three short stories or on how I discovered Brazil through a feminist looking glass

Atualizado em 18 de agosto | 1:36 AM

I have divided the presentation of my concerns into three parts:

1. cultural studies’ American heritage;

2. some notes on gender studies and black studies in Brazil; and

3. problems involved in university-based cultural studies.

Para caso 1: In 198.. Fredric Jameson começar com Jameson, tempesdade, x anos deppois rethink. He had some reason; nacionalismo como missão. Caso brasileiro + moderno, donde + ambiguo. Jameson mexeu num vespeiro. Sentimentos + profundos e internalizados. Resposta homogeneização é exatamente o que “domesticamente” o nacionalismo faz. Nunca foi negociaçao, sempre resistência. Qual o sentiddo da resistência hoje???

Caso 1: Sambóbromo e o mito da identidade nacional que o povo nao gosta…. Falar aqui também de identidade nacional sem mulheres e negros ou de no coração da representação da nação. Falar também sobre black studies como está na minha conferencia.

1. The American Heritage. In 1982, just after the first direct gubernatorial elections since the 1964 military coup, I had the opportunity to work with Darcy Ribeiro, Secretary of Culture and Education in the Brizola Administration, in an ambitious project for modernization of museums in Rio de Janeiro. During this period, I was director of the Museum of Image and Sound in Rio, attempting to raise financial support to computerize the Museum’s collection – which represented no less than the history of media in Brazil.

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How Brazil entered the Century XXI

Atualizado em 18 de agosto | 1:34 AM

Brazil has entered the millenium with all crises and political and cultural agendas it could have.

In the political arena, the country practices a difficult democratic exercise that still keeps an oligarchic style and seems to add up to the set of seductive notions which define Brazil as a mythic “absurd” place. To bring a weird evidence that our democratic processes have not being able to diminish the deep gaps between Latin American social classes, the most common explanation is that our elite has been strongly resistant to any social transformation.

Whatever the reason, the fact is that our democracies have not succeeded in imposing a fairly distributive mode on our power and wealth structures, which is, after all, the purpose of any democratic regime. Particularly teasing is Professor Jorge Casteñeda’s observation about these uncomfortable Latin American phenomena. Says the Professor: “The elite only accepts social reforms to avoid a worse evil. Since we no longer have a “worse evil” – that is, the threat of communism – so we as well no longer have the “lesser evil” – the social reforms”.

In the Economy, the biggest issues at stake are the entry into a global scenario, the tentative of new intercontinental ties through the establishment of supranational agreements, the challenge of unemployment and the dramatic reality of the “excluded”.

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