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The historical significance of the concept of honor, particularly in relation to sexual purity, in brazilian society. How the belief in honor evolved into organized systems of marriage, property rights, and court laws, and how it impacted different social classes during various periods of brazilian history. The document also touches upon the shift from a monarchy to a republic and the changing attitudes towards honor and sexuality during the 1920s and 30s.
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Roe Persaud Brazilian History IN DEFENSE OF REFRECING HONOR
The concept of honor has related directly to the idea of sexual purity in most of the known world for more centuries then any human being can know. Whether the belief was just a survival instinct or not is irrelevant, because the belief evolved into highly organized systems of marriage, property rights, lineage empowerment, and court laws. Over the centuries, many people and groups have come away form this ideology; to question the value of virginity in making a better society and to argue against the often one sided prosecutions that took place throughout Brazil in the late 1800’s on into the 1900’s. The shift to modernity has taken a considerable amount of time and to many is still in progress. Most of Brazil’s society has lived with the effect of being brought up as a European colony, and as such, had impressed upon their psyche the idea’s and importance of honor with in their country. The Brazilian people as a whole were ruled by monarchs through what could be considered their golden age. In order to fully understand In Defense of Honor we must realize that during the Napoleonic Wars, King Joãn VI fled to Brazil. It was during this time that Brazil stepped out of colonial status and became an empire; while many other South American and North American countries were becoming republics. This evolution of the country actually put Brazil further back in their social structure and belief. As other American countries were evolving on their own, Brazil had its own Monarch straight out of Europe to push the political agenda of honor based marriage. This is when Brazil began to take it’s view of what honor, scientifically and politically and how to deal with it in their society.
Nobles and other upper class society such as the merchant class fallowed the concept of honor during Joãn’s reign. But the peasants were a working class people and never had a chance to fallow as closely the code of honor. First of all we must understand what honor is exactly. Honor to a Brazilian of the mid 1800’s had mainly to do with the virginity of a young women and how to protect it. In order to protect a women’s “honor”, it was imperative that someone watch the maiden at all times to ensure that the women remained chaste. Using honor as a sexual deterrent worked in many respects, because the upper class had the power to higher people to watch their daughters, or the people and property to take care of errands and keep their daughters from meeting anyone respectively. Many jurists from the classical and positivist opinions were certain that infanticide and male honor killing were wrong and yet courts left loop holes that could be utilized in order to get men off of murder trials. But for most of the population (the poor), there was no way of controlling what their daughters did and who they met. This meant that many of the lower class women were in contact with young men of different standing, and this is what led most women to lose their virginity and their families’ honor. On both sides of the classes, the majority of the court proceedings, 45% consisted of the mothers showing up alone. “Mothers, regardless of their marital status, commonly acted as heads of their families and guardian of their daughter’s honor, both in and out of court” (Caulfield 131) After the switch from a monarchy to the First Republic, the purpose of having the country viewed as a righteous and honorable place came to the forefront. Science became an important part in finding out whether or not a woman was still pure. Although the use of hymnology was not a perfect science, it was viewed as a true answer to whether or not the women in question were still virgins. Through the attempt at
openly attacked the ideas of the Old Republic; stating that Brazil’s preoccupation with the virginity and sexual honor was a symbol of the regression of the society to their previous monarchical society. These reformist of the 1920’s and 30’s felt it was necessary for Brazil to find it’s own identity. At first, the reform taking place after President Vargas was put into power seemed like the standard reconstruction period that would take place after a change in the political powers. Soon the people found out exactly what type of reform was going to begin. A group of social planners, led by Pedro Ernesto, set out to reform the “ ‘social question’ and ‘the woman question’ reveal[ing] their desire to modernize Brazil in more than mere outward appearance.”(83) Pedro Ernesto also set out to establish the new cultural identity by way of sponsoring samba schools and expanding the space at Rio Branco Avenue during Carnival. During this period in Vargas’s career, the local courts were going through some trying times. From the 1920’s on into the mid to late 30s’, an alarming amount of “passionate females” were taken to court on account of killing men who attacked their honor. (“The newspaper lowers itself to the level of the public, courting its passions…But by giving in to the public…unfeelingly, it defaces it, subjugates it, dominates it.” Mendonca) The many different trials dealing with “honor” or passionate killings were widely sensationalized in the media. This sensationalism led the general population into thinking that many women or men were being acquitted, and yet the reality was that it was generally the upper-class that was acquitted, not the lower. Mendonca argued that the masses that read these article’s did not reason, they mimicked the behavior they were exposed to. This concept led the countries elite thinkers into the realm of reeducation. This was a good start for the reformation of the mass in dealing with Brazil’s problems as a whole.
Other elite thinkers pointed toward the traditional patriarchal family as the reason Brazil was in the state it was in. While sounding like a strong argument for woman’s rights and modernization, Roberto Lira was actually arguing against the marriage system mainly because he believed the “melting pot” theory was not a good thing, and that the race mixture was what gave rise to the social degradation. He felt strongly that the repressive patriarchal tradition dealt imprudently with aggressive and sexual instincts. This was an enormous attack on how society was made up, although he attacked blacks, Portuguese exiles and “dispossessed” Indians, the concept he believed brought realization to jurists. They began to pay more attention to different races, and the out come was that the women in many of the cases being prosecuted were of lower class then the men, which showed the amount of inequality within the social system. Since many of the regimes that took power felt that it was imperative that they give focus toward defending “honor”, they pushed the idea that women had to defend themselves against the sexual advances of men. This focus did cause Brazil to take another step back even after the previous debilitation during the industrial era. Keeping the honor of a woman from being tarnished meant that these women had to keep their own ideals in check in order to survive in Brazilian society. Honor, to the Brazilian people was a way to keep women from expressing their sexual emotion and general freedoms; and this is what the men/ society felt to be a destructive. Brazil embraced the concepts of the monarchal era whether they understood it or not, it was in their psyche. Honor was to higher class Brazilians a representation of a society, sexual freedom was considered a detriment to the universal view of one society. Defending the sexuality of a group of people (I felt) is very similar to the persecution of a “race” of people for no other reason then commodity. As few