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In this analysis it is proposed a reading of the poetry collection of Conceição Evaristo, Poemas da recordação e outros movimentos (2008) from subaltern rhetoric perspective. Understanding the aforementioned as the literary emergence of other subjective forms. In this regard, it is stated that in the poetry collection analyzed, the speaker's subjectivity is constructed through the voice and female body, affirming difference as subjective sustenance. [ABSTRACT FROM AUTHOR]

To analyze the rates of breast cancer survival among Black and White women according to age and stage at diagnosis. A retrospective cohort study. The study examined women registered in the population-based cancer registry of Campinas in 2010–2014. The primary variable was the declared race (White or Black). Other races were excluded. Data were linked with the Mortality Information System, and missing information was accessed by active search. Overall survival (OS) was calculated by the Kaplan-Meier method, comparisons were done by chi-squared tests, and hazard ratios were examined by Cox regression. The total numbers of new cases of staged breast cancer among Black and White women were 218 and 1522 cases, respectively. The rates of stages III/IV were 35.5% among White women and 43.1% among Black women (P = 0.024). The frequencies among White and Black women under 40 years old were 8.0% and 12.4% (P = 0.031), 19.6% and 26.6% (P = 0.016) for ages of 40–49 years, and 23.8% and 17.4% (P = 0.037) for ages of 60–69 years, respectively. The mean OS was 7.5 years (7.0; 8.0) among Black women and 8.4 years (8.2; 8.5) among White women. The 5-year OS was 72.3% among Black women and 80.5% among White women (P = 0.001). Black women had an age-adjusted risk of death that was 1.7 times higher (1.33; 2.20). The risk was 6.4 times higher for diagnoses in stage 0 (1.65; 24.90) and 1.5 times for diagnoses in stage IV (1.04; 2.17). The 5-year OS for women with breast cancer was significantly lower among Black women than White women. Black women were more frequently diagnosed in stages III/IV, and their age-adjusted risk of death was 1.7 times higher. Differences in access to care may explain these differences. [ABSTRACT FROM AUTHOR]

Brazilian quilombos are communities formed by enslaved Africans and their descendants all over the country during slavery and shortly after its abolition. Quilombos harbor a great fraction of the largely unknown genetic diversity of the African diaspora in Brazil. Thus, genetic studies in quilombos have the potential to provide important insights not only into the African roots of the Brazilian population but also into the genetic bases of complex traits and human adaptation to diverse environments. This review summarizes the main results of genetic studies performed on quilombos so far. Here, we analyzed the patterns of African, Amerindian, European, and subcontinental ancestry (within Africa) of quilombos from the five different geographic regions of Brazil. In addition, uniparental markers (from the mtDNA and the Y chromosome) studies are analyzed together to reveal demographic processes and sex-biased admixture that occurred during the formation of these unique populations. Lastly, the prevalence of known malaria-adaptive African mutations and other African-specific variants discovered in quilombos, as well as the genetic bases of health-related traits, are discussed here, together with their implication for the health of populations of African descent. [ABSTRACT FROM AUTHOR]

This study aims to analyze the representation of black women in narratives by Conceição Evaristo. To do so, we worked with two texts by this author: Ponciá Vicêncio and Mary Benedita. In these narratives, we present how the characters associate themselves with a perspective of (re)existence in the face of the various setbacks that black women encounter. The analysis carried out allows us to conclude that the female characters depicted in Conceição Evaristo's fiction learn to resignify their experiences amidst shattered bonds of love and pain, asserting themselves as subjects despite their peripheral condition. [ABSTRACT FROM AUTHOR]

In this article I propose a comparative analysis of the novel Um defeito de cor (2006), by the Afro-Brazilian writer Ana Maria Gonçalves, and the feature film Um dia com Jerusa (2020), by filmmaker Viviane Ferreira, also Afro-Brazilian, paying attention to a sensory and space-time perception that, in the memoirs of both productions by black female authors, attests to the permanence of African cosmoperceptions on the American continent, as pointed out by Leda Maria Martins (2021a). Such cosmoperceptions end up tensioning the primacy of vision in Western ways of apprehending and/or interpreting the world, things (OYÊWÙMÍ, 2021), or even the hegemonic rationality. This discussion pertains to the perspective of "crossroads studies" advocated by Henrique Freitas (2016, p. 104) and centers around a narrative dynamic which involves notions and/or principles that organize African ways of thinking (OLIVEIRA, 2021). It also investigates patterns or discursive models that, in the corpus under analysis, are suggested as developments of the concept of escrevivência created by Conceição Evaristo, as Maria Aparecida Salgueiro (2020) will say, which, as we can see in the cinematographic production under study, go beyond the literary text. [ABSTRACT FROM AUTHOR]

Pleasure and protagonism are two words that define Maria de Jesus Almeida Costa, or Dijé, as friends call her. She was just an adolescent when she first arrived in the São Luiz red light district and began to fight against the violence and injustice she witnessed. Today, she is 62 years old and the leader of the sex worker movement in the Brazilian state of Maranhão, in the Northeast region of the country. She is widely recognised for her tireless fight for the preservation of the historical centre of São Luiz where the red light district remains to this day, and where Jesus also raised her children and lives to this day. In this interview, Jesus talks about the pleasures and dangers of prostitution, her fight against racism and sex work stigma, her relationship with the academy and researchers, the alliances and partnerships she mobilised during the Covid-19 pandemic and the challenges that she is facing in Brazil's current conservative, far-right government. [ABSTRACT FROM AUTHOR]

Background: Literacy is more consistently reported than education as protective against dementia in developing regions.Objective: To study the association of verbal literacy, numeracy, and music literacy with dementia in older Black and White Brazilians with a broad spectrum of education.Methods: We studied 1,818 Black, Mixed-race, and White deceased Brazilians 65 years or older at death (mean = 79.64). Data were retrospectively obtained within 36 hours after death in a face-to-face interview with an informant, usually a family member. Dementia was classified using the Clinical Dementia Rating (CDR) scale. Three forms of literacy were ascertained: verbal literacy (10 questions: reading and writing), numeracy (3 questions: multiplication, percentages, and use of a calculator), and music literacy (1 question: reading music). Black (11%) and Mixed-race (23%) older adults were combined in analyses. Models adjusted for age and sex.Results: Dementia was identified in 531 people. Participants had 0 to 25 years of education (median = 4). More literacy was associated with lower odds of dementia (all p≤0.039). Participants that read music had about half the odds of having dementia. Participants in the highest quartile of numeracy and verbal literacy had respectively 27%and 15%lower odds of having dementia compared to the lowest quartile. Literacy was lower in Blacks (p < 0.001, except music p = 0.894) but the effect of literacy on dementia was similar (interaction p > 0.237). In secondary analyses, playing instruments without reading music was not associated with dementia (p = 0.887).Conclusion: In a large sample of Brazilians, verbal literacy, numeracy, and music literacy were associated with lower odds of dementia. The effect was similar across races. [ABSTRACT FROM AUTHOR]

Here I examine the research, drawings, and paintings of the Afro-Brazilian artist Rubem Valentim produced during his trip to Western Europe and Senegal from 1963 to 1966. Valentim's work has recently become a paradigm of Brazilian geometric abstraction. Scholars have largely interpreted the symbolism in his paintings as stemming from African-derived religions in Brazil and as divorced from contemporaneous politics. Building on this literature, I explore the political dimensions and multifaceted articulations of abstraction in Valentim's five notebooks from his trip to Europe, which have only come to light in the past few years and are the foundation of his painting practice. I argue that his study of African and Polynesian objects from the British Museum as well as his abstract notebook drawings highlight his private support of Third-Worldism, which promoted solidarity among countries in Africa, Asia, and Latin America in favor of national liberation and against global capitalism. Valentim's time abroad coincided with the April 1964 Brazilian military coup, the regime of which combatted progressive politics like Third-Worldism. While his notebook drawings contain politicized words opposing the dictatorship, the resulting paintings are devoid of them, which qualified them for regime-sponsored exhibitions like the Brazilian display at the 1966 First World Festival of Negro Arts in Dakar, Senegal, and veiled the artist's private resistance embedded in his geometry. The true intentions of his abstract visual language, revealed in the notebooks, were unintelligible to the regime, making his work a contested landscape of political conversation. [ABSTRACT FROM AUTHOR]

Although the teaching of African-Brazilian and Indigenous history and culture is mandatory in primary and secondary schools, there has been a lack of proper contextualizing in PETE programs [Corsino, L. N., & Conceição, W. L. (Eds.). (2016). Educação física escolar e relações étnico-raciais: Subsídios para a implementação das leis 10.639-03 e 11.645-08 [School physical education and ethnic-racial relations: Subsidies for the implementation of laws 10.639-03 and 11.645-08]. CRV, v. 11]. There is also a need to study how the recognition of African-Brazilian and Indigenous ethnic-racial issues in primary and secondary physical education is mandated by the law. The purpose of this research – framed as a pilot study – is to address the invisibility of African-Brazilian and Indigenous history and culture in schools. The objective is to analyze both the teachers' knowledge and the law application in physical education classes concerning African and Indigenous games and activities. We have addressed the invisibility of Black and Indigenous people in Brazil, connections to the African diasporas and Indigenous cultures, ethnic-racial inequalities in physical education, and the African-Brazilian and Indigenous complexities as challenges for PETE. The research method is qualitatively oriented and descriptive. Data was generated from an online questionnaire responded to by physical education teachers who work in primary schools. Findings suggest that there is a lack of discussion on ethnic-racial issues in PETE or in permanent teacher education programs. Despite the law, there is a discrepancy in its application in Brazilian education. Physical education opens space to reflect upon the African-Brazilian and Indigenous cultures in the schools. Even teachers who do not teach ethnic-racial issues at their schools affirm the importance to teach. In conclusion, it is necessary to decolonize the curriculum, emphasizing the ethnic-racial complexity in PETE. Transform pedagogies and prompt the construction of new paths for social justice practices do require a more culturally diverse physical education curriculum. [ABSTRACT FROM AUTHOR]

In addition to being a key artistic figure who began showing in the late 1950s, Araujo was a long-time director of the state Pinacoteca do Estado de São Paulo, hosting a series of exhibitions that were key to crafting the category of Afro-Brazilian art. (His ongoing series of exhibitions, "A mão afro-brasileira" - "The Afro-Brazilian Hand" - first included key mid-century artists who straddled abstraction and Black spirituality, like Mestre Didi and Rubem Valentim, and later featured important living artists like Sônia Gomes and Rosana Paulino.) Iemanjá's Festivals In Rio Vermelho - a neighbourhood in Salvador, Bahia, that faces the Atlantic Ocean - every second of February it's estimated that more than 400,000 people come to deliver presents and requests to Iemanjá: flowers and food as well as non-biodegradable products. Tiago Sant'Ana's 2013 six-part photo series I Composições simples para ouvir ancestrais i (Simple Compositions to Listen to the Ancestors), which closes this essay, provides an inadvertent portrait of this richness: in this dedication to Iemanjá, the artist, scholar and curator, currently pursuing his PhD at the Federal University of Bahia, depicts himself being steadily drowned by seashells, a symbol of her prosperity. Searching for Iemanjá. [Extracted from the article]

Copyright of Cadernos PAGU is the property of Universidade Estadual de Campinas - Portal de Periodicos Eletronicos Cientificos and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Ethnicity is an important determinant of blood pressure levels, being black individuals affected more than any other ethnic group. Arterial stiffening, an independent risk factor for hypertension, is also influenced by ethnicity. However, whether black individuals from different continents would have different patterns of arterial stiffening is still unknown. Thus, the authors aimed to compare pulse wave velocity (PWV) in black subjects living in Angola and Brazil. A total of 677 black individuals from two independent cross-sectional studies conducted in Brazil and Angola were included in this analysis. Carotid-to-femoral PWV was measured following the same protocols for both studies, as well as clinical and anthropometric variables. Adjusted PWV was higher in Brazilian blacks than in Angolans, regardless of sex (men from Brazil: 10.7 ± 1.8 vs men from Angola: 9.9 ± 1.8 m/s, P < .001; women from Brazil: 10.3 ± 1.5 vs women from Angola: 9.2 ± 1.3 m/s, P < .001). Although the cf-PWV was higher in Brazilian blacks, the age-related increase in cf-PWV was higher in Angolan men compared to Brazilians, but not in women. SBP showed the strongest association with cf-PWV, regardless of sex and country. However, age was associated with cf-PWV in all groups, except in Brazilian men. Our results clearly show a difference in PWV between two black populations, and highlight for sex differences in the hemodynamic parameters that might affect blood pressure levels in these populations. [ABSTRACT FROM AUTHOR]

This article situates the far-right backlash in Brazil within the larger Latin American context, including its colonial legacy, leftist governments' failure to deliver promises of inclusion, and the US–China geopolitical dispute over the region's strategic natural resources. By situating Bolsonaro's electoral victory within these dynamics, our analysis presents an alternative to two common perspectives. First, studies of the region's political moment and of Brazilian society in particular do not pay enough attention to institutional and everyday racism, and instead focus mostly on comparative analysis of governmental policies and social class dynamics. Second, critical perspectives that take into account racial inequalities are often not attuned to structural dynamics of gendered antiblackness, and instead present racism as a broad set of practices that negatively affect non-white people in related manners. Our context-specific analysis of the electoral reemergence of the far right in Brazil aims at contributing to an understanding of persistent dynamics of racial inequality within the region as part of a long, enduring and foundational odium of Black people. [ABSTRACT FROM AUTHOR]

This paper analyses black Brazilians' narratives about seeing whites, defining white privilege, and interacting with whites and white privilege. We find that black Brazilians identify whites in three interrelated ways: (i) as skin colour; (ii) as the privileged class; and (iii) as those who racially discriminate against them. Interviewees acknowledge that white privilege exists in Brazil, but middle-class and working-class respondents report different ways that white privilege is exercised. Working-class respondents relate white privilege to phenotype, such as whites benefiting from societal definitions of beauty. By contrast, middle-class respondents see white privilege in the widespread assumption that certain occupations and spaces are "naturally" white. Across social classes, however, interviewees largely disagree about the awareness of whites of their own privilege and the best ways to address and interact with it. [ABSTRACT FROM AUTHOR]

The primary goal of this study is to shed new light on the meteoric rise (and fall) of maxixe dancing, from Rio de Janeiro's practices and performances in the late 1800s to its international explosion in Parisian venues in the 1910s, and subsequent codification in USA dance manuals published in 1914. Building on my previous scholarship, I examine how different kinds of bodies have articulated maxixe at four distinct scenarios, paying close attention to the positionality of female partners and their interactions. Using the scholarship of Savigliano, Velloso, Kraut, Goldman, Lowe, Foster, Santos and Mignolo, I address (a) how this partner dance functioned at the bodily level (how it was executed or described), (b) the (socio-political) roles it assumes and (c) the effects it produces (from discourses to affects). [ABSTRACT FROM AUTHOR]

In Salvador-Bahia, many Black lesbians are deeply concerned about how gynecologists dismiss or demean their sexuality, which often leads to prolonged lapses in gynecological care. Black lesbians who identify as virgins in particular are confronted with challenges that reveal entrenched normativity within the gynecological clinic. In this article, I examine Black lesbian virginity as a site of vivência Negra (Black woman's existence or lived experience) during the gynecological encounter. In response to such encounters, Black lesbians assess their inhumane treatment by way of anti-racist knowledge production. The resulting anti-racist evaluations serve to identify and decenter white heteronormativity in gynecology. [ABSTRACT FROM AUTHOR]

This article explores the role of aesthetics in the construction and perception of what constitutes healthy reproduction and reproductive practices. I draw on women's reproductive experiences and navigations within a racialized gendered hierarchy. Processes and procedures related to the governance and measurements of reproduction and reproductive health shape these navigations. Focusing on Black women's experiences, I analyze the ways in which values, sensibilities, and affect connected to particular appearances and arrangements influence reproductive decision-making, reproductive health, and family constructions - what I refer to as aesthetics politics. [ABSTRACT FROM AUTHOR]

An essay is presented which discusses a 1939 performance by singer Josephine Baker in which she wore an Afro-Brazilian baiana costume and performed the song "O que é que a baiana tem? (What does the baiana have?)" at the Urca Casino in Rio de Janeiro, Brazil. The author describes Baker's role in transnational dialogue and exchange between Harlem, New York City and Paris, France. Other topics addressed include how Baker's performance addressed Brazil's colonial past, the Black Atlantic cultural exchange, the terms baiana and mulata, and actress Carmen Miranda's performance of the song.

This article reflects about the racial issue in the intellectual production of the Campaign for the Defense of Brazilian Folklore (CDFB, as per its Portuguese acronym) and explores to what extent the black identity built around African-derived religions was or not asserted in the national discourse. To this end, the sources analyzed were based on a number of articles from the Revista Brasileira de Folclore and on the exhibition hosted by the Campaign for the Defense of Brazilian Folklore Museum (MCDFB as per its Portuguese acronym). The study methodology was a comparative approach. The research identified that, during the period when the CDFB intellectual production built national identity through folklore, the racial conflicts involving those religions were concealed, and the black identity was asserted in a different way. [ABSTRACT FROM AUTHOR]

The distribution of death as an organised exercise of state power, miliiarised topographies where experiencing the early burial of peers is part of the socialisation of generations of people, the vocabulary of homicide and slaughter integrated into the formation of black people's experience from the time of their childhood in war-torn territories and necropolitics, which promotes a set of racialised and racialising categories and undertakings, define the political agenda, permeate televised narratives and distribute fear to market the idea of social peace. These are all part of a brood range of actions legitimised by the idea of war, including against other peoples, under another spectre of war - the so-called side effects. The selectiveness of prohibitionist drug policies is one of the tools used to perpetuate a series of injustices that are the result of a perverse regime that operates today via an economy marked by violence, which continues to have effects even today. [ABSTRACT FROM AUTHOR]

In this article, I draw attention to the experience of establishing the Winnie Mandela People's Court and the People's Court of the Baixada Fluminense as spaces organised and designed by various social actors (relatives of the victims, grassroots movements, social movements and human rights organizations) interested in producing methodologies for political advocacy on rights violations and deadly violence perpetrated against black people. However, I am also interested in analysing them as bearers of experiences of the small points of everyday life: the slight misfortunes and minor calamities that, added to the existing precarious conditions, devastate the ways of living and of making the world for black people. It is a matter of understanding necropolitics from the standpoint of both big events marked by brutal and disruptive processes of black annihilation, and also the small points considered routine -- minor losses and potential difficulties encountered in the pursui t of access to certain rights. [ABSTRACT FROM AUTHOR]

How does ethnoracial demography relate to public goods provision? Many studies find support for the hypothesis that diversity is related to inefficient outcomes by comparing diverse and homogeneous communities. We distinguish between homogeneity of dominant and disadvantaged groups and argue that it is often impossible to identify the effects of diversity due to its collinearity with the share of disadvantaged groups. To disentangle the effects of these variables, we study new data from Brazilian municipalities. While it is possible to interpret the prima facie negative correlation between diversity and public goods as supportive of the prominent "deficit" hypothesis, a closer analysis reveals that, in fact, more homogeneous Afro-descendant communities have lower provision. While we cannot rule out that diversity is consequential in other contexts, our results cast doubt on the reliability of previous findings related to the benefits of local ethnoracial homogeneity for public outcomes. [ABSTRACT FROM AUTHOR]

Migratory phenomena and global flows have changed the religious diversity in Europe. The resulting processes of accommodation of religions and practices within new social contexts are characterized by complex dynamics of preservation/adaptation of religious elements. This paper aims to discuss the ways Afro-Brazilian religions, specifically Candomblé Ketu, have been introduced into and adapted within an Italian context. Based on fieldwork that took place in 2013-2016, it analyzes the religious/spiritual paths of Italian practitioners in order to understand how they approach Candomblé and how their observance of both Afro-Brazilian religions and so-called therapeutic practices promote dialogues and re-significations of some religious/spiritual elements. [ABSTRACT FROM AUTHOR]

Oswaldo de Andrade's poem, "O Santeiro do Mangue" (1991 [1950]) and Ruth Landes' ethnography "City of Women" (2006 [1947]) both highlight how African-Brazilian religions have maintained connections to sexual practices considered to be "perverse" by Christian moralities. The present article describes the presence of the orixás in today's brothels in Rio de Janeiro. We emphasize the use of Candomblé and Umbanda as counter-hegemonic forms of spirituality which protect women involved in the sale of sex and are used as symbolic languages criticizing a moral order that highlights female passivity. Through the language of the saints, that which cannot be said becomes public in Carioca brothels, highlighting agencies in a space nominally dominated by men. [ABSTRACT FROM AUTHOR]

The present article1 analyzes the career trajectories and songs from the repertoires of three popular musicians of the first half of the 20th Century. These are Patricio Teixeira (1893-1972), a radio singer; Getúlio Marinho (1889-1964), considered to be the first person to record macumba rhythms on a commercial album; and Tancredo da Silva Pinto (1904-1979), whose song "General da Banda" (General of the Band) is symbolically linked to Ogum. Each of these singers and songwriters, in his own way, sought to divulge elements of African-Brazilian rituals and religious practices in his music. Their artistic performances allow us to conclude that religion inspired some of their musical production, marking out the presence of the sacred in their professional activities and contributing to the social circulation of African-Brazilian symbologies. [ABSTRACT FROM AUTHOR]

In the last two years, the Goethe-Institut in Salvador da Bahia's residency program received an influx of Black participants and Black Brazilian artists who worked on different projects centered around topics of the Global South. The Goethe-Institut's choice of topic and collaborators represent an inherent disconnect between how actors of the German state treat their own Black citizens and the perceived celebration of Black persons abroad. A bond between Black people in Germany as well as abroad is denied access to the predominantly white citizenship, which often results in the construction of a Black cultural citizenship. This concept addresses how Black people create their own context-specific citizenship. Due to the fact that the Goethe-Institut is arguably the embodiment of white privilege, it is important to understand why Black artists still work with this institution and how it allows for the emergence of a Black cultural (transcontinental) citizenship. In order to shed light on the connection between Black cultural citizenship and the work of the Black female artists (residents) at the Goethe-Institut in Salvador-Bahia, this research analyzes the theory of Black cultural citizenship through supportive studies and a series of interviews to investigate two important factors and angles. The first is the history of the Goethe-Institut giving space to resistance to dominating power structures (the military and a white-dominated society). Second, it assesses whether there are aspects of Black cultural citizenship linking the different artists themselves. [ABSTRACT FROM AUTHOR]

An introduction is presented in which the editor discusses articles in the issue on topics including Black residents of São Paulo, Brazil in 20th century, tourism in the region and Black slaves.

Copyright of Patrimônio e Memória is the property of Centro de Documentacao e Apoio a Pesquisa and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article makes some notes about the Movimento Pelas Reparações (mpr) of African descendants in Brazil in the 1990s. It is argued that besides expressing how Afro-Brazilians were (and are) connected in struggles and demands waged in the transatlantic circuit of the black diaspora, this movement prepared the way for the current policy of affirmative action in the country. [ABSTRACT FROM AUTHOR]

This paper problematizes the positions occupied by color/race in Brazilian ethnic-racial dynamics and relates them with the black subjectivity process in Brazil. After an historiographical analysis of the xix and xx centuries and of black women's narratives posted on the blog Blogueiras Negras, we highlighted a change in the use of the word pardo. Working with some of the tool-concepts of Michel Foucault, we show that the changes identified interfere in the production of black subjectivity and are important for rethinking contemporaneous education. [ABSTRACT FROM AUTHOR]

The abolition of slavery presented the Brazilian nation with two mammoth social and economic problems: the entry of six million free blacks into society and the loss of slave labor for the plantations. National anxieties were compounded by the realization that centuries of slavery and miscegenation had now resulted in a black demographic majority. This article examines the literature proliferated by politicians and racial scientists in 19th and early 20th century Brazil that promoted the strategic dilution and eventual erasure of the Afro-Brazilians through European immigration and whitening. The Brazilian government found its justification for the whitening program in the theories of racial scientists who claimed to have scientific evidence of the inferiority of blacks. The article demonstrates how blackness and Afro-Brazilians in pre and post abolition Brazil became antithetical to modernity, national progress, and the ultimate goal to turn Brazil into a white nation. [ABSTRACT FROM AUTHOR]

The concept of intersectionality has been used to analyze and understand how multiple forms of identity and oppression interact to shape life experiences of marginalized groups. We conducted a qualitative study to explore how Black Brazilian women experience the intersections of race, class, and gender and the ways in which these intersecting experiences act as social determinants of health. Nine focus groups were conducted with Black, White, and mixed-race women of childbearing age (n = 37), social and health activists (n = 11), and health professionals (n = 20). The focus groups took place in two cities in the Brazilian state of Bahia during October and November 2012. Using a comparative approach, we describe participants' responses regarding the life experiences of women of differing racial and class backgrounds. Our findings highlight how the intersectional relationship between race, class, and gender alters women's social context and life course opportunities, as well as their stressors and protective buffers. We argue that the differing intersectional experiences of women due to race and class create unique social contexts that define the parameters of health and wellness. In addition, we argue that the experiences at each intersection (i.e., raceXclass, raceXgender, classXgender, raceXclassXgender) have a unique character that can be qualitatively described. Improved specification of exposures experienced by marginalized populations who experience intersecting forms of oppression can help explain intra- and inter-group differences in health outcomes, and may also lead to improved intervention models. [ABSTRACT FROM AUTHOR]

Through an examination of anti-racist and decolonial politics in education in the Brazilian and Latin American contexts, this paper outlines underlying features shaping black political-epistemological struggles and the difficulties of reform via the state in an anti-black society. The article first situates emerging anti-racist legislation and multicultural policy in the region within larger discussions of the progressive Left Turn among governments and the emergence of postneoliberalism. The paper then examines how racism and state violence against black people have persisted within this leftward postneoliberal turn, shaping the manner through which anti-racist and decolonial politics seek to both contest and mobilize within state discourses and institutions to improve the situation of black people. In the last section, the paper proposes to understand black movement struggles of decolonial orientation through Abdias do Nascimento's black Brazilian praxis of quilombismo, a praxis that consciously reflects both the predicaments and future possibilities presented by working for politicalepistemic and cultural transformation within and beyond an anti-black state. The paper demonstrates quilombismo as the decolonial in practice through an analysis of antiracist education legislation focused on curriculum reforms. [ABSTRACT FROM AUTHOR]

Copyright of Patrimônio e Memória is the property of Centro de Documentacao e Apoio a Pesquisa and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Intersecoes: Revista de Estudios Interdisciplinares is the property of Editora da Universidade do Estado do Rio de Janeiro (EdUERJ) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

I argue for the power and value of food and foodways as an assertion of identity politics.A Festa de Divino Espírito Santo, the Afro-Catholic festival of the Holy Spirit, is quite prominent in the liturgical calendar of theTambor de MinaandCandomblécommunities of Sao Luis do Maranhão, Brazil. This intersection of religio-cultural syncretism, glocal tourism and commensality asserts African-Brazilian racial identity and fealty. This multidisciplinary ethnography will include historical analysis of corresponding religious traditions and tourist marketing messages. Additionally, it identifies the role and indigenous knowledge of women supplicants, and how the festival is a marker ofMaranhensidade(Maranhão-ness). [ABSTRACT FROM AUTHOR]

Race is a fundamental aspect of historical inequality and institutions, yet it is at times overlooked within the literature on comparative development in the Americas. This article investigates the nature of staple production in Brazil and attendant changes in the racial composition of 20 modern states from its discovery by the Portuguese to the present. The Indigenous population was surpassed by that of African descent in the north-east, south-east, and north, respectively, during the seventeenth and eighteenth centuries; not until decades after the abolition of slavery did people of European heritage come to constitute a majority. These transitions were guided by the relative productivity, natural increase, and price of Native and African slaves, contingent on the extent of natural resource wealth (mineral deposits or land suitable for growing cash crops) and supply of free labour. In those areas where slavery was most profitable, a 1 per cent increase in the relative cost of Native labour raised the proportion of people of African ancestry by up to 2 per cent, depending on the measures of slave prices and racial classifications considered. This relationship is robust to changes in output prices or the populace of European descent, and alternative scenarios of aboriginal population decline. [ABSTRACT FROM AUTHOR]

Michelle Lamont and her collaborators examine the experiences and responses of racialized minorities in confronting racism in the United States, Brazil and Israel. Among their findings, they find that while U.S. blacks often confront offenders, black Brazilians respond by ignoring or humouring them. They often do not understand such situations as racial because of Brazilian narratives that extensive miscegenation has diminished racism and that class may be the major culprit. The book’s comparative approach permits them to leverage theoretical claims about race by examining it beyond the U.S. black–white experience. The authors interpret micro subjective experiences as responses to a macrocomparative context filtered through cultural repertoires, groupness and institutions. My main critique for Brazil is that conclusions are based on a highly selective sample of the educated elite in Rio de Janeiro. [ABSTRACT FROM PUBLISHER]

Objective: To identify the factors associated with food insecurity among Quilombolas communities in Brazil.Design: An analysis of secondary data assessed in the 2011 Quilombolas Census was performed. The Brazilian Food Insecurity Measurement Scale (Escala Brasileira de Insegurança Alimentar, EBIA) was used to assess household food security status. Sociodemographic conditions and access to social programmes and benefits were also evaluated.Setting: National survey census from recognized Quilombolas Brazilian territories.Subjects: Quilombolas households (n 8846).Results: About half (47·8 %) of the Quilombolas lived in severely food-insecure households, with the North and Northeast regions facing the most critical situation. Households located in North Brazil, whose head of the family had less than 4 years of education, with a monthly per capita income below $US 44, without adequate sanitation and without adequate water supply had the greatest chance of experiencing moderate or severe food insecurity. Households that had access to a water supply programme for dry regions (Programa Cisternas) and an agricultural harvest subsidy programme (Programa Garantia Safra) had less chance of experiencing moderate and severe food insecurity. Households that did not have access to health care (Programa Saúde da Família) had greater chance of suffering from moderate or severe food insecurity.Conclusions: Interventions are urgently needed to strengthen and promote public policies aimed to improve living conditions and food security in Quilombolas communities. [ABSTRACT FROM AUTHOR]

The article reports on racism and public policies in Brazil in 2017. Topics discussed include the process of deconstructing the myth of racial democracy, the positive dimension of racial miscegenation, and the government's initiatives in the field of public policies. Also being discussed are the topics like low participation of black population in public spaces.

This article presents a literary criticism for the book "Oiobomé" by Brazilian author Nei Lopes. The author comments on the representation of Afro-Brazilian ethnic and cultural identity, as well as collective memory in the novel. The influence of Africa on Brazilian music and culture is also explored.

This article discusses the political resistance of Afro-descendants and black peasantry in Brazil. The author comments on the development of quilombos, black settlements, and examines its associated controversies surrounding land ownership, natural resources, and political autonomy. Particular focus is given to the Atlantic Forest of São Paulo and Paraná.

The article examines the representation of Afro-Brazilians or people of color in Brazil in the film "City of God" directed by Fernando Meirelles and Katia Lund within the context of archetypal roles. Topics include the important role of blackness in defining Brazilianness, the impact of representations of blacks on how non-white Brazilians view themselves and how others perceive them as a collective, and how these representations of blacks reaffirm and contradict Afro-Brazilian stereotypes.

This essay examines a conflict between the Brotherhood of Saint Efigênia and Saint Elesbão of Black Men and the Diocese of São Paulo over access to the Church of Saint Efigênia, which led to ecclesial proceedings and the brotherhood's unprecedented dissolution. The dispute highlights transformations in church governance, popular devotion, and racial politics in late nineteenth-century Brazil. The article documents the local impact of Romanization (ca. 1850–1960), the effort by papal authorities and Catholic Church officials in Brazil to create greater conformity in ritual and belief by increasing the number and authority of secular clerics. The reassertion of parochial authority led to discord and racial difference between brotherhood members and church officials contributed to the conflict's intensification in a period marked by elite anxiety resulting from gradual and final slave emancipation. The dispute and its extreme resolution emphasized how fragile autonomy could be for Afro-Brazilian sodalities in the late nineteenth century. [ABSTRACT FROM AUTHOR]

This article explores the role of the samba subgenre partido alto as a mode of resistance to modernization and the Brazilian military regime’s disfiguration of samba music in the 1970s. This resistance ultimately led a handful of samba musicians to create the Grêmio Recreativo de Arte Negra Escola de Samba Quilombo in 1975. While it is true that Quilombo nurtured Afro- Brazilian music and culture, the author demonstrates that its leader and cofounder, Antônio Candeia Filho, acted as a samba preservationist and a pioneer, referencing music of the African diaspora, but also as someone who drew the line when it came to espousing Pan-Africanism. The aversion to Pan- Africanism in Rio de Janeiro’s samba community heightened in the late 1970s, as Black Soul, among other foreign sounds and cultural presences, was perceived as a threat to the primacy of samba. [ABSTRACT FROM AUTHOR]

Afro-Brazilians’ life experiences in Paris are manifold. This paper examines the intercultural dynamic within the transnational European and French contexts and explores how nonwhite Brazilians negotiate their socio-racial relations and their strategies of integration and socialization. This piece draws from our fieldwork and semi-directive interviews carried out from 2005 to 2009 with Afro-Brazilians living in Paris. A particular emphasis was given to the subjective and inter-subjective cognitive processes underpinning the actions and the objective choices of this population in their daily lives. We have focused on the elements generated by the processes of identification which are paradoxicallyfluidandmarkedat the same time, revealing a combination that emphasizes the constructed feature of the ethno-racial identities both in Brazil and in France. Likewise, we could observe that the Brazilian skin color identification is repositioned in the French context where the Brazilian paradigm of chromatic racial classification gradually loses its singularity. [ABSTRACT FROM PUBLISHER]