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HISTORICAL TIMELINE

HISTORICAL TIMELINE 1789 Inconfidencia Mineira , an unsuccessful Brazilian separatist movement . 1808 D. João and the royal family arrive in Brazil

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HISTORICAL TIMELINE

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  1. HISTORICAL TIMELINE • 1789 InconfidenciaMineira, anunsuccessful Brazilian separatist movement. • 1808 D. João and the royal family arrive in Brazil • 1822 D.Pedro (the king’s son) proclaims Brazil’s independence • 1820s-1930 Coffee is the major product • 1840-1889 D. Pedro II is the second emperorof Brazil • 1879-1912 Rubber plantations in the Amazon • 1888 Slavery is ablolished • 1889 Monarchy was overthrown and the country proclaimed itself a Republic

  2. Slave Trade Brazil received more African slaves in total than any other nation. - About 3,65 million. - The main source was Angola and the Congo.

  3. Brazilian slaves came from a number of African ethnic groups, including Igbo, Yoruba, Ewe, Fon, and Bantu. Slave handlers classified them by the shore of embarkment, so the relation to their actual ethnicity may be accurate or not.

  4. Sugar Cane Plantation – Engenho

  5. Fighting Opressionin Colonial Times QUILOMBOS: Settlements founded by people of African origin who were in the most part escaped slaves. Later these escaped African slaves would help provide shelter and homes to other minorities of marginalised Portuguese, Brazilian aboriginals, Jews and Arabs, and/or other non-black, non-slave Brazilians who experienced oppression during colonization. The most famous was PALMARES (circa 1600-1694), located in the state of Pernambuco led by ZUMBI. http://www.youtube.com/watch?v=ewl5fHKQvKA

  6. Zumbi dos Palmares - Located in the state of Alagoas - about 20.000 in 1690 - diverse ethnic origins - the governor of the capitaincy Pernambuco organized an army defeating Palmares in 1694 - Remnants of quilombo dwellers continued to reside in the region for another hundred years.

  7. QUILOMBOS TODAY - November 20 is celebrated, chiefly in Brazil, as a day of Afro-Brazilian consciousness. The day has special meaning for those Brazilians of African descent who honor Zumbi as a hero, freedom fighter, and symbol of freedom. Zumbi has become a hero of the twentieth-century Afro-Brazilian political movement, as well as a national hero in Brazil. - The 1988 Constitution of Brazil granted the remaining quilombos the collective ownership of the lands they have occupied since colonial times, thus recognizing their distinct identity at the same level of the Indigenous peoples of Brazil.

  8. Capoeira: Brazilian martial art that combines elements of dance, acrobatics and music, and is sometimes referred to as a game. It was developed in Brazil mainly by African descendants with native Brazilian influences, probably beginning in the 16th century. It is known by quick and complex moves, using mainly power, speed, and leverage for leg sweeps.

  9. - In 1890, the recently proclaimed Brazilian Republic decreed the prohibition of capoeira in the whole country. After the prohibition, any citizen caught practicing capoeira, in a fight or for any other reason, would be arrested, tortured and often mutilated by the police. - In the 1920s, when Capoeira repression had declined. In 1932,Mestre Bimbafounded the first ever Capoeira school and decided to call his new style Luta Regional Baiana (meaning regional fight from Bahia), as the word capoeira was still forbidden by Brazilian law. - By 1940, capoeira finally lost its criminal connotation and was removed from the penal code.

  10. - Symbol of the Brazilian culture, symbol of the ethnic amalgam that characterizes Brazil, symbol of resistance to the oppression, Capoeira definitely changed its image and became a source of pride to Brazilian people. It is officially considered intangible cultural heritage of Brazil.

  11. Abolition of Slavery Timeline - Brazil abolished slavery in a series of incremental steps. A) The Government banned the importation of slaves (1850). B) Brazil fought a major war with Paraguay--the War of the Triple Alliance (1864-70). Large numbers of youths and men enlisted in the Brazilian Army and were granted their freedom. C) Pedro II was opposed to slavery, but he did not want to risk antagonizing slave owners; accordingly, he felt that the nation should abolish it by degrees. In 1871 Brazil enacted the Law of the Free Womb, which granted freedom to all children born to slaves.

  12. D) The next step was freeing aged slaves over 60-years old (1885). This was an easy step because the elderly were more of an economic burden than an asset. E) The Drought (1877-1878) had a terrible impact on the people of the Northeast. Some people actually starved when crops failed. Landowners with no crops to harvest began selling their slaves in southern Brazil which was not affected by the Drought. F) Another factor was the increase in European immigration which had begun to reach sizeable numbers in the 1880s. G) Besides helping to restructure the labor system, these new immigrants viewed slavery as imoral. The many slaves freed since the 1850s also were another group which objected to slavery.

  13. - Abolishing slavery was the last major action taken by the Brazilian royal family. Brazil proved to be the last Western Hemisphere country to abolish slavery. The Emperor was on a trip to Europe when his daughter, Princess Isabel serving as regent, issued a decree abolishing slavery (May 13, 1888). Where did the new free men and women go? One of the most noticeable consequences was the increase of Africans and Afro-descendants in Rio de Janeiro. Which caused and urban chaos in relation to housing in the late 19thbeginning of 20th century. The origin of the FAVELAS is linked to the end of slavery. Later on these communities would be the scene of a significant part of Brazilian black culture, particularly with respect to Candomblé and samba amaxixado at that time.

  14. African Heritage Religion, Music, Dance, Food - Salvador is Brazil’s third biggest city and the one with the strongest African influence. -

  15. Orixás of Candomblé

  16. - The religion is based in the anima (soul) of the natural environment, and is therefore a kind of Animism. - Candomblé is a polytheistic religion and worships a number of gods, derived from African deities. - Candomblé temples are called houses (casas), plantations (roças), or yards (terreiros). Most Candomblé houses are small, independently owned and managed by the respective higher priests (female mãe-de-santo or male pai-de-santo). - In the public part of the ceremony, "saint-children" invoke and "incorporate" Orixás, falling into a trance-like state. After having fallen into trance, the priest-spirits perform dances symbolic of the Orixá's attributes, while the babalorixá or father of saint (leading male priest) leads songs that celebrate the spirit's deeds. http://www.youtube.com/watch?v=YSBcjjT6XE4

  17. Religious Syncretism - African slaves developed a correlation between Catholic saints and orixás. During the Catholic festivities they would pray in Yoruba in front of the Catholic saints which represented their orixás. • Exú – Santo Antônio. • ·        Omolú – São Roqueou S. Lázaro. • ·        Ogum – São Jorge emunslocais e Santo Antônioem outros. • ·        Yemanjá – NossaSenhora dos Navegantes. • ·        Oxum – NossaSenhora da Conceição. • ·       

  18. Oxóssi – São Sebastião e São Jorge. • ·        Iansã – Santa Bárbara. • ·        Ibeji – São Cosme e Damião. • ·        Obá – Santa Rita de Cássia e Joana D’Arc. • ·        Nanã – Santa Ana. • ·        Oxumarê – São Bartolomeu. • ·        Oxalá – Jesus Cristo e Nosso Senhor do Bonfim.

  19. Samba It is a Brazilian dance and musical genre originating in Bahia, Brazil, and with its roots in Rio de Janeiro and Africa via the West African slave trade and African religious traditions. It is recognized around the world as a symbol of Brazil and the Brazilian Carnival.

  20. It is derived from Semba,a traditional type of music from the Southern-African country of Angola. Semba comes from the singular Masemba, meaning "a touch of the bellies", a move that characterizes the Semba dance.

  21. Brazil – Racial Paradise? Discriminatory Laws: - Non-Whites were banned from the goldsmith craft (1621). - In São Paulo, non-Whites were forbidden, under the penalty of prison, from using guns (1713). - Descendants of Jews, Moors, Blacks, as well as those married to women of such extractions, were banned from public offices (1671). - Blacks and mulattos were forbidden from "dressing as Whites" (1745). - a Law to the 1824 Constitution forbade "Blacks and lepers" from being instructed in schools.

  22. - Brazilian troops were segregated until the fall of the Empire. - Rebellion of the Whip (1910)– physical punishment

  23. How Brazilians see themselves?

  24. RACIAL CATEGORIES - Three different systems related to "racial classification" along the White-Black continuous. a) The Census System, which distinguishes three categories: "branco" (White), "pardo", and "preto" (Black), b) the popular system that uses many different categories, including the ambiguous term "moreno” (literally, "tanned", "brunette", or "with an olive complexion”)and c) the Black movement system that distinguishes only two categories, summing up "pardos" and "pretos" as "negros”.More recently, the term "afrodescendente" has been brought into use.

  25. Census 2010

  26. Many of the "racial" terms are (or could be) remarks about the relation between skin colour and exposure to sun (amorenada, bemmorena, branca-morena, branca-queimada, corada, bronzeada, meiomorena, morena-bronzeada, morena-trigueira, morenada, morenão, moreninha, poucomorena, queimada, queimada de sol, tostada, rosaqueimada, tostada). Others are clearly variations of the same idea (preto, negro, escuro, crioulo, retinto, for Black, (parda, mulata, mestiça, mista, for "parda"), or precisions of the same concept (brancamorena, brancaclara), Some seem to express an outright refusal of classification: azul-marinho (navy blue), azul (blue), verde (green), cor-de-burro-quando-foge (literally, "the color of an ass that has ran away", a Portuguese humorous term for a color that cannot be determined).

  27. “Race is an illusive category and provides an even more illusive way to forge a sense of collective belonging.” (Winant, 4) BEFORE AND THE VARGAS ERAIn the late 19th and early 20th century, Brazil’s immigration policy was largely based on an effort to "whiten" the population by adding more European immigrants to the mix. In 1912, Brazilian scientist João Batista de Lacerda predicted that by 2012, the ongoing process of mixture would produce a Brazilian population that was 80% white, 3% mixed race and 17% Indian.

  28. - “Brazilian elite saw the construction of national identity as a battle in which the real existence of Afro-Brazilian society would be counterattacked by miscegenation and a ban on African entry that would eventually make the community disappear.” (Lesser, 23) Immigration in Brazil

  29. THE ERA VARGAS - In the 1930s, Brazil shifted direction slightly. It didn’t so much reject the practice of "whitening" as superimpose a companion national ideology that boasted of the benefits of racial and cultural mixture. Thanks largely to the work of Brazilian anthropologist Gilberto Freyre, Brazilians came to view widespread mixture as a sign of their cultural superiority and their society’s lack of racism. - The appropriation of Samba and Carnaval. The nationalist project of the Getúlio Vargas government showed the involvement of a good part of Brazilian society in the creation of the “national samba” a mixture of tradition and modernity.

  30. SAMBA - The Bahian Samba de Roda (dance circle)became a UNESCO Heritage of Humanity in 2005, is the main root of the samba carioca, the samba that is played and danced in Rio de Janeiro. - Nationalist songs that would talk about the nature and the three races. - Samba became a popular music and national symbol, helping to showcase Brazil to the world.

  31. According to Marvin Harris, “the Brazilian system of racial identification necessarily subordinated race to class.” For FlorestanFernandes “this tendency will never pass unless Brazilian people exhibited enough political will to transcend their racial dilemma and modernize their social order.” (Winant, 5)

  32. Carnaval Songs (Marchinhas) http://www.youtube.com/watch?v=a8uroMUjElY Your Hair does not deny (you are) a mullata (1932) Your hair does not deny, mulatta, Because you are mulattain color, But as the color does not catch, mulatta, Mulata I want your love. You have a good Brazilian taste; You have a soul the color of indigo; Mulata, mulatinha, my love, I was appointed lieutenant your auditor.

  33. Afro-Brazilian Movements - the Afro-Brazilian social movements began to forge new paths beginning in the 1910s in an attempt to fight for the recently acquired citizenship and transform themselves into national organization. - FrenteNegraBrasileira (FNB - Brazilian Black Front). Established on September 16, 1931. Relying on thousands of members and sympathizers, the FNB had a featured role in the fight against racial discrimination, for example, having been responsible for the inclusion of blacks in the Public Force of São Paulo. After attaining success, the FNB decided to establish itself as a political party, and in doing allowed them to be involved in the Electoral Tribunal in 1936.

  34. FNB's life as a political party was short. In 1937 with a decree by the Estado Novo of Getúlio Vargas, all political parties including the FNB. • Abdias do Nascimento whom in 1944 in Rio de Janeiro founded the Teatro Experimental do Negro (TEN - Black Experimental Theater). Nascimento was responsible for the an expressive theatrical production that sought to boost "the consciousness of black Brazilians" and combat racial discrimination (Moura 1989).

  35. Beginning in the 1950s, the black movements initiated a slow cycle of rearticulation that is marked by the founding of the Associação Cultural do Negro (ACN - Black Cultural Association) in São Paulo in 1954. • In 1975 the Instituto de Pesquisa e CulturaNegra (IPCN - Black Culture and Research Institute) is founded in Rio de Janeiro. It is an organization of great relevance for the black movement, and its sustainment is due to the contribution of hundreds of partners. • 1988 – The year of the 7th Brazilian Constitution Afro-Brazilian may seek reparation from racism in court.

  36. - Image of Afro-Brazilians in the media starts to change. • Affirmative Action (Lei de Cotas) – in 2000 • Benedita da Silva – first woman senator • Joaquim Barbosa judge

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