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Samba and Brazilian national identity
Essay on brazil for 7th std
Essay on brazil for 7th std
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Recommended: Samba and Brazilian national identity
As a nation, Brazil has a long and eventful history, involving both its post-colonial status as an ex-member of the Portuguese imperial regime and the long term history of its pre-colonial indigenous tribes. Borrowing from information provided by Boris Fausto, a professor at the University of Sao Paulo in his book A Concise History of Brazil, it is clear that Brazil is a country confused in its post-colonial identity. While colonialism brought massive wealth and prosperity to a nation that is rich with resources, the question of the treatment of the remaining indigenous tribes remains a deep-rooted issue for many Brazilians.
The 500th birthday of modern-era Brazil was celebrated in 2000, recognizing April 1500, the date that the first Portuguese explorer, Pedro Alvarez Cabral, first landed on Brazilian shores on the north-east coast of Bahia (Fausto). Like many post-colonial countries, Brazil’s official “birth” is only representative of the date that Europeans arrived, not taking into account the fact that many Amerindians already inhabited the vast nation. Nonetheless, following the year 1500, the Portuguese established Brazil as a major trade route and economic zone for the cross-Atlantic European trading companies, as plantations and economic enterprises began to spring up across the lands. Some of the major economic advantages found in the land’s resources were sugar and tobacco plantations, wood and gold, which was in plenty of supply especially in the 17th century (Fausto). With the growing number of plantations also brought a significant amount of slave trade from Africa, a situation which contributes to the complicated identity that has existed throughout history for Brazilian citizens. The Portuguese were able to manage...
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Brazil’s overall culture is one that celebrates dance, music, and diversity. The nation is notorious for being the mother of the Samba, a traditional dance that is often affiliated with all types of Brazilian music and celebration. The key aspect to Brazilian culture, at least at the level of the general population, lies in community and family ties. This is seen in particular in the lives of those living in the favellas, Brazil’s famous poorer areas often referred to as “slums” where large family households are cherished but also unavoidable due to economic circumstances. We learn from Britannica that “this traditional system of kinship ties depends on a certain degree of wealth and stability for its preservation, and it is no longer as strong as it once was, given the increased mobility and urbanization of the Brazilian people” (Momsen).
In Samba, Alma Guillermoprieto describes the Carnival celebrated every year in Rio de Janeiro, Brazil and explores the black cultural roots from which it takes its traditions as well as its social, economic, and political context in the 1980s. From her firsthand experience and investigation into favela life and the role of samba schools, specifically of Manguiera, Guillermoprieto illustrates a complex image of race relations in Brazil. The hegemonic character of samba culture in Brazil stands as a prevalent theme in numerous facets of favela life, samba schools, and racial interactions like the increasing involvement of white Brazilians in Carnival preparation and the popularity of mulatas with white Brazilians and tourists. Rio de Janeiro’s early development as a city was largely segregated after the practice of slavery ended. The centralization of Afro-Brazilians in favelas in the hills of the city strengthened their ties to black
In the written piece “Noble Savages” by John Hemming he give an historic account of different European adventures in the Brazilian mainland. He also tells some of the stories about the Brazilian people that were taken back to Europe about the savages’ way of life.
Slavery as it existed in colonial Brazil contained interesting points of comparison and contrast with the slave system existing in British North America. The slaves in both areas had been left with very little opportunity in which he could develop as a person. The degree to which the individual rights of the slave were either protected or suppressed provides a clearer insight to the differences between North American and Brazilian slavery. The laws also differed greatly between the two areas and have been placed into three categories: term of servitude, police and disciplinary powers, and property and other civil rights.
The purpose of this paper is to recognize, study and analyze the race relations in Brazil. Race relations are relations between two groups of different races; it is how these two different races connect to each other in their environment. Since Brazil is racially diverse, this study is focused on how Brazilians relate to each other. Throughout the essay, it will become clear that there exists a conflict between two race groups. Afro-Brazilians and White-Brazilians are not connected and though these two groups converse with each other, discrimination still lies within the society. This discrimination has created inequality within the society for Afro-Brazilians. Thus, this paper will not only focus on racism and discrimination that Afro-Brazilians experience because of White-Brazilian, but also on the history of Brazil, the types if discrimination that Afro-Brazilian must endure today and how the media creates discrimination.
Brazil was and still is a country where the wealthiest live side by side to the poorest of the poor, conservative traditions exist side by side with extreme liberals, extreme beauty with grotesque ugliness, In an attempt to join these elements together the tropicalistas adopted many musical genres such as samba, frevo, Jovem Guarda, choro, bolero, Anglo-American pop and rock, and avant-garde art music, molding them all together to a single unit. The process the tropicalistas went through to create their songs has been called “cultural cannibalism” (Perrone, Dunn
Like many Latin American countries, Brazil was originally inhabited by over two thousand distinct Native American tribes who’s history goes back over 10,000 years. However, they left scarce written records, hence little is know about them. Even so, today, Brazil is home to the largest population of un-contacted people in the world. During the age of colonization, Portugal flourished as it expanded its territories in both Africa and India. Yet, competition among colonizers increased as Portugal continued to zero-sum vie for territory against Spain. Pope Alexander VI fearing trade wars between two Catholic countries, declared in the Treaty of Tordesillas that newly discovered land, outside of Europe, to the west of the antemeridian* line to be considered Spanish and east Portuguese. Yet, unbeknownst to Pope Alexander VI, Brazil jettisoned into the Atlantic well beyond the antemeridian. In 1500 CE Portuguese’s explorers made first contact in Brazil and claimed it for Portugal.
Mattoso, Katia M de Queiros: To be a slave in Brazil 1550-1888 (New Jersey, 1986)
In the favela of São Paulo, Brazil, 1958, Carolina Maria de Jesus rewrote the words of a famous poet, “In this era it is necessary to say: ‘Cry, child. Life is bitter,’” (de Jesus 27). Her sentiments reflected the cruel truth of the favelas, the location where the city’s impoverished inhabited small shacks. Because of housing developments, poor families were pushed to the outskirts of the city into shanty towns. Within the favelas, the infant mortality rate was high, there was no indoor plumbing or electricity, drug lords were governing forces, drug addiction was rampant, and people were starving to death. Child of the Dark, a diary written by Carolina Maria de Jesus from 1955 to 1960, provides a unique view from inside Brazil’s favelas, discussing the perceptions of good
In the past years, Brazil has celebrated itself as a great economic performer with emerging markets and increasing influence on the international stage. However, in 2013, Brazil was paralyzed by huge demonstrations expressing deep discontent with their governments’ performance. In this paper, I look at the sudden onset of the protest and the absence of it in the previous years. I will argue that despite these protests, the government of Brazil maintains a hegemonic culture that propagates its own values and practices. Brazil experiences the process of modernization from the above, which does not quite reflect the demands of the lower class. Using Brazil as an example, I will expand on how the political leadership establishes and maintains its control.
The setting for Stanley J. Stein's book Vassouras takes place in one of the most unique environments in the world. Housing large tracts of virgin rain forest, Vassouras represents the ideal climate for the coffee cultivation that has come to dominate Brazilian agriculture, and during the latter half of the 19th century proved as the foremost region for coffee growing in the world. However, by the beginning of the 20th century, Vassouras had declined as a major coffee producing region, and its decline demonstrates important aspects of Brazilian cultural and economic life. Vassouras ultimately lost its affluence as a coffee producer because of the destructive and ineffective agricultural practices of its farmers and the crumbling of the slave-based society that served as its dominant labor force. The experience of Vassouras also demonstrates larger themes in Latin American economics at the end of the 19th century.
At the beginning of the twentieth century, Rio’s population exceeded one million, a quarter of the inhabitants foreign-born. The years between 1920 and 1960 are considered by many to be Rio de Janeiro’s “golden years”. Reasons for this include the sudden population boom, overall increased trade with the U.S. and Europe, Brazil’s participation in the 1920 summer olympics, as
Brazil is a vast country in South America that has experienced extreme wealth and income disparities since its independence in 1822. The uneven income distribution, combined with several other factors, is what accounts for millions of civilians living in impoverished conditions. The Northeast is the country’s most afflicted region, with an estimated 58% of the population living in poverty and earing less than $2 a day. The systemic inequality as well as lack of development and modernization has generated chronic poverty that has had detrimental effects on society in northeast and ultimately weakens Brazil.
The mass of almost one hundred thousand is edgy. The night is hot, humid, and alive with a feeling in the air so palpable you can almost trace it with your finger. The bleachers are filled to maximum capacity, along a mile-long stretch of paved roadway adjacent to an old brewery. People from all races, classes, and countries are celebrating together at the culmination of the orgiastic, pre-Lenten, hedonistic festival of Carnival. Soon, the first marchers proceed down the corridor to the booming cacophony of bass, snare, and friction drums. The rattling of tambourines, bells, and scrapers add flavor and accent. Like a bird set free, the singing cavaquinho (ukulele) emits its high pitched cries, adding to the frenzy. The marchers and dancers, with their quick, physical movements, undulating hips and heel steps, embody the living sound. It is time for the annual celebration once again in Brazil, time for Carnival, a time once again for the ultimate physical expression of joy: Samba.
In 1822, Brazil became a nation independent from Portugal. By far the largest and most populous country in South America, Brazil has overcome more than half a century of military government to pursue industrial and agricultural growth and development. With an abundance of natural resources and a large labor pool, Brazil became Latin America's leading economic power by the 1970’s.
“A formal public commitment to legal racial equality, for example, had been the price of mass support for Latin American’s independence movements. In the generation following independence, the various mixed-race classifications typical of the caste system were optimistically banished from census forms and parish record keeping.” This was meant to make all slaves citizens, equal to all other citizens. Slavery receded in Latin America, except in non-republican Brazil, Cuba, and Puerto Rico. However, Brazil’s pursuit of independence was the least violent and provoked the least amount of change. The case of Brazil suggests that retention of colonial institutions such as monarchies lent to stability. “Brazil had retained a European dynasty; a nobility of dukes, counts, and barons sporting coats of arms; a tight relationship between church and state; and a full commitment to the institution of chattel slavery, in which some people worked others to death.”