1. The Aesthetics of Domination
1.1. Those in the middle and upper class do not know how to perform domestic chores
1.1.1. This "helplessness" is a "positive form of status and prestige"
1.2. Most domestic work is carried out by women, typically those of Afro-Brazilian heritage
1.2.1. Those who can hire domestic workers gain a sense of "making it" and this system reinforces the ideas of class stratification
1.2.2. Relationship between domestic workers and their employers is "ambiguous," wish to keep social and work relationships separate
1.3. Poverty of Rio
1.3.1. Rio is split between two extremes with a very thin middle class
1.3.1.1. Increased feminization of the workforce, most women can only get jobs in the domestic sphere
1.3.1.2. Increase of children in the workforce
1.4. Former slavery still leaves marks
1.4.1. Domestic work linked to "dirty" jobs, racial divide between workers and employers
1.4.2. In the race to "modernize," former slaves were replaced with domestic servants
1.4.2.1. Some members of the middle class justify the wealth disparity by describing domestic workers as "grateful," act as if it's the only way for the economy to sustain the lower class
1.4.2.2. Brazilian elite saw the history of slavery as "shameful" but wanted a "whitening" of the people; Darker skin was seen as less civilized
1.4.2.3. City planners made the public sphere private, even homes are designed to separate and degrade domestic workers
1.5. Ambiguous relationship between domestic worker and employer
1.5.1. While some employers talk of their workers fondly they also exhibit "uncertainty" and distance towards them
1.5.2. Some workers expected to perform familial duties without any of the privileges of being a "true" blood line family member
1.5.3. Higher class notes workers "talk differently" and the presence of a domestic worker is a reminder to stay in one's own class
1.5.4. Dominance is established, inherently linked to class, employers keep status quo by perpetuating myths that their workers are healthier and happier than others who marry within their class and seek work
1.5.4.1. Catch 22 is established, workers want social mobility but for that would need to be able to read and write as well as have access to a car and other luxuries. School is expensive and the only way to attend a good one is to already be wealthy
2. Chapter 3
2.1. Though racism is prevalent, many are uncomfortable talking about it
2.1.1. Very few civil rights groups, no "legally sanctioned" racism but it has been codified into the society
2.1.2. Race is more fluid than America, one is placed on a spectrum of race dependent not only on the color of one's skin but also one's education, background, language and wealth
2.1.3. It has become internalized in society within jokes and chiding, rarely tackled directly
2.1.3.1. Even family member may become prejudicial when it comes to race and social mobility
2.2. "Black Cinderella," a common case of discrimination against a not so common elite. Ana Flavia has the power and status to expose these every day occurrences of racism.
2.3. Some women seek to marry older, wealthy, "white" men in an attempt at social mobility
2.3.1. Melds race, class and sexuality
2.3.1.1. The white suitors are seen as "not racist" culturally because they desire their darker partners
2.3.2. Men's attractiveness is related to their economic well-being as well as race, women's attractiveness is related to their beauty and sex appeal.
2.3.2.1. Because of generations in which the myth is perpetuated that "white" is more favorable or attractive, this seduction may empower the female
2.4. Sexuality
2.4.1. Myth of the "hot" mulata stems from history of slavery
2.4.1.1. Archetype of the Jezebel denotes women as being liars and animal like. It's still used as a defense in sexual assaults
2.4.1.2. In modern day, some women turn to the sex trade in order to provide for themselves and their families, pay is better than in usual domestic work
2.4.2. Miscegenation by the Portuguese and others may have lead to a "color blind democracy" This freedom, however, is limited only to matters of sexuality and anthropologists did not report on rape but rather saw this freedom of sex as a mutual connection
2.4.2.1. Though this color blind, erotic democracy has been debunked, the sexualization of Brazil continues into modern times
2.4.2.2. The idea of a "color-blind erotic democracy...helps to mask and normalize everyday racism and internalized racism in Braxil"