Brazil

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Brazil

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WORD HISTORY   The name Brazil is derived from the Portuguese and Spanish word brasil, the name of an East Indian tree with reddish-brown wood from which a red dye was extracted. The Portuguese found a New World tree related to the Old World brasil tree when they explored what is now called Brazil, and as a result they named the New World country after the Old World tree. The word brasil is cognate with French brésil, Old French berzi and bresil, Old Italian verzino, and Medieval Latin brezellum, brasilium, bresillum, braxile. The many Latin forms suggest a non-Latin, non-Romance origin, as in an East Indian term.

Country, east-central South America. Area: 3,287,612 sq mi (8,514,877 sq km). Population (2005 est.): 184,016,000. Capital: Brasília. Most Brazilians are of European or mixed (Indian-European, European-African) ancestry. Brazil's ethnic groups have intermixed since the earliest days of its colonial history; Indian peoples who have experienced no mixing with immigrants are restricted to the most remote parts of the Amazon River basin. Language: Portuguese (official). Religions: Christianity (predominantly Roman Catholic; also Protestant); also traditional beliefs. Currency: real. Brazil may be divided into many regions, but the Amazon lowlands and the Brazilian Highlands (often called the Central Highlands or Central Plateau) dominate the landscape. The highlands, a plateau with an average elevation of 3,300 ft (1,000 m), are primarily in the southeast, while the Amazon lowlands, with elevations below 800 ft (250 m), are in the north. The Amazon River basin, with its more than 1,000 known tributaries, occupies nearly half of the country's total area. Brazil's other rivers include the São Francisco, Parnaíba, Paraguay, Alto Paraná, and Uruguay. Except for the islands of Marajó and Caviana at the mouth of the Amazon and Maracá to the north, there are no large islands along the roughly 4,600 mi (7,400 km) of Brazil's Atlantic Ocean coast. There are good harbours at Belém, Salvador, Rio de Janeiro, Santos, and Porto Alegre. The country's immense forests are a source of many products, while its savannas support cattle raising. Agriculture is important, and mineral reserves are large. Brazil has a developing market economy based mainly on manufacturing, financial services, and trade. It is a federal republic with two legislative houses; its chief of state and government is the president. Little is known about Brazil's early indigenous inhabitants. Though the area was theoretically allotted to Portugal by the 1494 Treaty of Tordesillas, it was not formally claimed by discovery until Portuguese navigator Pedro Álvares Cabral accidentally touched land in 1500. It was first settled by the Portuguese in the early 1530s on the northeastern coast and at São Vicente (near modern São Paulo); the French and Dutch created small settlements over the next century. A viceroyalty was established in 1640, and Rio de Janeiro became the capital in 1763. In 1808 Brazil became the refuge and seat of the government of John VI of Portugal when Napoleon I invaded Portugal; ultimately the Kingdom of Portugal, Brazil, and Algarve was proclaimed, and John ruled from Brazil (1815 – 21). On John's return to Portugal, Pedro I proclaimed Brazilian independence. In 1889 his successor, Pedro II, was deposed, and a constitution mandating a federal republic was adopted. Beginning in the 20th century, immigration increased and manufacturing grew, and there were frequent military coups and suspensions of civil liberties. Construction of a new capital at Brasília, intended to spur development of the country's interior, worsened the inflation rate. After 1979 the military government began a gradual return to democratic practices, and in 1989 the first popular presidential election in 29 years was held. A severe economic crisis began in the late 1990s.

For more information on Brazil, visit Britannica.com.

In 1833, Hercules Florence invented a cameraless photographic process in rural São Paulo, but was unable or unwilling to exploit it. Seven years later, in 1840, the Abbé Louis Compte, visiting South America aboard a French vessel, made the first daguerreotypes in Rio de Janeiro, thus officially introducing photography to Brazil. Fascinated, Emperor Pedro II (1831-89) acquired a camera and became a major force in photography's development. He patronized the leading Brazilian photographer of the 19th and early 20th centuries, Marc Ferrez, and was responsible for the preservation of a large part of Brazil's early photographic heritage, principally portraits and landscapes, in the Biblioteca Nacional in Rio. During the first century and more of the medium's history, hundreds of foreign photographers arrived, making important contributions in the ethnographic, documentary, and advertising fields (Pierre Verger, Marcel Gautherot, Jean Manzon, Hildegard Rosenthal, and Hans Günther Flieg).

The spread of clubs and societies stimulated the debates about photography as an art that produced pictorialism (1910s-1930s) and the formal experiments linked to the Fotocine Clube Bandeirantes in Rio in the 1940s and 1950s that led ultimately to the emergence of modern photography in Brazil (Geraldo de Barros, Ademar Manarini, and Thomas Farkas).

The illustrated press promoted photography as an authorial medium with a specifically visual language. In the 1940s the magazine O cruzeiro introduced a modern editorial concept incorporating photography as a key element of communication. Essays on indigenous peoples (Jean Manzon and José Medeiros (1921-90) ) sometimes brought to light tribes that were previously unknown. In the 1950s the illustrated journal Manchete also recorded a multifaceted country in a period of rapid development. The review Realidade (1966-76) served as a point of reference, publishing the work of foreign photographers (Cláudia Andujar (b. 1931), Maureen Bissiliat, George Love, and David Zingg), embodying a North American and European visual style and giving the photographer a role in the editorial and production process. In the 1980s a significant feature of Brazilian photojournalism was the independent photographic agency, e.g. Camera Tres founded by the photographer Walter Firmo (b. 1957) in 1973. These offered a way to the achievement of greater authorial rights, especially for photographers committed to more searching investigation of topical issues: abandoned children, the dividing up of indigenous lands, violence in the big cities, and the growth of religious sects in the country.

Compared with the 1960s and 1970s, characterized by military dictatorship, the 1980s and 1990s were a period of transition from censorship and isolation from international artistic trends back to freedom of expression. Photography became accepted as an art form, and a new generation of photographers explored fresh visual strategies that moved away from older concepts of ‘pure’ photography towards installations, self-portraiture, and the use of new supports and media. Photographers such as Miguel Rio Branco (b. 1946), Mario Cravo Neto (b. 1947), Pedro Karp Vasquez (b. 1954), and Cassio Vasconcelos (b. 1965) are notable for both their cosmopolitan training and contacts and their interest in a wide range of media, including film, sculpture, painting, and video as well as conventional photography.

Photography also increasingly entered the ambit of state and private galleries, and its value as art increased. Prestigious collectors such as Gilberto Chateaubriand, Thomas Cohn, and Joaquim Paiva entered the market, concentrating on both unique items and limited editions. Furthermore, the expansion of photographic publishing brought pictures to new sections of the public. The gallery and museum curator, charged with choosing and organizing exhibitions of historical and art photography, became a key figure.

The field of photographic criticism is quite varied. Specialist photography journals like Iris and Fotóptica, and newspapers such as Globo, Folha, and Estado de São Paulo publish articles by Paulo Herkenhoff, Moracy de Oliveira, Luis Humberto, and Stefania Bril. More analytical and historically based studies of Brazilian photography have been undertaken by scholars such as Gilberto Ferrez, Boris Kossoy, Pedro Karp Vasquez, Ricardo Mendes, Rubens Fernandes Jr., Arlindo Machado, Angela Magalhães, and Nadja Fonsêca Peregrino. Research grants are dispensed by the Fundação Vitae, and the Institutos Culturais Moreira Salles and Itaú fund the publication of books, the creation of databanks of historical and contemporary photography, and the acquisition of photographic works. This last function is also performed by the Rio de Janeiro Museum of Modern Art and the São Paulo Museum of Art (White Martins and Pirelli photographic collections).

Most photographic courses and schools are concentrated in Rio de Janeiro and São Paulo. Since the end of the 20th century photography has also been studied increasingly in the contexts of history and anthropology, and found a place in faculties of fine art and communication studies. Contacts between photographers take place via exhibitions, lectures, and workshops. Major examples are the International Month of Photography (Núcleo de Amigos da Fotografia/NAFOTO—Centre for the Friends of Photography) in São Paulo and the International Photography Biennale in Curitiba, which link Brazil unequivocally to the international photography scene.

— Angela Magalhāes/Nadja Fonseca Peregrino

Bibliography

• Kossoy, B., Origens e expansão de fotografia no Brasil (1980).
• Billeter, E., Fotografie Lateinamerika von 1860 bis heute (1981).
• Vasquez, P., Brazilian Photography in the Nineteenth Century (1988).
• Costa, H., and Rodrigues, R., A fotografia moderna no Brasil (1995).
• Watriss, W., and Zamora, L. P. (eds.), Image and Memory: Photography from Latin America, 1866-1994 (1998)

Although there were visits by European dancers in the 19th century, ballet in Brazil did not really begin until 1927 when the former Pavlova dancer, the Russian ballerina Maria Oleneva, was invited to start a corps de ballet in the Teatro Municipal de Rio de Janeiro. Drawing her dancers from Brazil's ballet schools, Oleneva presented a dance company that performed in the opera seasons; a few years later her troupe was able to give complete ballet programmes. In 1934 the newly remodelled Teatro Municipal was reopened and a special season was organized that included Lifar and three of his dancers, working with Oleneva's corps de ballet. Five years later the company, the Municipal Ballet of Rio de Janeiro, gave its first official season with guest choreographer Vaslav Veltchek at the helm. Veltchek returned to Rio in 1943 to mount a new all-Brazilian dance season. At this point Yuco Lindenberg appeared on the scene, a choreographer who would later become director of the company. In 1945, with Schwezoff as artistic director, there was another major season featuring the Brazilian-born ballerinas Edith Pudelko, Rosanova, Tamara Capeller, and Vilma Lemos Cunha. The company went through hard times during Lindenberg's directorship in the late 1940s, with the director having to pay the dancers out of his own pocket. Lindenberg died in 1947 but it was not until 1950 that the company saw better days. It was in that year that Tatiana Leskova, one of the ballerinas of the Original Ballets Russes, was hired as ballet mistress, choreographer, and dancer for the Municipal Ballet of Rio de Janeiro. The classics were staged and guest choreographers like Massine, Dollar, and H. Lander were brought in to work with the company.

Meanwhile, São Paulo saw the foundation of the Ballet of the Fourth Centennial in 1953 under the direction of Milloss. In 1954 the company opened in Rio with a repertoire of Brazilian ballets. Although it survived only a few years, its influence on the dance scene was significant, with its emphasis on Brazilian designers, composers, and themes. Modern dance in Brazil was launched by Chinita Ullman, who had studied with Wigman in Germany; she later opened a school in São Paulo. In 1954 Nina Verchinina, another veteran of the Original Ballets Russes, moved to Rio. As both a choreographer, working with the Municipal Ballet, and a teacher, who had her own school for more than 30 years, she was a major influence on the development of modern dance in the country. Today Brazilian modern dance is represented by Stagium, founded and directed by Marika Gidali and Decio Otero, which tours internationally; Grupo Corpo, founded in 1975 by members of the Pederneiras family in Belo Horizonte; Cisne Negro, founded in 1977 in São Paulo by Hulda Bittencourt; and the Deborah Colker Dance Company, founded in 1993.

Psychoanalysis aroused strong resistance when it first appeared in Brazil, provoking different reactions in different milieux. Salvador-born Julian Moreira (1873-1933) was the first to speak of Freud, in 1899. In 1903 he was appointed director of the national hospital for the insane in Rio de Janeiro, where he settled for the rest of his life. An innovative psychiatrist with an international reputation, he invited his disciples and collaborators to study psychoanalytic ideas. In 1914 Jenserico Aragão de Souza Pinto published "On Psychoanalysis. Sexuality in the Neuroses." Two conferences in 1919 awoke the interest of future psychoanalysts: Franco da Rocha's "On delusion in general" (at São Paulo) and "Psychology of a neurologist—Freud and his sexual theories" by Medeiros e Albuquerque in Rio de Janeiro.

In the 1920s, physicians in São Paulo and Rio sometimes criticized psychoanalysis in a Manichean fashion: on the one hand it was labeled charlatanesque while being enthusiastically hailed on the other. It must also be said that psychoanalytic ideas arrived at a time of great effervescence that saw the publication of "modernist" literary reviews and the Semana de Arte Moderna in 1922. Influenced by the European avant-garde, this atmosphere facilitated the acceptance of psychoanalytic ideas in São Paulo.

It was there that Durval Marcondes published several articles and Osorio Cesar wrote about the artistic productions of the mentally ill. Among Juliano Moreira's disciples in Rio, Antonio Austregesilo produced somewhat superficial work but others, such as Neves Manta, Carneiro Ayrosa, and Murilo de Campos, were doing more important work, and Deodato de Morais was busy producing his excellent book A psicanálise na Educacao (1927), while J. P. Porto-Carrero continued to work on many books and articles.

Again in Rio but outside Moreira's entourage, Henrique Roxo was quoting Freud as early as 1905 but he proved to be very organicistic in his views. During the 1930s Aloysio de Paula wrote on applied psychoanalysis and Gastão Pereira da Silva, a physician and journalist, contributed to propagating psychoanalytic ideas. Mauricio de Medeiros, who occupied the chair of psychiatry in the 1950s institution, supported the psychoanalytic approach.

Although born at Alagoas, Arthur Ramos, physician and psychiatrist, was considered to be a citizen of Bahia. His thesis Primitivo e locura (1925) was widely commented on and, between 1930 and 1932, he studied Freud's work with a small group. He settled in Rio in 1934. A professor of anthropology and ethnography, he became a renowned specialist on Africa and wrote some psychoanalytic works. At Porto Alegre in 1924, João Cesar de Castro wrote Concepcao Freudiana das Psiconeuroses and in France Martim Gomes published Les Rêves (1928). Ulisses Pernambucan came under the influence of Juliano Moreira while studying medicine in Rio. He went on to become a pioneer of social psychiatry in Brazil and considered psychoanalysis as the subtlest means of penetrating the human mind.

In 1927 Marcondes founded the first Sociedade brasiliera de psicanálise in São Paulo. Although it had no training section it was nevertheless recognized by the International Psychoanalytic Association with a view to propagating Freud's ideas. In 1928 Marcondes gave his blessing to the setting up of a subsidiary branch in Rio (V. Rocha, Marcondes, and Porto-Carrero).

Thanks to Marcondes's persistent pressure on Ernest Jones, the Jewish German psychoanalyst Adelheid L. Koch, who had been analyzed by Otto Fenichel, emigrated to São Paulo with her husband in 1936, and in 1937 began to analyze Durval Marcondes, Darcy Mendonça Uchôa, Virginia Bicudo, Flavio Dias, and Frank Philips, soon to be joined by three more patients. Because she was the only qualified analyst, she singlehandedly conducted analyses, gave seminars and acted as supervisor. The first São Paulo Grupo psicanalítico, which she founded in 1944 with her first analysands, was provisionally accepted in 1945 as the Sociedade brasileira de psicanálise de São Paulo (SBPSP). It received definitive recognition at the Amsterdam Congress (1951).

The early days in Rio de Janeiro were not so easy. Dissatisfied with the official teaching of psychiatry, a group of young physicians founded the Centro de estudos Julian Moreira in 1944 and envisaged two possible hypotheses for the formation of a future psychoanalytic group: either to invite training analysts or seek training elsewhere. Intense correspondence with foreign analysts bore no fruit. Thus, from 1945 to 1947, Alcyon Baer Bahia, Danilo Perestrello, Marialzira Perestrello, and Walderedo Ismael de Oliveira began training at the Asociación Psicoanalítica Argentina (APA) with analysts who had qualified in Berlin, Paris, Vienna, and Buenos Aires.

In 1947 the Instituto brasileiro de psicanálise was founded in Rio in order to facilitate the legal arrival of foreign analysts. Mark Burke, analyzed by James Strachey and a member of the British Psycho-Analytic Society (BPS), arrived in February 1948. He was followed in December 1948 by Werner Kemper, a German psychoanalyst analyzed by Carl MüllerBraunschweig and who had worked during World War II in the Göring Institute before joining the DPG (Deutsche Psycoanalytische Gesellschaft). They both commenced training analyses almost immediately. In the beginning Burke and Kemper worked in collaboration with each other but in 1951 they separated amidst serious mutual reproaches. Kemper was expelled from the institute and, along with his analysands, founded the Centro de estudos psicanalíticos.

The four physicians who had gone to Buenos Aires returned between 1949 and 1950, both Perestrello and Walderedo having become associate members of the APA. Three groups were then formed: "the Argentineans," Burke's group, and Kemper's group. The "Argentine" group formed no alliances with either of the other two. When Burke suddenly left Brazil before his group had completed their training, three of his students left for London and the others completed their supervisions at São Paulo.

During the 1953 international conference in London, Kemper's group was recognized as a study group under the sponsorship of the SBPSP, and as the Sociedade psicanalítica do Rio de Janeiro (SPRJ) at the 1955 international conference in Geneva. Its founders included seven full members (Werner Kemper, Kattrin Kemper, Fabio Leite Lobo, Gerson Borsoi, Inaura Carneiro Leão Vetter, Luiz Guimarães Dahlheim, Noemy Rudolfer) and four associate members.

Three Brazilians arrived from London in 1954 and 1956 (two of them as associate members of the BPS). They became known as "the English." After a series of agreements and disagreements, the "Argentineans," the "English," and the "Burkians" finally accepted the sponsorship of São Paulo and were recognized as study groups at the Paris congress in 1957. The founders were the full members A. A. Bahia, D. Perestrello, and Walderedo I. de Oliveira (of the APA) and Henri-que Mendes (SBPSP), with, as associate members, Decio Sobres de Souza and Edgar Guimarães de Almeida (of the BPS), M. Perestrello (APA), Mario Pacheco de Almeida Prado (SBPSP), and three physicians who were finishing their training at São Paulo.

At the Copenhagen congress in 1959, the group was recognized as the Sociedade brasileira de psicanálise do Rio de Janeiro (SBPRJ), with fourteen founders from different backgrounds: the eight previously mentioned, along with Luiz L. Werneck, Joáo Côrtes de Barros, and Pedro Ferreira (already qualified with the SBPSP), M. T. Lyra (associate member of the BPS), Inaura Carneiro Leáo Vetter and Zenaira Aranha (SPRJ), analyzed by Kemper. In Rio Grande do Sul, Mario Martins, Zaira Martins (1945), and José Lemmertz (1947) began their analytic training with the APA. The Martins couple returned in 1947 and Lemmertz in 1949. They qualified a few years later.

During the Edinburgh congress in 1961, the Porto Alegre study group was accepted under the sponsorship of the SPRJ. And the Sociedade Psicanalítica de Porto Alegre (SPPA) was recognized at the Stockholm conference in 1963 with, as founders, the three previously mentioned members, along with Cyro Martins (APA), Celestino Prunes, and Ernesto La Porta (SPRJ), together with José Maria Santiago Wagner (already in training at Porto Alegre). In 1946 Iracy Doyle Ferreira left for the United States and trained at the William Alanson Institute of Psychiatry (WAIP). Upon returning she spread the contributions of Harry Stack Sullivan, Erich Fromm, Karen Horney, and Abram Kardiner. Around 1950 she started several training analyses and, in 1952, founded the Instituto de Medicina Psicológica (IMP), which received WAIP authorization in 1953.

On May 6, 1967, the Associacão Brasileira de Psicanálise (ABP) was founded with a view to uniting the four societies recognized by the IPA in order to foster and provide assistance for future core and study groups and to publish a joint review. In 1975 the ABP created the Recife psychoanalytic core group and the Pelotas core group in 1987. Having met all the requirements of the IPA, these two groups were admitted as study groups. The Sociedade Psicanalítica de Recife and the Sociedade Psicanalítica de Pelotas became provisional study groups at the San Francisco congress in 1995. Three new study groups were recognized: the Porto Alegre group in 1992, the Ribeirão Preto group in 1993, and the Brasília group in 1994. During the Barcelona congress in 1997, the first of these groups was admitted as the Sociedade brasileira de Psicanálise de Porto Alegre. In 2005 four other core groups, located at Belo Horizonte, Campo Grande, Curitiba, and Espírito Santo were working with a view to being recognized as study groups.

Durval Marcondes, Mario Martins, and Danilo Perestrello were posthumously named honorary presidents of the ABP.

The military dictatorship (1964 to 1985) affected not only political life but also, in a direct and particularly harsh manner, the cultural life of the country. Ideas were suppressed and censorship was openly practiced in university, literary, artistic, and scientific circles, as witnessed by the events at the famous Instituto Oswaldo Cruz. The atrocities committed by groups and individuals in the name of "Institutional Acts" are known throughout the world. The psychoanalytic milieu also suffered an unhealthy influence. Although some candidates and analysts took an active part in the struggle for the redemocratization of the country, others proved to be full of anti-communist prejudice. However, some of these same colleagues, while being politically to the right, maintained a psychoanalytic position in their consulting rooms without blindly submitting to their political ideology.

In 1973 the clandestine newspaper Voz Operária denounced Amilcar Lobo Moreira da Silva, a candidate for the SPRJ (Rio I), as a member of the military police's torture squad. An analyst from the other Rio society, SBPRJ (Rio II), Helena Besserman Vianna, sent the press cutting to Argentina, where it was published in the review Questionamos, directed by Maria Langer. The denouncement was communicated to the IPA and other psychoanalytic societies, along with the name of the candidate and his analyst, Leáo Cabernite.

This courageous denouncement was not taken seriously by Serge Lebovici, president of the IPA, or by David Zimmermann, president of the Coordinating Committee for Psychoanalytic Organizations in Latin America (COPAL), nor was it credited by the managing council for Rio I, with Leáo Cabernite as its president. It was considered to be a "rumor" and "calumny" against Amilcar Lobo. A persecution campaign was started against the person who made the denunciation (who suffered the consequences in her society) and not against its subject.

An IPA committee visiting Rio came to no firm conclusion, but in October 1980 Amilcar Lobo was definitively excluded from the SPRJ as a trainee candidate. In 1981 ex-prisoners identified Amilcar Lobo before the Commission for the Rights of Man of the Brazilian Bar Association. When questioned, the ex-prisoners provided the following statements: "Lobo did not torture people directly but he supervised prisoners' health to determine whether they could continue to be tortured or not." Sometimes "Lobo acted in two stages: firstly he evaluated vital data and checked their capacity to resist torture, then he administered medicines intravenously in order to make it easier to acquire information." In 1986 a group of prisoners appeared at an assembly of the SPRJ to confirm these accusations. In 1988, when Lobo's guilt had been proven, the regional medical council struck him off the register of physicians. The federal council later amended the suspension to thirty days. Informed of this situation, the IPA wrote to the SPRJ stating the necessity of expelling Cabernite. Cabernite had resigned not long before in "disgust" at the IPA's attitude and now asked to be reinstated. In the course of an assembly in 1993 he was reinstated by vote. Disturbed by this resolution, which they considered to be contrary to the statutes, the president of Rio I, Claudio de Campos, and his colleagues in the managing council resigned from their positions. An ethics commission was formed to study the Cabernite case. After a two-year study, a long report recommended expelling Cabernite from the society and suspending another incriminated member, La Porta, for one year. At the end of 1995 an assembly of Rio I discussed the report and refused to accept the recommendations of the ethics commission. Six members resigned immediately. This was followed by a controversial debate, many members of the SPRJ being unable to accept this "lack of respect" for the study and efforts of the ethics commission. To highlight their difference from the leadership of Rio I without however resigning from it, they founded the Groupo Pró-Etica and published a small journal, Destacamento.

Other societies manifested their discontent when Cabernite was granted an amnesty, speaking of a possible sanction for the SPRJ. For several years the executive council of the IPA had not considered the Besserman-Lobo-Cabernite problem in an impartial fashion. In 1995, however, during the presidency of Horacio Etchegoyen, the executive committee rehabilitated Helena Besserman Vianna and in 1997 appointed an ad hoc investigating commission consisting of members from Europe and North and South America to study all the documents and present a report that would be available to all IPA members at Barcelona. Having heard all parties in the dispute, the executive council was to elucidate the problem in an objective manner.

In March, 1997, Cabernite resigned definitively from the SPRJ. The report considered him guilty of unethical and morally reprehensible conduct and concluded that he could not be admitted under any circumstances into any IPA-affiliated psychoanalytic society. During the Barcelona congress in July 1997, the executive council unanimously accepted and ratified the ad hoc commission's report.

Psychoanalytic ideas were first introduced at a university level by Marcondes, Bicudo, Danilo Perestrello, and Oliveira, and later by Mendonça Uchôa, Renato Mezzan, Portella Nunes, Prunes, P. Guedes, and Zimmermann. Medical (non-psychiatric) circles were pervaded with a dynamically charged atmosphere under the influence of Danilo Perestrello, Gernandes Pontes, Miller de Paiva, and Capizano, who inculcated psychosomatic concepts and accorded great importance to the physician-patient relationship, with the help of Mario and Cyro Martins, J. Mello Filho, A. Eksterman, and others. With regard to the relationship between psychoanalysis and the arts, literature, and mythology, it is essential to mention the contributions of Bahia, Cyro Martins, Meneghini, Hermann, Marialzira Perestrello, Nosek, Oliveira, Honigsztejn, David Azoubel, and many more. Nise da Silveira conducted research into the artistic production of mental patients and created the "Museu do Inconsciente." Some articles by these authors have become known abroad.

In 1928 Marcondes published the first and only issue of Revista brasileira de psicanálise, although the review reappeared in 1967 with the BPA. The SBPSP publishes the IDE review and its Institute publishes the Jornal de psicanálise. For two years the two Rio societies published the Revista de psicanálise do Rio de Janeiro. The SBPSP publishes TRIEB and the SPPA publishes the Revista de psicanálise de Porto Alegre.

It must be said that the country has other societies in addition to those affiliated with the IPA. The short-lived Sociedade de psicologia individual (Adlerian) was founded in the 1930s. In 1994, during the presidency of Horus Vital Brazil, the IMP took on the name Sociedade psicanalítica Iracy Doyle and was affiliated with the International Federation of Psychoanalytical Societies (IFPS). It publishes Tempo psicanalítico and Cadernos do Tempo psicanalítico. The Sociedade brasileira de psicoterapia de grupo was founded in December 1958 with twenty-six members and Walderedo de Oliveira as president. Following the foundation of the Associação brasileira de psicoterapia analítica de grupo, the affiliated societies changed their name to "Analytic group psychotherapy." The Rio de Janeiro society is currently called GRADIVA. The Círculo brasileiro de psicanálise, founded in 1956 in southern Brazil, is affiliated to the IFPS and comprises about ten sections scattered over several cities. The Recife society publishes two reviews: Revista psicanalítica and Cadernos de psicanálise. In 1963, in Belo Horizonte, Father Malomar Lund Edelweiss founded the Círculo psicanalítico de psicologia profunda (Igor Caruso), affiliated with the IFPS, which in turn led to the founding of other societies.

Because the two Rio IPA-affiliated societies refused to accept non-physicians, a group of nine psychologists founded the Sociedade de psicologia clínica in Rio in 1971 with Maria Regina Domingues de Morais as president. In 1989 it changed its name to Sociedade de psicanálise da cidade and published Foco and Cadernos de psicanálise. In 1967 Werner Kemper returned to Germany leaving his wife Kattrin and two sons in Brazil. In 1968 she left the SPRJ, followed by several of her analysands. In 1969 four of them along with four people linked to Father Malomar founded the Círculo psicanalítico do Rio de Janeiro (affiliated to the IFPS), which Kattrin Kemper joined in 1972.

In São Paulo the Sedes Sapientiae, founded in the 1970s, took an active interest in social problems, organized specialist courses, a psychoanalysis department from 1985, and published Percurso. With a Jungian orientation, the Sociedade brasiliera de psicologia analítica (founded in São Paulo in 1975) and the Associação jungiana brasileira operate in São Paulo and Rio. They are both affiliated with the International Association for Analytic Psychology.

There are many Lacanian societies. The Campo freudiano was dissolved after operating for fifteen years and, spurred on by Jacques-Alain Miller, eleven founders created the Escola Brasileira de Psicanálise do campo freudiano (EBP) in Rio de Janeiro in June 1995. The EBP is a member of the World Association of Psychoanalysis and numbers five sections and three secretariats. It would be impossible to mention all the societies and groups in the different schools: It is currently essential to maintain a certain pluralism in terms of ideas.

Following the IFPS 1989 congress, a Forum brasileiro de psicanalíse was opened up to all societies with a view to reconciling different theories. Emilio Rodrigué, a former full member of the APA, has lived at Salvador (Bahia) for more than twenty years. Without belonging to any society, he is respected for his profound humanistic culture and his independent spirit.

Freud's work has been and still continues to be the basic subject of study in the majority of Brazilian societies. As early as 1950, Kleinian ideas enjoyed great popularity in Rio and São Paulo, thanks to Decio de Souza, V. Bicudo, Philips, and Lyra, and thanks to the couple Mario and Zaira Martins at Porto Alegre. Some Rio and São Paulo analysts underwent a second analysis and attended seminars and supervisions at the British Society. Several Kleinians visited Brazil. For several years the founders and members of societies not affiliated to the IPA attended courses by Arminda Aberastury and Mauricio Knobel. Sándor Ferenczi, Karl Abraham, Wilhelm Reich, and William Fairbairn were studied in turn. Donald Winnicott has been taught since 1970. Bahia and Philips, and then León Grinberg, introduced Wilfred Bion in the 1970s, and his theories continue to receive widespread dissemination. Heinz Kohut's self psychology has been taught since 1980. Many societies not affiliated to the IPA conduct in-depth studies of Lacanian thought, which was not introduced in IPA societies until the end of the twentieth century. The different schools are involved in disputing the right to dispense training in a more democratic manner than formerly.

Bibliography

Besserman-Vianna, Helena. (1997). Politique de la psychanalyse faceà la dictature età la torture. N'en parlezà personne. Paris: L'Harmattan.

Galvão, Luis Almeida Prado. (1967). "Notas para a história de psicanálise em São Paulo." In Revista brasileira psicanálítica, 1 (1), 46-68.

Perestrello, Marialzira. (1992). Histoire de la psychanalyse au Brésil des origines à 1937. Frénésie, 2 (10), 283-304.

——. (1992). A Psicanálise no Brasil. Encontros: psicanálise. Rio de Janeiro: Imago.

Perestrello, Marialzira, et al. (1986). História da Sociedade brasileira de psicanálise do Rio de Janeiro: suas origens e fundação. Rio de Janeiro: Imago.

Sagawa, Roberto Yutaka. (1980). Durval Marcondes e o início do movimento psicanalítico brasileiro. Cadernos Freud-Lacan, 2.

—MARIALZIRA PERESTRELLO

This entry is a subtopic of Portuguese Colonies.

On 22 April 1500 Pedro Álvares Cabral (1467 or 1468–1520), commander of the thirteen-ship fleet that was following up Vasco da Gama's (c. 1460–1524) epoch-making voyage to India (1497–1498), sighted Brazil or, more accurately, Portuguese America. In 1501 Gonçalo Coelho led an expedition that explored almost two thousand miles of Brazil's coastline. The following year Brazil was leased to brazilwood interests, and over the next few decades several trading posts (feitorias) were established. By 1516 King Manuel (1469–1521; ruled 1495–1521) was sending small coast guard fleets to patrol against French and Spanish interlopers in the region. On 3 December 1530 Martim Afonso de Sousa and his brother Pero Lopes de Sousa, with a fleet of five ships carrying almost four hundred settlers, sailed from Portugal to explore and colonize Portuguese America. They set up a colony at São Vicente in 1532. In 1534 King John (João) III (1502–1557; ruled 1521–1557) divided Brazil into fifteen captaincies stretching from the Amazon in the north to Sant'Ana in the south and granted them to twelve lord proprietors (donatários). The two most successful of these captaincies were Pernambuco in the northeast and São Vicente in the south.

In 1548 the administration of Portuguese America was placed in the hands of a governor-general. The first governor-general arrived the following year and made Salvador in Bahia his capital shortly after that captaincy came under royal control. As time went by an increasing number of other captaincies also became royal colonies. By 1540 there were an estimated two thousand Portuguese settlers in Brazil. By 1600 the number had risen to twenty-five thousand. By the middle of the seventeenth century the Portuguese population had probably reached fifty thousand.

In 1551 Portuguese America's first bishopric also was established in Bahia. It remained Portuguese America's only diocese until 1676–1677, when three new dioceses—Rio de Janeiro, Olinda, and Maranhão—were created and Bahia was raised to the status of an archdiocese. In the eighteenth century another three dioceses were created: Pará (1719), Mariana (1745), and São Paulo (1745). Though these dioceses had parish priests under their jurisdictions, members of the regular orders probably played a more important role in Brazil's religious life. The Jesuits, who began arriving in 1549, were the most important order until their expulsion in 1759. Franciscans, Benedictines, and Carmelites also played important roles beginning in the late sixteenth century. In the seventeenth century they were joined by the Capuchins, Mercedarians, and Oratorians. Because of crown prohibitions, Brazil was slow in establishing convents for women, the first one not being founded until 1677. A tribunal of the Inquisition was never established in Brazil, though there were visitations in 1591–1595 (Bahia and Pernambuco), 1618 (Bahia), and 1763–1769 (Pará).

In 1549 a chief justice official—the ouvidorgeral—was appointed for all of Portuguese America (there were also justice officials for each of the captaincies). It was not until 1609 that judges of Brazil's first High Court (Relação) arrived in Brazil's capital. The High Court was disbanded in 1626 but was revived in 1652.

Toward the end of the sixteenth century the most important captaincies in Brazil, ranked by wealth, mostly from sugar production, were Pernambuco and Bahia (the two having more than 80 percent of the wealth). The other captaincies included Itamaracá, Ilhéus, Espírito Santo, Rio de Janeiro, São Vicente, Porto Seguro, and Paraíba. Paraíba had been occupied by the Portuguese in 1584 as they expanded northward from Pernambuco. In 1599 Natal was founded in what became Rio Grande do Norte.

The late sixteenth century and the seventeenth century were the age of sugar in Brazil. The sugar industry required large amounts of capital and credit. One of its greatest demands was labor. Initially American Indians made up the workforce, but they were soon replaced by African slaves, who quickly became the most numerous part of Brazil's population. The best estimate is that during the years 1500–1800 more than 2.5 million African slaves arrived in Portuguese America, 1.7 million during the eighteenth century.

By the middle of the seventeenth century tobacco had become another important crop for local consumption, for export to Europe, and for use in the African slave trade. Cattle raising for food, transportation, and hides was another important part of the colonial Brazilian economy, especially on the various frontier regions.

In 1612 a fort was established in Ceará. By 1615 the French were ousted from Maranhão, and the following year the town of Belém do Pará was founded. In 1621 the state of Maranhão was created. Including Maranhão, Pará, and Ceará, this state was separated from the jurisdiction of the governor general in Bahia, and it remained separate for more than a century and a half. However, the European population remained sparse even into the eighteenth century. The economy depended heavily on Indian labor, and there were frequent clashes between missionaries (especially the Jesuits) and the colonists for such labor. Cacao, which grew wild, became an important product in Pará. Other extractive forest products contributed to the region's economy.

In the meantime, in the south São Paulo, founded in 1554 by the Jesuit Manuel da Nóbrega (1517–1570), became an important center for expansion into land on the Spanish side of the line of the Treaty of Tordesillas (1494). By the seventeenth century bandeirantes were radiating from São Paulo, looking for precious minerals or for Amerindians to enslave or both. These bandeirantes, or Paulistas, pushed southward, reaching the province of Guairá and raiding Spanish Jesuit mission villages. They also pushed westward and northward, following the many tributaries of the Paraná-Paraguay and Amazon River systems.

In 1624 the Dutch captured the city of Bahia and held it for a year before being ousted by a joint Spanish-Portuguese armada. In 1630 the Dutch attacked and captured Recife and Olinda in Pernambuco and gradually expanded southward to Sergipe and northward to Maranhão. However, Brazilian and Portuguese resistance foiled Dutch efforts to establish themselves permanently in Portuguese America. In 1654, with the surrender of Recife, the Dutch presence in Brazil came to an end. Zumbi, head of the runaway slave community of Palmares, south of Pernambuco, was defeated and killed in 1695, bringing an end to almost a century of efforts to destroy the largest refuge of runaway slaves in the Americas.

Though some alluvial gold had been found in the sixteenth and seventeenth centuries, it was not until the early 1690s that major gold discoveries began to be made in what became the captaincy of Minas Gerais. In 1709 the captaincy of São Paulo and Minas Gerais was established in an attempt to bring order to that region and to better collect the crown's share of mining revenues. In 1722 gold was discovered further west in Goiás and Cuiabá. In 1729 diamonds were discovered in Serro do Frio in Minas Gerais, about 150 miles north of the first gold discoveries. The precious stones soon became a royal monopoly. Large numbers of slaves were imported into the mining regions from Africa, and by 1750 Minas Gerais was the most heavily populated captaincy in Portuguese America.

In 1680 Colônia do Sacramento on the east bank of the Río de la Plata was founded. An important center for contraband, it was frequently captured and later returned by Spaniards until it was ceded to them by the Treaty of San Ildefonso in 1777. In 1737 colonization of Rio Grande do Sul was begun. In 1748 the captaincy of Mato Grosso was created as the Portuguese sought to consolidate territory on what had originally been designated as being on the Spanish side of the line drawn by the Treaty of Tordesillas.

During the years (1750–1777) that the marquês of Pombal, Sebastião José de Carvalho e Mello (1699–1782), was in power as Portugal's chief minister, the remaining captaincies under private control were royalized and absorbed by nearby crown captaincies. Brazil's second High Court (Relação) was established in Rio de Janeiro (1751). In 1763 the capital of Portuguese America was moved to Rio de Janeiro, and Brazil was raised to the status of a viceroyalty. The captaincy of São José do Rio Negro was founded in 1755. In the early 1770s the state of Grão Pará and Maranhão was incorporated into the state of Brazil, and in 1772 Brazil was divided into nine captaincy generals, some of them with subordinate captaincies.

Estimates of Brazil's population by the end of the eighteenth century vary greatly. An oft-cited statistic points to approximately 1 million whites, 1.5 million slaves, 400,000 free persons of African heritage, and several hundred thousand Brazilian Indians. Subsequent studies, however, suggest lower figures. What is clear, however, is that Brazil's population increased significantly during the last half of the eighteenth century.

Bibliography

Alden, Dauril. Royal Government in Colonial Brazil, with Special Reference to the Administration of the Marquis of Lavradio, Viceroy, 1769–1779. Berkeley, Los Angeles, and London, 1968.

Bethell, Leslie, ed. Colonial Brazil. Cambridge, U.K., 1987.

Boxer, C. R. The Golden Age of Brazil, 1695–1750: Growing Pains of a Colonial Society. Berkeley, Los Angeles, and London, 1962.

——. Salvador de Sá and the Struggle for Brazil and Angola, 1602–1686. London, 1952.

Diffie, Bailey W. History of Colonial Brazil, 1500–1792. Malabar, Fla., 1987.

Schwartz, Stuart B. Sovereignty and Society in Colonial Brazil: The High Court of Bahia and Its Judges, 1609–1751. Berkeley, Los Angeles, and London, 1973.

——. Sugar Plantations in the Formation of Brazilian Society: Bahia, 1550–1835. Cambridge, U.K., 1985.

—FRANCIS A. DUTRA

The only Portuguese-speaking country in South America and the largest Portuguese-speaking country in the world, Brazil has been called "a country without a memory" by one of the leading guidebooks. Lack of memory, though, should not be interpreted as lack of history, as the mix of cultures in the country's gene pool is rich indeed, with a complexity and variety that show nowhere more than in the food.

Portuguese seaman Pedro Alvares Cabral was thousands of miles from his stated destination of the Cape of Good Hope when he arrived on 22 April 1500 and became the first European to walk on the land that would be named Brazil in 1511. The treaty of Tordesillas, signed in 1494, had divided up the globe and given all lands known and unknown east of an imaginary north-south line 370 leagues west of the Cape Verde Islands to the Portuguese. By 1532, when the first substantial Portuguese settlement was founded, the die had been cast based on Portuguese experiences in Asia and in Africa. Brazilian sociologist Gilberto Freyre notes in The Masters and the Slaves: A Study in the Development of Brazilian Civilization that Brazil was "a society agrarian in structure, slave holding in its technique of economic exploitation, and hybrid in composition, with an admixture of Indian and later of the Negro." Almost five hundred years later, these three major groups—Indian, Portuguese, and African—continue to form the matrix threads of Brazil's culinary culture.

Native Influences

French chronicler Jean de Lery's 1770 Histoire d'un voyage fait en terre du Bresil offers insights into the daily life of the native peoples and reminds readers that the women were responsible for much of the agriculture, the management of the entire house, and all of the cooking. Many of these culinary creations are still a vital part of the country's menu. Manioc or cassava (Manhiot esculenta, Manhiot aipi, or Manhiot dulcis) remains a major staple. The bitter cassava tuber, which required time-consuming preparation to remove the prussic acid (also known as hydrocyanic acid), was processed into a meal, which formed the basis of the diet. The liquid was also used and became the basis for tucupi, a condiment of cassava water, garlic, chili, chicory, and seasonings that is still prized today in the Amazon region. The Portuguese colonists at first confused the manioc with the true yam that they were familiar with from Africa. Soon, though, they were eating such Indian dishes as a form of cassava cake known as mbeieu or beiju, a cassava porridge or paste known as mingau, and pacoka or pacoca, a pulverized fish and cassava meal that has given its name to a popular contemporary pulverized peanut and sugar candy. Maize (Zea mays) was known, but never assumed the importance in Brazil that it had in other parts of Central and South America. Fish was also abundant and played a major role in the diet, with the pirarucu (Arapaima gigas) having the place of primacy. Fish was frequently prepared by roasting it in its own fat over a slow fire, then sealing it in earthenware jars. Other varieties of Amazon fish were prepared in this manner as was manatee, which was called peixe boi or ox fish.

Green vegetables were scarce, but nuts were consumed, particularly the cashew, as were the sweet potato, peanut, and cacao. Papaya (Carica papaya) and guava were eaten, as were pineapples. When the Portuguese brought bananas and citrus fruits, they were immediately adopted by the natives. Ripe fruit was eaten raw and green fruits grilled or roasted. Seasoning was done with chili; in fact the Indians were known for their overuse of the fiery capsicum as well as their abundant use of ginger and of lemon. Freyre cites a Jesuit account that cautions that excessive usage of the three resulted in frequent attacks of dysentery. Another of the lasting contributions of the native Brazilians to the cooking of today's Brazil has been the cooking utensils. The mortar, earthenware water jug, and wicker sieve, along with calabash utensils large and small, all hark back to the first Brazilians.

Portuguese Colonization

Portugal at the time of the colonization of Brazil was a nation recovering from a lengthy period of Moorish occupation. Old Portuguese cookbooks like Arte de Cozinha, published in 1692 by "a royal cook," list numerous recipes for "Moorish lamb," "Moorish fish," and the like. The everyday diets of the Portuguese in the years after the Moors fluctuated between feast and famine. The upper classes hovered between the excesses required on religious feast days, when meals had to be provided to royal retainers, rent collectors, and religious persons for show and status, and the far more frequent days when bread and radishes were the norm. For the poor, bread and onions were typical fare, and meals of sardines or other fish were a treat; meat was rarely tasted. Much of the agricultural wealth of the country was maintained in the convents and monasteries.

In the new land, the colonists began to shape their diet with the foods they knew either in their Iberian home or in the Asian and African colonies. They brought figs, citrus fruits, coconuts, rice, watermelon, the pumpkin called Guinea pumpkin (West Indian cooking pumpkin or Cucurbita maxima Duchtre), mustard, cabbage, lettuce, coriander, cucumbers, watercress, eggplant, carrots, and more. Gabriel Soares de Sousa, in his Tratado descriptivo do Brasil em 1587, offers a seemingly exhaustive listing of the plants brought. He adds that a green belt of one to two leagues encircled Salvador and provided much of the fruits and vegetables for the capital. Olive oil, butter, chickens, and eggs all arrived, as did pigs and the art of preserving pork and other meats.

Although the colonists brought an abundance of ingredients with them, they were so preoccupied with acquiring fortunes in the new land that their diets did not markedly improve. All was sacrificed to King Sugar. Cattle were banished because they destroyed the cane, and domestic agriculture was neglected. By the seventeenth century, travelers were astonished to note that large cities had no slaughterhouses as there were no cattle to send to them. The colonists, though, did have a major influence on the cooking pots of contemporary Brazil, not only by transporting and acclimatizing countless plant species, but also by establishing a countrywide culture—that of Portugal, with its abundant use of cabbage and kale, its hearty soups and rich stews, its traditions of grilling, and the Iberian fondness for sweets. (The Iberian "sweet tooth" combines the North African love for sugar and a tradition of intricate confections developed in Roman Catholic convents.) It is to the mother country that Brazil owes dishes such as the dense, rice-filled chicken soup known as canja, the strips of leafy kale greens that accompany the feijoada that is the national dish, and a national taste for meat and potatoes.

African Influence

The African hand in the Brazilian cooking pot completes the triptych, most noticeably in the northeastern states, where the plantation system held greatest sway. There, from virtually the inception of colonization, Africans were in control of the kitchens of the Big Houses. In Bahia, they were from the Bight of Benin and the Sudanese regions of West Africa. In Rio and Pernambuco, they were mainly Bantu. All brought their own tastes in food. The religious traditions of the African continent crossed the Atlantic as well, and in the hands of the Big House cooks, many ritual dishes were secularized and joined the culinary repertoire. The akara, a bean fritter fried in palm oil by the Yoruba people of southwestern Nigeria, was transformed into the Brazilian black-eyed pea fritter, or acaraje; fon akassa changed only its spelling to become the acaca, and the Angolan cornmeal porridge known as funji kept its name and its spelling as the dishes of the African continent were turned into Brazilian standbys.

African cooks embellished dishes with ginger, chilies, and pulverized cashew nuts and maintained the tastes of coastal Africa in the continued use of dried smoked shrimp and palm oil. They adapted recipes and adopted the ingredients of the new land to create a cooking so unique that the food of the state of Bahia is considered by many the linchpin that connects the cooking of Africa with that of the Western Hemisphere.

In the late nineteenth and early twentieth centuries, new immigrants joined the cultural mix that is Brazil: Japanese arrived to work on the coffee plantations, Syrians and Lebanese arrived and became shopkeepers and merchants, German and Swiss farmers settled in the southern states, and Italians established themselves in São Paulo. Each group brought its own dishes, and soon stroganoff and sushi, risotto and sauerbraten could claim pages in any Brazilian cookbook. The result is a country where the regional cuisine is as distinctive as it is varied.

Regional Cuisines

The Amazon region still recalls the country's first inhabitants in dishes like beijus, cassava flour crackers that are sometimes flavored with coconut, and pato no tucupi, duck cooked with tucupi, a condiment prepared from cassava liquid with garlic, chicory, and the leaves of the jambu plant, which produce a slight numbing effect on the tongue. The condiment also turns up in tacaca, a soup that also contains dried shrimp and tapioca. Fish from the river abound, with the enormous pirarucu and the flavorful tuncare. Tropical fruits range from the little known, like the guarana (the seeds of which make a highly caffeinated beverage), cupuacu, a relative of cacao, and the fragrant jambo, or rose apple, to the more familiar maracudja, or passion fruit, and cashew. There are also Brazil nuts, called castanha do para.

Culinary historian Luís da Câmara Cascudo claims that the food of the country's northeast region can be broken down into that of Bahia and the rest of the region. The tastes of the rest of the region are simple ones, featuring dried meats called charque, carne seca, or carne do sol. Stewed with beans and served with rice and abundant sprinklings of cassava meal, the meals are as stripped of pretense as the cowboys and hard-scrabble farmers who inhabit the arid inland region known as the Sertao. The rich tastes of Bahia reflect the area's exuberance. The tastes of sugar, coconut, cachaca, chili, and orange-hued palm oil called dende abound in dishes where the African hand is evident. Dishes with the gustatory complexity of vatapa, a puree of dried, smoked shrimp, ground peanuts and cashews, bread crumbs, ginger, chilies, coconut milk, and palm oil, are popular. The acaraje, or black-eyed pea fritter, is traditional street food, often slathered with vatapa, and sweets prepared from coconut, sugar, and tropical fruits are traditional.

The two major cities of São Paulo and Rio de Janeiro revel in international dining that knows few borders, with restaurants owned by three-starred Michelin chefs and local notables. Specialties include Rio's Saturday feijoada, the country's national dish of black beans, rice, stewed meats, greens, and sliced oranges. São Paulo offers Japanese fare in the Liberdade district as well as German-style beer halls and rodizio-style churrascarias (Brazilian barbecue), where waiters circulate constantly with a never-ending procession of skewers of meat that is sliced at the table.

The heartlands of Minas Gerais and Goiás are marked by their love of beans. They celebrate with dishes like Tutu a Mineira, mashed black beans served with pork chops and kale, and a version of feijoada prepared with pink beans instead of black ones. Mineros pride themselves on their wood-burning ovens called fogao de lenha and their cheeses, which are prized throughout the country.

The southern states are more European in focus, with large settlements of Italians and Germans. They are also the home of Brazil's gauchos and boast a meat culture centered on spit-roasting meat churrasco-style. The prairies of Mato Grosso and Mato Grosso do Sul are made up of huge ranches called estancias or fazendas, where cattle farming is a major industry. Beef, pork, and fish dominate the regional menu, and as settlement increases there, the newcomers are sure to add another chapter to the rich and ongoing history of the food culture of Brazil.

Bibliography

Cascudo, Luís da Câmara. História da Alimentação no Brasil. 2 vols. São Paolo: Companhia Editora Nacional, 1967–1968.

Freyre, Gilberto. The Masters and the Slaves (Casa-Grande & Senzala): A Study in the Development of Brazilian Civilization. 2d English Edition. Trans. Samuel Putnam. New York: Knopf, 1964.

Harris, Jessica B. Tasting Brazil: Regional Recipes and Reminincences. New York: Macmillan; Toronto: Maxwell Macmillan Canada, 1992.

Peterson, Joan B., and David Peterson. Eat Smart in Brazil: How to Decipher the Menu, Know the Market Foods, and Embark on a Tasting Adventure. Madison, Wisc.: Ginkgo, 1995.

—Jessica B. Harris

Republic in eastern South America. It borders on every South American country except Chile and Ecuador. Its capital is Brasilia, and its largest city is São Paulo.

• The largest of the Latin-American countries, Brazil occupies almost half of South America.
• It is the world's leading coffee exporter.
• The only country in South America whose history was dominated by Portugal; it is the largest Portuguese-speaking country in the world.

The international dialing code for Brazil is:   55

Recipes

Geographic Setting and Environment

Brazil is the largest country in South America, and the fourth-largest country in the world. It lies on the East Coast of South America. Because Brazil lies in the Southern Hemisphere, the seasons are reversed from those in North America: the winter months are May through August, and the warmest summer month is January. The mighty Amazon River, the world's second-longest river after the Nile in Egypt, flows across northern Brazil. The area around the Amazon River is known as one of the world's largest rainforests. About one-fourth of all the world's known plants are found in Brazil. In the latter part of the 1900s, logging and other commercial industries were damaging the rainforest of Brazil. Dozens of animal and plant species became extinct in Brazil during the 1900s. The destruction of the rainforest environment has slowed a little, however. Brazil's soil is not fertile enough for agriculture in most areas, but it does produce large quantities of cocoa (it ranks third in cocoa production after Cote d'Ivoire and Ghana, both in Africa). River water that flows near cities is polluted by industrial waste.

History and Food

Brazil is a large country that is made up of many different cultures. Each region has a different food specialty. The Portuguese arrived in Brazil in 1500 and brought their tastes and styles of cooking with them. They brought sugar, citrus fruits, and many sweets that are still used for desserts and holidays. The Brazilian "sweet tooth" was developed through the influence of the Europeans. Brazilians use many eggs, fruits, spices (such as cinnamon and cloves), and sugar to make sweet treats, such as ambrosia. They also use savory (not sweet) seasonings such as parsley and garlic. Other nationalities that settled in Brazil were Japanese, Arabs, and Germans. More than one million Italians had migrated to Brazil by 1880. Each immigrant group brought along its own style of cooking.

Long before the Europeans arrived, however, the Tupí-Guaraní and other Indian groups lived in Brazil. They planted manioc (a root vegetable like a potato) from which Brazilians learned to make tapioca and farofa, ground manioc, which is similar to fine breadcrumbs. It is toasted in oil and butter and sprinkled over rice, beans, meat, and fish. As of 2001, farofa was still used as the Brazilians' basic "flour" to make cookies, biscuits, and bread.

See Ambrosia recipe.

Foods of the Brazilians

Rice, black beans, and manioc (a root vegetable like a potato) are the main foods for many Brazilians. The national dish is feijoada, a thick stew of black beans and pieces of pork and other meats. It is usually served with orange salad, white rice, farofa (ground manioc), and couve (kale), a dark green leafy vegetable that is diced and cooked until slightly crispy.

See Feijoada (Meat Stew) recipe.

See Orange Salad recipe.

See Polenta (Fried Corn Mush) recipe.

Foods for Religious and Holiday Celebrations

Although Brazil has no national religion, the Portuguese who arrived in Brazil in 1500 brought their Roman Catholic religion with them. About 75 percent of Brazilians consider themselves Roman Catholic. Those who do not follow the Roman Catholic religion still enjoy the world-renowned Brazilian Carnival tradition. During Carnival, colorful parades are held on the streets, and children and adults dress in costumes, dancing and celebrating in the streets all day and all night. People eat and drink continuously during Carnival, enjoying spice dishes, such as pepper-scented rice and feijoada, and sweets. Carnival is a week-long party that ends on Ash Wednesday, the beginning of the 40-day religious period of Lent before the Christian celebration of Easter. During Lent, it is a Roman Catholic tradition not to eat meat.

See Pepper-Scented Rice recipe.

See Corn Cake recipe.

See Banana Frita (Fried Bananas) recipe.

Mealtime Customs

Because Brazil is the world's largest producer of coffee, a typical pequeno almoço (breakfast) consists of a cup of café come leite (a hot milk and coffee mixture) and a piece of French bread. Many Brazilian children also drink a coffee and milk mixture for breakfast.

Lunch, usually the biggest meal of the day, consists of rice, beans, salad, meat, or other dishes, depending on where the family lives and what they can afford to buy. Between lunch and supper some Brazilians have midmorning and midafternoon café, which includes coffee, hot milk, and cookies. Pastels and empadas, little pastries filled with any combination of shrimp, meats, and cheeses that are either fried or baked, are a favorite snack. These can be purchased by street vendors (Brazilian "fast food") or made at home.

In the late evening, many Brazilians eat a light supper. Children enjoy desserts such as pudim or churros, fried dough rolled in sugar and filled with caramel, chocolate, or sweetened condensed milk.

See Pudim (Thick Custard) recipe.

See Pineapple-Orange Drink recipe.

See Quejadinhas (Coconut and Cheese Snacks) recipe.

Politics, Economics, and Nutrition

About 10 percent of the population of Brazil is classified as undernourished by the World Bank. This means they do not receive adequate nutrition in their diet. Of children under the age of five, about 6 percent are underweight, and over 10 percent are stunted (short for their age).

According to the Brazilian government, child poverty is one of the country's most serious concerns. About one-third of the children in Brazil live in poverty. Thousands of children spend their days on the streets of Brazil's cities; many abuse drugs and resort to crime and prostitution to get money to live. Many shopkeepers consider these street children a nuisance and ask police to keep the children away from their stores. International observers consider the child poverty in Brazil to be a human-rights issue, but many Brazilians see the children as a threat to security in the cities.

Further Study

Books

Brazil. Boston, MA: APA Publications, 1996.

Carpenter, Mark L. Brazil, An Awakening Giant. Parsippany, NJ: Dillon Press, 1998.

Ferro, Jennifer. Brazilian Foods and Culture. Vero Beach, FL: Rourke, 1999.

Harris, Jessica B. Tasting Brazil: Regional Recipes and Reminiscences. New York: Macmillan, 1992.

Idone, Christopher. Brazil: A Cook's Tour. New York: Clarkson N. Potter, 1995.

Serra, Mariana. Brazil. Austin, TX: Raintree Steck-Vaughn, 2000.

Web Sites

LIMIAR. [Online] Available http://www.limiar.org/brazil/recipes (accessed February 22, 2001).

Recipe Xchange. [Online] Available http://www.recipexchange.com/recipexchange_cfmfiles/recipes.cfm/2660 (accessed February 26, 2001).

SOAR: Searchable Online Archive of Recipes. [Online] Available http://soar.berkeley.edu/recipes (accessed February 28, 2001).

Brazil is a huge country, but, relatively speaking, it doesn't make much wine. The wine it does make is fairly ordinary, and most of it is consumed locally. A majority of the wines are made from native american grapes, hybrids or crosses. Some of the more popular are concord, isabella, niagara and seyval blanc. However, now being planted are vitis vinifera vines such as barbera, cabernet sauvignon cabernet franc chardonnay merlot, muscat, nebbiolo, pinot blanc, riesling, sémillon and trebbiano. They do best in areas far from the Equator, where the climate is cooler. Brazil's biggest growing region is in Rio Grande do Sul, Brazil's southernmost state.

Brazil has always been a vast melting-pot of various Spiritist and psychic traditions, from the shamanistic magic of the original Tupi Indians, to the mixture of the beliefs of many different African tribes brought to Brazil as slaves by Portuguese settlers, to the French Spiritism that developed from circulation of the works of Allan Kardec in the nineteenth century.

Through the twentieth century, there have been two main strands of occult religion in Brazil: the magical Afro-Brazilian groups, Umbanda and Macumba, both analogous to Haitian voudou, and Kardec-style Spiritism. Both have possession by spirits as central to their practice. Brazil is officially a Roman Catholic country. Still it is estimated that there are nearly four million people following these various alternative religions, many continuing to regard themselves as nominal Catholics. The complex interchange of religious and cultural traditions over the centuries makes precise distinctions difficult, since many nominally non-Christian blacks incorporate the figure of Jesus into tribal magic, while many Christians have fused tribal magic with Catholicism.

One of the most striking developments of the last few decades has been the emergence of a form of psychic surgery in which it is claimed that psychic healers without medical training perform surgical operations, sometimes with their bare hands, or with such primitive instruments as old penknives. The wounds, it is claimed, are paranormally closed and healed. Two of the most famous Brazilian psychic surgeons are Edivaldo Oliveira Silva and Jose Arigó, who performed thousands of operations. Although psychic surgery remains a controversial subject and there have been accusations of fraud, there is also strong evidence of genuine operations, endorsed by competent American and European investigators.

Psychic healing has flourished in Brazil, in spite of the fact that both the Roman Catholic Church and the medical society have brought lawsuits for witchcraft or for illegal practice of medicine. Many high officials believe in the efficacy of such healing, a fact illustrated by former Brazilian president Juscelino Kubitschek's bringing his daughter to Arigó for psychic healing. Arigó has also successfully treated statesmen, lawyers, scientists, and doctors from many countries.

A Brazilian of Italian parentage, Carlos Mirabelli, emerged in the 1920s and 1930s as the most remarkable physical medium in the world. Due to the Roman Catholic state, Mirabelli was brought to court 15 times to answer charges that were raised against him. Because of his extroverted behavior and ways that were considered wildly Bohemian, even Brazilian Spiritists often avoided him. Yet documentation of his remarkable gifts and the phenomena that surrounded him—he was reported to be able to literally light up a room as he glowed in the darkness of a seance—was respected by researchers and investigators worldwide.

In 1939, the São Paulo State Spiritist Federation was founded to provide information and assistance to those in need. It has 200 unpaid volunteers and deals with some 1000 individuals daily. In 1963, Hernani Guimàraes Andrade, a São Paulo engineer and civil servant, founded the Brazilian Institute for Psycho-Biophysical Research. Since then, the institute has collected many case histories, conducted research, and published theoretical papers. Unfortunately most of Andrade's writings have yet to be translated into English. Andrade has been joined by Waldo Vieira, who concentrated his study on out-of-the-body travel. Today, the Institutio de Pesquisas, Interdisciplinares das Areas, Fronteiricas ca Psicologia (Rua Vicente Jose de Almeida 226, Jardin Cupece-Sao Paulo/SP, CEP: 04652-140) is an active if not overwhelming presence in Brazil. The population at large remains hesitant to engage in practices so long associated with the superstitions of the uneducated, and the unorthodox practices of the Spiritists.

Sources:

Andrade, Hernani Guimàraes. A material psi. Matao: Clarim, 1972.

——. Novos rumos à experimentacao espiritica. São Paulo: Livraria Batuira, 1960.

——. Parapsicologia experimental. São Paulo: Calvario, 1967.

——. A teorià corpuscular do espirito. São Paulo: The Author, 1958.

Berger, Arthur S., and Joyce Berger. The Encyclopedia of Parapsychology and Psychical Research. New York: Paragon House, 1991.

Fuller, John G. Arigó, Surgeon of the Rusty Knife. New York: Thomas Y. Crowell, 1972. Reprint, London: Panther, 1975.

Kardec, Allan [H. L. D. Rivail]. The Book of Spirits. N.p., 1893.

Langguth, A. J. Macumba: White & Black Magic in Brazil. New York: Harper and Row, 1975.

McGregor, Pedro. Moon and Two Mountains. London, 1966.

Noah's Ark Society (Great Britain). "The Mediumship of Carlos Mirabelli." http://home.freeuk.net/noahsark/mirab.htm. June 6, 2000.

Playfair, Guy Lyon. The Flying Cow. London, 1975. Reprinted as The Unknown Power. New York: Pocket Books, 1975.

St. Clair, David. Drum and Candle. Garden City, N.Y.: Doubleday, 1971.

Music: Francisco Manuel da Silva (1795-1865)

Verses: Joaquim Osório Duque Estrada (1870-1927)

Ouviram do Ipiranga às margens plácidas
De um povo heróico o brado retumbante,
E o sol da liberdade, em raios fúlgidos,
Brilhou no céu da Pátria nesse instante.

Se o penhor dessa igualdade
Conseguimos conquistar com braço forte,
Em teu seio ó liberdade,
Desafia o nosso peito a própria morte!

Ó Pátria amada
Idolatrada
Salve! Salve!

Brasil de um sonho intenso, um raio vívido,
De amor e de esperança à terra desce
Se em teu formoso céu risonho e límpido
A imagem do Cruzeiro resplandece

Gigante pela própria natureza
És belo, és forte, impávido colosso,
E o teu futuro espelha essa grandeza,

Terra adorada!
Entre outras mil
És tu, Brasil,
Ó Pátria amada

Dos filhos deste solo és mãe gentil,
Pátria amada
Brasil!

II

Deitado eternamente em berço esplêndido,
ao som do mar e à luz do céu profundo,
Fulguras, ó Brasil, florão da América,
Iluminado ao sol do Novo Mundo!

Do que a terra mais garrida
Teus risonhos lindos campos tem mais flores,
"Nossos bosques tem mais vida"
"Nossa vida" no teu seio "mais amores"

Ó Pátria amada
Idolatrada
Salve! Salve!

Brasil, de amor eterno seja símbolo
O lábaro que ostentas estrelado,
E diga o verde-louro dessa flâmula
- paz no futuro e glória no passado -

Mas se ergues da justiça a clava forte,
Verás que um filho teu não foge à luta,
Nem teme, quem te adora, a própria morte,

Terra adorada!
Entre outras mil
És tu, Brasil,
Ó Pátria amada

Dos filhos deste solo és mãe gentil
Pátria amada Brasil!