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Death Without Weeping: The Violence of Everyday Life in Brazil (Centennial Book)
written by Nancy Scheper-Hughes
Studio : University of California Press
by University of California Press
Publisher : University of California Press
Released : 1993-11-09
Availability : Usually ships in 1-2 business days
Number of Items : 1
EAN : 9780520075375
Avg. Customer Rating: (based on 11 reviews)
List Price : $28.95
Our Price : $21.97
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Product Description |
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When lives are dominated by hunger, what becomes of love? When assaulted by daily acts of violence and untimely death, what happens to trust? Set in the lands of Northeast Brazil, this is an account of the everyday experience of scarcity, sickness and death that centres on the lives of the women and children of a hillside "favela". Bringing her readers to the impoverished slopes above the modern plantation town of Bom Jesus de Mata, where she has worked on and off for 25 years, the author follows three generations of shantytown women as they struggle to survive through hard work, cunning and triage. It is a story of class relations told at the most basic level of bodies, emotions, desires and needs. Most disturbing - and controversial - is her finding that mother love, as conventionally understood, is something of a bourgeois myth, a luxury for those who can reasonably expect, as these women cannot, that their infants will live. The author also wrote "Saints, Scholars and Schizophrenics: Mental Illness in Rural Ireland". |
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Too many errors, factual, historical, literary... |
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It's hard to take this work seriously when it's so full of errors. The author became a self-proclaimed Brazilianist overnight and it shows. A good ethnography requires more than what went into this work, although it's an interesting topic and a great job of anthropological showboating. |
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a gripping ethnography |
Giving birth to a healthy human being and watching it grow into personhood is something most Americans take for granted. Many cultures the world over see the concepts of `personhood' and `human-ness' very differently than we view them here in the U.S. Americans would likely see granting responsibility to a neonate his/her own will to live or die as a form of abuse. This culture-bound perspective lies in stark contrast to societies that grant (often out of economic necessity) the newborn the agency to determine for his/herself the right to live or die.
The book Death Without Weeping by Nancy Scheper-Hughes and the article "When Does Life Begin?" by Lynn Morgan explore the ideas of `human-ness' and `personhood' from two different perspectives. The examination of both works leaves me to ponder the stark contrast between my own culture and that of the Alto de Cruziero, as described by Hughes, while begging the question of whether babies of the Alto are pre-social persons.
Lynn Morgan's article attempts to highlight the oftentimes subtle and arbitrary distinction between `human' and `person.' She argues that humans are biological beings while persons are humans that have been socialized into their culture. By Morgan's definition, a person has a socially recognized moral status and by virtue of certain rites of passage, assumes rights and responsibilities in society. Additionally she describes a pre-social person as a living being that must endure said rituals and steps to become a person. Unlike Morgan's cross-cultural survey, Hughes describes one society, the poverty-stricken region of the Alto do Cuiziero. The women of the Alto face an astonishingly high infant mortality rate. Perhaps that economic-based reality figures prominently in the notion that, unlike here in the U.S., the neonates are seen as pre-social persons with the right (and responsibility) to determine whether they will live or die.
In the minds of Alto parents, the neonates are born into the world having already made the decision whether or not to live. Any weak or otherwise unhealthy baby is said to have, "Come into the world with an aversion to life" (Hughes: 368). The weak or ill babies are "too under demanding, too willing, and too likely to die" (Hughes: 386). Says one Alto mother; " I think that if they were always weak, they wouldn't be able to defend themselves in life. So it is really better to let the weak ones die." (Hughes: 369). Hughes suggests that babies are born knowing that their life will be difficult, even if they survive the first year or so when they are finally seen as humans. Says another mother of the Alto, " If she died, it was because she herself, on seeing what was ahead, what was in store for her, she decided to die." (Hughes: 370).
Perhaps the babies are presumed to know that it will be easier on their families if they die early on. Since the parents face staggering poverty and blight, it is clear that certain economic factors control the allocation of love as a resource. A compelling reality exists for all mothers in the poor shantytown according to Nancy Hughes: "part of learning to mother on the Alto includes knowing when to let go of a child who shows that he wants to die." (Hughes: 364). Hughes clearly believes that the relationship between mother and child in the Alto is based largely on a culture of poverty. She addresses the concept of "Mother Love" as being learned behavior--and not biological instinct- that enables the women of the Alto to cope with the inevitable deaths of many of their young.
It is difficult to definitively answer the question of whether babies are `person' or `human' because different cultures view and define various social statuses differently. Lynn Morgan states: "the infant must `prove' itself worthy of personhood; first by managing to survive, then by exhibiting the vigor and health of one destined to become a functioning member of the community. If it survives and thrives, it is ready to pass through the social birth canal, to be ceremoniously welcomed as a person into the community." Other than a physical evaluation upon their birth, the babies of the Alto do not have the luxury of proving their survivability to their parents. If seen as not healthy or strong enough, they do not receive the resources of care necessary to survive. Morgan also states: "Social birth gives the neonate a moral status and binds it securely to a social community." The so-called social birth of Alto babies occurs simultaneously with their biological birth. Unlike in the U.S., they are pre-social persons born with the knowledge and the agency to decide if they live or die. |
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This book in NOT a representation of life in Brazil!!! |
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As readers, people should always be careful about the way they write a review of a book such as this: it is not in any way shape or form a representation of "life in Brazil." It is a representation of what life in some, I repeat, some poorer areas of Brazil can be like... but even so, being originally from Brazil and having traveled in my country, I can give anyone a million examples of poor or people who live under the poverty line, who are loving, decent, clean, concerned with the well-being and protection of others first before their own. I despise it when people file anything under the "generalization" category about other countries, and Brazil seems to always get a bad wrap in this sense. Brazil is an amazing country, culturally rich and diverse, geographically gorgeous and varied, and when speaking of a country with 186+ million inhabitants, how can anyone generalize under any one specific term about this or that factor? Not all mothers -- by a very very long stretch -- in Brazil fit the mode portrayed in "Death without weeping," and hope to have made that absolutely clear here: misinformation of this kind is absurd, and using the subhead "The Violence in Everyday Brazil" even more irreponsible from such a noted author. |
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Classic Modern Ethnography |
Scheper-Hughes not only crafts a thorough, complex ethnography, but she takes a risk by putting a piece of herself into it as well. Here is the introduction I wrote for a term paper about this book:
Anthropologist Nancy Scheper-Hughes covers rough territory in Death Without Weeping, an ethnography about sugar cane workers in Northeastern Brazil. In chapters eight and nine she discusses the concepts of maternity and infanticide in a manner that dissolves their seemingly diametric natures and exposes an enigma of conflict and confluence inherent in their layered reality. But how can we contrast our established notions of maternity and infanticide with Scheper-Hughes' statements about them in a context that is emically true to the population her research is based on? Some things about maternity might seem clear: positive maternity encompasses nurturance and doting love, while negative maternity suggests neglect and even murder; yet Scheper-Hughes brings into question commonly held notions about the biological necessities and cultural expectations of maternity that reveal contradictions, blind alleys, and misleading parochial assumptions. This ethnography about the sugarcane workers of the Alto do Cruzeiro slum in the town of Bom Jesus, Brazil causes us to re-evaluate our understanding of maternity in the face of established cultural and biological contexts, and invites a more detailed, elemental, philosophical gaze. The observations made in Death Without Weeping force us to retreat in search of a neutral ground free from the biases we may hold about `American' or `Brazilian' maternity, and abandon our fear of naivety by asking, what in fact is maternity, and what do we know about it?
A gripping book, a masterful ethnography. |
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Routina |
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This book doesn't tell us anything we don't already know. Also it tries to interpret events. Anybody with internet access can read about favelas of Rio and the "parallel government" that rules the shanty-towns. In fact, at least two groups in Rio give tours of these slums. And you will find things quite peaceful (the tour operators have not been injured in over 15 yrs of giving tours). In a word: it's all about (drug) money. |
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