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Noteworthy Names: The Top Afro-Brazilians People You Should Know

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Afro-Brazilians have made significant contributions to various fields, including music, sports, politics, and entertainment. Here are ten popular celebrities and notable individuals of Afro-Brazilian ethnicity:

  • Jairzinho: Jairzinho is a retired footballer who played for the Brazilian national team and won the FIFA World Cup in 1970. Known for his speed and powerful shot, he remains one of Brazil’s most beloved football icons.
  • Tais Araújo: Tais Araújo is a highly acclaimed Afro-Brazilian actress known for her roles in telenovelas and films. She has broken barriers in the Brazilian entertainment industry, becoming the first black woman to star as the protagonist in a prime-time telenovela.
  • Martinho da Vila: Martinho da Vila is a renowned singer, songwriter, and author. His music combines traditional samba with influences from other genres, including jazz and reggae. He is a cultural icon and advocate for Afro-Brazilian culture.
  • Adriana Bombom: Adriana Bombom is a popular TV personality, actress, and samba dancer. She rose to fame as a dancer for the iconic samba school Mangueira and has since appeared in several television shows.
  • Tais Araújo
  • Elza Soares: Elza Soares is a legendary singer known as the “Queen of Samba.” Her powerful voice and unique style have made her a symbol of resilience and empowerment for Afro-Brazilian women.
  • Tais Araújo
  • Martinho da Vila
  • Adriana Bombom
  • Elza Soares

These individuals have not only achieved great success in their respective fields but have also become cultural icons and advocates for the Afro-Brazilian community. Their influence has helped promote diversity and representation in Brazilian society.

Afro-Brazilians (Portuguese: afro-brasileiros; pronounced [ˈafɾo bɾaziˈle(j)ɾus]) are Brazilians who have predominantly sub-Saharan African ancestry (see "preto"). Most members of another group of people, multiracial Brazilians or pardos, may also have a range of degree of African ancestry. Depending on the circumstances (situation, locality, etc.), the ones whose African features are more evident are always or frequently seen by others as "africans" - consequently identifying themselves as such, while the ones for whom this evidence is lesser may not be seen as such as regularly. It is important to note that the term pardo, such as preto, is rarely used outside the census spectrum. Brazilian society has a range of words, including negro itself, to describe multiracial people.Preto and pardo are among five ethnic categories used by the Brazilian Institute of Geography and Statistics, along with branco ("white"), amarelo ("yellow", East Asian), and indígena (Native American). In 2010, 14.5 million Brazilians (approximately 8% of the Brazilian population) identified as preto, while 82 million (43% of the population) identified as pardo. Brazilians have a complex classification system based on the prominence of skin and hair pigmentation, as well as other features associated with the concept of race (raça).Since the early 21st century, Brazilian government agencies such as the Special Secretariat for Policies to Promote Racial Equality (SEPPIR) and the Instituto de Pesquisa Econômica Aplicada (IPEA), have considered combining the categories preto and pardo (individual with varied racial ancestries) into a single category called negro (Black), because both groups show socioeconomic indications of discrimination. They suggest doing so would make it easier to help people who have been closed out of opportunity. This proposal has caused much controversy because there is no consensus about it in Brazilian society.Brazilians rarely use the American-style phrase "African Brazilian" as a term of ethnic identity and never in informal discourse: the IBGE's July 1998 PME shows that, of Black Brazilians, only about 10% identify as being of "African origin"; most identify as being of "Brazilian origin". In the July 1998 PME, the categories Afro-Brasileiro (Afro-Brazilian) and Africano Brasileiro (African Brazilian) were not chosen at all; the category Africano (African) was selected by 0.004% of the respondents. In the 1976 National Household Sample (PNAD), none of these terms was used even once.Brazilian geneticist Sérgio Pena has criticised American scholar Edward Telles for lumping pretos and pardos in the same category. According to him, "the autosomal genetic analysis that we have performed in non-related individuals from Rio de Janeiro shows that it does not make any sense to put pretos and pardos in the same category". An autosomal genetic study of students in a school in the poor periphery of Rio de Janeiro found that the pardos among the students were found to be on average more than 40% European in ancestry. Before testing, the students identified (when asked) as ⅓ European, ⅓ African and ⅓ Native American.According to Edward Telles, three different systems related to "racial classification" along the White-Black continuum are used in Brazil. The first is the Census System, which distinguishes three categories: branco (White), pardo, and preto. The second is the popular social system that uses many different categories, including the ambiguous term moreno (literally meaning "tanned", "brunette", or "with an olive complexion"). The third is the Black movement, which distinguishes only two categories, summing up pardos and pretos ("blacks", lowercase) as negros ("Blacks", with capital initial), and putting all others as "whites". More recently, the term afrodescendente has been adopted for use, but it is restricted to very formal discourse, such as governmental or academic discussions, being viewed by some as a cultural imposition from the "politically correct speech" associated with the United States.

Most Famous Afro-Brazilians People

Afro-Brazilians’s Three Pinnacle Historical Inheritances

The Afro-Brazilians community is an integral part of Brazil’s diverse cultural fabric. With a history deeply rooted in African traditions and customs, Afro-Brazilians have contributed immensely to the country’s social, artistic, and political landscape. Here, we explore three significant historical inheritances associated with the Afro-Brazilians heritage.

1. Candomblé: One of the most prominent inheritances from the Afro-Brazilians is the religious practice of Candomblé. Originating from the Yoruba people of West Africa, Candomblé combines elements of African spirituality with Catholicism. It is characterized by ritualistic ceremonies, sacred drumming, and the recognition of various deities, known as orixás. Candomblé continues to be a vibrant and influential aspect of Afro-Brazilian culture, providing a sense of identity and connection to their African ancestry.

  • Candomblé is centered around the belief in orixás, who are worshipped through song, dance, and offerings.
  • The practice of Candomblé faced persecution in the past, but it has persevered and gained recognition as an official religion in Brazil.
  • Today, Candomblé temples can be found in several Brazilian cities, and its influence can be seen in music, art, and literature.

2. Samba: Samba, a lively and rhythmic style of music and dance, is another significant inheritance from the Afro-Brazilian community. It originated in the Afro-Brazilian neighborhoods of Rio de Janeiro in the late 19th century, evolving from African music and dances brought by enslaved people. Samba became a symbol of resistance, resilience, and joy for Afro-Brazilians, representing their culture and heritage in a society that perpetuated racial inequality and discrimination.

  • Samba is characterized by energetic percussion, syncopated rhythms, and expressive lyrics.
  • It gained popularity and recognition during the early 20th century, eventually becoming one of Brazil’s most iconic musical genres.
  • Today, samba is celebrated and performed nationwide, particularly during Carnival, where samba schools compete in elaborate parades.

3. Capoeira: Capoeira is an Afro-Brazilian martial art that combines elements of dance, acrobatics, and music. It emerged during the time of slavery as a form of self-defense and resistance against oppressive conditions. Originally disguised as a dance, capoeira allowed enslaved Africans to train and defend themselves without arousing suspicion from slave owners. Over time, capoeira evolved into a recognized cultural practice, promoting unity, physical fitness, and a deep sense of community.

  • Capoeira incorporates swift kicks, spins, and fluid movements, accompanied by traditional music played on specialized instruments.
  • It was outlawed in Brazil for many years, but its practitioners persevered and fought for its recognition as an important cultural heritage.
  • Today, capoeira is widely practiced and taught around the world, reflecting its enduring legacy and global appeal.

These are just three examples of the rich historical inheritances associated with the Afro-Brazilians community. The Afro-Brazilian heritage continues to shape the country’s cultural landscape, providing a profound connection to African roots and a source of inspiration for generations to come.

Afro-Brazilians (Portuguese: afro-brasileiros; pronounced [ˈafɾo bɾaziˈle(j)ɾus]) are Brazilians who have predominantly sub-Saharan African ancestry (see "preto"). Most members of another group of people, multiracial Brazilians or pardos, may also have a range of degree of African ancestry. Depending on the circumstances (situation, locality, etc.), the ones whose African features are more evident are always or frequently seen by others as "africans" - consequently identifying themselves as such, while the ones for whom this evidence is lesser may not be seen as such as regularly. It is important to note that the term pardo, such as preto, is rarely used outside the census spectrum. Brazilian society has a range of words, including negro itself, to describe multiracial people.Preto and pardo are among five ethnic categories used by the Brazilian Institute of Geography and Statistics, along with branco ("white"), amarelo ("yellow", East Asian), and indígena (Native American). In 2010, 14.5 million Brazilians (approximately 8% of the Brazilian population) identified as preto, while 82 million (43% of the population) identified as pardo. Brazilians have a complex classification system based on the prominence of skin and hair pigmentation, as well as other features associated with the concept of race (raça).Since the early 21st century, Brazilian government agencies such as the Special Secretariat for Policies to Promote Racial Equality (SEPPIR) and the Instituto de Pesquisa Econômica Aplicada (IPEA), have considered combining the categories preto and pardo (individual with varied racial ancestries) into a single category called negro (Black), because both groups show socioeconomic indications of discrimination. They suggest doing so would make it easier to help people who have been closed out of opportunity. This proposal has caused much controversy because there is no consensus about it in Brazilian society.Brazilians rarely use the American-style phrase "African Brazilian" as a term of ethnic identity and never in informal discourse: the IBGE's July 1998 PME shows that, of Black Brazilians, only about 10% identify as being of "African origin"; most identify as being of "Brazilian origin". In the July 1998 PME, the categories Afro-Brasileiro (Afro-Brazilian) and Africano Brasileiro (African Brazilian) were not chosen at all; the category Africano (African) was selected by 0.004% of the respondents. In the 1976 National Household Sample (PNAD), none of these terms was used even once.Brazilian geneticist Sérgio Pena has criticised American scholar Edward Telles for lumping pretos and pardos in the same category. According to him, "the autosomal genetic analysis that we have performed in non-related individuals from Rio de Janeiro shows that it does not make any sense to put pretos and pardos in the same category". An autosomal genetic study of students in a school in the poor periphery of Rio de Janeiro found that the pardos among the students were found to be on average more than 40% European in ancestry. Before testing, the students identified (when asked) as ⅓ European, ⅓ African and ⅓ Native American.According to Edward Telles, three different systems related to "racial classification" along the White-Black continuum are used in Brazil. The first is the Census System, which distinguishes three categories: branco (White), pardo, and preto. The second is the popular social system that uses many different categories, including the ambiguous term moreno (literally meaning "tanned", "brunette", or "with an olive complexion"). The third is the Black movement, which distinguishes only two categories, summing up pardos and pretos ("blacks", lowercase) as negros ("Blacks", with capital initial), and putting all others as "whites". More recently, the term afrodescendente has been adopted for use, but it is restricted to very formal discourse, such as governmental or academic discussions, being viewed by some as a cultural imposition from the "politically correct speech" associated with the United States.

Afro-Brazilians People

Factsheet About Afro-Brazilians People

Demographics Percentage
Population 54%
Males 26%
Females 28%
Age 0-14 32%
Age 15-59 57%
Age 60+ 11%
Distribution Percentage
Southeast 42%
Northeast 34%
South 12%
North 8%
Central-West 4%
Afro-Brazilians (Portuguese: afro-brasileiros; pronounced [ˈafɾo bɾaziˈle(j)ɾus]) are Brazilians who have predominantly sub-Saharan African ancestry (see "preto"). Most members of another group of people, multiracial Brazilians or pardos, may also have a range of degree of African ancestry. Depending on the circumstances (situation, locality, etc.), the ones whose African features are more evident are always or frequently seen by others as "africans" - consequently identifying themselves as such, while the ones for whom this evidence is lesser may not be seen as such as regularly. It is important to note that the term pardo, such as preto, is rarely used outside the census spectrum. Brazilian society has a range of words, including negro itself, to describe multiracial people.Preto and pardo are among five ethnic categories used by the Brazilian Institute of Geography and Statistics, along with branco ("white"), amarelo ("yellow", East Asian), and indígena (Native American). In 2010, 14.5 million Brazilians (approximately 8% of the Brazilian population) identified as preto, while 82 million (43% of the population) identified as pardo. Brazilians have a complex classification system based on the prominence of skin and hair pigmentation, as well as other features associated with the concept of race (raça).Since the early 21st century, Brazilian government agencies such as the Special Secretariat for Policies to Promote Racial Equality (SEPPIR) and the Instituto de Pesquisa Econômica Aplicada (IPEA), have considered combining the categories preto and pardo (individual with varied racial ancestries) into a single category called negro (Black), because both groups show socioeconomic indications of discrimination. They suggest doing so would make it easier to help people who have been closed out of opportunity. This proposal has caused much controversy because there is no consensus about it in Brazilian society.Brazilians rarely use the American-style phrase "African Brazilian" as a term of ethnic identity and never in informal discourse: the IBGE's July 1998 PME shows that, of Black Brazilians, only about 10% identify as being of "African origin"; most identify as being of "Brazilian origin". In the July 1998 PME, the categories Afro-Brasileiro (Afro-Brazilian) and Africano Brasileiro (African Brazilian) were not chosen at all; the category Africano (African) was selected by 0.004% of the respondents. In the 1976 National Household Sample (PNAD), none of these terms was used even once.Brazilian geneticist Sérgio Pena has criticised American scholar Edward Telles for lumping pretos and pardos in the same category. According to him, "the autosomal genetic analysis that we have performed in non-related individuals from Rio de Janeiro shows that it does not make any sense to put pretos and pardos in the same category". An autosomal genetic study of students in a school in the poor periphery of Rio de Janeiro found that the pardos among the students were found to be on average more than 40% European in ancestry. Before testing, the students identified (when asked) as ⅓ European, ⅓ African and ⅓ Native American.According to Edward Telles, three different systems related to "racial classification" along the White-Black continuum are used in Brazil. The first is the Census System, which distinguishes three categories: branco (White), pardo, and preto. The second is the popular social system that uses many different categories, including the ambiguous term moreno (literally meaning "tanned", "brunette", or "with an olive complexion"). The third is the Black movement, which distinguishes only two categories, summing up pardos and pretos ("blacks", lowercase) as negros ("Blacks", with capital initial), and putting all others as "whites". More recently, the term afrodescendente has been adopted for use, but it is restricted to very formal discourse, such as governmental or academic discussions, being viewed by some as a cultural imposition from the "politically correct speech" associated with the United States.

The Ancient Heritage of Afro-Brazilians Ethnic Groups

Afro-Brazilians Ethnicity: References and Resources

When exploring the Afro-Brazilian ethnic group, there are several references and resources available to gain a deeper understanding of their history, culture, and experiences. These sources offer valuable insights into the unique challenges and contributions of Afro-Brazilians throughout Brazilian history.

  • Books:
    • – “The Masters and the Slaves: A Study in the Development of Brazilian Civilization” by Gilberto Freyre: This seminal work explores the complex dynamics of race and class in Brazil, including the African contribution to Brazilian culture.
    • – “Ruthless Perfection: The Story of João de Deus” by Sidney Rocha: This biography sheds light on the life and experiences of João de Deus, an enslaved African who became a highly respected healer and leader in 19th-century Brazil.
    • – “From Slavery to Freedom in Brazil: Bahia, 1835-1900” by Dale Torston Graden: This book examines the transition from slavery to freedom in Bahia, focusing on the experiences of Afro-Brazilians during this period of significant social change.
    • – “Afro-Brazilian Culture and Politics: Bahia, 1790s-1990s” by Hendrik Kraay: This comprehensive study explores the history, culture, and politics of Afro-Brazilians in Bahia, shedding light on their struggles for emancipation and social justice.
  • Documentaries and Films:
    • – “Baobab Flowers” (2015): This documentary chronicles the journey of three Afro-Brazilian women as they confront ancestral memories and seek to reclaim their cultural heritage.
    • – “Quilombos Today” (2019): This film explores the contemporary realities of quilombos, communities formed by descendants of enslaved Africans in remote areas of Brazil, highlighting issues of land rights and cultural preservation.
    • – “Black America: Redefining Rio” (2016): Part of the “Black America” series, this episode explores the Afro-Brazilian identity and culture in Rio de Janeiro, delving into discussions on race, representation, and empowerment.
  • Websites and Online Resources:
    • – Afrobrasilidades (https://afrobrasiliades.com.br): This online platform focuses on sharing Afro-Brazilian cultural expressions, stories, and experiences through articles, interviews, and other multimedia content.
    • – Black Women of Brazil (https://blackwomenofbrazil.co): This blog provides news, analysis, and commentary on race, gender, and activism in Brazil, with a specific focus on Afro-Brazilian women.
    • – Mapping AfroBrazil (https://www.mappingafrobrazil.com): This interactive mapping project highlights the presence and contributions of Afro-Brazilians in various fields, such as art, music, sports, and intellectual endeavors.

These references and resources offer opportunities to delve deeper into the Afro-Brazilian ethnic group, providing valuable insights into their history, culture, and ongoing struggles for equality and social justice.

As we continue to celebrate diversity and embrace the richness of different cultures, let us honor and draw inspiration from these remarkable individuals who have shaped our world. Thank you for joining us on this captivating journey.

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