who by fire
Angelika takes you down to her place by tbe river
Márcia Wayna Kambeba – Indigenous Poet – Belém – Pará – Brazil Photo Credit: Brazilian Women’s Magazine Seja Extraordinária My Poetry Corner November 2019 features the poem “Silent Warrior” (Silêncio Guerreiro) by Márcia Wayna Kambeba, the artistic name of Márcia Vieira da Silva, an indigenous Brazilian poet, geographer, performer, and activist for indigenous rights. […]
The African diaspora consists of the worldwide collection of communities descended from native sub-Saharan Africans or people from Sub-Saharan Africa, predominantly in the Americas.
Between 1500 and 1900, approximately four million enslaved Africans were transported to island plantations in the Indian Ocean, about eight million were shipped to Mediterranean-area countries, and about eleven million survived the Middle Passage to the New World. Their descendants are now found around the globe, but because of intermarriage they are not necessarily readily identifiable.
I have enjoyed regular contact with the global African diaspora in recent years. That has led me to author this brief overview (it is hardly complete) on the comparative impacts of that disapora in some parts of our world, where the diaspora has spread.
Even today the imagery of (and on) Brazil is marked by descriptors such as sensuality, lust, and malice. Characteristics that in other nations are seen as individual character traits, here became inherent to our national identity. What is the meaning of this perpetuity? How has it been sustained in discussions on Brazilianness?
Paulo Prado, proposes an “hypothesis that Brazil is a country marked by sadness, caused by sexual excess and greed related to gold. His reconstruction of the formation of Brazilian society highlights the idea of the bad colonizer (Portuguese) and moral corruption by the African slave”. The discourse of sexual excess as a hallmark of Brazilianness: revisiting Brazilian social thinking in the 1920s and 1930s
The article link is in Messenger and I got to the subheading “Distant equilibrium: the miscegenation debate”
“rejects the interpretation of the indigenous and African rituals as signs of sexual excess – still based on anthropology – stating that these rituals were emblems not of sexual excess, but precisely its lack. He uses as an example the tupinambás practice called membrum virile, which consisted of producing penile swelling by contact with a venomous animal, in order to attract native women. Freyre’s interpretation – contrary to that present in the seventeenth century documents, that the tupinambás were “highly libidinous” and unsatisfied with their virility and, for this reason, wished to increase the size of their genital organs – was that the “savages” used these rituals like aphrodisiacs to create a state of sexual arousal, and thus could not be considered priapic. In contrast, he offers the observation that, among the “civilized,” arousal could be obtained without major mediation, since preoccupation with sex was constant. The sexology of Havellock Ellis appears explicitly in his texts, an inspiration that follows him through various phases of his intellectual biography (Bocayuva, 2001; Pallares-Burke, 2005).” Continue reading The African Diaspora and its impact globally