Sedução e identidade nacional: dançarinas eróticas brasileiras no Queens, Nova York

Do outro lado da tela: gênero, sexualidade e violência em invasões on-line

“…É importante salientar que "morena" é uma palavra utilizada por Maia (2009) para referir-se à (auto)identidade racial das mulheres brasileiras, que trabalham como dançarinas em Nova Iorque. Já Piscitelli (2011) emprega "morena", pois este termo aparece em seus estudos etnográficos com brasileiras em contextos transnacionais.…”

“…Paradoxalmente, elas fazem uso desses atributos para seduzir, já que representam a identidade nacional brasileira no contexto de imigração. Ao mesmo tempo, esse modo de atuar está constantemente em tensão com sua pessoa, pois, para sua integração e mobilidade social, tão desejada nessa sociedade, elas devem personificar outros atributos, como a branquidade (MAIA, 2009). Como já vimos, o samba e o Carnaval são elementos importantes para a construção e representação da brasilidade.…”

Interpreters of difference: “Universal” communication and the national body of Brazilian artists in the USA

“…Research by SusanaMaia (2009) has contributed to contextualize the sexualized and racialized readings of Brazilian and Latin women in New York.…”

Uma cultura atrasada: The Luso‐Baroque Manezinha, Hyper‐Whiteness, and the Modern Middle Classes in Florianópolis, Brazil

“…This article attempts to complicate branquitude by introducing a gendered analysis of the lived experience of whiteness in Brazil, and the ways in which race exists in a dialogic relationship with national identity and feelings of national belonging. The reasons for this are primarily theoretical, because in Brazil, “national identities … are constituted in the intersections of other identity axes, such as gender, race, class and sexuality” (Maia :771; my translation), and considering such factors together is therefore essential. Women's bodies are a particularly important site for struggles over national identities as they “have become surfaces upon which masculinist and nationalist desires are deployed” (Pravaz :81); in the Brazilian context these desires are particularly marked by notions of race.…”

“…The notion that to “be Brazilian” is to be mixed race was commonly cited, and caused blonde‐haired Claudia from Salvador and red‐haired Luisa from Belo Horizonte to report being mistaken for gringas (foreigners) in their cities of birth, with their Brazilianness thrown into doubt. This is particularly pronounced when articulated with gender, as the mulata is seen as the most “authentic” brasileira (Maia :774). The manezinha is deployed by middle‐class women to attempt to overcome this, and I therefore do not talk to the manezinhas here, but rather follow the lead of the middle classes by talking about them.…”