{"id":36746,"date":"2017-05-31T17:26:25","date_gmt":"2017-05-31T20:26:25","guid":{"rendered":"http:\/\/www.rioonwatch.org\/?p=36746"},"modified":"2017-06-07T13:53:38","modified_gmt":"2017-06-07T16:53:38","slug":"puc-rio-hosts-mini-course-and-intense-debate-on-whiteness","status":"publish","type":"post","link":"https:\/\/rioonwatch.org\/?p=36746","title":{"rendered":"PUC-Rio Hosts Mini-Course and Intense Debate on ‘Whiteness’"},"content":{"rendered":"

Clique aqui para Portugu\u00eas<\/em><\/strong><\/a><\/p>\n

Last Tuesday, the Coletivo Nuvem Negra<\/em> <\/a>(Black Cloud Collective) of Rio’s Pontifical Catholic University (PUC-Rio) and the Institute of International Relations at PUC-Rio hosted a roundtable debate on whiteness and the university experience<\/a>, a discussion that included adjunct professor Louren\u00e7o Cardoso of the University for International Integration of the Afro-Brazilian Lusophony<\/a>. On Wednesday and Thursday, Professor Cardoso was brought back in a heightened role to\u00a0provide a more in-depth mini-course on white identity using historical examples, personal research, and race theory<\/a>. Cardoso himself studied history as an undergraduate at the Pontifical Catholic University of S\u00e3o Paulo (PUC-SP), and later focused his post-graduate research on white academic researchers studying black subjects. On both days of the mini-course, lectures were followed by a period of debate and critiques from the audience.<\/p>\n

Terminology and Theoretical Concepts<\/h3>\n

\"\"<\/a>On both Wednesday and Thursday, Professor Cardoso spent well over an hour focusing solely on conceptual terms that he considered critical to understanding whiteness, and upon which conclusions could be reached\u00a0about future research and activism both within Brazil and on an international scale.<\/p>\n

The branco<\/em>:<\/strong> Cardoso began by explaining the social construction of the branco<\/em> (the white person) as a product of European colonialism<\/a>. The white colonizer, \u201cwho constructs himself as a person of value\u201d does so by constructing the negro<\/em> (black) as without value. In this zero-sum relationship, the power of the branco<\/em> as \u201cthe only human or the most human\u201d depends entirely on his suppression of the humanity of the negro<\/em>.<\/p>\n

Historic Branquitude<\/em> \u2013<\/strong> Building upon the definition of the branco<\/em>, Cardoso introduced branquitude<\/em>, which among terms others translates to \u201cwhiteness.\u201d Branquitude<\/em> refers to the power, aesthetic of beauty, and intelligence self-assigned by the branco<\/em>, as well as \u201ceconomic and legal privileges<\/a>\u201d and the ability \u201cto appropriate the territory of others<\/a>.\u201d For the branco<\/em>, \u201cNon-brancos<\/em> are the exceptions that confirm the rule.\u201d<\/p>\n

Modern Branquitude<\/em> and Branquidade<\/em> \u2013<\/strong> On day two, Cardoso introduced branquidade<\/em>, using the concept as a contrast to how branquitude<\/em> has evolved, and explained the large conceptual differences between them. These are concepts originally developed by white academics Edith Piza and Camila Moreira<\/a>. Following the black-led redefinition of assigned negritude<\/em> (blackness) as having value, the \u201cmodern branco<\/em> has reconstructed himself\u201d to be conscious of his or her implicit advantages and take up his role as anti-racist. Though modern branquitude<\/em> has shifted to meet modern negritude and is no longer reliant upon the \u201cdevaluing\u201d of the negro<\/em>, the \u201cadvantages\u201d of modern branquitude<\/em> are as alive as ever.<\/p>\n

In contrast, \u201cunconscious brancos<\/em>\u201d ignore the social question of their whiteness and inhabit branquidade<\/em> (also translating generally to \u201cwhiteness\u201d). As mentioned by Cardoso, the great majority of white individuals today take part in branquidade<\/em>, and not modern branquitude<\/em>. Similar variations of these two terms deal with questions of publicity, and the spaces in which the branco<\/em> chooses to engage in anti-racism<\/a>.<\/p>\n

Implicit Branquitude<\/em> \u2013<\/strong> Cardoso proposed the use of studies on European ethnic groups<\/a> within Brazil as a framework to expand research on whiteness. Since this research \u201cproblematizes branquitude<\/em> through the lens of ethnicity,\u201d it offers a look into what Cardoso labels implicit branquitude<\/em>.<\/p>\n

Branco N\u00e3o-Branco<\/em> \u2013<\/strong> Cardoso introduced the Branco N\u00e3o-Branco<\/em> (non-white white) to refer to the \u201chierarchy that exists within whites themselves.” The Portuguese and their white Brazilian descendants, in part because of their historical Moor rulers<\/a>, have often been seen by other white ethnic groups as possessing less branquitude<\/em>, giving form to what author Paulo Prado called a \u201csad race.\u201d<\/p>\n

Dracula Branco<\/em> & Narcissus Branco<\/em> \u2013<\/strong> In his discussions, Cardoso used the metaphor of the Dracula branco<\/em>, \u201cwhose image does not appear in the mirror,\u201d to explain the pattern of the branco<\/em> avoiding his whiteness. According to the metaphor, he avoids the explicit \u201cwhite\u201d label, choosing instead to hide in the shadows of other titles like worker, German, or father, for example. The Narcissus Branco<\/em>, on the other hand, can only bare to look at his own reflection. Cardoso explained that the intersection of these concepts functions well as a lens\u00a0into the production of history<\/a>, and how the branco<\/em> has written historical narratives to center heavily around his own \u201clanguage, taste, aesthetic, and vision\u201d without outright naming the overwhelming whiteness present.<\/p>\n

Branco-Centrismo<\/em> and Culture \u2013<\/strong> Branco-Centrismo<\/em>, or white-centrism, is what Cardoso has named the \u201creinvention of whiteness as the \u2018ideal\u2019 standard of humanity.” This idea of a reinvention refers to the historical European tradition of officially labeling non-white, non-European culture as \u201csavage\u201d while glorifying its own monarchies. Drawing a line of continuity to today, Cardoso\u2019s most clear example of branco-centrismo<\/em> revolved around the success of Brazilian model Gisele B\u00fcndchen, who is of German descent. During the 2014 World Cup and 2016 Olympics, B\u00fcndchen\u2019s very light skin and European features were put on display to the world by the country<\/a> as the standard of Brazilian beauty, misrepresenting what the majority of Brazilians actually look like<\/a> and further perpetuating a racist beauty hierarchy.<\/p>\n

Cardoso also noted that branco-centrismo<\/em> holds a particularly toxic relationship with black culture. In Bahia, where 78% identify as black or brown<\/a>,\u00a0the two singers who have attracted the heaviest heavy media attention over the years are Ivete Sangalo and Claudia Leita, both white. Margareth Menezes<\/a>, an award-winning black singer also from Bahia, \u201cdoes not receive the same promotion from Brazil as Sangalo and Leite\u2026 despite her power and great prominence.\u201d These examples tie to a greater point that Cardoso addressed: while the negro<\/em> produces many great cultural projects, the branco<\/em> tends to reap profits that originate from expressions of black culture.<\/p>\n

The Brazilian (and American) History of Research on Whiteness<\/h3>\n

In day one of Cardoso\u2019s mini-course, the professor traced the history of research on whiteness to one author in particular, Alberto\u00a0Guerreiro Ramos<\/a>. Cardoso described Guerreiro Ramos as \u201cthe pioneer,\u201d whose Social Pathology of the White Brazilian<\/em> <\/a>(1955) was a first in calling for the critical study of branquitude<\/em>. In particular, Cardoso drew attention to the branco<\/em>\u2019s privilege of seeing and studying the negro<\/em> without being seen by him, and that \u201csociological study of the negro<\/em> [had until then been] an illustration of this privilege.\u201d However, despite his catalyzing role as one of the first voices in the study of whiteness, Guerreiro Ramos has not received widespread attention for his efforts.<\/p>\n

\"\"<\/p>\n

Rather, theory on whiteness stemming from the United States has tended to take the spotlight, perpetuating what Nelson Rodrigues\u00a0labels a mutt complex<\/a>\u00a0within Brazil and \u201caccentuating idealist, non-materialist analysis.” Cardoso also discussed how academics who are themselves white make up a much larger percentage of whiteness researchers in the United States than they do in Brazil. In illustrating these intersections with race and country, the professor wove the study of whiteness studies itself into the fabric of ongoing asymmetric colonial relations.<\/p>\n

However, Brazilian studies on whiteness experienced a breakthrough in 2002, when Maria Aparecida da Silva Bento<\/a> wrote on the \u201cemergency of branquitude<\/em>\u201d in the Social Psychology of Racism<\/em><\/a> (2002). Since then, Brazil has seen an explosion in the amount research on whiteness. Among those who felt Aparecida da Silva Bento\u2019s influence was Cardoso, who was so inspired by Social Psychology of Racism<\/em>, that he redirected his prior focus on studies of blackness towards those critical of branquitude.<\/em><\/p>\n

Cardoso\u2019s Research on White Researchers<\/strong><\/h3>\n

After being inspired in the early 2000s to redirect his focus towards whiteness, Cardoso decided to focus his post-graduate research on white academics studying the negro<\/em>. After conducting his interview, the results were clear, and these researchers demonstrated that they had never critically considered their own identity in relation to their subject<\/a>. Many outright declined to participate in Cardoso\u2019s study, citing various excuses ranging from personal commitment to the appropriateness of the study. In the words of the professor, they felt that they needed \u201cto maintain themselves as scientists.\u201d<\/p>\n

Using the branco<\/em> as a theoretical point of reference, Cardoso stated that the white researchers \u201cdid not want to become the object of the negro<\/em>,\u201d that they were actively avoiding the very same role they had imposed on the negro<\/em>. Bringing his conclusions to a higher level of analysis, Cardoso discussed how the branco<\/em> does not consider his own role in research because to the branco<\/em>, \u201cthe \u2018problem\u2019 lies with the negro<\/em>; it\u2019s being non-white, it\u2019s being the object.\u201d The branco<\/em> doesn\u2019t reflect on his branquitude<\/em> because whiteness is seen as \u201cthe norm, the human, the universal.\u201d<\/p>\n

Cardoso\u2019s Theoretical Conclusions<\/h3>\n

In discussing possible anti-racism action plans to be derived from his field of study, Professor Cardoso looked at two distinct paths forward. In doing so he drew inspiration from Frantz Fanon<\/a>‘s\u00a0idea of radical humanization. The first proposal involves \u201creframing and reconstructing the white racial identity, which, while remaining white, would no longer have racist traces.\u201d The second proposal, meanwhile, posits that whiteness can be deconstructed in the same way that it can be constructed, and that the idea of the white race should be abolished.<\/p>\n

Audience Feedback and Debate<\/h3>\n

\"\"During the first day\u2019s feedback and debate section, Cardoso\u2019s theoretical conclusions drew heavy criticism from some in the crowd at PUC-Rio, who sought a mini-course taking a closer look at institutions and how they continue to perpetuate white supremacy. In particular,\u00a0the police,<\/a> the media<\/a> and the educational system<\/a> were frequently mentioned as much-needed topics of discussion with regards to whiteness. Several of these critiques received standing ovations by other members of the audience. Moreover, Cardoso\u2019s theoretical thoughts of reconstructing and deconstructing whiteness were characterized as \u201cutopian\u201d by some, and irrelevant by others who preferred to focus on whiteness through a lens of power. The idea of over-categorization was also brought up by some audience members, who felt that a racist is a racist, and that knowing various different labels for the branco<\/em> \u201cwould do nothing to combat his racism.\u201d Others, however, came to the support of Cardoso to say that the branco<\/em> should be studied rigorously, and that these categorizations were ultimately useful.<\/p>\n

The debate section of day two of the mini-course functioned more as a group discussion, as Professor Cardoso opted to take a back-seat approach while members of the audience elaborated on\u00a0various subtopics amongst themselves. Of particular note was the following question: what is the role of white people in this\u00a0fight? While some, including Cardoso, believe that white people should be participating in this conversation so they can find a productive and purposeful path, others felt certain\u00a0that white individuals simply cannot, and will never understand the black experience in Brazil and across the world. Though intense, this discussion resulted in a sentiment of solidarity, with the Coletivo Nuvem Negra<\/em> introducing themselves at the end of the event to heavy applause from other audience members.<\/p>\n","protected":false},"excerpt":{"rendered":"

Clique aqui para Portugu\u00eas Last Tuesday, the Coletivo Nuvem Negra (Black Cloud Collective) of Rio’s Pontifical Catholic University (PUC-Rio) and the Institute of International Relations at PUC-Rio hosted a roundtable debate on whiteness and the […]<\/a><\/p>\n<\/div>","protected":false},"author":142,"featured_media":36748,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[1288,1282,328,1329],"tags":[399,255,662,2257,504,397,203,2296,124,1189,1019],"writer":[2393],"translator":[],"illustrator":[],"photographer":[],"class_list":{"0":"post-36746","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-highlight","8":"category-research-analysis","9":"category-understanding-rio","10":"category-by-international-observers","11":"tag-access-to-higher-education","12":"tag-activism","13":"tag-afro-brazilian-culture","14":"tag-appropriation","15":"tag-culture","16":"tag-education","17":"tag-inequality","18":"tag-political-theory","19":"tag-race","20":"tag-racism","21":"tag-right-to-education","22":"writer-evan-fantozzi"},"_links":{"self":[{"href":"https:\/\/rioonwatch.org\/index.php?rest_route=\/wp\/v2\/posts\/36746","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/rioonwatch.org\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/rioonwatch.org\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/rioonwatch.org\/index.php?rest_route=\/wp\/v2\/users\/142"}],"replies":[{"embeddable":true,"href":"https:\/\/rioonwatch.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=36746"}],"version-history":[{"count":0,"href":"https:\/\/rioonwatch.org\/index.php?rest_route=\/wp\/v2\/posts\/36746\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/rioonwatch.org\/index.php?rest_route=\/wp\/v2\/media\/36748"}],"wp:attachment":[{"href":"https:\/\/rioonwatch.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=36746"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/rioonwatch.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=36746"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/rioonwatch.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=36746"},{"taxonomy":"writer","embeddable":true,"href":"https:\/\/rioonwatch.org\/index.php?rest_route=%2Fwp%2Fv2%2Fwriter&post=36746"},{"taxonomy":"translator","embeddable":true,"href":"https:\/\/rioonwatch.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftranslator&post=36746"},{"taxonomy":"illustrator","embeddable":true,"href":"https:\/\/rioonwatch.org\/index.php?rest_route=%2Fwp%2Fv2%2Fillustrator&post=36746"},{"taxonomy":"photographer","embeddable":true,"href":"https:\/\/rioonwatch.org\/index.php?rest_route=%2Fwp%2Fv2%2Fphotographer&post=36746"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}