By Betty Garcia Herrera What is Pantanal you ask? It’s a telenovela that my host family seems to have their eyes glued to! Just as wehad returned from our trip to Morro de São Paulo, I couldn’t help but observe that my host mother rushed to feed me a quick snack before the premier of the newest episode of Pantantal came on. Her mother, my host grandma, would repeatedly warn her that it would be starting any second as she tried her best to juggle her tasks – “Valeria!” “Valeria!” (my host mother’s name) shouted by her mother as she waited for her to return to the television. “Television has thus become the most significant shape of the image of Brazilian national identity, both internally and externally” (Stam 1995). The living room is quite a distance from the kitchen, and with that she tried her best to converse with me about how my trip was but I knew she wanted to go watch her telenovela so I cut our conversation short. It was quite adorable to have seen her try to make sure I was comfortable, but it made me wonder what this tv show was all about. Next day goes, and I asked my avo what the title of the show was named. She said "Pantanal", and after a quick google search, it is “a Brazilian telenovela produced and broadcast by TV Globo that premiered on 28 March 2022" (Wiki 2022). As I read it was from TV Globo, I was reminded of the covered material in our CD mod class. Our assigned book readings, "Globalizing Brazil" from Becoming Brazilian by Marshall C Eakin. Reading what was related to their programming of telenovelas, "Globo’s creative personnel effectively forged a genre that became quintessentially Brazilian and, at the same time, became one of the most important venues for the national conversation on Brazilian identity" (Straubhaar 2007). With the growing hold TV Globo had on the population of Brazil, I wondered if it was censored into certain topics, but as I read on in the chapter, “The lead writers of the novelas often sought to create a national conversation about critical societal issues – racism, gender roles, corruption, and social justice" (Eakin 2017). This was relieving and interesting to learn about. TV Globo could’ve quite easily become a network that targets the relatability of the elites/higher class, but instead perfected this sort of shift in the production that categorizes telenovelas to be the main topic of inequality, race, and gender!! “Despite spirited debates about the content of novelas, their portrayal of race, and their impact on Brazilians, critics generally agree that they have provided the most important forum for the conversation about national identity since the 1960s” (Eakin, 2017). I decided to tune in, and watch one of the episodes of Pantanal. I didn’t quite understand what was going on, but knew something tragic was going to occur as the suspenseful music would increase through the screen. It did seem quite interesting, and be drawn towards the likability of the male characters as they would have some tension between the male character and a female character. It’s honestly something I would watch voluntarily, but to see the emotions my host family would experience as their favorite character would lead towards trouble was truly unforgettable. TV Globo telenovelas have significantly impacted Brazil, and those who are loyal viewers, like my host mother, view programs that provide the subject of these inequalities with passion and emotion. "Each, in its own way, provided virtually all Brazilians with a vision of Brazil and its place in the world" (Eakin 2017). Works Cited Eakin, M. (2017). “Globo-lizing” Brazil: Televising Identity. In Becoming Brazilians: Race and National Identity in Twentieth-Century Brazil (New Approaches to the Americas, pp. 136-164). Cambridge: Cambridge University Press. doi:10.1017/9781316800058.006 Joseph D. Straubhaar, World Television: From Global to Local (Los Angeles: Sage Publications, 2007), 152-57. Robert Stam, João Luiz Vieira, and Ismael Xavier, “The Shape of Brazilian Cinema in the Postmodern Age,” in Brazilian Cinema, eds., Randal Johnson and Robert Stam, Expanded Edition (New York: Columbia University Press, 1995), 391. Wikimedia Foundation. (2022, May 23). Pantanal (2022 TV series). Wikipedia. Retrieved May 25, 2022, from https://en.wikipedia.org/wiki/Pantanal_(2022 TV Series) Betty Garcia Herrera is an upcoming sophomore at College of Saint Benedict. She's currently majoring in environmental studies on a pre-engineering track. Her hometown is Worthington, Minnesota. Betty loves being apart of the conversation on social justice issues. During her time in Brazil, she hopes to analyzed more deeply how race and gender are important categories in understanding the country’s struggle for social and economic development.
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By Lily Fredericks If you read my last blog post, you know that I was pushing myself to be open to new experiences and interactions, and I am proud to say that I have done this. I also mentioned that I wanted to continue to do this throughout the rest of my time in Brazil. The story I am about to tell definitely demonstrates this, and it lead to an interaction that I never expected, but that I learned a lot from. One night, I was sitting on the balcony of our apartment with my host mom, her grandson Pedro, and my host mom’s son who was visiting. The topic of conversation ranged widely – from sports, to beer, to school. I began talking with Pedro about his experience with Brazil’s education system, and his lived experience confirmed what I have learned thus far, which was cool to hear. He said that the higher education system is unfair in many ways and that it is not accessible for racial minorities. At the Steve Biko Institute, I learned that many black folks come from public high schools which are much worse due to racist societal dynamics and lower income levels, but then the white folks take up the spots at the excellent free public colleges. In 2002, colleges started reserving spots for black folks, but the ENEM exam is the only thing that matters for admission, and blacks are therefore much less prepared for it (Jorge Rivera, 5/19/22). Pedro then asked me if I liked Brazil’s current President, Jair Bolsonaro. I was a bit nervous to answer because I was not sure of his opinion, but I told him based on what I have learned about Bolsonaro and the ways in which his policies have affected the marginalized, I was not a big fan of him. I learned from Xavier Vatin that former president Lula, even though he had some problems as well, gave the youth a higher opportunity to achieve higher education, but Bolsonaro has been and wants to destroy this system and affirmative action (Xavier Vatin, 5/19/22). Pedro quickly agreed and asserted his strong passion against Bolsonaro. He described him as racist and much worse than former U.S. President, Donald Trump, after I said that I saw a lot of parallels between Bolsonaro and Trump. He then told me that my host mom (his grandma) loves Bolsonaro, and so does his mom. I was a bit taken aback by this, especially given what Pedro had just voiced. I thought it was interesting when he said that he was unsure of why his mom liked Bolsonaro because she is young and works in healthcare, but she is also evangelical. This made some sense to me because I learned from Willy Santos that conservatives and Bolsonaro supporters are more likely to be evangelical or Catholic (Willy Santos, 5/16/22). I asked Pedro why my host mom likes the President, in which is responded that he was not sure, but he could ask her for me. I was hesitant for him to do this, but if I have learned anything from studying political science, it is that we need to ask these questions because if we shy away from talking about politics, nothing will be accomplished. Upon asking her, she said firmly that Bolsonaro “is my president and my leader,” as she put her palm on her heart. I could already see a different side to her that I had not seen over the past 2 and a half weeks. I thought that maybe she liked Bolsonaro because she was partly following along with Brazil’s color blind “racial democracy” ideology, in which many citizens do not think there is racism present, or they do not see a problem with what happened in the past (Carillo 2021, pg. 58). Pedro and her son (who is also not fond of Bolsonaro) questioned her and mentioned that I also was not a fan of the president, and she said with disgust, “What? You like Lula? No way.” At this point, I could see tensions were rising, and since I am still learning about politics in Brazil, I chose to say that I was not a big fan of Bolsonaro or Lula. However, this was not enough for her, as I could tell she was not happy. I told Pedro to tell her that I am still learning and that I do not want to offend her, but upon trying to get her attention, she told Pedro that we should be ashamed of ourselves and that she does not want to talk to “our kind of people.” At this point I was shocked and anxious. I thought that now she did not like me anymore and the rest of my time in her house would be very awkward, but I was wrong. After I went and showered an hour later, it was as if this conversation had never happened. She greeted me with her usual “Leelee!” and it seemed that she had not held a grudge, and for this I was grateful. Oftentimes in the U.S., it seems like people hold political grudges for some time and they judge someone else’s entire character based off of how they side politically. However, I was pleased that my host mom did not do this. It shows that even though we do not agree on politics in this case, our personalities can still get along and we can still maintain our bond, and I think there is something to be learned from this. If we refuse to have conversations and interact with people that disagree with us, we will never reach common ground. Despite this difficult interaction, I have created a lovely relationship with my host mom and I know that I will keep in touch with her in the future. The past week in Brazil has been fun, but it has been more anxiety-inducing than the previous week, most likely because reality is hitting, and I am getting a bit run down from all of the constant activities. With this, I have found myself to be feeling more insecure in the big group setting. However, when I come back to my host home, I feel comfortable and at ease, something that I did not feel yet when I returned home at the beginning of the trip. I think this says a lot about the relationship and bond I have developed with my host mom and family – that even in a foreign country, I have found a place that feels more like home at times than when I am with my peers from the U.S. This is not to say that our group is not a wonderful group people, because they are, but I often find it refreshing to come home to people who don’t know my past, don’t know by baggage, and still unconditionally accept and welcome me. Even though I am excited to go back and see my own mom and family in the U.S., this experience will forever be something I cherish. Citations: Carrillo, Ian. “Racialized Organizations and Color-Blind Racial Ideology in Brazil.” Sociology of Race and Ethnicity 7, no. 1 (2020): 56–70. https://doi.org/10.1177/2332649220943223. Jorge Rivera, “Education and Affirmative Action in Brazil,” Steve Biko Institute, 5/20/22. Xavier Vatin, “The African Diaspora in Bahia: A Socio-Anthropological Perspective,” UFRB Cachoeira, 5/19/22. Willy Santos, “Candomblé and Religions in Brazil,” ICR Brasil, 5/16/22. Lily Fredericks recently graduated from CSB majoring in political science and minoring in environmental studies and psychology. She is originally from Eden Prairie, Minnesota and is interested in law, public policy, and different ways to protect the environment. She likes to play tennis and be outdoors. By Ryan Engel and Zach Jans As we end our time here in Brazil, we are going to share some of our final observations and connections. We have made several connections from what we have seen and learned here to what we learned early this semester. However, we will continue to share a couple that we thought really stood out. One lecture that stood out to us was the lecture by Major Denice. She has been a police officer in Brazil for 32 years, and she spoke to us about discrimination against women in Brazil. From her lecture, one thing that stood out to me was that the highest a woman can get in the police ranking is the third highest. No woman moves past that ranking. Right away, we thought it was crazy that a woman who has been a cop for 32 years is stuck in the same ranking and cannot go any higher. As we thought about it more, we realized that this idea significantly connected to the subtopic that we researched (violence against minorities). From our research earlier in the semester, there was a quote that greatly related to this note. The quote stated, “policewomen clearly saw themselves as discriminated against, as women, in their police careers—they could cite endless accounts of male counterparts who ‘didn’t think they could handle the tougher cases’ and so on” (Hautzinger, 2002, 247). The connection here is that male police officers do not take the women in their field as seriously as themselves. Therefore, this leads to women being stuck in the lower rankings of the police force. This exemplifies how women are discriminated against in the workplace and in society in Brazil. Another lecture that stood out to us was a lecture regarding Trans Rights in Brazil. The biggest fact that was reiterated in this lecture was that murders of trans people happen most in Brazil. Along with that, our speaker believes that this issue is largely due to a systemic issue in the country and not an individualistic issue. It was interesting to hear that because we are having a lot of doubts about our system here in the US regarding racial discrimination and gun violence. However, a quote from my research earlier in the semester backs the statement of trans violence being a systemic issue. It states that “it is important to note that there was limited information on perpetrators, primarily due to the underreporting of these crimes. This happens due to the inefficiency of Brazil's criminal justice system, leading to a lack of effective measures to address homophobia” (Mendes, Furtado Passos da Silva, 2020, 1713). This quote highlights a great example of how the system is failing society here in Brazil. The underreporting and limited information on these crimes towards trans people just sends a larger message that the government and those in charge do not prioritize these specific minorities. Another experience that we found interesting was our day trip to Cachoeira. While in Cachoeira, our visit to the Danneman cigar factory stood out to me because there were aspects that seemed to go against the norm of Brazil and also aspects that seemed to follow the gender norms in Brazil. When thinking back to the readings, I feel as if this quote by Silva comes to mind when thinking about the cigar factory. “The Oral History of the participants reveals that the dominance over women, position as head of the family, family provider, and exacerbated sexuality are social attributes of masculinity” (Silva, et al., 2020). I feel as if this quote is challenged a bit when it comes to the cigar factory. As men are usually the providers and women tend to stay home, every employee making cigars in the factory was a woman. This is something you typically do not see in Brazil. Although females were the ones working and producing the cigars, there was still an aspect that followed the gender norms in Brazil. While all the females were at work and doing the manual labor, the person overseeing the whole process and making sure everything was running smoothly was a male. The man was not doing any of the dirty work and was there just doing what seemed to be “monitoring”. This followed most of the theories that we read about before coming to Brazil and showed the male dominance that all articles talk about. A quote from one of the readings that reminded me of this dominance was, “Even when women have paid work activities, and they have a superior financial situation than that of their partners, to the point of promoting the livelihood of the home, the role as head of the family usually remains as belonging to the man” (Silva, et al., 2020). This quote seems fitting because the females may have a paid work activity, but there is always a man in a superior power. Works Cited Hautzinger, Sarah. Rep. Criminalising Male Violence in Brazil's Women's Police Stations: From Flawed Essentialism to Imagined Communities 11. No. Vol. 11. 3. Carfax Publishing, 2002 Mendes, Wallace Góes, and Cosme Marcelo Furtado Passos da Silva. Rep. Homicide of Lesbians, Gays, Bisexuals, Travestis, Transexuals, and Transgender People (LGBT) in Brazil: a Spatial Analysis, 2020. Silva, et al. “Social Attributes of the Male That Incite the Violence by Intimate Partner.” REBEn, 2020. Ryan Engel is a sophomore at CSB/SJU, pursuing a major in Accounting/Finance with a minor in Communications. He is originally from Green Bay, Wisconsin. Ryan enjoys broadening his horizons by traveling and learning about different places, people, and cultures. He is also a sports fanatic, including playing soccer at Saint John's University. He looks forward to exploring a new part of the world while studying abroad in Brazil in May 2022 My name is Zach Jans and I am finishing my sophomore year at SJU. I am currently an Elementary Education and Political Science double major. I am from St. Michael, MN. A big reason I like learning about teaching and why I am excited to be a teacher is that I look forward to finding ways to motivate all students and be a role model for young students. I have always been involved with sports, playing baseball and basketball my whole life, until college. I stay active in intramurals. Outside of school, I like to golf, hangout with friends and family, and spend time at my cabin. By Kailee Hagl and Hailey Karnowski There are many political and social expectations we thought we would experience and observe while in Brazil. Throughout the semester, we studied race, gender, and inequality in Brazil. We read literature that focused on the LGBTQ+ community, political ideologies, environmental issues, and much more. In our study abroad portion of the class, we have observed and experienced specifics that either confirm or deny our expectations of Brazil after reading scholarly literature. We also find it important to address common misconceptions that we were able to debunk through our observations here. Much of our research prior to our trip to Salvador included the movements, notably high violence, discrimination, and misconceptions surrounding LGBTQ+ rights. With Brazil being the massive, diverse country that it is, we assumed that much of this could be visible amongst society and in the media in Brazil. According to one of our authors, Omar Encarnación, Brazil is “world-renown for celebrating sexual diversity and gender non-conformity” and persists in social movements despite political backlash (Encarnación, 2018). On Monday, May 17th, some of our expectations of the visibility of the LGBTQ+ movements were supported. Our trip to Pelourhinho, Salvador happened to be the same day of an LGBTQ+ historic day. Sure enough, hundreds of people crowded the streets celebrating the day of anti-homosexuality. Other than this one account, the appearance of LGBTQ+ culture and acceptance have yet to be seen—although this could be due to differences in culture and expression amongst the LGBTQ+ community in Brazil. Importantly, our research regarding LGBTQ+ rights in Brazil highlighted the high rate of violence against transgender and other LGBTQ+ individuals. With Brazil being one of (if not) the most dangerous countries for LGBTQ+ identifying individuals to live, we expected there to be some sort of acknowledgement of the presence of the transgender and gender non-conforming community. One article we explored mentioned not only the violence against LGBTQ+ members, but the negative actions such as deadnaming and religion enforcing that persists in Brazil as well (Calling, 2020). Again, we expected to see or hear about some of these encounters while being immersed in the Brazilian culture, but it is more than possible that the unfamiliar language spoken and lack of exploration of the entire culture has limited our observations. Despite this, we did expect to see more openly expressive LGBTQ+ and gender non-conforming community members than we have thus far. The literature about environmental issues addresses the ever-expanding urbanization of the country as well as the fight to preserve vegetations, especially the Amazon. So far in Brazil, we have seen how much of the larger cities are constructing more and more housing. This confirms our expectations as previous literature has stated metro areas in Brazil are expanding and deforestation is occurring. One author concludes, “Despite the effort to integrate the activities of conservation and preservation with the demands for expansion of the city, urban areas are still advancing on remaining vegetation areas” (Young 2013, 113). This also addresses our expectations as we expected to see efforts of conservation in populated areas that are continuing to grow. We constantly see workers planting trees and various plants; however, we also see buildings in construction everywhere. Therefore, what we have observed while abroad have both confirmed and denied our expectations. There are also common misconceptions that are important to address when discussing Brazil. The first is that Brazil is a poor country. This is not the case as Brazil has one of the quickest growing economies and is rich in natural resources. The country has a steadily increasing GDP as well. Although there are many poor areas with hillside houses, there are also many rich areas with skyscrapers. The second common misconception is that Brazilians do not experience racial inequality since they are essentially a melting pot of race and culture. This is also false, and there is literature to help confirm; “Inequality persists in Brazilian society and black activists have struggled to create a more equitable society” (Mitchell-Walthour 2017, 20). The inequality Afro-Brazilians experience affect them in all aspects of their lives, especially education. While abroad we learned about the Brazilian education system and how the system is rigged to benefit the rich and white, while making it harder for those who are black or poor to get into a federal university after high school. This confirms that Brazilians do experience inequality in their everyday lives. Overall, there are many political and social expectations we thought we would experience and observe while in Brazil, and our lectures, experiences, and observations have helped us to come to these conclusions. A final thought to keep in mind would be that everything is not always as it seems, and actually observing and experiencing something for yourself is an efficient way to conduct research and find answer to our hypotheses. References Calling, Nikita. 2020. “Stigmatization and Discrimination: A Qualitative Case Study of the Transgender Community in Brazil.” Lund University LUP Student Papers. https://lup.lub.lu.se/student-papers/search/publication/9011192 Encarnación, Omar G. 2018. “A Latin American Puzzle: Gay Rights Landscapes in Argentina and Brazil.” Human Rights Quarterly 40 (1): 194–218. https://search-ebscohost-com.ezproxy.csbsju.edu/login.aspx?direct=true&db=aph&AN=127958474&site=ehost-live&scope=site. Mitchell-Walthour, Gladys. 2017. The Politics of Blackness: Racial Identity and Political Behavior in Contemporary Brazil. The Politics of Blackness: Racial Identity and Political Behavior in Contemporary Brazil. https://doi.org/10.1017/9781316888742. Young, Andrea. 2013. “Urbanization, Environmental Justice, and Social-Environmental Vulnerability in Brazil.” In Urbanization and Sustainability: Linking Urban Ecology, Environmental Justice and Global Environmental Change, 95–116. https://doi.org/10.1007/978-94-007-5666-3_7. Kailee Hagl is a junior at CSB/SJU and is majoring in Political Science with a focus on law. She also is pursuing a minor in Hispanic Studies, as well as a minor in Latin American Studies. She is originally from Sauk Centre, Minnesota. Kailee enjoys learning about politics in other countries, social justice issues, and analyzing court cases. She looks forward to applying her experience abroad to her academics in her final year at CSB/SJU. Hailey Karnowski is a rising senior at the College of Saint Benedict, pursuing a major in sociology and minor in political science. She is originally from Farmington, Minnesota. Hailey is the new president of the CSB rugby team and works for IT Services. She hopes to work in social work or criminology after graduating and is looking forward to gaining new experiences and perspectives while studying abroad. By Hailee Thayer In the two weeks that we’ve been in Bahia, Brazil, we have learned more about the culture and political landscape than we could ever have in the classroom. We have been staying with a host family, which allowed us to immerse ourselves fully in Brazilian culture. I first started noticing Brazilian Elections and politics. On the first day, we were driving from the airport to the hotel. There was a lot of graffiti, but one that stuck out to me was the phrase “Fora Bolsonaro” which translates to “Out Bolsonaro” in English. This has still stayed with me and shows the general political leaning of the city. This dynamic is even present in my host home. When I returned home one night, I went to sit with my host dad to watch soccer. At first he turned on the news and turned-on CNN. The Republican Primaries were on, and the topic of conversation turned to politics. My host dad asked if Trump still had a following in the United States, I responded yes and used it as an opportunity to see which way he leaned. I asked if he liked Bolsonaro, and he replied “No, I think he is a bad ruler and a bit authoritarian”. This is a common thought with everyone that I’ve interacted with. I also learned that Lula, served as the Brazilian President from 2003 to 2010, was instrumental for rural communities, specifically for education. Lula and Dilma Rousseff introduced quotas to the Brazilian education system for higher education. These quotas are there in order to diversify the population of higher education institutions. They have greatly increased the number of Black students that attend both public and private universities. On that same train of thought, gender quotas have increased the presence of women in Brazilian Political Parties. But despite the quota, the number of women elected to government positions remains low (Gatto and Wylie 2021, 3). The representation of women in politics is an important issue to me, and to see gender quotas working (even if the number of women in government positions is still what we consider to be low), it gives me hope for the future. Another important aspect of Brazilian culture is Carnaval. Many people think of Carnaval as a big parade with extravagant costumes, but it is so much more than that. Carnaval used to be a celebration for Brazilian Elites (also known as the Portuguese/Europeans) and would take place inside houses. Salves during this time started dancing and celebrating in the streets. This later became what Carnaval is today. It represents racial pride and many of the songs and instruments played are of African origin. Carnaval in Rio de Janeiro “became the most holy ritual of mestiço nationalism and the celebration of mestiçagem” (Eakin 2017, 91). Mestiçagem refers to ‘the mixing’ and is the term for the mixing of mainly African and Indigenous people, but also between African, Indigenous, and European people. This idea was present during Carnaval, but now Carnaval is a celebration of Black Pride. We also went to Casa do Carnaval, a museum all about the history and culture of Carnaval. We saw costumes from different ‘blocos’ or Carnaval groups. We also saw different individual costumes and one of them reminded me about the Mulata we read about in class. The Mulata is described as “thee most potent image of Brazilian sexuality” (Eakin 2017, 108). The Mulata became the ideal type of woman that every woman aspired to be. These lead to interesting gender dynamics within Brazilian society, but also within Carnaval itself. Below is an image of a costume that a woman wore during Carnaval. The dress itself looks like it emphasizes the chest area of the woman and her curves with how tight the dress is. There are still manifestations of the Mulata in Brazilian society and Carnaval. The last interesting and important aspect of Brazilian culture are Afro-Brazilian religions. The one we learned the most about is Candomblé. This is a religion that was created through syncretism. Syncretism is the “process by which elements of 1 religion are assimilated into another religion resulting in a change in the nature of the religion. It creates an entirely new religion” (Lecture on Umbanda and Candomblé, May 16, 2022). When the Slave Trade was going on in Brazil, African people were taken from all over the continent and brought them to Brazil. This created a mixing of different religious traditions and customs and with Catholicism which resulted in Umbanda and Candomblé. In Candomblé, practioners worship 12 spirits, or gods, called Orixás. The Orixás that are recognized in Brazil are Oxalá, Lemanjá, Xangô, Iansã, Oxóssi, Ogum, Oxum, Exú, Omulu, Nanã, Ossaim, and Oxumaré. Because of the mixing with Catholicism, the Orixás have been associated with Catholic Saints. For example, the Orixá, Oxalá is associated with Jesus. Each Orixá is associated with a color and nature element as well as having a unique symbol. Many Brazilians practice Candomblé and I consider it to be a key aspect of Afro-Brazilian culture and heritage. Works Cited Eakin, Marshall C. “Communicating and Understanding Mestiçagem Radio, Samba, and Carnaval.” Essay. In Becoming Brazilian: Race and National Identity in Twentieth-Century Brazil, 79–106. Cambridge University Press, 2017. Eakin, Marshall C. “Visualizing Mestiçagem Literature, Film, and the Mulata.” Essay. In Becoming Brazilian: Race and National Identity in Twentieth-Century Brazil, 107–35. Cambridge University Press, 2017. Gatto, Malu AC, and Kristin N Wylie. “Informal Institutions and Gendered Candidate Selection in Brazilian Parties.” Party Politics, 2021, 1–12. https://doi.org/10.1177/13540688211008842. Santos, Willys. Lecture on “Umbanda and Candomblé: The History, Tenets, and Practices” May 16, 2022, Salvador, Brazil. Hailee Thayer recently graduated from the College of Saint Benedict and Saint John's University with a major in Political Science and a minor in Gender Studies. She is from Prior Lake Minnesota. Hailee enjoys learning about the intersection of gender and aspects of everyday life as well as political representation. Hailee also enjoys reading in her free time and playing rugby. By Betty Garcia Herrera In the introduction of learning the systemic structure of Brazil, it definitely caught me by surprise. It was quite easy to have read about all the difficulties Brazilians face socially, and economically in our short CD mod class, but to have the ability to view it clear as day definitely brought more clarity. Never had I imagined there was this much of a wide gap to the lack of representation in such a diverse country, learn about the struggles individuals/organizers face in developing more projects, and creating this atmosphere of cultural appreciation towards the various ethnic groups in Brazil. Nations will continue to exist (and some will remain very powerful) but global culture industries will also continue to fragment, differentiate, and deterritorialize (Larrin 2000). In a sense this made me reflect on the living conditions my parents experienced in adjusting to a new country and their difficulties for equality, and how I was able to relate to these organizers in their struggles of trying to show more cultural appreciation in their environment. It’s quite difficult being limited to resources to have the chance to flourish, and expected to work twice as hard to receive half of what others achieve, but that’s just the reality many of us with darker skin complexion, and ethnic features face. Gaining the opportunity to live with a host family has continued to open my horizon into learning first hand their personal up comings. My host mother is of a darker complexion, and has continued to strive her hardest to provide the best education for her daughters. Racism was very much a part of this intraclass struggle. In spite of traditional discourse in Brazil about “racial democracy,” the darkest Brazilians have the least education, live in the most precarious housing, hold the worst jobs, get the lowest pay (even for the same jobs as lighter Brazilians), die youngest, and hold very few elected posts or high positions in business, government, or the military (Caipora Women’s Group 1993; Fiola 1990). After a few days of adjusting, and getting the preview of the education system in Brazil, I asked my host mother about what process she had set her daughters through. I’ve met one of her daughters, and she’s becoming a doctor. I admire her strength, and will continue to support her on her path. I haven’t met her other daughter as she’s studying in Portugal to become a lawyer. Her daughters both had a private education, but it wasn’t easily done. Apart from living in the city, she has her own jewelry business called Quintal. Going to plug in her instagram, @use_quintal. Her work deserves more appreciation!! I love seeing her passion for this exceed as I shared a few pictures of her work with my friends’ and they instantly purchased her items! She also manages her farm outside of the city. There were a few pictures she showed me, and felt this source of connection between us. I had no great detail about my host family previously coming to Brazil, and all I knew was that she was middle class. I felt it was right to have shared about my background, and how there wasn’t enough unity in my community as it has become highly diverse. As well the background of my parents. My mother has her own land in Guatemala, and as I told her she grew in awe of her. My host mother wishes to one day have the ability to retire on her farm land, and instantly she reminded me of my mother. Side note, I felt this connection that she is exactly like my mother just from another country. I have not once felt homesick as my host mom showed the exact same love I receive from my mother. (Te Amo Mami) Before coming to college, I had faced many difficulties in having the ability to receive higher education. Never did I think college was available for me as my options were very limited. My best, and most stable path was to enter the workforce, and stay there despite all my hardworking time and effort I’ve put into school. I can imagine this falls the same with many kids who have these same circumstances. Blacks are more concentrated in regions where the number of higher education institutions is lower, which may affect the access rates by race/color. (Artes,A.& Ricoldi 2015). Learning about the Instituto Cultural of Steve Biko - Education and affirmative action in Brazil, I was reminded of a program back in my hometown that supported me in the process of the college path, Upward Bound. They provided the resources for us to study for the ACT, and guided us through our choices of which college would be the best fit for us. The Instituto Cultural of Steve Biko provided the resources to prepare students for the ENEM exam, which decides what school is the best fit for the student based on their results, and additionally provide this space for these students to learn more about their ancestry, themselves, and their potential. Honestly I was jealous as this program truly creates the environment for leaders to find their voice and advocate for racial inequality issues. I felt a bit defeated learning about the hardships that Brazil has faced, and what slow economic growth it has received. It had its chance to strive, but unfortunately it just didn’t occur. There is far too much grief from many researchers I’ve heard from in Brazil about its lost potential, but from these hardships all I’ve seen so far is growth. Too often those who have fervently appealed to this grand narrative as Brazil’s past, and its present, also assume that it is Brazil’s future (Van Delden, M. 2001). Bibliography Artes, A., & Ricoldi, A. M. (2015). Acesso de Negros no ensino superior: O que mudou entre 2000 e 2010. Cadernos de Pesquisa. Retrieved May 21, 2022, from https://www.scielo.br/j/cp/a/tttVNfkLTtGXpmB8JDFcdnD/?lang=pt Children on the Streets of the Americas : Globalization, Homelessness and Education in the United States, Brazil, and Cuba, edited by Roslyn Arlin Mickelson, Taylor & Francis Group, 2000. ProQuest Ebook Central, http://ebookcentral.proquest.com/lib/csbsju/detail.action?docID=178419. Jorge Larrain, Identity and Modernity in Latin America (Cambridge: Polity Press, 2000), 170. Van Delden, M. (2001). [Review of the book Identity and Modernity in Latin America]. Modernism/modernity 8(4), 702-703. doi:10.1353/mod.2001.0095. Van Delden, M. (2001). [Review of the book Identity and Modernity in Latin America]. Modernism/modernity 8(4), 702-703. doi:10.1353/mod.2001.0095. Betty Garcia Herrera is an upcoming sophomore at College of Saint Benedict. She's currently majoring in environmental studies on a pre-engineering track. Her hometown is Worthington, Minnesota. Betty loves being apart of the conversation on social justice issues. During her time in Brazil, she hopes to analyzed more deeply how race and gender are important categories in understanding the country’s struggle for social and economic development. By Grace Terlinden The biggest learning experience so far on the trip has been learning the influence that slavery had on Brazil. As Xavier Vatin mentioned in his lecture on, “The African Diaspora in Bahia: A Socio-Anthropological Perspective” there were over eight million slaves whom are thought to be brought to Brazil largely from Angola, Benin, Congo, and others (Brazil An Inconvenient Truth). All documentation of enslaved peoples were burned after abolition in 1888 which inhibits opportunities for Brazilians to connect with their African heritage, however the cultural influence from Africa cannot be dismissed or destroyed (Vatin 2022). The impact enslaved peoples had on Brazilian culture remains today through music, dance, and has implications on all aspects of Brazilian life, and still effects politics today. Music in Brazil still maintains many of it’s African characteristics and genres that were created by Africans. The lecture at the beginning of the percussion workshop with Mario Pam and Ilê Ahiê taught us that many of the musical genres that today Brazilians enjoy such as samba, jazz, and blues were all created by Africans. An outlet in which this musical influence shines through is during carnaval. Although carnaval started as a European tradition, but expanded into what it is today, because of black artists. An important aspect to carnaval is showcasing the Afro-Brazilian music styles such as Samba (Eakin 2017). The Afro-Brazilian influence of carnaval is not always appreciated, and has received backlash from the state. Marshall Eakin explained this struggle for representation and accreditation in his chapter Samba, Carnaval, and Getúlio Vargas and said, “The lower classes that created and sustained the escolas de samba began a long struggle with the representatives of the State as each attempted to control and determine the direction of carnaval with samba at its center” (2017). This quote probes that although African influence has made Brazilian music and carnaval what it is today, they are not always properly acknowledged for their success. As seen with carnaval, music is often accompanied with dance, and in the case of Brazil, dance is also heavily influenced by the enslaved people. Some of the most popular forms of dance in Brazil were either created or heavily influenced by enslaved peoples. Capoeira was created by slaves in order to defend themselves from their oppressors, but presently it is less about self-defense and more of a dance. In our workshop with Mestre Sapoti, he explained that today Capoeira is used to remember the atrocities of slavery and to keep pushing towards racial equality (2022). It is a common misconception that enslaved peoples were not pushing back against oppression, but amidst the tyranny, Capoeira is proof that all along enslaved people were constantly fighting back. Gladys Mitchell-Walthour stated in their book The Politics of Blackness: Racial Identity and Political Behavior in Contemporary Brazil, “Running away and revolts were forms of resistance. There were a number of revolts led by enslaved people” (2017). Afro-Brazilians created many forms of art such as dance and music as a form of resistance, and in the case of Capoeira as a revolt against slave owners. Not only did Afro-Brazilians create a lot of the music and dance enjoyed today in Brazil, but they did it in spite of the violence their oppressors held over their heads. The influence of slavery in Brazil has sparked my interest since being here, because although slavery is often thought to have happened a long long time ago and some consider it’s impacts to no longer exist. It didn’t really hit me how little time has passed since slaveries abolition until taking to our tour guide Fredi who showed me a picture of his father-in-law whose father was a slave. This interaction was important to my understanding about the individual as well as collective impacts that slavery still has on Brazil and internationally. Slavery’s influence on Brazilian culture is certainly important, but the individual impacts it still has today should be acknowledged. The “color-blind” ideology that has been popularized in Brazil as a form of complete racial equality is therefore the quite opposite of equal. Without acknowledging the cultural and social implications that the legacy of slavery has on Brazil will only exacerbate racial inequality. Raising awareness and giving credit to Afro-Brazilians who have made positive influences on music, dance, and culture is also an important step towards repairing racial inequalities. Works Cited: Brazil An Inconvenient Truth : BBC Documentary. 2020. Video. Eakin, Marshall C. 2017. «Communicating and Understanding Mestiçagem: Radio, Samba, and Carnaval». Chapter in . Becoming Brazilians: Race and National Identity in Twentieth- Century Brazil, 79–106. New Approaches to the Americas. Cambridge: Cambridge University Press. doi:10.1017/9781316800058.004. Eakin, Marshall C. 2017. «The Sounds of Cultural Citizenship». Chapter in . Becoming Brazilians: Race and National Identity in Twentieth-Century Brazil, 200–219. New Approaches to the Americas. Cambridge: Cambridge University Press. doi:10.1017/9781316800058.008. Mitchell-Walthour, Gladys L. 2017. The Politics of Blackness: Racial Identity and Political Behavior in Contemporary Brazil. Cambridge Studies in Stratification Economics: Economics and Social Identity. Cambridge: Cambridge University Press. doi:10.1017/9781316888742. Grace Terlinden is a rising senior at the College of Saint Benedict/Saint John’s University, pursing degrees in English and Political Science. She is originally from Big Lake, Minnesota. She enjoys learning about international relations through her involvement in Model United Nations. She is very excited to learn more about Brazilian politics and life in Brazil while studying abroad. By Kathryn McDonough In the United States, many students go to college or university once they graduate high school. When in high school, I had no doubt that I would be accepted to at least one university, if not multiple. The biggest choice my peers and I had to make about college is what one we would choose. Many of us take it for granted that college is so easily accessible to us, which is not the case in many countries. During our time here, we have learned about the education system in Brazil. Over the course of the class, we have discussed race and gender inequality in Brazil. These inequalities can be seen in the education system. In our lecture at Instituto Cultural Steve Biko, we learned about the ENEM exam, which is the college entrance exam (similar to the ACT/SAT), and the importance of the score. For Brazilians, this score is the most important thing for college acceptance. Not only is the score the most important thing, it’s the only thing that universities look at when determining whether or not to accept a student or not. Brazilian universities do not look at GPA, sports, extracurriculars, etc. when determining who gets accepted. These exams are offered once a year and if a student doesn’t do well, they must wait until the next year to take the exam, hence pushing back their college career (“Education and Affirmative Action in Brazil”). Using a score to determine college acceptance may sound fair because it is based on ability and not other factors. However, we see there are many flaws with this system. Although the exam system doesn’t seem to favor any race, we see inequalities come into play which leads to certain people having the advantage. White people have a much higher chance of passing and getting into a good university because they have more resources to help them prepare for the exam and better high schools with more funding that prepare them for this exam. We learned how hard this exam is and that the pass rate is much higher for students attending private schools. If a student wants to go to college, going to a private high school is essential. Parents will pay a lot for their children to go to the top private schools. Since Afro-Brazilian families tend to be among the lower classes due to their long run oppression, it is hard for the families to send their children to private schools. Many of these families cannot afford private education and sending their children could have long run consequences. We see that the education system has racial biases since the system favors those with more resources and money (aka white people). During our lecture in Cachoeira with Xavier Vatin at UFRB we talked again about race and education. Xavier told us that the university intentionally selects Black students. Although this is controversial in America, this seems to be a really good thing in these circumstances. Universities like this one help bridge the education gap. Xavier told us that there was a substantial amount of first generation Afro-Brazilian students at the university as well as many Afro-Brazilian professors. He said that many of their university students will get their masters degree and come back to teach at the university and help other students. Xavier also talked about the positive impact that former President Lula had on representation in higher education and Black pride. Although increasing Afro-Brazilian representation in higher education is not currently the priority, Xavier was confident in a positive future with future leaders. In our lecture with Alcides I learned that there are after school programs that help provide additional learning opportunities to educate students. These programs helped to increase the number of students passing their college entrance exams. Alcides discussed the projects that he had worked on. These programs are implemented to help increase Black pride. For example, one of the programs he mentioned was a ten day workshop dedicated to promoting black empowerment. They taught Afro-Brazilians, both male and female, how to braid and style curly hair and be proud of it instead of trying to straighten it/ style it according to European standards (Alcides). Programs like this are important and may help improve the confidence of Afro-Brazilian students. In my research on the racial and gender inequalities in politics, I found, “Sustained white men’s dominance in Brazilian political institutions and deterred white and Afro-Brazilian women’s political ambition.” (Wylie, 121). Many Afro-Brazilian women had no motivation to run for office because of the long run oppression they faced. Applying this concept to the education system may be beneficial. Many Afro-Brazilian students have no motivation to even try to pass this exam because it feels so hopeless since the system favors white people. At Instituto Cultural Steve Biko, we saw how their exam prep program was able to help teach students key concepts in the exam to help increase their scores and chances of getting into university. Not only did the students learn exam content, they also learned that they were capable and the program aimed to increase Black pride. We listened to a former student talk about the positive impact this program had on his life. He talked about how amazing college was for him and that he wanted to help other students make it to college and experience what he did. It was really amazing to see how much of an impact this program had on his life. Programs like this may help increase the ambitions of Afro-Brazilian students, which may in turn lead to increased representation in higher education. In conclusion, we see that the education system in Brazil is systemically racist and would benefit from changes or implementation of programs to help Afro-Brazilians. When looking at the Brazilian education system, it is important to recognize our privileges as Americans and understand that we are outsiders. It’s important to understand that we can’t fully understand and that, although it may be helpful to propose solutions and support programs such as the ones mentioned above, the situation is very complex and that we should not make assumptions based on our circumstances. Bibliography Alcides (Pai de Santo). “Condomble in practice” Lecture at ICR Brasil, May 16, 2022. “Education and Affirmative Action in Brazil.” Lecture at Instituto Cultural Steve Biko, May 20, 2022. Vatin, Xavier. “The African Diaspora in Bahia: A Socio-Anthropological Perspective.” Lecture at UFRB, May 19, 2022. Wylie, Kristen. 2020. “Taking Bread Off the Table: Race, Gender, Resources and Political Ambition in Brazil.” European Journal of Politics and Gender 3, no. 1: 121- 142. https://doi.org/ 10.1332/251510819X15719917787141. I am Kathryn McDonough. I was born and raised in Faribault, Minnesota. I’m a senior math major at CSBSJU. I enjoy applied mathematics and am currently planning on becoming an actuary. When studying abroad in Brazil I hope to immerse myself into the culture and gain a new perspective of the world. By Lizbet Martinez and Fabian Venegas Ramos On the day we are writing this, we have been in Bahia for 12 days. Through our educational program, we have learned about various topics related to race, gender, and inequality in Brazil including the education system, religion, and expansive history lessons. Some of our favorite lectures and experiences, however, have been centered on music and dance. These two mediums are more than just entertainment, but cultural ways of being, building community, and (re)connecting to ancestral roots. It has been an energizing and empowering experience to engage and interact with various cultural forms of dance and music unique to Brazil. On the evening of our first full day in Bahia, we had a capoeira workshop with Mestre Sapoti. Capoeira is a Brazilian martial art that combines elements of dance, movement, and music. Mestre Sapoti discussed the origins of capoeira and how it came from the enslaved Africans in Brazil and was used as a form of self-defense disguised as dance. We learned how to do the ginga, the basic step, as well as a few offensive and defensive moves. We also learned about the musical instruments used to play the music for capoeira and the call and response songs that people sing. It was emphasized that people do not fight capoeira, but it is something that is played. It remains a very important part of Afro-Brazilian tradition and can be seen in the streets just about anywhere in Bahia. The workshop was a great way for us to dive into Brazilian culture. We also had the incredible opportunity of learning Afro-Brazilian dance with Antonio Cozido, creator of Swing Afro Baiano. His zealous attitude, cheerful chants, and words of wisdom created an unforgettable experience for us both, one that we have been looking forward to since the start of the course on campus. To begin the dancing workshop, we did some grounding exercises to connect to our body’s five senses and to connect with our surrounding environment. He also re-introduced us to a Yoruba word used in Candomblé religion – Axé, which means “energy.” “AXÉ! AXÉ! AXÉ!” echoed throughout the room as we all chanted together several times throughout the workshop to reinvigorate each other’s energy. We learned how to dance Samba, Folha, and other dances that are popular in Brazil. The dances were all distinct from one another; some were easier to remember, some sensual and slow, and others upbeat and fast-paced. Samba, more specifically, is a Brazilian dance that is considered one of the most representative elements of Brazilian culture. Compared to other dance styles, Samba was a unique and fun dance to learn. The emergence and spread of Samba in the 1920s was a popular sensation and in the 30s fused with carnaval, becoming emblematic of Brazil’s cultural identity. Samba was distinctly used to enhance a national identity and connect the regions of Brazil, which at the time were developing their own unique and competing music sounds. The most influential radio station of Brazil in the 1940s—Rádio Nacional, for example, “promoted the song heavily, and openly declared samba and its sentiments as the core of national identity” (Eakin 2017, p. 204). Together, popular media and the state pushed Samba as a cultural piece that would build bridges between cultural groups and create the Brazilian people. Like samba, another essential aspect of Brazilian culture is the carnaval. We were able to visit the Casa do Carnaval museum in Bahia to learn about the importance of carnaval in Brazil. As Eakin explains, carnaval “emerged in the 1930s and 1940s as the principal ritual showcasing the Freyrean vision…it became the most holy ritual of mestiço nationalism and the celebration of mestiçagem” (2017, 204). It is a ritual and national festivity that comes from European roots but is grounded in various Brazilian (particularly afro-Brazilian) traditions. At the museum we got to see colorful costumes, did an interactive dance experience, and saw how carnaval brings all people together. Similarly, music had an instrumental role in creating the national identity of Brazil that is known today. The rise in popular music contributed to ethnic mixing for indigenous, African, and Portuguese people, allowing various styles to form, interact, and fuse with each other. Eakin (2017) states, “The cultural arena provided Brazilians opportunities for participation and belonging that were not open to them in the political arena, especially during the years of dictatorship” (p. 202). This highlights how popular music was fundamental for Brazilian culture and citizenship because it created space for Brazilians of different groups, particularly those existing in the margins, to engage with its production and consumption. This was demonstrated in the Percussion Workshop we had with Mario Pam. We saw and learned to play instruments with either indigenous roots, African roots, or European roots. These different instruments became used by other cultural groups to create and influence new music forms. This allowed different cultures to be represented and be part of an “imagined community.” Our unique experience has demonstrated to us that inequality and racial injustice is prevalent in every aspect of life in Brazil. We see it very clearly in the arts that are often rooted in afro-Brazilian culture and are used as a means to fight back against discrimination and injustice. From capoeira to samba to carnaval, people are taking up space and keeping traditions alive. The arts experiences that we have been fortunate enough to have gone through have not only taught us about the issues, but we were fully immersed in experiencing the response to those issues. We know we will take with us the understanding and skills we learned, and we hope to be able to spread the wisdom, strength, and passion we acquired through the workshops and lectures. Eakin, Marshall C. 2017. “The Sounds of Cultural Citizenship.” Chapter. In Becoming Brazilians: Race and National Identity in Twentieth Century Brazil. 200–219. New Approaches to the Americas. Cambridge: Cambridge University Press. Lizbet Martinez-Port is a senior at the College of Saint Benedict studying political science and Hispanic studies. She is from Minneapolis, Minnesota and enjoys learning about topics that intersect within her majors. She is passionate about immigration reform, as well as other social justice issues. On campus, she sings, dances, and acts. She looks forward to learning about a new culture and language during her time abroad in Brazil. Fabian Venegas-Ramos is from Immokalee, Florida. They are a senior, soon to be graduate of the College of Saint Benedict and Saint John's University. They will be receiving their bachelor's degree in Sociology and Gender Studies. Fabian is passionate about social justice, and queer and trans rights and activism. They look forward to immersing themselves in the Brazilian culture through music, dance, and food! By Julia Krystofiak and Miriam Nelson Upon arriving in Salvador de Bahia, Brazil, we acclimated to our initial surroundings at Wish Hotel. The streets were bustling with a mix of automobiles, motorcycles, and pedestrians—the sounds echoing off the towering white high-rise buildings. Various tropical plants (climate type Am to those who are wondering) grew between the buildings, pavement, and the square and hexagonal pavers. We ventured outside the intensely airconditioned and falsely manicured paradise of the hotel to a nearby park. People hurried around its perimeter, while others walked dogs on the inside, roller skated, stopped to look at the giant statue, or worked out at the outdoor gym. We took in the setting, enjoying this island of outdoor recreation between the network of busy streets. Standing on the central walkway looking towards a manmade pond we heard a yell, “you are beautiful!” We looked around. A group of young people shyly smiled as they approached. They repeated “you are beautiful.” This initially created a situation of intense discomfort for us—as we acknowledged that it was a group of young black women calling a group of primarily blonde, white women beautiful. This prompted our discussion of how European features are incorporated into Brazilian beauty standards as a means of oppression, which we learned about in class (Mitchell-Walthour 2017, 5; Pravaz 2019, 81-84). Mentioned by Fred on our first tour of Salvador, the “mulata” embodies the Brazilian beauty ideal—a mix of European and Afro-descendant features. The mulata is a hyper-sexualized beauty standard in Brazil rooted in both racial and gender-based discrimination (Pravaz 2009, 80). Brazilian standards on body shape fluctuate depending on the region in Brazil, as larger more voluptuous bodies are associated with health and fertility in Northern Brazil (Fred 2022) and slimmer figures are more represented by beauty standards in Southern Brazil. To demonstrate the pervasiveness of these body shape standards, a 2012 study of Brazilian schoolchildren observed high levels of meal-skipping and laxative use among adolescent girls and the use of weight loss medicines among adolescent boys (Claro, Santos, Oliviera-Campos 2012). In both cases, these extreme measures were taken by school-aged children in attempt to achieve the “ideal” body type. Telenovelas are a platform that widely and effectively convey nationally held beauty standards, including standards intrinsic in “mulata” beauty ideals (Eakin 2017). In Brazilian media, Sonia Braga starred in a range of productions (Gabriela, Dancin’ Days, Dama da lotação, Dona Flor, Eu te amo, Kiss of the Spider Woman, the Milagro Beanfield War, and Moon Over Parador) and brought to the forefront of immensely popular telenovelas the image of the “mulata,” and with it, mestiçagem, or complete racial mixing (Eakin 2017, 150). The mulata emerged as “one of the most potent and pervasive images” in twentieth century Brazil (Eakin 2017, 110). However, research on mestiçagem in terms of race and color within telenovelas has been limited, as most research has been conducted on class inequality within telenovelas. “Most of the commentary on race relations has focused on the absence of black actors in the novelas, except in menial roles such as cooks, maids, and hired help” (Eakin 2017, 153). Similar to societal standards produced in many states around the world, trans and cis women in Brazil are subjected to unrealistic beauty standards that fuel systematic oppression and racism. In a study examining beauty standards globally, it was found that: Brazilians had the highest prevalence of stating that beauty increases opportunities in life (66.0%). Additionally, more than a half of all women in Brazil have already considered having cosmetic surgery, and 7.0% reported having undergone some kind of cosmetic procedure – the highest of all countries surveyed. Brazil was also the world’s largest consumer of weight-loss medications per capita (Laus et al. 2014). In Brazil, publicly perceived racial and gender identities are predominantly determined by an individual’s appearance. Considering this, as well as binary expectations of gender expression, discrimination against bodies continues to impact many people today (Rodrigues-Shirley 2019, Brum 2017, Eakin 2017). For this reason, it is critical to understand the oppressive aspects of beauty standards rooted in both racial and gender-based discrimination. Bibliography Brum, Elaine. 2017. Laerte-Se. Netflix. 1hr 40min. https://www.netflix.com/br-en/title/80142223. Claro, Rafael Moreira, Maria Aline Siqueira Santos, and Maryane Oliveira-Campos. 2012. “Body image and extreme attitudes toward weight in Brazilian schoolchildren.” Revista Brasileira de Epidemiologia 17 (11). Revista Brasileira de Epidemiologia 17. https://doi.org/10.1590/1809-4503201400050012. Eakin, Marshall C. 2017. “‘Globo-Lizing’ Brazil: Televising Identity,” in Becoming Brazilians: Race and National Identity in Twentieth-Century Brazil. Cambridge: Cambridge University Press. https://doi.org/10.1017/9781316800058. Eakin, Marshall C. 2017. "The Sounds of Cultural Citizenship," in Becoming Brazilians: Race and National Identity in Twentieth-Century Brazil. Cambridge: Cambridge University Press. https://doi.org/10.1017/9781316800058. Fred. 2022. Tour of Salvador. ICR Brazil. May 11, 2022. Laus, Maria Fernanda, Idalina Shiraishi Kakeshita, Telma Maria Braga Costa, Maria Elisa Caputo Ferreira, Leonardo de Sousa Fortes, and Sebastião Sousa Almeida. 2014.“Body image in Brazil: recent advances in the state of knowledge and methodological issues.” Revista de saude publica 48, no. 2 (2014): 331-46. doi:10.1590/s0034-8910.2014048004950. Mitchell-Walthour, Gladys. 2017. The Politics of Blackness: Racial Identity and Political Behavior in Contemporary Brazil. 1st ed. Cambridge University Press. https://doi.org/10.1017/9781316888742. Pravaz, Natasha. 2009. “The Tan from Ipanema: Freyre, Morenidade, and the Cult of the Body in Rio de Janeiro.” Canadian Journal of Latin American and Caribbean Studies / Revue Canadienne Des Études Latino-Américaines et Caraïbes 34, no. 67 (2009): 79–104. http://www.jstor.org/stable/41800448. Rodrigues-Shirley, Marcela. “Activism is Survival for Brazilian Trans Women.” Ms. August 1, 2019. https://msmagazine.com/2019/08/01/activism-is-survival-for-brazilian-trans-women/. Julia Krystofiak is going into her senior year at the College of Saint Benedict and Saint John's University. She is pursuing a degree in political science and data analytics and hopes to attend graduate school following her undergraduate studies. She is originally from Mounds View, MN. Julia enjoys learning about gendered power structures, international relations, and civil conflict. She has been involved in multiple research projects focusing on gendered and populist rhetoric, which is extremely relevant to Brazil under Bolsonaro. She looks forward to better understanding human impact on the climate and natural world in the context of Brazil! Miriam Nelson is a rising senior at the College of Saint Benedict, majoring in environmental studies and political science. She is from Blue Hill, Maine. Miriam is interested in a wide range of topics including international environmental policy, water conflicts, and land trusts. She highly enjoys spending time outside performing backcountry trail work, backpacking, paddleboarding, and birding. |
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