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77-567: Liberdade [libeɾˈdadʒi], (Portuguese for "Liberty", "Freedom") may refer to: Geography [ edit ] Liberdade (district of São Paulo) Liberdade (São Paulo Metro) Liberdade street market Liberdade (neighbourhood) , in Salvador, Bahia, Brazil Liberdade, Minas Gerais , a municipality in the state of Minas Gerais in the Southeast region of Brazil Praça da Liberdade (Liberty Square),

154-496: A 5-story building on Rua Galvão Bueno, with a hall, restaurant, hotel and a large projection room on the ground floor with room for an audience of 1,500 named Cine Niterói, which grew to rival other Japanese-operated theaters in the region. In April 1964, the Japanese Cultural Association of São Paulo (Bunkyô) building was inaugurated. In the 1970s, the subway station of Liberdade was constructed as part Line 1 ,

231-618: A Trotskyist political organisation in Brazil, created in 2009 Partido Socialismo e Liberdade Brazilian political party PSOL Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with the title Liberdade . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Liberdade&oldid=890716964 " Category : Disambiguation pages Hidden categories: Short description

308-583: A building in Belo Horizonte, Brazil Transport [ edit ] Liberdade class underwater glider , autonomous underwater gliders developed by the US Navy Office of Naval Research Music [ edit ] Liberdade , a 1986 album by Nana Mouskouri Sol da Liberdade (Portuguese for Sun of freedom), an album by Daniela Mercury " Cântico da Liberdade " (in English: Song of Freedom),

385-455: A change in occupation for the ex-slave. However, there was increased opportunity for both sexes to become involved in wage earning. Women ex-slaves largely dominated market places selling food and goods in urban areas like Salvador, while a significant percent of African-born men freed from slavery became employed as skilled artisans, including work as sculptors, carpenters, and jewelers. Another area of income important to African-born ex-slaves

462-576: A higher incidence of manumission, most likely because of the likelihood that they were the children of a slave and an owner. These color divides reinforced racial barriers between African and Brazilian slaves, and often created animosity between them. These differences were heightened after freedom was granted, for lighter skin correlated with social mobility and the greater chance an ex-slave could distance him- or herself from their former slave life. Thus, mulattoes and lighter-skinned ex-slaves had larger opportunity to improve their socioeconomic status within

539-416: A part of the kinship network. Brazil was the world's leading sugar exporter during the 17th century. From 1600 to 1650, sugar accounted for 95 percent of Brazil's exports, and slave labor was relied heavily upon to provide the workforce to maintain these export earnings. It is estimated that 560,000 Central African slaves arrived in Brazil during the 17th century in addition to the indigenous slave labor that

616-484: A particular mill in São Vicente in the 1540s, for example, African slaves were said to have held all the most skilled positions including the crucial role of sugar master, even though they were vastly outnumbered by native slaves at the time. It is impossible to pinpoint when the first African slaves arrived in Brazil but estimates range anywhere in the 1530s. Regardless, African slavery was established at least by 1549, when

693-553: A principal square in the city of Belo Horizonte, Brazil Praça da Liberdade (Porto) Liberdade Square (Porto) , a square in the city of Porto, Portugal Avenida da Liberdade (Lisbon) (Liberty Avenue), an important avenue in central Lisbon, in Portugal Liberdade River (Juruá River) , a river of Acre and Amazonas states in western Brazil Liberdade River (Xingu River) , a river in Brazil Palácio da Liberdade

770-614: A project to revitalize the quarter was approved by the mayor Gilberto Kassab . 40% of the restoration was for the visit of Crown Prince Naruhito to São Paulo in June 2008. Liberdade is a meeting spot for many subgroups , especially among young people who are interested in Japanese culture. The now defunct Japanese newspaper São Paulo Shimbun was published in Liberdade. The Japanese newspaper Nikkey Shimbun and its sister Portuguese paper

847-485: A real threat to the colonial social order. Colonial officials thus saw quilombo residents as criminals and quilombos themselves as threats that must be exterminated. Raids on quilombos were brutal and frequent, in some cases even employing Native Americans as slave catchers. Bandierantes also conducted raids on fugitive slave communities. In the long run, most fugitive slave communities were eventually destroyed by colonial authorities. The most famous of these communities

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924-487: A religious mystic. She founded a convent for ex-prostitutes, like herself, but was ultimately investigated by the Inquisition and punished. One of the most important markers of the freedom of a slave was the adoption of a last name upon being freed. These names would often be the family names of their ex-owners, either in part or in full. Since many slaves had the same or similar Christian name assigned from their baptism, it

1001-463: A sign of acceptance and servitude. Those enslaved by cannibal tribes were often killed and eaten. Such reported actions of cannibalism and intertribal ransom were used to justify the enslavement of Native Americans throughout the colonial period. The Portuguese were seen as fighting a just war when enslaving indigenous populations, supposedly rescuing them from their own cruelty. This focus on pre-colonial slavery has been criticized as it flies in

1078-504: A vast continent. Indigenous slave labor was quickly turned to for agricultural workforce needs, particularly due to the labor demands of the expanding sugar industry. Due to this pressure, slaving expeditions for Native Americans became common, despite opposition from the Jesuits who had their own ways of controlling native populations through institutions like adeias, or villages where they concentrated Indian populations for ease of conversion. As

1155-442: A way for Europeans to divide Africans in a familiar manner, disregarding ethnicity or origin. Anthropologist Jack Goody stated, "Such new names served to cut the individuals off from their kinfolk, their society, from humanity itself and at the same time emphasized their servile status". A critical part of the initiation of any sort of collective identity for African-born slaves began with relationships formed on slave ships crossing

1232-477: Is a distinctive representation of the neighborhood. Liberdade was successfully connected to the São Paulo subway network in the 1970s, opening the area up to commerce. Today, thousands of tourist from inside and outside the city flock to the public square in Liberdade every weekend to purchase craft goods at the local weekly fair . In January 2008, in order to celebrate 100 years of Japanese immigration to Brazil ,

1309-471: Is different from Wikidata All article disambiguation pages All disambiguation pages Liberdade (district of S%C3%A3o Paulo) Liberdade was previously known as "Campo da Forca" ( Field of the Gallows ) until the late 19th century, and was an area reserved for the execution of slaves and convicts. Death was considered the only path to liberty ( liberdade ) for slaves. The condemned were led to

1386-570: Is located in Liberdade. Liberdade is served by the São Paulo Metro ( Japão-Liberdade Station ), a station on Line 1 (Blue) . The station opened in 1975 and receives 21,000 passengers per day. Access to the station is via Praça da Liberdade . 23°34′04″S 46°37′46″W  /  23.5677777878°S 46.6294444544°W  / -23.5677777878; -46.6294444544 Slavery in Brazil Slavery in Brazil began long before

1463-769: The Atlantic islands from the African coast. The trade made the shift from Europe to the Americas as a primary destination for slaves around 1518. Prior to this time, slaves were required to pass through Portugal to be taxed before making their way to the America. Long before Europeans came to Brazil and began colonization, Indigenous groups such as the Papanases, the Guaianases, the Tupinambás , and

1540-457: The Chinese , Taiwanese , Korean and Okinawan immigrants to Brazil in the upcoming decades. By the early 20th century, commercial activities began to emerge to service this immigrant population: hostels, markets with imported goods, a house that made tofu, another that made manjū (a Japanese confection), and also job-creating firms, Liberdade gained the label of "the Japanese street". In 1915,

1617-722: The Iberian Peninsula , mainly through the mediation of the Alfaqueque: the person tasked with the rescue of Portuguese captives, slaves and prisoners of war; and then later in 1441, long before the colonization of Brazil, but now as slave traders. Slaves exported from Africa during this initial period of the Portuguese slave trade primarily came from Mauritania , and later the Upper Guinea coast. Scholars estimate that as many as 156,000 slaves were exported from 1441 to 1521 to Iberia and

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1694-506: The Jornal Nippak are published in Liberdade. The district is home to several churches, such as "Igreja Santa Cruz das Almas dos Enforcados", "Capela Nossa Senhora dos Aflitos", the Maronite "Nossa Senhora do Líbano", and several evangelical churches. The Historical Museum of Japanese Immigration in Brazil ( Portuguese : Museu Histórico da Imigração Japonesa no Brasil ) (ブラジル日本移民史料館)

1771-465: The Taisho Shogakko (Taisho Primary School) was founded to educate the children of the Japanese immigrants, then approximately 300 people. In 1932, there were about 2,000 Japanese people in the city of São Paulo. They came directly from Japan and also from the interior of São Paulo , after concluding their work contracts on plantations, in search of a work opportunity in the booming city. 1946 saw

1848-425: The first Portuguese settlement . Later, colonists were heavily dependent on indigenous labor during the initial phases of settlement to maintain the subsistence economy , and natives were often captured by expeditions of bandeirantes (derived from the word for "flags", from the flag of Portugal they carried in a symbolic claiming of new lands for the country). The importation of African slaves began midway through

1925-431: The 16th century, but the enslavement of indigenous peoples continued well into the 17th and 18th centuries. Europeans and Chinese were also enslaved. During the Atlantic slave trade era, Brazil imported more enslaved Africans than any other country in the world. Brazil's foundation was built on the exploitation and enslavement of indigenous peoples and Africans. Out of the 12 million Africans who were forcibly brought to

2002-466: The 1880s the country began to attract European immigrant labor instead). Brazil was the last nation in the Western world to abolish slavery, and by then it had imported an estimated 4,000,000 slaves from Africa. This was 40% of all slaves shipped to the Americas. In colonial Brazil, identity became a complex combination of race, skin color, and socioeconomic status because of the extensive diversity of both

2079-456: The Cadiueus enslaved captured members of other tribes. The captured lived and worked with their new communities as trophies to the tribe's martial prowess. Some slaves would eventually escape but could never re-attain their previous status in their own tribe because of the strong social stigma against slavery and rival tribes. During their time in the new tribe, enslaved indigenous would even marry as

2156-545: The Constituent Assembly was published arguing for an end to the slave trade and for the gradual emancipation of existing slaves. Brazil's 1877–1878 Grande Seca (Great Drought) in the cotton-growing northeast led to major turmoil, starvation, poverty and internal migration. As wealthy plantation holders rushed to sell their slaves in the south, popular resistance and resentment grew, inspiring numerous emancipation societies. They succeeded in banning slavery altogether in

2233-606: The Engenho Santana in Bahia sent their former plantation owner a peace proposal outlining the terms under which they would return to enslavement. The enslaved people wanted peace, not war, and asked for better working conditions and more control over their time as a condition for returning. In general though, large scale, dramatic slave revolts were relatively uncommon in Brazil. Most resistance revolved around purposeful slowdowns in work or sabotage. In extreme cases, resistance also took

2310-619: The Igreja Nossa Senhora da Boa Morte ( Church of Our Lady of Good Death ) to perform a final prayer for a rapid and painless death. Slaves and convicts were executed in the Largo da Forca ( Gallows Square ), the public square now known as Praça da Liberdade. Cemitério dos Aflitos ( Cemetery of the Afflicted ) was created in 1774 to bury executed slaves, people who had committed suicide, and others who could not be interred elsewhere. The cemetery

2387-495: The Malês, all of the African ethnic groups were represented in the participants, both Muslim and non-Muslim. However, Brazilian-born slaves were conspicuously absent from the rebellion. An estimated 300 rebels were arrested, of which nearly 250 were African slaves and freedmen. Brazilian-born slaves and ex-slaves represented 40% of the population of Bahia, but a total of two mulattoes and three Brazilian-born blacks were arrested during

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2464-453: The New World, approximately 5.5 million were brought to Brazil between 1540 and the 1860s. The mass enslavement of Africans played a pivotal role in the country's economy and was responsible for the production of vast amounts of wealth. The inhumane treatment and forced labor of enslaved Africans remains a significant part of Brazil's history and its ongoing struggle with systemic racism. Until

2541-403: The capture of Indians was justified and "giving the pious name of rescue to a sale so forced and violent." The Portuguese first traveled to Brazil in 1500 under the expedition of Pedro Álvares Cabral , though the first Portuguese settlement was not established until 1516. Soon after the arrival of the Portuguese, it became clear a commercial colonial undertaking would be difficult on such

2618-518: The colony were enslaved people. Indigenous slaves remained much cheaper during this time than their African counterparts, though they did suffer high death rates from European diseases. Although the average African slave lived to only be twenty-three years old because of terrible work conditions, this was still about four years longer than Indigenous slaves, which contributed to the high price of African slaves. African slaves were also more desirable due to their experience working in sugar plantations. In

2695-560: The confines of the colonial Brazilian social structure. As a consequence, self-segregation was common, as mulattoes preferred to separate their identity as much as possible from blacks. One way this is visible is from data on church marriages during the 19th century. Church marriage was an expensive affair, and one only the more successful ex-slaves were able to afford, and these marriages were also almost always endogamous. The fact that skin color largely dictated possible partners in marriage promoted racial distinctions as well. Interracial marriage

2772-495: The country, the formative period allowed for the continuation of African traditions and helped create a distinct African culture in Brazil. Recent scholarship has underscored the existence of quilombos as an important form of protest against a slave society. The word "quilombo" itself means "war-camp" and was a phrase tied to effective African military communities in Angola. This etymology has led scholar Stuart Schwartz to theorize that

2849-485: The decline of the mining industries in the second half of the 18th century. Between 1700 and 1800, 1.7 million slaves were brought to Brazil from Africa to make this sweeping growth possible. The slaves who were freed and returned to Africa, the Agudás, continued to be seen as slaves by the African indigenous population. As they had left Africa as slaves, when they returned although now as free people, they were not accepted in

2926-473: The early 1850s, most enslaved African people who arrived on Brazilian shores were forced to embark at West Central African ports, especially in Luanda (present-day Angola ). Slave labor was the driving force behind the growth of the sugar economy in Brazil, and sugar was the primary export of the colony from 1600 to 1650. Gold and diamond deposits were discovered in Brazil in 1690, which sparked an increase in

3003-626: The emperor Dessalines." Jean-Jacques Dessalines was one of the African leaders of the Haitian Revolution that inspired blacks throughout the world to fight for their rights as humans to live and die free. After the defeat of the French in Haiti, demand for sugar continued to increase and without the consistent production of sugar in Haiti the world turned to Brazil as the next largest exporter African slaves continued to be imported and were concentrated in

3080-541: The everyday life of slaves as well. His paintings (one of which appears on this page) helped draw attention to the subject in both Europe and Brazil itself. The Clapham Sect , although their religious and political influence was more active in Spanish Latin America, were a group of evangelical reformers that campaigned during much of the 19th century for the British government to use its influence and power to stop

3157-443: The face of the reality that Portuguese enslavement of Amerindians (and later Africans) was practiced at a much larger scale than prior local enslavement practices Religious leaders at the time also pushed back against this narrative. In 1653, Padre Antônio Vieira delivered a sermon in the city of São Luís de Maranhão in which he maintained that the forced enslavement of natives was a sin, calling out his listeners for thinking that

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3234-503: The female slave on the far left side of the painting is depicted wearing a nice dress, necklaces, earrings, and a headband, demonstrating the affluence of the female slaveholder (second from the far left), who is wearing a nice dress, necklace, and headband. There are four broad categories that show the general divisions among the identities of the slave and ex-slave populations: African-born slaves, African-born ex-slaves, Brazilian-born slaves, and Brazilian-born ex-slaves. A slave's identity

3311-443: The first São Paulo Metro line, altering the urban composition of the region. Popularly known as a district for Nipo-Brazilians and Japanese culture in Brazil, Liberdade currently houses significant populations of Chinese , Taiwanese and Koreans also live in the district of Liberdade. Since 1974, the entrance to Liberdade has been marked by a nine-meter tall red torii . This towering structure, situated on Rua Galvão Bueno,

3388-580: The first governor of Brazil, Tome de Sousa, arrived with slaves sent from the king himself. Slavery was not only endured by native Indians or blacks. As the distinction between prisoners of war and slaves was blurred, the enslavement, although at a far lesser scale, of captured Europeans also took place. The Dutch were reported to have sold Portuguese, captured in Brazil, as slaves, and of using African slaves in Dutch Brazil There are also reports of Brazilians enslaved by Barbary pirates while crossing

3465-499: The form of self-destruction via suicide or infanticide. The most common form of slave resistance, however, was escape. The largest and most significant of Brazilian slave uprisings occurred in Salvador. It was called the Muslim uprising of 1835. It was planned by an African-born Muslim ethnic group of slaves, the Malês, as a revolt that would free all of the slaves in Bahia. While organized by

3542-654: The founding of the São Paulo Shimbun newspaper, the first postwar periodical among the Nikkei , as well as the inauguration of the still operating Sol Bookstore ( Taiyodo ), where Japanese books can be found. In March 1947, an orchestra formed by Professor Masahiko Maruyama performed the first post-war concert, in the Auditorium of the Paulista Teacher's Center on Avenida Liberdade. In 1953, Yoshikazu Tanaka inaugurated

3619-535: The freed black and mulatto population was considered as much an enemy to slaves as the white population. Not only was a unified rebellion effort against the oppressive regime of slavery prevented in Bahia by the tensions between Africans and Brazilian-born African descendants, but ethnic tensions within the African-born slave population itself prevented formation of a common slave identity. Escaped slaves formed maroon communities which played an important role in

3696-536: The histories of other countries such as Suriname , Puerto Rico , Cuba , and Jamaica . In Brazil the maroon settlements were called quilombos . Quilombos were usually located near colonial population centers or towns. Apart from hostile Native American forces that prevented former slaves from penetrating deeper into Brazil's interior, the main reason for this proximity is that quilombos were usually not economically self-sufficient; relying on raids, theft, and extortion to make ends meet. In this way quilombos' presented

3773-447: The importance of tension between groups to maintain the repressive status quo, as stated by Luis dos Santos Vilhema, circa 1798, "...if African slaves are treacherous, and mulattoes are even more so; and if not for the rivalry between the former and the latter, all the political power and social order would crumble before a servile revolt..." The master class was able to put mulatto troops to use controlling slaves with little backlash, thus,

3850-422: The importation of enslaved African people to power this newly profitable mining. Transportation systems were developed for the mining infrastructure, and population boomed from immigrants seeking to take part in gold and diamond mining. Demand for enslaved Africans did not wane after the decline of the mining industry in the second half of the 18th century. Cattle ranching and foodstuff production proliferated after

3927-415: The incentive and ability to escape from their slave owners. For these reasons, starting in the 1570s, African slaves became the labor force of choice on the sugar plantations. Indian slavery did continue in Brazil's frontiers until well into the 18th century, but on a smaller scale than African plantation slavery. In the first 250 years after the colonization of the land, roughly 70% of all immigrants to

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4004-575: The local society who saw them as slaves. In Africa they also took part in the slave trade now as slave merchants. There were relatively few large revolts in Brazil for much of the 16th, 17th, and 18th centuries, most likely because the expansive interior of the country provided disincentives for slaves to flee or revolt. In the years after the Haitian Revolution , ideals of liberty and freedom had spread to even Brazil. In Rio de Janeiro in 1805, "soldiers of African descent wore medallion portraits of

4081-517: The middle passage. Shipmates called each other malungos , and this relationship was considered as important and valuable as the relationship with their wives and children. Malungos were often ethnically related as well, for slaves shipped on the same boat were usually from similar geographical regions of Africa. Rosa Egipcíaca was an African-born woman, who was enslaved and taken to Rio de Janeiro. After decades of enslavement, she began to have religious visions and subsequently became widely known as

4158-554: The military, as well as people of mixed ancestry and previously captured Indian slaves. Bandeirantes frequently targeted Jesuit missions , capturing thousands of natives from them in the early 1600s. Conflict between settlers who wanted to enslave Indians and Jesuits who sought to protect them was a common pressure throughout the era, particularly as disease reduced the Indian populations. In 1661, for example, Padre Antônio Vieira's attempts to protect native populations led to an uprising and

4235-444: The national anthem of Cape Verde See also [ edit ] Order of Liberty (Portuguese: Ordem da Liberdade) is a Portuguese honorific civil order Liberty Institute (Brazil) (redirect from Instituto Liberdade ) Brazilian independent think tank The Bowels of Liberty (redirect from Os Subterraneos da Liberdade ) a trilogy of Brazilian Modernist novels written by Jorge Amado in 1954. Liberdade, Socialismo e Revolucao

4312-483: The northeastern region of Bahia , a region infamous for cruel, yet prolific, sugar plantations. African slaves recently brought to Brazil were less likely to accept their condition and eventually were able to create coalitions with the purpose of overthrowing their masters. From 1807 to 1835, these groups instigated numerous slave revolts in Bahia with a violence and terror that were previously unknown. In one notable instance, enslaved people who revolted and ran away from

4389-425: The ocean. In the subsequent centuries, many freed slaves and descendants of slaves became slave owners. Eduardo França Paiva estimated that about one-third of slave owners were either freed slaves or descendants of slaves. The Confrarias , religious brotherhoods that included slaves, both native (Indian) and African, and non-slaves, were frequently a doorway to freedom, as was the "compadrio", co-godparenthood,

4466-523: The population growth, both of which relied heavily on slave labor. 1.7 million slaves were imported to Brazil from Africa from 1700 to 1800, and the rise of coffee in the 1830s further expanded the Atlantic slave trade. Brazil was the last country in the Americas to abolish slavery, on 13 May 1888 . The Portuguese became involved with the African slave trade first during the Reconquista ("reconquest") of

4543-529: The population of Brazil was 10 million, and 15% were slaves. As a result of widespread manumission (easier in Brazil than in North America ), by this time approximately three quarters of the blacks and mulattoes in Brazil were free. Slavery was not legally ended nationwide until 1888, when Isabel, Princess Imperial of Brazil , promulgated the Lei Áurea ("Golden Act"). But it was already in decline by this time (since

4620-433: The population of coastal Native Americans dwindled due to harsh conditions, warfare, and disease, slave traders increasingly moved further inland in bandeiras, or formal slaving expeditions. These expeditions were composed of bandeirantes , adventurers who penetrated steadily westward in their search for Indian slaves. Bandeirantes came from a wide spectrum of backgrounds, including plantation owners, traders, and members of

4697-476: The province of Ceará by 1884. Jean-Baptiste Debret , a French painter who was active in Brazil in the first decades of the 19th century, started out by painting portraits of members of the Brazilian Imperial Family , but soon became concerned with the slavery of both blacks and the indigenous inhabitants. During the fifteen years Debret spent in Brazil, he concentrated not only on court rituals but

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4774-558: The revolt. What's more, the uprising was efficiently quelled by mulatto troops by the day after its instigation. The fact that Africans were not joined in the 1835 revolt by mulattoes was far from unusual; in fact, no Brazilian blacks had participated in the 20 previous revolts in Bahia during that time period. Masters played a large role in creating tense relations between Africans and Afro-Brazilians , for they generally favored mulattoes and native Brazilian slaves, who consequently experienced better manumission rates. Masters were aware of

4851-462: The slave and free population. For example, in 1872 43% of the population was free mulattoes and blacks. As shown by Family Dining , a painting created by Jean-Baptiste Debret, slaves in Brazil were often assigned new identities that reflected the status of their masters. The painting clearly depicts five slaves serving their two masters in a dining room. The slaves are depicted wearing clothing and jewelry which reflect that of their masters. For instance,

4928-561: The temporary expulsion of the Jesuits in Maranhão and Pará. Beyond the capture of new slaves and recapture of runaways, bandeiras could also act as large quasi-military forces tasked with exterminating native populations who refused to be subjected to rule by the Portuguese. They also were always on the lookout for precious metals like gold and silver. As evident through an account of one of Inácio Correia Pamplona's expeditions, bandeirantes liked to think of themselves as brave civilizers who tamed

5005-544: The traffic of slaves to Brazil. Besides moral qualms, the low cost of slave-produced Brazilian sugar meant that British colonies in the West Indies (which had abolished slavery) were unable to match the market prices of Brazilian sugar, and the average Briton was consuming 16 pounds (7 kg) of sugar a year by the 19th century. This combination led to diplomatic pressure from the British government for Brazil to abolish slavery, which it did by steps over three decades. In 1872,

5082-475: The use of this word among fugitive slaves in Palmares was evident of a deliberate desire among fugitive slaves to form a community with effective military might. Brazil achieved independence from Portugal in 1822 . However, the complete collapse of colonial government took place from 1821–1824. José Bonifácio de Andrade e Silva is credited as the "Father of Brazilian Independence". Around 1822, Representação to

5159-428: The wildness of frontier by exterminating native populations and providing land for settlers. They could be compensated heavily by the crown for their efforts; Pamplona was, for example, rewarded with land grants. In 1629, Antônio Raposo Tavares led a bandeira, composed of 2,000 allied natives, 900 mamelucos , and 69 whites, to find precious metals and stones and to capture Indians for slavery . This expedition alone

5236-436: Was Quilombo dos Palmares . Here escaped slaves, army deserters, mulattos, and Native Americans flocked to participate in this alternative society. Quilombos reflected the people's will and soon the governing and social bodies of Palmares mirrored Central African political models. From 1605 to 1694 Palmares grew and attracted thousands from across Brazil. Though Palmares was eventually defeated and its inhabitants dispersed among

5313-525: Was born into slavery, meaning their identity was based on very different factors than those of the African-born who had once known legal freedom. Skin color was a significant factor in determining the status of African descendants born in Brazil: lighter-skinned slaves had both higher chances of manumission as well as better social mobility if they were granted freedom, making it important in the identity of both Brazilian-born slaves and ex-slaves. The term crioulo

5390-490: Was common for a slave to be called both their Portuguese or Christian name as well as the name of their master. "Maria, for example, became known as Sr. Santana's Maria". Thus, it was mostly a matter of convenience when a slave was freed for him or her to adopt the surname of their ex-owner for assimilation into the community as a free person. Obtaining freedom was not a guarantee of escape from poverty or from many aspects of slave life. Frequently legal freedom did not come with

5467-526: Was primarily used in the early 19th century, and meant Brazilian-born and black. Mulatto was used to refer to lighter-skinned Brazilian-born Africans, who often were children of both African and European descent. As compared to their African-born counterparts, manumission for long-term good behavior or obedience upon the owner's death was much more likely. Thus, unpaid manumission was a much more likely path to freedom for Brazilian-born slaves than for Africans, as well as manumission in general. Mulattoes also had

5544-680: Was provided by the bandeiras . The appearance of slavery in Brazil dramatically changed with the discovery of gold and diamond deposits in the mountains of Minas Gerais in the 1690s Slaves started being imported from Central Africa and the Mina coast to mining camps in enormous numbers. Over the next century the population boomed from immigration and Rio de Janeiro exploded as a global export center. Urban slavery in new city centers like Rio, Recife and Salvador also heightened demand for slaves. Transportation systems for moving wealth were developed, and cattle ranching and foodstuff production expanded after

5621-425: Was renamed Liberdade. The Japanese presence in the neighborhood began in 1912. One of the reasons for this was that almost every property in the region had a basement, making rent incredibly cheap by housing multiple families, albeit at a poor quality. Due to its location, workers could get around easily and support the nascent Nipo-Brazilian community (know n as Nikkeis ). Their presence would be accompanied by

5698-552: Was replaced by housing development in the 20th century, and the simple Capela dos Aflitos on Rua dos Estudantes is a remnant of the era. Igreja da Santa Cruz das Almas dos Enforcados ( Church of Santa Cruz of the Souls of the Hanged ), prominently located to the south of the public square, commemorates the dead of Campo da Forca. Executions were carried out in Campo da Forca until 1891 , and the square

5775-418: Was responsible for the enslavement of over 60,000 indigenous people. As time went on though, it became increasingly clear that indigenous slavery alone would not meet the needs of sugar plantation labor demands. For one thing, life expectancy for Native American slaves was very low. Overwork and disease decimated native populations. Furthermore, Native Americans were familiar with the land, meaning they had

5852-468: Was stripped when sold into the slave trade, and they were assigned a new identity that was to be immediately adopted. This new identity often came in the form of a new name, consisting of a Christian or Portuguese first name randomly issued by the baptizing priest, and followed by the label of an African nation. In Brazil, these "labels" were predominantly Angola , Congo , Yoruba, Ashanti, Rebolo, Anjico, Gabon , and Mozambique . Often these names served as

5929-481: Was their own work as slavers upon being granted their freedom. In fact, purchase of slaves was a standard practice for ex-slaves who could afford it. This is evidence of the lack of a common identity among those born in Africa and shipped to Brazil, for it was much more common for ex-slaves to engage in the slave trade themselves than to take up any cause related to abolition or resistance to slavery. A Brazilian-born slave

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