Writer: Reece Milton
Editor: Katie Buschle
February 21, 2018
POR/BWS 383
The Patriarchal Culture of Colonial Europe in Brazil
The idea of a man based society, commonly found across Europe, was modeled after
the Roman Empire; where, over time, women were able to hold some liberties, but
almost all aspects of the state were controlled by men. After the fall of the Roman
Empire, this concept of a male dominated society stuck around, and formed into
the societal structure we know (and fight) today (Metcalf, 277). This patriarchal
social structure dictated the sexuality, activities, and lives of women--only to
become more oppressive once the culture combined with the views of the
Catholic Church, which emphasized virginal women who live chaste and moral lives.
Portugal aligned with these extensively prude expectations of women, and thus brought
the same concept of virtuosity and modesty to Brazil. Although Brazil adapted to these
concepts differently than Portugal had, Brazilian culture was significantly changed, and
is still affected by these ideas and
social norms today.
the Roman Empire; where, over time, women were able to hold some liberties, but
almost all aspects of the state were controlled by men. After the fall of the Roman
Empire, this concept of a male dominated society stuck around, and formed into
the societal structure we know (and fight) today (Metcalf, 277). This patriarchal
social structure dictated the sexuality, activities, and lives of women--only to
become more oppressive once the culture combined with the views of the
Catholic Church, which emphasized virginal women who live chaste and moral lives.
Portugal aligned with these extensively prude expectations of women, and thus brought
the same concept of virtuosity and modesty to Brazil. Although Brazil adapted to these
concepts differently than Portugal had, Brazilian culture was significantly changed, and
is still affected by these ideas and
social norms today.
During colonial time, white women in Brazil had very strict, oppressive rules and
social structures which they were expected to follow. Many upper class women
were destined to remain inside the home. With a majority of them being illiterate,
due to lack of importance of female education, they were raised to be married off
in order to strengthen the family’s social ties, or, if the father so wished, sent to a
convent in order to keep their daughters away from wanton Brazilian men, and
uphold their honor. Usually the only education they could receive would be in the
form of domestic tasks and trades, such as cleaning or sewing (Mycofski, 334).
As discussed in Women and Society in Colonial Brazil as well as Bounded
Identities, women of the lower class still had to work outside the home, in areas
such as shopkeeping, baking, and seamstressing. In recent years, although
women have surpassed men in schooling, “female workers remain in traditionally
feminine sectors, occupations and fields of work” and are found to have “a higher
rate of unemployment and wage differentiation between sexes” (Bruschini, 33).
Since colonial time, tremendous strides have been made for women in the workplace,
with 42.9% of the Brazilian workforce being women (International Labor Organization).
social structures which they were expected to follow. Many upper class women
were destined to remain inside the home. With a majority of them being illiterate,
due to lack of importance of female education, they were raised to be married off
in order to strengthen the family’s social ties, or, if the father so wished, sent to a
convent in order to keep their daughters away from wanton Brazilian men, and
uphold their honor. Usually the only education they could receive would be in the
form of domestic tasks and trades, such as cleaning or sewing (Mycofski, 334).
As discussed in Women and Society in Colonial Brazil as well as Bounded
Identities, women of the lower class still had to work outside the home, in areas
such as shopkeeping, baking, and seamstressing. In recent years, although
women have surpassed men in schooling, “female workers remain in traditionally
feminine sectors, occupations and fields of work” and are found to have “a higher
rate of unemployment and wage differentiation between sexes” (Bruschini, 33).
Since colonial time, tremendous strides have been made for women in the workplace,
with 42.9% of the Brazilian workforce being women (International Labor Organization).
The virginal preservation of white women was another expectation of the colonial
time. Embedded very heavily in Catholic ideals, they were expected to remain virgins
until their wedding night, and were deemed tainted or unfit to marry if they were not.
Men would even try to “test” their betrothed wife by attempting to seduce her, if she
was to give in, she was then considered loose, and the man would break up with her.
time. Embedded very heavily in Catholic ideals, they were expected to remain virgins
until their wedding night, and were deemed tainted or unfit to marry if they were not.
Men would even try to “test” their betrothed wife by attempting to seduce her, if she
was to give in, she was then considered loose, and the man would break up with her.
When explorers first arrived in Brazil around 1500, they quickly found that the natives
had a more open viewpoint of sexual activity, in which the women and men could
sleep with whomever they wished. Once Brazil began to become more populated by
colonists, a dichotomy began to form between the men and women. Black and
indigenous women, as well as the men, had little to no rules regarding their sexual
lives, whereas a white woman was deemed soiled, tainted, and inadequate for
marriage if she did not meet the social expectations thrust upon her.
had a more open viewpoint of sexual activity, in which the women and men could
sleep with whomever they wished. Once Brazil began to become more populated by
colonists, a dichotomy began to form between the men and women. Black and
indigenous women, as well as the men, had little to no rules regarding their sexual
lives, whereas a white woman was deemed soiled, tainted, and inadequate for
marriage if she did not meet the social expectations thrust upon her.
As with many societies of the time, Portugal, and thus its colonies, were male
dominated, patriarchal societies; they dictated what women wore, how much
they were educated, and how they were to spend their lives. The lives of colonial
women in Brazil and Portugal, especially white women, were heavily scrutinized
by men in society, and remnants of this lead to the misogyny that can be found in
Brazil today, where the country experienced the highest rates of female homicide
in 2013 (Carless, 1).
dominated, patriarchal societies; they dictated what women wore, how much
they were educated, and how they were to spend their lives. The lives of colonial
women in Brazil and Portugal, especially white women, were heavily scrutinized
by men in society, and remnants of this lead to the misogyny that can be found in
Brazil today, where the country experienced the highest rates of female homicide
in 2013 (Carless, 1).
As in many societies, black and indigenous women have become a symbol of
sexuality and arousal. This was often reflected in how they were treated by society.
Many black women who had household duties (slaves or servants), were idealized
as “playthings and objects of affection” (Russell-Wood, 1) for the males of a
household, and often became the victims of torment and abuse from envious
housewives. Enslaved women could get married; however, her husband would
be forced to join her in captivity as well, so this was often avoided. If a slave
woman had a particularly caring master, they might have had dowries left in their
possession so they could get married or even escape captivity (Russell-Wood, 25).
sexuality and arousal. This was often reflected in how they were treated by society.
Many black women who had household duties (slaves or servants), were idealized
as “playthings and objects of affection” (Russell-Wood, 1) for the males of a
household, and often became the victims of torment and abuse from envious
housewives. Enslaved women could get married; however, her husband would
be forced to join her in captivity as well, so this was often avoided. If a slave
woman had a particularly caring master, they might have had dowries left in their
possession so they could get married or even escape captivity (Russell-Wood, 25).
On the contrary, free black women may been able to live a more typical life; however,
because of the oversexualization of black women, and the biased standards for
marriage which mainly suited white women, they found a hard time getting married.
White women who were widows and prostitutes from Portugal had a better chance
at getting married, so to speak, specifically because they were white. However, a
black woman could make a living for herself by selling goods in the street market,
or herself in the form of prostitution. Orphaned black girls were sometimes taken in
by wealthier white families, and given a dowry in hopes that she may be married,
giving her a better
chance at life.
because of the oversexualization of black women, and the biased standards for
marriage which mainly suited white women, they found a hard time getting married.
White women who were widows and prostitutes from Portugal had a better chance
at getting married, so to speak, specifically because they were white. However, a
black woman could make a living for herself by selling goods in the street market,
or herself in the form of prostitution. Orphaned black girls were sometimes taken in
by wealthier white families, and given a dowry in hopes that she may be married,
giving her a better
chance at life.
While Amerindians could not be enslaved (in part because they refused to work)
they still had to be wary of being forced into slavery by insubordinate slave owners,
who chose to illegally capture indigenous peoples. They also ran the risk of being
part of a white woman’s dowry, in which they were forced into slavery; however,
there are several accounts of this situation being taken to court, and ultimately
resolved. Although they could hold jobs as being maids or servants, indigenous
women were mostly regarded and portrayed in Brazilian societies as “concubines
and lovers” (Russell-Wood, 1). Amerindian women were barred from being married,
but could participate in “consensual unions” (Myscofski, 334), which only further
increased the stereotype.
they still had to be wary of being forced into slavery by insubordinate slave owners,
who chose to illegally capture indigenous peoples. They also ran the risk of being
part of a white woman’s dowry, in which they were forced into slavery; however,
there are several accounts of this situation being taken to court, and ultimately
resolved. Although they could hold jobs as being maids or servants, indigenous
women were mostly regarded and portrayed in Brazilian societies as “concubines
and lovers” (Russell-Wood, 1). Amerindian women were barred from being married,
but could participate in “consensual unions” (Myscofski, 334), which only further
increased the stereotype.
Ever since the first encounter between the white Portuguese and the indigenous
Brazilians, the native women were regarded as highly sexual beings with loose
morals. Young men had come to Brazil for adventure, and found they could live
relatively free lives with these women, and do whoever and whatever they pleased.
Both of these groups of women of colour had to deal with sexual advances of the
promiscuous white males, and it was believed that they could not possibly
resist any advances made on them, which resulted in numerous atrocities committed
against these women. Today we can see how these norms have affected the culture in
the sense that sexual harassment and abuse are common and constant--high levels of
domestic violence, rape, and forced prostitution are all issues still plaguing Brazil.
Brazilians, the native women were regarded as highly sexual beings with loose
morals. Young men had come to Brazil for adventure, and found they could live
relatively free lives with these women, and do whoever and whatever they pleased.
Both of these groups of women of colour had to deal with sexual advances of the
promiscuous white males, and it was believed that they could not possibly
resist any advances made on them, which resulted in numerous atrocities committed
against these women. Today we can see how these norms have affected the culture in
the sense that sexual harassment and abuse are common and constant--high levels of
domestic violence, rape, and forced prostitution are all issues still plaguing Brazil.
These colonial ideas and idealizations of women of diverse groups led to a tension
between these groups, and between men and women in general that is still found in
Brazil today. Men are expected to cheat on their partners, whether the woman is okay
with it or not. However, if a woman were to do that same, she would risk being
abandoned, abused, or even killed. In just 1991, Brazilian courts
outlawed the killing of a wife to defend her honor, and in 2006 Brazil enacted the
Maria da Penha law, which is mainly known for increasing the punishment of those
who practice domestic violence
against women.
between these groups, and between men and women in general that is still found in
Brazil today. Men are expected to cheat on their partners, whether the woman is okay
with it or not. However, if a woman were to do that same, she would risk being
abandoned, abused, or even killed. In just 1991, Brazilian courts
outlawed the killing of a wife to defend her honor, and in 2006 Brazil enacted the
Maria da Penha law, which is mainly known for increasing the punishment of those
who practice domestic violence
against women.
Although women have an increased influence in political and social spheres,
Brazilian women still face many inequalities, largely related to the societal norms
mentioned above, that women experienced during the colonial period. Women of
all classes still face violence and abuse by their partners, and it largely goes
unreported. However, in the recent years Brazil has implemented policies and
plans to curb domestic violence, and allow women to report it in a safe environment,
(James, 1). Women also face inequality in the labor market, making just
“71% of the man’s dollar,” and with the market dominated by white women
(Simoes and Matos, 99).
Brazilian women have not had an easy path to gender equality, and the increased
domestic violence and violence against women in Brazil have only made this path
more difficult. Although many measures have been put into place to protect women
and have given domestic abuse survivors shelter and an opportunity to safely report
their abuse, this deep rooted misogyny still runs rampant in Brazil. As far as
Brazilian women have come fighting for equality among themselves and their
Brazilian women still face many inequalities, largely related to the societal norms
mentioned above, that women experienced during the colonial period. Women of
all classes still face violence and abuse by their partners, and it largely goes
unreported. However, in the recent years Brazil has implemented policies and
plans to curb domestic violence, and allow women to report it in a safe environment,
(James, 1). Women also face inequality in the labor market, making just
“71% of the man’s dollar,” and with the market dominated by white women
(Simoes and Matos, 99).
Brazilian women have not had an easy path to gender equality, and the increased
domestic violence and violence against women in Brazil have only made this path
more difficult. Although many measures have been put into place to protect women
and have given domestic abuse survivors shelter and an opportunity to safely report
their abuse, this deep rooted misogyny still runs rampant in Brazil. As far as
Brazilian women have come fighting for equality among themselves and their
male counterparts, they still have a long way to go until the ancient idea of patriarchal
society is flushed entirely from the system.
society is flushed entirely from the system.
Works Cited
Brooke, James. “‘Honor’ Killing of Wives is Outlawed in Brazil”. The New York Times,
March 29, 1991.
Web. http://www.nytimes.com/1991/03/29/us/honor-killing-of-wives-is- outlawed
-in-brazil.html
March 29, 1991.
Web. http://www.nytimes.com/1991/03/29/us/honor-killing-of-wives-is- outlawed
-in-brazil.html
Bruschini, Maria Cristina Aranha. “Work and Gender in Brazil in the Last Ten Years”,
Cadernos de Pesquisa, December, 2007. Vol. 37 No. 132. São Paulo.
Web. http://www.scielo.br/scielo.php?pid=S0100-15742007000300003&script=sci_
arttext&tlng=en
Cadernos de Pesquisa, December, 2007. Vol. 37 No. 132. São Paulo.
Web. http://www.scielo.br/scielo.php?pid=S0100-15742007000300003&script=sci_
arttext&tlng=en
Carless, W. “Brazil's shocking violence against women, in five charts.” GlobalPost, 2015,
November 18. Retrieved February 20, 2018. Web. https://www.pri.org/stories/2015-11
-18/brazils-shocking-violence-against-women-five-charts
International Labor Organization. “Labor Force, Female (% of total labor force)”. The World
Bank, 2017. Web. https://data.worldbank.org/indicator/SL.TLF.TOTL.FE.ZS
Metcalf, A. C. “Women and Means: Women and Family Property in Colonial Brazil”.
Journal of Social History, 1990. 24(2), 277-298.
Myscofski, C. A. “Bounded Identities: Women and Religion in Colonial Brazil, 1550–1750”.
Religion, 1998. 28(4), 329-337.
Russell-Wood, A.J.R. “Women and Society in Colonial Brazil”. Journal of Latin American
Studies,May, 1977. Vol. 9, No. 1. pp. 1-34. Print.
Simões, S., & Matos, M. “Modern Ideas, Traditional Behaviors, and the Persistence of
Gender Inequality in Brazil”. International Journal of Sociology, 2008. 38(4), 94-110.
