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• W2025268028 abstract "Christians, Homemakers, and Transgressors:Extreme Right-Wing Women in Twentieth-Century Brazil Sandra McGee Deutsch (bio) Many photographs in a recently published collection of images of Ação Integralista Brasileira (Brazilian Integralist Action, AIB), the Brazilian fascist movement of the 1930s, depict women.1 We see them in their green blouses holding meetings, giving speeches, voting, celebrating their children's baptisms, distributing food to the poor, and raising arms in the fascist salute. The snapshots capture the proud look on women's faces as they go through initiation rites. In one photograph, a newly married Integralist couple walks down the aisle of the church between lines of saluting comrades. In other pictures, some of the women appear to be of lower-class origins; even more intriguing is the presence of women of color. These photographs suggest a wealth of themes for historians to explore. Why did women of varying ethnic and class backgrounds become fascists, particularly when such movements are usually racist? How did women reproduce and strengthen the AIB? Considering that fascists have usually opposed feminism, which in Brazil at this time was linked to suffrage, how does one account for Integralist women casting votes? Relatively few scholars have addressed these kinds of tantalizing questions for Integralism or other extreme rightist movements in Brazil. Thus, the following historiographical review is as much a study of gaps as of work completed. Preparing this survey reminds me of the potential of women's history to transform narratives, as well as the insights missed when historians ignore women. That women had participated in Latin American rightist movements yet were absent from the histories of them became clear to me when I began my dissertation research in 1977. I was surprised to find that Argentine group I was studying contained women, for nothing in my readings had prepared me for their presence. These rightist women tried to woo workers from leftist parties and unions through charitable and educational projects, activities previously unknown. These insights led me to search for women in kindred groups in other countries, including Brazil. This essay will concentrate on two principal moments of women's activity in extreme rightist groups in Brazil. The first was the 1930s, when Integralism and other fascist groups flourished. The second consisted of women's mobilization in the early 1960s against President João Goulart.2 Sociologist Hélgio Trindade wrote the classic study of Integralism, and Elmer Broxson and Robert Levine discussed it from a historical perspective. [End Page 124] Written before the blossoming of women's history in the United States and Brazil, Trindade and Broxson said little about female Integralists. Trindade included information gleaned from questionnaires sent to female and male activists but did not analyze women's attitudes or backgrounds separately. Broxson calculated that women composed 20 percent of a movement widely estimated to have 200,000 members. According to Levine, Integralist women, known as Green Blouses, played a major role in expanding the organization by running educational projects, distributing food, and offering health services to the poor. Still, the Integralist notion that women belonged in the home limited their participation, he claimed.3 Brazilians who have written more recently on Integralism have tended to focus on the ideas that its leaders expressed in public statements and writings. However valuable in other respects, this concentration on ideology usually excludes women, few of whom were in the top circles, gave speeches cited at length in the press, or published books. Eliana de Freitas Dutra, Marilena Chauí, Gilberto Vasconcellos, Alcir Lenharo, and especially Endrica Geraldo, however, included gender by examining AIB discourses on sexuality and the family. All agreed that these fascists disapproved of sexuality and promoted a patriarchal heterosexual family model that symbolized the desired authoritarian state.4 Yet studies of gendered discourse do not necessarily include women as subjects. Of these scholars, only Geraldo examined women's voices and roles. Brazilian historians have also studied Integralist nuclei in one city and four states. Of them, only João Ricardo de Castro Caldeira looked at the women in these groups. More such studies are needed, and research is underway on the Green Blouses in Marília, São Paulo.5 Several..." @default.
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• W2025268028 date "2004-01-01" @default.
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• W2025268028 title "Christians, Homemakers, and Transgressors: Extreme Right-Wing Women in Twentieth-Century Brazil" @default.
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