultural elements. In response to repression by white elites, Afro-Brazilians resisted and preserved their African-rooted traditions while creating a rich Brazilian culture.

Another example of resistance becoming culture is the practice of candomblé. Candomblé is a religion brought to Brazil by slaves from Africa. We were first introduced to it in the book Crooked Plow, where many of the characters actively practiced candomblé (Vieira Junior 2019). Honestly, I didn’t entirely understand candomblé while we were reading the book back in Minnesota, but since being here, we have had a chance to learn a lot more about the religion that is also a symbol of resistance. Rather than submit to pressure by the Catholic church, African slaves were able to preserve their rich religious history. Now, Candomblé is celebrated as part of Bahian identity. We saw statues of orishas on our ride from the airport and now, after visiting various candomblé temples and hearing lectures about it, we have come to understand just how important it is to life here. ​

Brazilian music and dance are also heavily influenced by African traditions brought by slaves and preserved as a form of resistance. Now, Afro-Brazilians honor and remember their ancestors by continuing to learn these styles of music and dance. We were lucky enough to participate in a samba class, where we immediately noticed strong African rhythms and drumming in the music. We also went to a percussion workshop with Mario Pam, who taught us that drumming and music were not only used as tools of resistance by slaves and their immediate descendants, but by modern Brazilians as well. Afro-Brazilians today are still using music to express themselves and decry the inequalities that they suffer. This means that modern culture is still being shaped by Afro-Brazilian resistance.

Like percussive music and samba dancing, capoeira is another distinctive element of Brazilian culture that has its roots in African traditions. Capoeira is an Afro-Brazilian martial art with elements of dance, music, and acrobatics. It exists today because of efforts by Afro-Brazilians to preserve and promote their culture and heritage. Before coming to Brazil, I had no clue what capoeira was, but now, I see it everywhere. We participated in two Capoeira workshops (one in Salvador and one in Lencois) and saw it performed as part of a folkloric ballet. However, its pervasiveness in culture means that we’ve also seen people doing capoeira at the beach, in parks, and in other public places. It’s just one more element of popular Brazilian culture that comes from resistance efforts by slaves and their descendants.  

​After nearly three weeks in Brazil, one of the things that I noticed the most was the prevalence of Afro-Brazilian resistance, which forms critical parts of Brazilian culture. Almost every day we saw examples of it, and they were not limited to the subjects I discussed above. We also saw Afro-Brazilian resistance in educational institutions, graffiti/street art, and so many other things. Race, inequality, and culture are all woven together into a complex knot. The oppression and inequality that Black Brazilians faced led them to create a rich culture of resistance that they are still contributing to today as inequality and racism continue to take new forms. Brazilian culture is distinctly marked by African traditions introduced by slavery, and it would not be the same without them. Therefore, to fully appreciate Brazilian culture, we need to understand its roots in African tradition and Afro-Brazilian resistance. 

Sources:
Dos Santos, Pedro. “Slave Revolts in Bahia.” YouTube. Uploaded by Pedro dos Santos, 13 February 2024, https://www.youtube.com/watch?v=WO_syIfkYVQ.

Pereira, Anthony. Modern Brazil a very short introduction. Oxford, United Kingdom: Oxford University Press, 2020.
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Pinho, Osmundo. “Race and Cultural Politics in Bahia.” In Oxford Research Encyclopedia of Latin American History, 2020.
 
Vieira Junior, Itamar. Crooked Plow. Verso Books, 2019. 

Morgan Van Beck is a senior Political Science and Hispanic Studies double major with a minor in Latino/Latin American Studies. She is originally from Sartell, Minnesota. Morgan's most formative educational experience was traveling around Guatemala with the Guatemala Human Rights Commission, which inspired the theme of her senior distinguished thesis: human rights abuses in post-conflict societies. Morgan recently received a Fulbright grant to teach English in Colombia and will be moving there shortly after graduation. ​

By ​Jennifer Agustin Ambrocio

Living with a host family throughout these past couples of weeks, I have seen gender roles were clear to the point where I don't have to ask what each person's role is in the family. Within that I could also tell that we had a helper or also known as “maid” with us in the morning from Monday to Friday, which I met the first week I got here. She was the one who helped cook and clean the entire apartment by herself and sometimes with the help of my host mom. At first, I felt uncomfortable because as the oldest Latina in my family back in Minnesota, either I was the one to do that, or my mom would clean and cook and serve the male members of my family. I did not expect the helper to serve us food, especially me.

Just by being a women in the world, but specially in Latin America, women tend to wear many hats in which are ways were they are looked down on just because they identify as a women, and there are many struggles which women tend to go through in order to maintain a normal life in society now adays. Being a woman brings many challenges to the table when it comes to injustices, racial inequality, discrimination, being looked down on. Black women are still the main providers of domestic work (Acciari 67). In the article, Practicing Intersectionality: Brazilian Domestic Workers’ Strategies of Building Alliances and Mobilizing Identity it says “in 2013, paid domestic work, which includes any personal service provided to a private household such as cleaning, cooking, and caring for children or the elderly, employed 14 percent of all economically active women and 22 percent of all economically active black women, being the largest sector of employment for the latter. Of the estimated 6.4 million domestic workers, 93 percent are women and 61 percent are black women (Acciari 67). Because many of these workers come from poor black women descendants of slaves that creates a generation chain for them to continue what they mothers and sisters did in the big cities, since many did not have education to look for a much better job. The term “domestic employee” was often referred into legislation but also referred as a “maid.” Brazil is one of the largest employers of domestic worker which explains why many families have domestic workers in their homes.

The lecture on social disparities, racism, and health disparities in Brazil with Professor Clarice Mota talked about a variety of topics but what stood the most to me was her talk on women on the racial inequalities in health. She said that “black women have a higher immortality rate, pregnancy rates, and their own health which is 2.5 times higher among black women than white women” (Mota 2024). Which also affects the way they get treated in the hospital on pregnancy as doctors tend to use low dose of anesthesia on black skinned women, and the use of women through the screenings of breast cancer also created pain and disrespect. Black women are treated differently in prenatal and pregnancy-related care and treatment by health professionals. The Institute for Policy Studies claims “For black and poor women, all oppressions seem like the same thing. To tackle the subject of gender is to go through one of the toughest doors: women, especially female leaders who are confrontational, suffer violently at the hands of dealers, who see them merely as sex objects” (Zibechi 2010). Which not only women are seen less than human beings but as objects at times.

There are many ways to create a safe environment for women who are major targets wherever they go. One of them is having a law, Lei Maria da Penha in Brazil, for those women who have been through any kind of violence. This law is very useful because it serves as the starting point to create a safe spaces for women to be heard and understood but most importantly to have someone who is by their side when things get rough. Our speaker from the Bahia police department talked to us about her role and what the law does and serves those in need. Just in the 1930s women had the right to vote, in the 1920s women were able to run for office, and only 20% have held a position in the local, state, and national level. Which is small because only 51% of the population is women, and recently in 2006 the first bathroom was built in the senate for women. Which became a huge accomplishment since we know have women in office and many will serve as connections to be able to create legislation in office and such.

Another organization is the movement is to have created a women’s organization, the Guerreras Sin Techo (Homeless Female Warriors), on March 8, 2005. They did it “to denounce and combat the racism and sexism that exists within the MSTB and society,” because it pained them to discover that the same thing occurred inside the movement as outside (Zibechi 2010). Women till this day keep serving our communities, which should always be respected and always appreciated, that is why we should keep working towards rights for those underrepresented.
 
Sources
Acciari, Louisa. 2021. Practicing Intersectionality: Brazilian Domestic Workers’ Strategies of Building Alliances and Mobilizing Identity. Latin American Research Review 56(1), pp. 67–81. DOI: https://doi.org/10.25222/larr.594

Lecture on “Women’s reality and Lei Maria da Penha in Brazil” (May 24, 2024).

Lecture on “Social Disparities, Racism, and Health Inequalities in Brazil” with Professor Clarice Mota (May 24,2024).
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Zibechi, Raul. “The Homeless in Bahia: The Utopia of ‘Good Living.’” Institute for Policy Studies, 1 May 2014, ips-dc.org/the_homeless_in_bahia_the_utopia_of_good_living/.

​By: Alaina Rivero

​After leaving Pina we walked over to our next meeting spot where there is a huge red plant on the table, a large silver bowl, and next to the table a cylinder-shaped stand with a wooden bowl on top and a stick. Here they showed us how to make palm oil, the traditional oil native to Brazil and used in many popular dishes. We got to help them with this processes, first we took the seeds of the plant and put them in a bowl to cook then we transferred them into the large wooden bowl and smashed them with a wooden stick. Next, we dumped that mixture into water and started to remove the seeds and create a foam like texture in the water, by moving the liquid around in a fast motion. Lastly the foam was taken out and put into a separate bowl and cooked over the fire, to create the oil like texture

​Lastly, we walked across the road to this pavilion where our next meeting point was at, here we met Ananias. He knew a lot of information on the background of the culture and where it all started. He began to go on and talk about how he spoke to a school about his model and his plan to keep this away from the government so that it stays local to the community, and they don’t have to experience pharmaceutical companies teaming up with cartels to try and take over their traditions. As he spoke to the students they started to question why they’re still in college and wondered what they could do to help. The students learn that if the government were to get involved this model won’t succeed. Coming up with new projects/models to continue the traditions and natural remedies that originated in their community. 

​Overall, our visit to Cachoiera was both informative and eye-opening to me because I plan to go into the pharmaceutical sales business. This experience gave me a completely different perspective on medicine, and I have a better understanding on why communities like this want to keep natural remedies away from government power. This model is a cultural tradition that has been passed down from ancestor to ancestor for many years, keeping this tradition alive is what they live for, and a full-time job for many of them. Some final questions I still have are, how do natural remedies affect the political side of things in Brazil? And what does the government think of them? Are they losing money? Do they know that things like this still exist? Do they care?

​By Carter Potthoff

​As we wrap up our three weeks here in Bahia, I have begun to reflect on the experience and think about what I have learned during our stay here. There is one common theme that almost all of the activities we have done and lectures we have listened to have touched on, and that is Afro-Brazilian identity. Salvador, being the most African city outside of Africa, has a long history of Afro-Brazilian culture and resistance, which is reflected in various art forms, education, and community.
 
It is impossible to talk about Afro-Brazilian cultures and history without talking about art, music, and dance. During my time here, I have begun to understand how different arts forms are used to tell the story of ancestors, whether enslaved people in Brazil or ancestors from Africa, and promote the Afro-Brazilian identity. We had the opportunity to learn about many of these art forms, like percussion, capoeira, Afro-Brazilian dance, and graffiti. During our percussion workshop with Mario Pam, we talked a little bit about the history of percussion in Afro-Brazilian communities and the formation of African Blocks, or blocos de carnaval, in which Afro-Brazilians came together to create music and dance during Carnaval, but they were historically targeted by police. Osmundo Pinho, a social scientist at UFBA, says that “the image of the city of Salvador as a civilized and white city appeared threatened by the African presence” (Pinho 2020, 7). The white, Brazilian elites felt threatened by something as simple as music and dance. They went as far as banning “the display of African customs with drumming”, but there was no success (Pinho 2020, 7). Afro-Brazilian drumming has a history founded on resistance, and it is still of great importance to Afro-Brazilian identity and resistance in Salvador to this day.  

In “AmarElo – It’s All for Yesterday”, a Netflix documentary by Brazilian rapper Emicida, he walks us through the history of Afro-Brazilians through their music. It is symbolic as well, because he tells the story during one of his concerts at the Teatro Municipal de São Paulo, which was historically a place where black Brazilians were excluded. This concert was a way for Afro-Brazilians to take back a space they were historically excluded from (Ouro Preto 2020). For me, I see Afro-Brazilian music in Salvador in a similar way; Afro-Brazilians use music to form their identity and take their claim to spaces, both physical and societal, that they have historically been excluded from. Another Afro-Brazilian custom from Bahia is capoeira, which is a kind of fusion of martial art and dance. Capoeira was documented from as far back as 17th century Brazil and has been played in Afro-Brazilian communities as a form of resistance throughout Brazilian history (Pinho 2020, 6). Capoeira, like many other forms of Afro-Brazilians arts, was once banned, but regardless, it survived and was passed down from generation to generation and it remains a practice today. Similar to other Afro-Brazilian art forms, there is connection to Afro-Brazilian religions, like Candomblé, within these practices. Both came from enslaved Africans in Brazil and are unique to Brazilian culture, and both have been used to create community building spaces for black Brazilians, like the capoeira school or the Candomblé terreiros we visited. In the book Crooked Plow, the Jarê rituals, which is a religion similar to Candomblé, were accompanied by music and dancing, and when Zeca or other characters were mounted by orixás, they danced and sang (Vieira Junior 2019). Music and dance is so central to Afro-Brazilian identity that it plays a central role in things as important as religion. At the Balé Folclórico da Bahia, we were able to see many different practices of Afro-Brazilian culture, like capoeira, Candomblé, maculelê, and samba performed in one space using dance, drumming, and singing. It was a really impactful way to end off the trip and really allowed me to make connections about everything I was seeing and learning.
 
One last art form I want to talk about, that is much more contemporary than capoeira or drumming, is graffiti. We had the chance to visit Eder Muniz, who is a graffiti artist and tagger from Salvador. He shared with us some of his work, but also some background about graffiti and tagging and the social aspects of it as well. In a paper about “street youth” in Salvador, Marit Ursin, a sociologist at NTNU, talks about the negative connotations around street youth and how these connotations reinforce the social exclusion of these youth and continue to drive unequal structures of power (Ursin 2016). Eder talked a bit about this and said that in his case and the case of many others street artists, their art begins as a means of liberation and as a way of making themselves seen, by putting literal representations of themselves, in the form of tags, in their physical space. In a sense, tagging is about taking back their right to live and exist in their communities. Eder talked about using graffiti as a way of building community as well, and the importance of the community when making street art. He showed us some pieces around his community that he worked on, which were often accompanied by neighborhood parties or barbecues. Involving the community in the process of art is important in creating a piece that truly represents a community, but also that the community sees themselves represented in. These past three weeks in Salvador, we have had the opportunity to see and participate in all of these art forms, and I definitely have a new appreciation for art and music as a tool in resistance and building community.

Sources
Ouro Preto, Fred, director. 2020. Emicida AmarElo: It’s All for Yesterday. Netflix.

Pinho, Osmundo. “Race and Cultural Politics in Bahia.” In Oxford Research Encyclopedia of Latin American History, 2020.

Ursin, Marit. “Contradictory and Intersecting Patterns of Inclusion and Exclusion of Street Youth in Salvador, Brazil.” Social Inclusion 4, no. 4 (October 20, 2016): 39–50.
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Vieira Júnior, Itamar. 2019. Crooked Plow. National Geographic Books. 

By Alexa C. DeLeon

The discussion about women’s reality in Brazil captivated me during class and stood out as one of my favorite lectures while in Salvador. The difficulties women face can be challenging, but can you imagine the impact of intersecting identities on women, the violence women must endure, and the underrepresentation of black women in normalized job sectors?

During class we discussed the struggles black women must endure in Brazil. We Black Women Have to Kill a Lion Everyday a reading for class defined the concept of intersectionality as being used to analyze and understand how multiple forms of identity and oppression interact to shape life experiences of marginalized groups. Grasping the daily struggles these women face is essential for fostering understanding and empathy. Recognizing that white women have greater advantages than black women underscore the urgency of addressing these disparities.

 In Salvador, the lecture with Professor Clarice helped me understand the brutal reality black women experience. She mentioned how one of her black friends was a professor and she was questioned several times as it was surprising to be a black woman with a job in education. I specifically remember hearing how she was often confused as a cleaning lady because those are the type of jobs suited for black Afro-Brazilian women. 

During my time in Salvador, I became very observant of who occupied specific jobs. What stood out to me was that my host sister, a white Brazilian, worked from home as an architect, while the helper who cooked and cleaned the apartment was of darker complexion. Although my host family treated her with respect, the division of labor based on skin color is very common in Brazil. On the streets, the people selling food, beverages, or clothes were often Afro-Brazilians.
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The struggles faced by black Brazilian women were further highlighted during our discussion on women's reality and the Lei Maria da Penha in Brazil. The speaker explained how Maria da Penha became an inspiration to many women due to her status. This law is a powerful example, demonstrating that anyone can seek help regardless of race or social status. Our class also explored the correlation between race and social status, noting that Afro-Brazilians are often part of the lower class in “Race and Cultural Politics in Bahia.” Since Maria da Penha serves as an example for women to speak up, it is crucial for women to understand that their marginalized identities should not prevent them from attaining justice, especially concerning violence against women.

Violence against women was a topic that deeply resonated with me. As a woman, it was alarming to realize that I could be an easy target in Brazil simply because of my gender. Hearing about the challenges women face in class, observing the roles of women in Salvador, and experiencing these realities firsthand, I have become acutely aware of how one's identity as a woman, especially as an Afro-Brazilian woman, can be both a burden and a catalyst for change. Afro-Brazilian women endure the most due to their intersecting identities, yet they are also the ones who break stigmas and fight for a more just world.

Overall, the class prepared me well to understand the harsh reality faced by black Brazilian women. My time in Salvador further emphasized the need for advocacy for Afro-Brazilian women and the pursuit of a more just society. Reflecting on our class discussions and readings, understanding structural racism was crucial for comprehending the struggles women of color endure and fostering greater empathy for them. Violence against black women is not limited to physical harm; it also includes their lack of access to the same opportunities and resources as men and other women. One key takeaway from this experience is that discussing the systemic issues affecting specific groups can help raise awareness and drive the necessary changes.


Sources:
Carillo, Ian. “Racialized Organizations and Color-Blind Racial Ideology in Brazil.” Sociology of Race and ethnicity 7, 1 (2021).

Hogan, Vijaya K., Edna M. de Araujo, Kia L. Caldwell, Sarah N. Gonzalez-Nahm, and Kristin Z. Black. “‘We Black Women Have to Kill a Lion Everyday’: An Intersectional Analysis of Racism and Social Determinants of Health in Brazil.” Social Science & Medicine, The role of Racism in Health Inequalities: Integrating Approaches from Across Disciplines, 199 (February 1, 2018): 96–105

Lecture on “Women’s reality and Lei Maria da Penha in Brazil” (May 24, 2024).

Lecture about Racism and Health in Brazil with Prof. Clarice Mota (May 24,2024).

Pinho, Osmundo. “Race and Cultural Politics in Bahia.” In Oxford Research Encyclopedia of Latin American History (2020). 

By Jennifer Agustin Ambrocio

Pedro's Note: Both Jennifer and Ignacio wrote about education, but Ignacio posted an Instagram post about the same experiences. I will share his Instagram Post at the end of this blog post (but you can also click on this link)

Brazil is truly one of a kind, and an experience of its own. Having studied abroad in Mexico, Spain, and Dubai and now Brazil as my fourth trip study abroad. Salvador, Brazil has been amazing, and I wouldn’t change my experience for anything. The first week was a rollercoaster for sure, from spending 24 hours in Chicago for our flight to finally stepping foot in Brazil, that was all that I cared at that moment. These couple days have been full of being engaged and willing to learn about the history, religion, culture, and social issues that Salvador has faced. Therefore, women and children have continued to fight for education, and rights, because even though education is the key to life, that is not always the case for every kid especially in Salvador. As Nelson Mandela once said “Education is the most powerful weapon which you can use to change the world” but if education was free for all, being debt free, where materials are provided, and teachers are actually paid what they are supposed to be too. 

During our second week here we visited Escola Aberta do Calabar to interact with teachers and the kids. It was a very bright and vibrant place where all the kids were getting along no matter what age, or gender you were, everyone included everyone. One of the teachers showed us a tour of the school and got to explain a little more about what these kids learn even though it might not seem as a typical school as in the United States. At Escola Aberta do Calabar, many of the school supplies come from donations and kids take courses that will actually serve them in life such as knowing how to sew, being taught social issues, the real history of Brazil, and  where many of these kids get to chance to attend the school without having to pay for fees such as the public and private schools in Bahia. This school was in a low-class neighborhood, where many of the kids there attended this school and shows that “in the 21st century, Bahia is a state marked by racial inequality, the poverty of a large part of the population, and state violence, paradoxically associated with the strong presence of traditions of African origin and a rich and dense popular cultural life, as in other parts of the African diaspora” (Osmundo, 1). So far I have seen racial inequality through my time here in Bahia, where colorism is one of the biggest issues that Brazilians without to say that throughout “Brazilian history, black culture (later coded as popular, peripheral, or favelada, which means from the slums, favelas) has been the object of repression, violence, disdain, panic, and anxiety, from the point of view of dominant white consciousness, as demonstrated in the case of Bahia” (Osmundo, 3).

We also had a lecture from the director of Instituto Cultural Steve Biko, Jucy Silva. Instituto Cultural Steve Biko is a school that serves students black especially those that want to pursue a higher education and degree, where students are taught ethnic-racial diversity and view the world named after the South African leader, Steve Biko, a great reference in the fight against Apartheid in South Africa (Instituto Cultural Steve Biko). The schools' mission is to promote political and social ascension of the black population through education and appreciate their history, but most importantly how to be black (Silva, 2024). I’m thankful there are these institutions in Bahia and hope there might be something similar in the United States, since “Bahia is the Brazilian state with the highest absolute numbers of poor people (6.3 million) and extremely poor people (1.9 million), among which families headed by black women are overrepresented (Osmundo, 3).
 
Even though these institutions serve those underrepresented in Salvador, many of the students go to the stages of their school career where they deal with stress, anxiety, depression, and such that affect their mental health (Mota, 2024). Something that surprised me was that many of the students go to work, and also go to school, which is something I would also do as a underrepresented student on campus but it's something that I must be grateful for since my parents have told me to focus on school because that is my only job. Both institutions have English classes for students to take advantage of kids being taught English classes is way to become more knowledge with those around them, but also a way to communicate with those as it is seen as an advantage later in life. Which I can relate as a Mexican American because my second language is also English and as a Spanish speaker I tend to try and practice both, so I don't forget them. We as Americans don't realize that education is such an important part of our life to get where we want and what goals we want to achieve whether it be a specific job/career or anything else that could give us an extra advantage.
 
​Sources
 
Pinho, Osmundo. "Race and Cultural Politics in Bahia." Oxford Research Encyclopedia of Latin American History. 17 Dec. 2020; Accessed 26 May. 2024. https://oxfordre.com/latinamericanhistory/view/10.1093/acrefore/9780199366439.001.0001/acrefore-9780199366439-e-946.
 
Instituto Cultural Steve Biko - https://www.stevebiko.org.br/index.php
 
Director Jucy Silva’s Presentation, Thursday May 23rd
 
Professors Clarice Mota’s Presentation, Friday May 24th
 

Jennifer Agustin Ambrocio is a Senior at the College of Saint Benedict, double majoring in Political Science and Hispanic Studies with a minor in Latin Latino American Studies. She is originally from Bloomington, Minnesota. Jennifer enjoys watching and reading the news at a international level. She studied abroad 3 times already, and Brazil will be the 4th time