2022-01-28

CAROLINA MARIA DE JESUS. BLACK WOMAN, SINGLE MOTHER, SEMI-ILLITERATE, SLUM DWELLER AND WRITER

 







Carolina Maria de Jesus had everything not to be a writer, but she was!


Author of Quarto de Despejo (Eviction Room), a book in the form of a diary that tells her story in Favela Canindé. Carolina had everything not to be a writer, but she was!


The book is full of struggle, overcoming and suffering, as it is the story of a black woman, single mother, semi-illiterate and slum dweller, in Brazil in the 20th century.


Carolina Maria de Jesus was born on March 14, 1914, in a rural community in Sacramento, Minas Gerais. Daughter of illiterate parents, she managed to attend Alan Kardec School thanks to Maria Leite Monteiro de Barros, one of her mother's employers. She studied only two years, enough to be literate and take a liking to reading.


As there were no books in her house, she turned to a neighbor. That is how she read her first book, A Escrava Isaura (The Slave Isaura), by Bernardo Guimarães. In 1924, her family moved to the city of Lageado (MG). They worked in the fields until 1927, when they returned to Sacramento.


From Sacramento to São Paulo

 

Still in Sacramento, she and her mother were charged with theft. Her mother was imprisoned until it was discovered that there was no robbery. This fact was decisive for her to leave Sacramento for the city of São Paulo.


In 1947, she moved to Favela Canindé, in the north of the city, where the Portuguesa Stadium is now located. At that time, the city was modernizing and the first slums began to appear.


She worked as a house cleaner at the home of Euryclides de Jesus Zerbini, the fifth surgeon in the world and the first in Latin America and Brazil to perform a heart transplant. Carolina spent her days off in the house library.


In 1958, journalist Audálio Dantas went to the Canindé favela to do an article and found Carolina. She showed him the diary papers and he immediately realized that he already had everything and more to say about the place.




Admired by the writer's ability to express herself, Audálio decided to help her publish her first and most famous book. Despite having little schooling, the knowledge acquired at school was what made it possible for him to write the book that was the lever of his life.

 

Some excerpts from the notebooks were published in an article in the newspaper Folha da Noite on May 9, 1958. Another part appeared in the magazine O Cruzeiro, on June 20, 1959.


Published in August 1960 by Francisco Alves, Quarto de despejo – diário de uma favelada (Eviction Room – diary of a slum dweller) organized and revised by Audálio, was a collection of about 20 diaries written from July 15, 1955 to January 1, 1960.


The journalist guarantees that what he did in the text was to edit it in order to avoid many repetitions and change punctuation issues, otherwise, he says, these are Carolina's diaries in full. The book was a sales and public success because it gave an original look at the slum and about the slum.


A lot was questioned at the time about the authenticity of the text, which some attributed to the journalist and not to her. However, many also recognized that writing conducted with such truth could only have been prepared by those who had lived that experience.





The book's title is attributed to Carolina's image of the slum as a dump. Favela residents were placed there by order of the government. Homeless people were evicted in these areas, which in the future would become slums.


In Brazil, more than 100,000 books were sold in just one year (1960). Translated into thirteen languages, Carolina won the world and was commented on by great names in Brazilian Literature such as Manuel Bandeira, Raquel de Queiroz and Sérgio Milliet.




The sales success represented her leaving the favela and the hostility of the residents of that community, who felt exposed by her. Despite having come out of poverty overnight, Carolina was unable to keep the money she earned and at the end of her life, she went through financial difficulties again.


From the second book, Casa de alvenaria (Brick house), which had the subtitle diário de uma ex-favelada (diary of an ex-slum dweller), Carolina returned to ostracism. She faced the prejudice of a society that, in large part, related her talent to the figure of Audálio – a white and literate man.


In her later books, she did not make the profit she had made with her first publication, going so far as to go back to picking up paper on the street to survive.


The writer died on February 13, 1977, at the age of 62, in a place where she lived, on the outskirts of São Paulo, due to respiratory failure. Unfortunately, at that time the public and the media already forgot her.


He left his three children, the result of relationships with men who did not assume paternity: João José, José Carlos and Vera Eunice. She created them all by herself. Teacher Vera Eunice, the youngest, is the only one alive.


Quarto de Despejo also had an important social impact because it drew attention to the problem of slums, which is still embryonic in Brazil.


It was an opportunity to debate essential topics such as basic sanitation, garbage collection, piped water, hunger, misery, that is, life in a space where until then the government had not arrived.


Published Books







Her last work, Diário de Bitita – um Brasil para Brasileiros (Diary of Bitita – a Brazil for Brazilians), was first published in France by Éditions Métailié, under the title of Jornal de Bitita (Bitita´s Journal), and in Brazil in 1986.



Quarto de Despejo – summary and analysis

 

Rebeca Fuks, PhD in Cultural Studies, provides a summary and analysis of the book that created Carolina Maria de Jesus. I present here a summary. The full text is in the link at the bottom of the page.


Quarto de Despejo is a hard, difficult reading that exposes critical situations of those who were not lucky enough to have access to a minimal quality of life. Extremely honest and transparent, we see in Carolina's speech the personification of a series of possible speeches from other women who are also in a social situation of abandonment.

 

Carolina's writing – the syntax of the text – sometimes deviates from standard Portuguese and sometimes incorporates fancy words that she seems to have learned from her readings. In several interviews, she identified herself as self-taught and said that she learned to read and write with notebooks and books she collected from the streets.


In the entry for July 16, 1955, for example, we see a passage where the mother tells her children that there is no bread for breakfast. Note the style of language used:




Carolina shows her oral speech and all these marks in writing confirm the fact that she was effectively the author of the book, with the limitations of the standard Portuguese of those who did not attend school fully.


Quarto de Despejo explores the intricacies of this hardworking woman's life and conveys Carolina's harsh reality, the constant ongoing effort to keep her family on its feet without experiencing greater needs:




Overcoming the issue of writing, it is worth emphasizing that in the above passage, written with simple words and a colloquial tone, Carolina deals with a very difficult situation: not being able to put bread on the table in the morning for her children.


Throughout the writing, she stresses that she knows the color of hunger – and she would be yellow. The picker would have seen the yellow a few times over the years and it was from that feeling that she most tried to escape.




In addition to working to buy food, resident Carolina also received donations and searched for leftover food at fairs and even in the trash when necessary.


Instead of dealing with the grief of the scene in a dramatic and depressing way, the mother is assertive and chooses to move on by finding a temporary solution to the problem.


On the other hand, numerous times throughout the text, the narrator is faced with anger, fatigue and revolt at not feeling capable of nourishing the family's basic needs:





If Carolina often feels that she is a victim of prejudice for not being married, she, on the other hand, is grateful for the fact that she does not have a husband, who for many of those women represents the figure of the abuser.




Above all, Quarto de Despejo is a story of suffering and resilience, of how a woman deals with all the difficulties imposed by life and still manages to transform the extreme situation she has experienced into discourse.





Collection at IMS – Instituto Moreira Salles

 

The Carolina Maria de Jesus Collection arrived at the Moreira Salles Institute in 2006. It consists only of an archive with intellectual production containing two handwritten notebooks: one entitled A Brazil for Brazilians: Tales and Poems, and another collection of the same genre, untitled.




Carolina's Archive Support Library contains the film Slum: life in poverty. Unreleased until 2014, it was recorded by the German Christa Gottmann-Elter in 1971, but would have been prevented from circulating in Brazil under the military regime for its social and economic denunciation character that contradicted the idea of a modern country that the military passed on to Brazilians.



Used and suggested links



 







2022-01-15

STRUCTURAL RACISM X ANTI-RACIST MANUAL – WHAT DO YOU HAVE TO DO WITH IT?

 




Everything! Structural racism and the Anti-Racist Manual concerns everyone

It does not matter if you are white, black, indigenous, Asian, Arab or whatever because racism can only be fought with the involvement of the whole society. Therefore, we all have a lot to do with structural racism and the Anti-racist Manual.

 

Winner of the 2020 Jabuti Prize in the Human Sciences category, the Small Anti-racist Manual by philosopher, social activist, teacher and female writer Djamila Ribeiro, shows in eleven brief lessons how to understand the origins of racism and how to fight it.

 

Recognizing the roots and impact of racism can be paralyzing. After all, how to face a monster that size? Djamila Ribeiro argues that anti-racist practice is urgent and takes place in the everyday attitudes.




Structural racism, origins and perpetuation

 

The perception that racism is rooted in our society has been solidified for many years, creating inequalities and social chasms. It is a system of oppression that denies rights and not a simple act of will by a subject.

 

Brazil was the last country on the American continent to abolish slavery. This means that for 130 years, black men and women were trafficked and kept in subhuman conditions of unpaid work.

 

However, when the ruling class realizes that slavery is no longer sustainable as an economic model, it begins to take a series of measures, including legislative measures, to enable the marginalization of black men and women.

 

Slavery was abolished in 1888, but only on paper, because no rights were guaranteed to free slaves. These men and women had no access to land, let alone any kind of compensation or repair for so long of forced labor.




Many of them continued on the farms where they had worked forcibly before their manumission. Others sought hard, informal work, with little difference from how they were treated before abolition. These men and women then came to be seen as lazy and vagrants.


Small Anti-racist Manual

 

Anti-racism is the ideology against racism, which opposes any racist practice, discrimination and racial segregation. It is a form of action against hatred, racial prejudice, systemic racism and the structural oppression of racially and ethnically marginalized groups.





 

In eleven short and compelling chapters, the author presents avenues of reflection for those who want to deepen their understanding of structural racist discrimination and take responsibility for transforming the state of affairs. Are they:


Inform yourself about racism – recognizing racism is the best way to fight it. Do not be afraid of the words "white", "black", "racism" and "racist". Saying that a certain attitude was racist is just a way of characterizing it and defining its meaning and implications. The word cannot be a taboo, because racism is in us and in the people we love — what is more serious is not recognizing and not fighting oppression.


See blackness “I didn’t find myself black, I was accused of being one.” Joyce Bert. The beginning of school life was a watershed for me. The world presented at school was that of whites, in which European cultures were seen as superior, the ideal to be followed. I noticed that my white colleagues did not need to think about the social place of whiteness, because they were seen as normal: the wrong one was I. Black children cannot ignore everyday violence, while white children, by seeing the world from their social places — which is a place of privilege — end up believing that this is the only possible world.


Recognize the privileges of whiteness – White people do not often think about what it means to belong to this group, as the racial debate is always focused on blackness. The absence or low incidence of black people in spaces of power does not usually cause discomfort or surprise to white people. To denaturalize this, everyone must question the absence of black people in management positions, black authors in anthologies, black thinkers in the bibliography of university courses, black protagonists in the audiovisual. In addition, it is necessary to think of actions that change this reality.


Realize the racism internalized in you – most people admit there is racism in Brazil, but almost no one assumes himself or herself as racist. On the contrary, the first impulse of many people is to emphatically refuse the hypothesis of having a racist behavior: “Of course not, after all I have black friends”, “How would I be racist if I employed a black person?”, “Racist, I, that I never cursed a black person?” From the moment, racism is understood as a system that structures society, these answers are shown to be empty. It is impossible not to be racist having been raised in a racist society. It is something that is in us and against which we must always fight.


 

Support affirmative educational policies – because of structural racism, the black population has less access to quality education. Generally, those who pass the very competitive entrance exams for the main courses at the best public universities are people, who studied in elite private schools, speak other languages and have exchange in other countries. In addition, precisely structural racism facilitates this group's access. This debate is not about ability, but about opportunity—and that is the distinction meritocracy advocates do not seem to make.


 

Transform your work environment – if you have or work in a company, some questions you should ask are: What is the proportion of black and white people in your company? Moreover, how is this proportion in the case of the highest positions? How is the racial issue handled when hiring personnel? On the other hand, is it simply not treated, because this process must be “colorblind”? Does your company have a diversity committee or a project to improve these numbers? Is there room for a mood hostile to vulnerable groups? Questions of this kind can serve as a guide for a reassessment of racism in the workplace. As researcher Joice Berth says, the issue, in addition to representation, is one of proportionality.


Read black authors – the importance of studying black authors is not based on an essentialist view, that is, on the belief that they should be read just because they are black. The point is that it is unrealistic that in a society like ours, with a black majority, only one group dominates the formulation of knowledge. Is it possible to believe that black people do not make the world? Social privilege results in epistemic privilege, which must be confronted so that the story is not told only from the point of view of power. It is harmful that, in a society, people do not know the history of the people who built it.


Question the culture you consume – the debate on racism is urgent when we talk about media and access to resources for audiovisual productions. In the documentary A negação do Brasil (Brazil's denial), director Joel Zito Araújo analyzes the influence of soap operas on the national collective imagination, while denouncing television racism and the stereotyped role destined for black actors and actresses, as in the soap opera called A cabana do Pai Tomás (Tomas father's hut), 1969, in which the actor Sérgio Cardoso painted himself in black to play the role of the protagonist, the enslaved Tomás.


Know your desires and affections – black women have been ultra sexualized since the colonial period. In the Brazilian collective imagination, the image is propagated that they are “lewd”, “easy” and “naturally sensual”. This idea even serves to justify abuse: black women are the biggest victims of sexual violence in the country. This sexualization removes the humanity of women, because we are no longer seen with all the complexity of the human being. We are often harassed, touched, invaded without our permission. We often have our names ignored, being called "denies". These are attitudes that seem harmless, but that for black women are recurrent and violent.


Fight racial violence – the 2018 Atlas of Violence, carried out by the Brazilian Public Security Forum, and revealed that the black population is more exposed to violence in Brazil. Blacks represent 55.8% of the Brazilian population and are 71.5% of the people killed. Between 2006 and 2016, the homicide rate of non-black individuals (white, yellow and indigenous) decreased by 6.8%, while in the same period the homicide rate of the black population increased by 23.1%. According to data from Amnesty International, every 23 minutes a young black man is murdered in Brazil, which shows that the genocide of the black population, especially young people, is underway.


Let us all be anti-racist – realizing the privileges that certain social groups have and practicing small exercises in perception can transform situations of violence that would not be questioned before the awareness process. White people must be critically responsible for the system of oppression that historically privileges them, producing inequalities, and black people can become aware of historical processes so as not to reproduce them. This book is a small contribution to stimulate self-knowledge and the construction of anti-racist practices.




Who is Djamila Ribeiro?



Born in Santos, São Paulo, on August 1, 1980, Djamila Taís Ribeiro dos Santos is an important contemporary voice in defense of blacks and women. She courageously denounces violence and social inequality - especially against blacks and women - so characteristic of Brazilian society.


Graduated in philosophy, with a master's degree in the same area, from the Federal University of São Paulo, Djamila became assistant secretary of the Secretary of Human Rights and Citizenship of São Paulo in 2016.


She is currently a columnist for Folha de São Paulo and Elle Brasil, in addition to serving as a guest professor at the Pontifical Catholic University of São Paulo.

 

Djamila brings to light structural racism, which is a legacy from the times of slavery and which, until today, condemns the black population to a certain social place, with the worst rates of human development and outside the spaces of power.


The activist talks about a social system where the Judiciary, instead of remaining exempt, is deeply related to the police, often favoring the military and condemning young black people without the proper evidence. It challenges us to rethink, as a society, the training given to military police.


For the writer, miscegenation in Brazil was romanticized, which led many naively to believe that there was no racism in Brazil. Her challenge is precisely to show the racial prejudice that is ingrained in Brazilian society and help, in some way, to fight it, providing tools for the public to (re)think its social posture.


















 





2022-01-11

HP BRAZIL PROJECT WILL BRING BOOKS BY FEMALE WRITERS WITH THEIR REAL AND NOT MASCULINE NAMES

 


New book covers with the identity of female writers who used male names


The Brazilian project OriginalWriters by the company HP and an advertising agency wants to encourage the reading of novel female writers who used male pseudonyms. The company decided to make new covers, so that readers can know the real identity of its female authors. The plan also includes the translation of these works for publication in Portuguese.


Books by 19th-century and early 20th-century female authors, especially European ones, were already available on the Gutenberg Project website – which offers, free of charge, more than 50,000 works in the public domain. Access the website here.


The project also includes the search for Brazilian women who have done the same and who can have their books available free. 




In the previous post we saw why novel writers use male pseudonyms as their book signatures (see here). This happened not only in the 18th and 19th centuries; it also extended throughout the 20th century.


 "This is still common in the academic world, in the sciences. There is a bias in favor of male authority in knowledge. It is a bias that is sometimes implicit, unconscious. We think it has changed, but in fact it hasn't changed that much," says the female researcher Sue Lanser, female professor of English, Comparative Literature and Studies on Women, Gender and Sexuality at Brandeis University, in the United States.

 


"If there was any questionable sexual element in the novels, or considered inappropriate for a society lady, they would be judged. The pseudonym was also a way of protecting one's personal life."

 

However, according to the researcher, the phenomenon has not disappeared completely. At the beginning of the 20th century, the French-British Violet Paget kept her writings – which ranged from books on travel and music to supernatural tales, art reviews, essays on liberalism and novels – under the pseudonym Vernon Lee, perhaps also to avoid comments about his homosexuality.

 

In the 1990s, British female writer J.K. Rowling withheld her first name, Joanne, at the suggestion of the company that published her work. In interviews after the worldwide success of her Harry Potter book series, she said she was persuaded by her editor to abbreviate her first names. Her more ambiguous signature would make it easier for the books to be read by boys.

 

To escape the expectations surrounding her first detective novel, Rowling also chose a male pseudonym, Robert Galbraith. Nevertheless, she was soon discovered. The book had sold poorly, but received such positive reviews that it raised suspicions that it was not a debut novel by a new author. After the revelation, a first signed edition of the work was sold for more than US$ 2,300.

 

'Literature for men' vs 'Literature for women'

 

The phenomenon of market segmentation between "literature for women" and "literature for men" is also something recent and contributes to the fact that female writers who want to exceed the public's expectations for their books change their names, as in the case of JK Rowling and Harry Potter.

 

Sandra Vasconcelos, female professor of English and Comparative Literature at the University of São Paulo (USP), recalls that men also read fiction novels. Men made much of the comments on novels made in the newspapers. In addition, some of the greatest novels with female protagonists are by male writers. There was no such difference because everyone read everything.


 For Sue Lanser, today, publishers interfere a lot in the lives of books and authors making decisions that have this supposed market segmentation as justification. She also agrees that the phenomenon is modern.

 

"Now there's a bigger dichotomy in terms of gender and reading practices. Since Jane Austen, for example, became popular, it's only been in the last 20 years that men have stopped reading her and no longer want to take classes about her", she says.

 

“It is absurd to consider, in the 21st century, that stories about women, especially if they have some kind of love story in the plot, are automatically considered minor literature and women only".

 


We cannot change history

 


If the HP project says it intends to reprint the history of these writers using their own names, American researcher Sue Lanser warns that the idea needs to be careful.

 

"It's a good idea, but it's also important to keep the names under which they originally published their works. It's a way of honoring the trajectory of these women."

 

“Not all of them just wanted to protect themselves with the pseudonym. Some were trying to inhabit other identities. Perhaps Mary Ann Evans or Violet Paget actually felt like George Eliot and Vernon Lee when they wrote.”

 

“Even if some of them were trying to hide, we also need to show our past, we can't change it. You can't change history and turn it into something we would like it to be.”




















MARY WOLLSTONECRAFT, THE PRECURSOR OF FEMINISM IN EUROPE

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