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 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 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

Yesterday I had the first meeting with the students who will be joining me in Brazil in May 2023. We start classes in March, but I get way too excited and want to start sharing stuff as soon as I can with students!

This first post is a review of the stuff we did in 2022. To complement the class, I invited various scholars to campus and remotely to help my students understand more about Brazil. Below are the recordings for some of these talks!

 Spotlight on Brazil Series - Brazil under US influence: 1964-2021, Xavier Vatin

Spotlight on Brazil Series - Social inequalities in Brazil: Effects and Outcomes in Life and Health Conditions, Clarice Mota

​Spotlight on Brazil Series - An Informal Conversation on Racial Issues & Basketball in Brazil, Jamir Garcez

​Spotlight on Brazil Series - Fernando Conceição: Violence Against Minorities - Brazil & US, Fernando Costa da Conceição

By Kate McGlinch

In studying race, gender and inequality in Brazil, it is impossible to not recognize the structural and interpersonal violence against minority groups in the country. The multilayered discrimination against black Brazilians has sprawled across history and recent times. Coming from the United States, these issues were not unfamiliar to me; During our trip, ten black people in Buffalo, New York were shot to death in a supermarket in a racially-motivated hate crime.

Hateful ideologies feed into many instances of interpersonal violence like this which are, essentially, swept under the rug by the institutions and individuals holding power. Colorblind legislation allows for problems to be “fixed” without being fully addressed or validated. These things happen in both the United States and Brazil.

But while I am fully aware of these issues in the U.S., I had much to learn while studying abroad. Before embarking on our trip, our class read about the history of race relations and the so-called racial democracy of Brazil. We were visited by Ian Carrillo, who had conducted ethnography on how color-blindness manifests today in Brazil’s sugar-ethanol industries, among many other scholars both in-person and virtually. In his article describing his studies, Carrillo identified racial democracy as the portrayal of “centuries of slavery and sharecropping through a nostalgic lens in which masters enjoyed cordial relations with enslaved peoples. Rather than abhorring the power inequalities inherent in the denial of human freedom, racial democracy romanticizes paternalistic relations'' (Carrillo, 58).

I found this elaboration helpful in understanding the public reception of Mestiçagem and Freyre’s theories. Looking at the centuries of slavery and harsh oppression of Afro-Brazilians in this way seems to have provided the people perpetuating it with an escape hatch from guilt or accountability. Meanwhile the racism that continues today, though veiled, remains just as violent and repressive.

We also read chapters from “The Politics of Blackness: Racial Identity and Political Behavior in Contemporary Brazil”, which provided a comprehensive examination into how the identities of Brazilians interact with their political behaviors. In its conclusion, it is stated that “discussion on the role that violence plays in maintaining an Afro-Paradise where foreigners celebrate exotic black bodies at the same time that the state destroys these bodies through terror and killing, highlights how state actors create racial categories for economic and social gain. Exclusion and discrimination are violent” (Mitchell-Walthour, 222). I found this to be a corroboration to Carrillo’s description of color-blindness in Brazil’s institutions today.

In traveling to Brazil and observing life for different people there, I found these conclusions to be very real. While driving around Bahia, I spotted a lot of different billboards. Many promoted music while others marketed healthcare and beauty products. The differences in how these different interests were portrayed, however, seemed odd to me. While billboards for music and some beauty items included more people with darker skin tones, the billboards for healthcare almost always had just white people on them. Though pretty subtle in the grand scheme of things, these billboards seemed to reinforce the idea of higher education and employment in healthcare being more fitting for people with lighter skin. This was especially concerning to me as we had attended lectures talking about the reality of racial disparity in higher education. They emphasized that these pursuits are not “more fitting” of white Brazilians, rather, white Brazilians simply have much easier access to them.

Apart from my experiences in Salvador, the lectures played an important role in identifying institutional violence against black Brazilians. We were visited by Professor Wyllis Santos for a lecture on Afro-Brazilian religions, in which he described the actions taken by evangelical and Catholic churches to suppress Afro-Brazilian religious practices throughout history and today. While the aggressive enforcement of Catholicism happened through colonialism, evangelical pastors today have been teaming up with drug-traffickers in order to target Afro-Brazilian congregations. Additionally, militias (often populated by cops) have also joined forces with drug-traffickers in implementing restrictive power over favelas, especially in Rio, which are often majority black communities (Santos, 2022). These groups do not seem to be held accountable for their violence due to their ideologies being mostly in-line with the country’s current president.

Though this violence against black Brazilians is undeniable, the counteraction of black consciousness and empowerment seems to be supported with an equal level of determination. I was especially impressed by the work of the Pai de Santo Alcides and the Steve Biko Institute in their work for black communities in Brazil. As a practitioner of Candomble, Alcides emphasized positive work in one’s community as a principle of the religion. In his community, he started projects teaching children dental hygiene and building self-esteem in black women by teaching them how to do their hair (Alcides, 2022). The Steve Biko Institute, inspired by Steve Biko’s legacy of black consciousness and citizenship in South Africa, provides a “preparatory class for the entrance exam aimed at low-income black students - the first of its kind in Brazil” (Steve Biko Cultural Institute, 2014). Institutions like these, along with Afro-Brazilian percussion and dances in public spaces, voice opposition against racial discrimination in a sophisticated way. It seems that

Afro-Brazilians have grown more and more unapologetic for their African features, making a case for the importance of these features to Brazil itself. Whether through practicing Capoeira or creating educational opportunities for black Brazilians, there is a strong sense of empowerment in Salvador.
 
Works Cited
 
Carrillo, Ian. 2021. “Racialized Organizations and Color-Blind Racial Ideology in Brazil.” Sociology of Race and Ethnicity 7, no. 1 (January): 56–70. https://doi.org/10.1177/2332649220943223.
 
Mitchell-Walthour, Gladys L. 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, 2017. doi:10.1017/9781316888742.
 
Santos, Wyllis. “Candomble and Religions in Brazil.” Lecture, Instituto Clara Ramos, Salvador, BA, May 16, 2022.
 
Alcides (Pai de Santo). “The Practice of Candomble.” Lecture, Instituto Clara Ramos, Salvador, BA, May 16, 2022.
 
“Projetos: Pre-Vestibular.” Instituto Cultural Beneficente Steve Biko. Instituto Cultural Steve Biko, 2014. Accessed May 20, 2022. https://www.stevebiko.org.br/projetos

Kate McGlinch is a sophomore at CSB/SJU with a major in Political Science and a minor in Philosophy. She is from St. Paul, Minnesota. Her academic interests include justice and reformation in politics as well as policy for social issues. She looks forward to understanding Brazilian politics and culture in a more holistic way while studying abroad. 

By Julia Krystofiak and Grace Terlinden

Class inequality is very apparent throughout Brazil and was especially prevalent in the city of Salvador, Bahia. One of the most significant manifestations of this class inequality can be observed in housing disparities between the interior and the periphery of the city. The interior of the city houses most upper class and upper middle-class people in Bahia, while the periphery, or suburbs, is home to many lower middle-class and lower-class people. The dominant class status in these distinct areas is represented by available housing, the presence of retail and restaurants, and personal transportation (cars, motorcycles, etc.) among other things.
 
Our host families lived in the interior of the city in upper middle-class neighborhoods called Graça and Vitoria. The interior of the city is abundant with polished high-rise apartment buildings, shopping centers, drug stores, and restaurants. Most people in the interior of Salvador commuted through the city in their newer, personal cars or had family drivers. Their apartment buildings had doormen and maids that watched over and maintained their living spaces. Many of these buildings also had special “service” doors and elevators, representing separation by class even within the interior of the city.

Favelas are large communities often located on the outer parts of larger cities. Our tour guide, Fredi, described the favelas as unregulated communities in which the residents build their own residences and aren’t required to pay rent or any tax on their property, because they essentially have no legal right to the land. The enormous population of the favelas is what keeps the government from forcibly removing the residents but engages in discriminatory practices that keep the residents of favelas from gaining equal opportunities. The two physical distinctions of favelas that Fredi pointed out are: they are located in the outskirts of the city and far away from the “inner city” and favelas expand horizontally while the inner-city expands vertically.
 
The favela communities are typically viewed as dangerous, and the Brazilian police have tried to “pacify” these communities by increasing patrol in the neighborhoods and using other proactive policing strategies (Mitchell-Walthour 2017, 220). Policies such as these claim to be for the public good, but they are proven to be violent themselves, and have resulted in the mass killings of innocent residents (Mitchell-Walthour 2017, 220). Bolsonaro has exacerbated these tensions between racial and class groups, through fueling Brazilians fear of crime (Chagas-Bastos 2019). Recent research has supported the claim that Bolsonaro's “environment of fear” utilized in his campaign, has increased violence between social groups (Chagas-Bastos 2019). Bolsonaro’s position on race and class in general is important to understand the future of favelas and inequality as his impact lasts beyond his time in office.
 
It is important to note that these class disparities are inextricably connected to race and racism (Mitchell-Walthour 2017). Discussions about issues concerning class in Brazil often exclude the role that race plays in class disparities, likely due to the myth of mestiçagem (Mitchell-Walthour 2017, Marshall 2017). Ideas about Brazil being a racial democracy suggest that societal disparities are more related to class than race because the racial spectrum in Brazil produces a society in which racism “cannot exist” (Marshall 2017). In contrast to Freyre’s myth of mestiçagem, class status, in addition to physical features and phenotype, is used in Brazil to classify people into different racial categories (Mitchell-Walthour 2017).  Elites engage with the narrative surrounding inequality by claiming that policies that help to decrease inequalities exist only because of prejudice against elites (Carrillo 2020). This practice of victimizing themselves has subsequently made light of the real racial and economic inequalities that exist and persist because of the elites’ practices (Carrillo 2020).

References:
 
Eakin, Marshall C. 2017. " The Beautiful Game: Performing the Freyrean Vision," in Becoming Brazilians: Race and National Identity in Twentieth-Century Brazil. Cambridge: Cambridge University Press. https://doi.org/10.1017/9781316800058.

Fabrício H. Chagas-Bastos. "Political Realignment in Brazil: Jair Bolsonaro and the Right Turn". Revista de Estudios Sociales, no. 69 (2019): 92-100. https://doi.org/10.7440/res69.2019.08


Ian, Carrillo. “Racialized Organizations and Color-Blind Racial Ideology in Brazil,” Sociology of Race and Ethnicity 7 (1): 56-70. doi:10.1177/2332649220943223.

Mitchell-Walthour, Gladys L. 2017. The Politics of Blackness: Racial Identity and Political Behavior in Contemporary Brazil.”Cambridge: Cambridge University Press. https://doi.org/10.1017/9781316888742.001.

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!

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 Hailey Karnowski

As my time here in Brazil comes to an end, I thought I would share two of the most memorable experiences that I had that deepened my understanding of Brazilian culture and led me to further question the persistent topics regarding gender.

Earlier this week, our group had the pleasure of hearing from Major Denice Santiago who is a police officer in Salvador and has helped create a branch of the police force focused strictly on violence against women. Major Denice informed us about the horrors that women face in households, and how justice was rarely sought due to the fear of not being believed or not having any resources in the first place. I had figured that there was still inequality between men and women—since some of our prior research had suggested that—but was clueless to the fact that violence against women ceases to exist across many aspects of the culture.

Before traveling, one of the subtopics we studied was gender’s role in Brazil. One article explained how Brazil still sees a lack of representation of women in power and it was not until 1994 that a woman was elected at the state level (dos Santos and Thomé, 2021). Knowing this, I thought it was amazing that Major Denice started in the police force at the age of 18 and holds a high ranking, but she mentioned to us that there is only so high of a position that women officers can get. Another article expressed how massive the women’s movement in Brazil was to gain the ability to vote only to be faced by backlash, and Major Denice’s talk amplified the idea that this movement has yet to see full equality (Maruci, 2018).

Back to Major Denice’s important topic discussed in her lecture—the violence against women in Brazil has plagued numerous households and has not received the social and governmental attention that it needs. Thankfully, Major Denice helped start a program to solely assist in cases and incidents regarding violence against women, but an earlier experience that I had led me to believe that this violence might not just be in the household.

Last week, those who wanted to were able to see a live Brazilian soccer match at the stadium in Salvador. For those unfamiliar with Brazilian soccer, soccer or “futebol” is arguably one of the most significant parts of Brazilian culture and helps unite the states and country. As an article we explored suggested, soccer is so popular because anyone can play it no matter the race or socioeconomic background and the sport has become a part of many Brazilians’ identity (Eakin, 2017). It truly brings all sorts of different people together, and as a person who loves sports, it was incredible to see this in person.

The game started out like any other major league sport with fans cheering, people buying cups of beer, and guys selling snacks throughout the crowd. However, as the game became tied and the fans became frustrated, I heard numerous sexist slurs being yelled at the players, referees, and even to other fans. I was shocked at some of the things that were being said—of course I know how Americans can get with hockey and football—but it was maddening hearing that the slurs regarded women. It was not until after the game during our lecture with Major Denice that I found out that soccer games are a huge driving force with domestic violence and that the special taskforce actually stays at the stadium to ensure that no women are being harassed or hurt. It was extremely eye opening that a sport so important to a nation holds some toxic behaviors that further the inequalities that women face in society. This experience made me look at Brazil on a more intersectional level, and I realized that although things like soccer are important for unity, there still may be some people that are disadvantaged from it.

Although our course explored inequalities persistent in Brazilian culture, I think it is important to note the changes that are currently being made for a more equal and equitable society for women and other marginalized groups. Since the beginning, powerful women activists have made monumental impacts on the culture that is seen today. Take Bertha Lutz and Dilma Rousseff for example. The two women fought against all odds to further women’s rights and gain political power (Noriega, 2020). Since then, women like Major Denice Santiago have been continuing this journey to fight for women’s rights, and their actions have not gone unnoticed. I can only hope that Brazil and the United States continue these efforts toward equality.

Works Cited:

Eakin, Marshall. “The Beautiful Game: Performing the Freyrean Vision” (2017). In Becoming
Brazilians: Race and National Identity in Twentieth-Century Brazil (New Approaches to the Americas, pp. 165-199). Cambridge: Cambridge University Press. doi:10.1017/9781316800058.007

dos Santos, Pedro A. G. and Thomé, Débora, "Women and Political Power in Brazil"
(2021). Political Science Faculty Publications. 70.
https://digitalcommons.csbsju.edu/polsci_pubs/70

Maruci, Hannah. “Women’s struggle to vote in Brazil: same fight, different strategies” (2018).
Oxford Human Rights Hub. https://ohrh.law.ox.ac.uk/womens-struggle-to-vote-in-brazil-same-fight-different-strategies/

Noriega, Christina. “Herstory: 12 Brazilian Women Who Changed the Course of History”
(2020). ReMezcla. https://remezcla.com/lists/culture/herstory-brazilian-women-changed-course-history/

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.