Dois geneticistas e a miscigenação. Octavio Domingues e Salvador de Toledo Piza no movimento eugenista brasileiro (1929-1933)

Abstract

(1930), de Toledo Piza. Apesar do fato de que os principais atores sociais da eugenia no país terem sido médicos e psiquiatras, argumento que a trajetória de ambos é importante para compreender o movimento. Por último, destaco que, embora ambos se identificassem com a teoria mendeliana da hereditariedade, afastavam-se quanto as consequências da miscigenação. Palavras-chave eugenia, genética, miscigenação

ciência do melhoramento racial: considerações históricas sobre a educação eugênica brasileira

“…On the other hand, even considering Kehl as a mentor and the "spiritual father" of the Brazilian eugenic movement (SOUZA, 2006, p.132) and defending the prohibition of the reproduction of disabled individuals (DOMINGUES, 1931, pp.1-4), Octavio Domingues did not believe in the existence of pure races, considering miscegenation as a positive and necessary process for the improvement of the nation (DOMINGUES, 1933, p.61). From these divergences registered both in the pages of the journal and in the books of the three directors of the Boletim, we could affirm that Domingues presented a "softer" conception of Galtonian science in comparison to Kehl and Piza Jr., those who defended until the last years of Boletim's existence a racist and anti-miscegenation position, as demonstrated by Souza's (2006) and Wegner's (2017) works. However, from a critical perspective it is possible to see that Domingues' capacitist interpretation is well aligned with Kehl's and Piza Jr's radical ideas.…”

Consciousness and enlightenment in the Boletim de Eugenia (1929-1933): Rethinking the concept of eugenic education in Brazil

“…Held in June 1929, the event marked the launch of his book Lições de Eugenía, which received incisive criticism from Edgar Roquette-Pinto (1884-1954 and Álvaro Fróes da Fonseca , two anthropologists from the Museu Nacional [National Museum] who disagreed with the demarcation of the eugenics' field on scientific racism. Accusing Kehl of practicing pseudoscience without scientific evidence, the anthropologists criticized his negative view of miscegenation with blacks and indigenous people, as well as his defense of radical measures, such as the prohibition of reproduction of individuals considered racially "degenerate" (Wegner, 2017). This clash over the role of miscegenation represented one of the numerous divergences within the Brazilian eugenics movement, which far from being homogeneous, was constituted from a complex, fragmented, and polymorphic field (Souza, 2016).…”

Racismo epistémico en el “sertão” del nordeste brasileño: un abordaje genealógico de la salud mental

“…En Brasil, el centro del poder político estaba ahora en el sureste, y se fundó la Sociedad de Eugenesia de São Paulo (1918), pionera en América Latina; la Liga Brasileña de Higiene Mental (1923), que con el objetivo de reformas en la asistencia psiquiátrica adoptó ideas alemanas, francesas y estadounidenses (dando oficialmente al racismo "estatuto científico", según Walter Melo, 2004, p. 188); el Congreso Brasileño de Eugenesia (1929); la Comisión Central Brasileña de Eugenesia, con un Boletín de Eugenesia. La "Liga Pró-Saneamiento" (1918), entrecruzó el sanitarismo y la eugenesia preocupándose, en general, por la "eugenesia preventiva" (control de los factores disgenésicos a través del saneamiento); la "eugenesia positiva" (educación y control de la procreación de los capaces); y la "eugenesia negativa" (evitación de la procreación de los inútiles), organizando reformas de las políticas de salud pública (Caponi, 2014;Santos, R., n. d.;Seixas et al, 2009;Wegner, 2017).…”