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

By Michael George Hanchard

From fresh information on disparities among Brazilian whites and non-whites in parts of overall healthiness, schooling, and welfare, it really is transparent that massive racial inequalities do exist in Brazil, opposite to previous assertions in race kin scholarship that the rustic is a "racial democracy." right here Michael George Hanchard explores the consequences of this more and more obtrusive racial inequality, highlighting Afro-Brazilian makes an attempt at mobilizing for civil rights and the strong 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 through at the same time selling racial discrimination and fake premises of racial equality.

Drawing from own files of and interviews with individuals within the Movimento Negro of Rio de Janeiro and Sao Paulo, Hanchard offers a wealth of empirical proof approximately Afro-Brazilian militants, evaluating their effectiveness with their opposite numbers in sub-Saharan Africa, the U.S., and the Caribbean within the post-World conflict II interval. He analyzes, in accomplished aspect, the extraordinary problems skilled through Afro-Brazilian activists in settling on and redressing racially particular styles of violation and discrimination. Hanchard argues that the Afro-American fight to subvert dominant cultural types and practices contains the chance of being subsumed by means of the contradictions that those dominant kinds produce.

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Additional resources for Orpheus and Power: The Movimento Negro of Rio de Janeiro and Sao Paulo, Brazil, 1945-1988

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This influence of this tendency is found in even the most sophisticated writings on hegemony. ”16 Yet if racist ideologies are “mystifications,” should we infer that by a mere removal of the veil of ideology that the more “objective” circumstances of a racialized working class would become clear to that class? This is but one of several problems with “dominant ideology” formulations of any kind that have their pedigree in the notion of false consciousness, even in those as subtle as Stuart Hall’s.

RACIAL POLITICS 23 James Scott (1990) uses a totalizing interpretation of false consciousness as the basis for a dismissal of the entire concept of hegemony. Unlike those who suggest that there is one single dominant or subordinate ideology recurring in group interaction, I will argue that a dominant ideology, if such a single entity exists, is multivalent, contradictory in itself. This will be evidenced in the distinction between racial exceptionalism and racial democracy in Chapter 3. There is no single dominant ideology but in fact, ideologies that complement each other at certain instances to form a cluster of beliefs, which could be characterized as dominant, while at other moments produce tensions as competing visions of social life during other moments.

But this does not constitute a network of Afro-Brazilian cultural politics stemming from a national alliance of churches and houses of worship. Another limitation is the absence of racially delineated constituencies in electoral politics. As of 1992, there were only three black governors in the entire Brazilian federation. The absence of collective racial consciousness among Afro-Brazilians has political implications, as black political candidates with “black” platforms do not have strong constituencies to support them at voting booths.

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