Fluxos populacionais e migrações

Esta pesquisa buscou, por intermédio de depoimentos orais, documentar as referências de apoio e os elementos de arrimo utilizados tanto por imigrantes como por descendentes deles, estabelecidos em São Paulo. Trata-se de um estudo das tradições alimentares trazidas da casa materna de famílias italianas de ontem e hoje, pela forma como os depoentes as rememoraram relativamente à cultura material e às experiências na terra nativa e, posteriormente, pela vivência no bairro do Brás e no próprio espaço privado do lar. Com base nas reflexões sobre oralidade e memória, uma vez que as fontes aqui usadas consistiram em testemunhos e livros de memorialistas, buscamos perceber as (re)significações muitas vezes nostálgicas e idílicas que esses grupos criaram sobre seu passado e seus hábitos, além da subjetividade das declarações no momento presente, seus silêncios e omissões. Pelas entrevistas entre 2010 a 2012, que priorizaram italianos de diferentes regiões da Itália e seus descendentes, pudemos observar as diferenças regionais na culinária e nos costumes e também a terrível experiência da fome, as dificuldades e a própria História italiana na época da Segunda Guerra. Quanto aos descendentes, que relataram isso pelo que souberam dos mais velhos, percebemos como reelaboraram essa recordação e o que incorporaram das gerações passadas no que concerne a valores, práticas alimentícias e a patrimônios herdados.

The dissertation explores the negotiation of culture and identity from the literary production of Korean immigrants in Brazil. The dissertation also explores how Korean immigrants begin a process of diasporic narrative as a way to construct an alternative space and a Korean Brazilian identity. By following the status of Self through the writings of Cultura Tropical , a Korean Brazilian identity evolves through three stages of negotiation. The Korean community of 50, 000 is a small minority group but rapidly growing in socioeconomic sectors of Brazil. Their narratives and cultural discourse convey experiences of tension and cultural affiliation. They create a literary space to debate and contemplate how Korea or Brazil is a sanctuary to mix languages, literary genres, voices and reflections related to the Brazilian immigrant life. The study of this dissertation presents the search and the trace of new Asian voices in Brazil for further understanding of how they view themselves within Brazilian culture and what it means for them to claim “Brazilian” as part of their identity. The focus of this piece will concentrate on Korean immigration in Brazil and thus far the only existent literary journal by the community known as Cultura Tropical. Finding themselves, quickly building a business and social space in São Paulo, their experiences are embodied as short stories, poems and essays in which they manifest a new and contemporary relationship between the Korean and Brazilian cultures. Can the notion of Asian ethnicity pose to be included or excluded in Brazilian society and literary culture? From this, we will be able to further identify if Korean immigrant discourses can be part of the current framework of Brazilian foundational literature and cultural studies.

This dissertation is about Brazilian migrants' intersecting experiences, perceptions, and interrelationships with place, identity, and change. The objective of this study is to evaluate migrant spatial processes and sociocultural changes incurred by migration by looking at two older and two recent "migration corridors" between the United States and Brazil. In the late 1980s over one million Brazilians left Brazil without returning. Today, an estimated two million Brazilians live abroad, and over one million are believed to reside in the United States. What are the reasons so many Brazilians are leaving Brazil to the United States? Are they happy? How do Brazilians self-identify ethno-racially before and after migrating? In what ways do religious affiliation impact migration processes? How are Brazilian men and women dealing with change after migrating, and what are their occupations? In what ways does change affect two places of destination and two places of origin after migration occurs? This research has addressed these important questions by using a transnational theoretical framework, and qualitative multi-methods consisting of 100 in-depth interviews, 12 focus groups, 173 informal interviews, a survey, secondary analysis and participant observation. Fieldwork research was conducted in four places; in two receiving communities: (1) Framingham, Massachusetts, and (2) Marietta, Georgia; and, in two sending communities: (3) Governador Valadares, in the state of Minas Gerais, Brazil, and, (4) Piracanjuba, in the state of Goiás, Brazil. Research results show that Brazilians who migrate to the United States are historically seduced by U.S. idealization and by geographical imaginations incurred by, U.S. Protestant and U.S. cultural influences, and by stories of returnee migrants. Brazilian immigrant women are generally happier in the United States than their male counterparts, who experience a sense of emasculation, as levels of female social capital and economic empowerment increase after immigration. Brazilians self-identify with various ethno-racial categories after migration occurs and tend to have positive interactions with U.S. Whites, but negative interactions with U.S. Blacks and other immigrant groups. Brazilian immigrants experience a low sense of unity within their own community, and if they could vote in the U.S., the majority would vote for the U.S. Democratic Party. The conditions and consequences of migration processes are multi-dimensional, complex, and not economic alone, rather they are generated and sustained by transnational social and religious networks.

This study is concerned with the comparison of various ethnic groups in Brazil in terms of their economic and sociological behavior. A number of nationality background groups have settled in Brazil at various times. These include Portuguese, African, Italian, Spanish, German, Japanese, Sirio-Lebanese, and Eastern European settlers. This study will examine four major nationality background groups engaged in farming in rural Brazil, i.e., non-Indian Brazilians, Italians, Japanese, and Sirio- Lebanese. These groups will be compared and contrasted as to their family characteristics, attitudes toward work, level of education, technological modernization, land ownership, and economic decision making.

This dissertation traces the state-directed agricultural migration of 200,000 Japanese farmers to rural Brazil in the 1920s and 30s. From its origins in late nineteenth century Japanese interpretations of German economic and colonial theory to its end in the mid-1930s under the populist Estado Novo government of Brazilian dictator Getúlio Vargas, my research connects this migration scheme to nation-state and empire-building projects in Japan and Brazil. Using Japanese, Portuguese, and English-language sources from archives in Japan, Brazil, and the United States, it argues that this state-directed migration scheme was an attempt by Japanese and Brazilian intellectuals and policymakers to use international migration to solve the crises of rural labor that stemmed from rapid industrialization and econmic development. Japanese policymakers believed that their surplus agricultural labor could be settled in isolated Brazilian nucleos, where daily life for settlers was still dominated by Japanese cultural and government institutions. Japanese emigrants in Brazil saw themselves as imperial subjects performing service for a Japanese settler colonial project, and Japanese state institutions continued to define their everyday lives. Japanese government-produced guidebooks and migrants’ own writings in Brazil’s Japanese-language newspapers reveal how the unique circumstances of state-directed migration blurred the distinctions between migrants and colonists. In Brazil, the Japanese found themselves trapped between two competing visions of the Brazilian nation. They owed their existence there to the loose federalism of the Old Republic (1889–1930) that allowed individual Brazilian states to set their own immigration policies. Under the terms of the 1891 Brazilian Constitution, wealthy Southern states, like São Paulo, could offer land concessions to foreign immigration companies without federal oversight, meaning they were free to enact racial preferences for immigrant labor at the expense of the country’s poorer, racially-mixed citizens in the Northeast. However, when the Old Republic fell in the 1930 Brazilian Revolution, the Japanese community quickly became a racialized symbol of the old political order’s regional political and economic inequality. Influenced by new fascist governments in Europe and anti-immigrant sentiment that had swept the Western Hemisphere, the Getúlio Vargas-led Provisional Government redefined national identity and redistributed political power. Furthermore, Vargas’s expansion of participatory politics in the early 1930s merged a strain of nativism with his efforts to erase São Paulo’s regional dominance. His government limited the economic rights of non-citizens in 1932 and introduced the first national immigration policy, a strict quota, in 1934. Through an analysis of Brazilian constitutional theory and the debates surrounding the country’s first national immigration policy—which was written directly into the 1934 Brazilian Constitution—my research demonstrates how regional competition motivated and racialized Brazilian immigration policy at the expense of the country’s Japanese community. As neither Europeans nor Brazilians, the Japanese found themselves victims to more powerful political and racial ideologies in 1930s Brazil. In response to nativist efforts to close Japanese language schools in 1935 and 1936, the Japanese government attempted unsuccessfully to intervene on the community’s behalf. When news of the restrictions on Japanese Brazilian life reached Japan, the Japanese government used it to further justify its withdrawal from the international community and ramp up its colonial efforts in Manchuria. By 1937, when the Japanese settlement experiment came to an end, both the Japanese government and the Japanese in Brazil had already shifted their gaze to Manchuria as the preferred destination for surplus Japanese farmers, and Japanese government officials applied many of the same organizational techniques to facilitate agricultural emigration to Japan’s East Asian colonies.

Este trabalho tem como objetivo, estudar a imigração Palestina para a cidade de São Paulo. Analisaremos a trajetória daqueles que, para escapar dos sofrimentos impostos pela ocupação de seu então território, até a decisão de emigrar para outro país, cuja escolha foi Brasil, especificamente São Paulo e sua sobrevivência em nossa cidade. Trata-se na realidade de trazer a imigração através de um estudo de caso: A Saga de Seu Abdul. Embora este trabalho contenha imagens, as mesmas têm apenas propósito ilustrativo.

 

In this essay, the main aim is to reconstruct a social history of the development of capitalism and the expansion of capitalists in the municipio and county-seat of Matriz, a "moving frontier" within the Greater Sao Paulo region. While reflecting changing conditions in the world economy and different phases in national political and economic development, the societal transformations of Matriz were directly subordinated to and dependent upon the societal transformations of the city of Sao Paulo, Brazil's most important metropolis. The sequence of economic phases in Matriz--the flourishing and decline of small scale agriculture, its gradual replacement by commercial agriculture and charcoal production, the proliferation of petty capitalist small factories and, later, the expansion of real estate activities--was related to different trends in the capitalist evolution of the city of Sao Paulo. For that reason, the setting of this social history extended beyond the municipio to include the city itself. I relate the wider framework of political economy to the analysis of small-scale interpersonal interactions with the objective of bringing to the fore the significance of peripheral economic entrepreneurs and elites for the maintenance of a stratified political order and for the development of capitalism. Throughout this essay, I recurrently demonstrate how, within a context of societal constraints, successive generations of petty bourgeois economic entrepreneurs and elites of Matriz systematically used their very subordination and alliances to national and Sao Paulo elites as well as their own positions of local dominance to advance economically. Whereas their actions, interactions and inactions as well as existing situational "channels of opportunity" were circumscribed by evolving national policies and the specific societal transformation of Matriz, they invariably used the municipio as a power domain in order to gain personal profits. In different historical periods, State and Church were the major institutional structures in the municipio. Access to institutional politics and to positions with the Roman Catholic Church functioned as major assets for career advancement and upward mobility. By maneuvering within the bounds of institutional politics, the Church and voluntary and interpersonal relationships (such as kinship, fictive kinship, patron-client ties and action-set mobilization), successive generations of leading petty bourgeois citizens continually wrestled to control Matriz' governmental machinery, exercise command over the local population, accumulate land and obtain civil service jobs for themselves and their political supporters. By these means, they tried to gain at least partial access to the centers of institutionalized political and economic power and, at the same time, prevent others from attaining the same goals. Since their support of the established political order enabled them to accumulate captial, they contributed to and took advantage of political and economic development and ultimately were transformed from petty economic entrepreneurs into capitalists.

O trabalho busca apontar a diversidade do cristianismo oriental paulistano, debruçando-se sobre as Igrejas Orientais. Essas instituições estão associadas a comunidades imigrantes que vieram para São Paulo desde o final do século XIX até a segunda metade do século XX. Entre os grupos cristãos orientais emigrados para a cidade estão árabes, armênios, gregos, russos e ucranianos. Essas comunidades estão divididas em doze Igrejas localizadas em diversos pontos da região metropolitana. A pesquisa apoia-se em depoimentos coletados entre os membros do clero de cada uma dessas Igrejas, alguns fiéis cristãos orientais da cidade e bibliografia acerca da experiência histórica dessas instituições em outras partes do mundo. Longe de ser algo cristalizado, apresentando Ritos e peculiaridades do antigo cristianismo, as Igrejas Orientais na cidade de São Paulo estão inseridas no dia a dia da metrópole. Essas Igrejas pretendem mediar seu passado, associado com a manutenção da fé e cultura das comunidades imigrantes, e a vivência de sua situação paulistana atual. Uma situação em que a primeira geração de imigrantes diminui devido ao envelhecimento e aos fluxos imigratórios que não se renovam. As Igrejas Orientais, de acordo com os depoimentos de clérigos e fiéis, vivem um momento reflexivo de sua trajetória na metrópole. No entanto, o trabalho não deve julgar qual Igreja preserva melhor o passado, mas deve compreender que elas fazem parte do cotidiano da cidade. São Igrejas Orientais paulistanas, portanto, sua situação perpassa apropriações que melhor respondem à sua experiência em São Paulo.

A partir da segunda metade do século XIX, as levas migratórias trouxeram para o Brasil os povos chamados "árabes". Sírios, libaneses, palestinos, além de outras nacionalidades que, em face das conjunturas sociais-econômicas-políticas de sua região, decidiram aventurar-se por outras terras. Deixaram para trás sua família; trouxeram na bagagem anseios, esperança, cultura e religião. Em terras brasileiras especificamente em São Paulo, no caso deste trabalho estabeleceram-se, permaneceram, adaptaram-se. Este trabalho investigou o processo pelo qual uma das práticas religiosas desses imigrantes, o Islamismo, a partir da segunda metade do século XX, passou para se adaptar à cidade de São Paulo. Da mesma forma, como essa prática, tão distinta das culturas locais, serviu de aporte identitário a essas pessoas, além de ser seu vínculo com Allah. O caminho utilizado foi a memória de muçulmanos que viveram o período em questão. A partir de suas entrevistas buscou-se desvelar esse processo. Reservo espaço para a história e os fundamentos dessa religião, além de sua presença na península ibérica e entre os negros escravizados no Brasil, demonstrando que nossa relação com o Islam vai além do que se pode supor. Dentro de toda riqueza cultural existente na Paulicéia, o Islam não pode ser ignorado. O título em árabe significa "a religião está no coração", afirmação de um imigrante ao dizer que ela está além das adaptações pelas quais passa, e que resume a ideia deste trabalho.

O propósito desta pesquisa é investigar a cozinha dos imigrantes galegos e andaluzes em São Paulo, por entender que alimentação é cultura e revela os hábitos, costumes, memórias e identidades. As regiões de Galícia e Andaluzia representam cozinhas opostas, seja pelos aspectos geográficos, seja pelos históricos, além de serem os maiores grupos regionais espanhóis vindos para a cidade no período pós-Guerra Civil, 1946-1960. A cidade despontava como metrópole e oferecia oportunidades de trabalho e de vida, passando a ser um atrativo aos que precisavam emigrar naquele momento. Ao chegar, encontraram um ambiente multicultural formado pelos diversos grupos de imigrantes e migrantes que se fixaram na cidade. Por meio dos depoimentos, das histórias de vida desses imigrantes e de outros espanhóis ligados à cozinha étnica, procura-se identificar o habitus nas práticas alimentares, o paladar e o gosto, os pratos de memória, a cozinha praticada nas regiões de origem e de acolhida, bem como questionar significados simbólicos que permeiam o universo cultural de suas cozinhas, seus valores, reinterpretando-os. As marcas deixadas na gastronomia da cidade por esses espanhóis podem ser observadas nos restaurantes, nas práticas familiares e nas festas das associações regionais galegas e andaluzas, nas quais aparecem como ponto alto