(Re) Creating Ethnicity: Middle Eastern Immigration to Brazil

Abstract

There once was a group of peddlers who sold their wares in the interior of Espírito Santos, going from place to place by mule. One of the peddlers was named Aziz and his wife, Marat, was considered the leader of the women who stayed behind as the men went out to sell their goods. These women went out every day to wash clothes in a place called the “Turkish bath” (bacia das turcas). Over time, the town that grew up around the place where the women washed their clothes came to be called Marataize in honor of the wife (Marat) of Aziz.In Brazil hyphenated identities are very real in spite of the fact that elite culture aggressively rejects such social constructions. Thus, while there are no linguistic categories that acknowledge hyphenated ethnicity (a third generation Brazilian of Japanese descent remains “Japanese” while a fourth generation Brazilian of Lebanese descent may become a “turco,” an “árabe,” a “sírio” or a “sírio-libanese”), in fact immigrant communities aggressively tried to negotiate a status that allowed for both Brazilian nationality and ethnic difference. Immigrant groups in Brazil often did this by claiming a more “original” or “authentic” Brazilianess than members of the European descended elite, often via active constructions of social myths specific to the Brazilian milieu (see “The Legend of the Town of Marataize” above). This is possible since immigrant ethnicity is not some “immutable primordial indentit(ies)” but rather, as Anthony Cohen and others have suggested, a self-conscious and symbolic means by which boundaries were built.