Download Orpheus and Power: The Movimento Negro of Rio de Janeiro and by Michael George Hanchard PDF

By Michael George Hanchard

From contemporary information on disparities among Brazilian whites and non-whites in components of overall healthiness, schooling, and welfare, it really is transparent that huge racial inequalities do exist in Brazil, opposite to previous assertions in race relatives scholarship that the rustic is a "racial democracy." the following Michael George Hanchard explores the results of this more and more obvious racial inequality, highlighting Afro-Brazilian makes an attempt at mobilizing for civil rights and the robust efforts of white elites to neutralize such makes an attempt. inside of a neo-Gramscian framework, Hanchard exhibits how racial hegemony in Brazil has hampered ethnic and racial identity between non-whites by way of at the same time selling racial discrimination and fake premises of racial equality.

Drawing from own documents of and interviews with contributors within the Movimento Negro of Rio de Janeiro and Sao Paulo, Hanchard provides a wealth of empirical facts approximately Afro-Brazilian militants, evaluating their effectiveness with their opposite numbers in sub-Saharan Africa, the us, and the Caribbean within the post-World struggle II interval. He analyzes, in entire element, the intense problems skilled by means of Afro-Brazilian activists in deciding on and redressing racially particular styles of violation and discrimination. Hanchard argues that the Afro-American fight to subvert dominant cultural types and practices incorporates the chance of being subsumed by way of the contradictions that those dominant varieties produce.

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Extra info for Orpheus and Power: The Movimento Negro of Rio de Janeiro and São Paulo, Brazil 1945-1988

Sample text

They represent a variety of normative assumptions about the everyday world in which they live, and their social practices may reflect both acceptance of and resistance to “common sense” understandings of race relations and their location within them. With race and ethnicity as dimensions of a hegemonic process, there exists the possibility of contradictory elements within a single consciousness in the following forms: an expressed belief in social equality while harboring and manifesting racist sentiments; a position of material comfort derived from professional status, coupled with personal insecurity in social spheres where this status is subjectively diminished because of one’s color; or the expressed belief by members of a subordinate group of the superiority of a more powerful one.

Moreover, with the challenges to the notion of a racial democracy in Brazil posed by activists and scholars alike, have there been shifts in the relations between whites and nonwhites in Brazil over time? Missing from the depictions of white elites’ relatively smooth racial dominance in both the determinist and structuralist literatures are two other key elements of racial politics—power and culture. Like protagonists on both sides of the race-versus-class divide, the forms of power largely recognized and investigated are those that are economic and formal-institutional.

Andrews emphasizes that Afro-Brazilian women had relatively greater employment opportunities than men, which helps explain the higher unemployment rates for Afro-Brazilian males during this period. Moreover, Andrews’s survey of popular newspaper and other accounts of the working classes during the early part of the twentieth century provides a counterargument to Fernandes’s assertions of a peculiar moral laxity among the poorest Afro-Brazilians,4 for there were similar characterizations and stereotypes of Italian and other immigrants.

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