The feminist movement in Brazil emerged in the 19th century with the fight for female education, voting rights and the abolition of slavery.
Currently, there are several feminist organizations in Brazil that advocate for women’s rights to be equal to those of men. Likewise, there are specific organizations for black feminists, indigenous feminists, homosexuals, trans feminists, etc.
In fact, there are women’s movements that are against feminism.
Origin
In the 19th century, the condition of Brazilian women was in line with the country’s social and economic inequalities. Brazil was a society based on slavery that oppressed black women as slaves and white women, who were restricted to household chores.
During the Empire, the right to female education was recognized. In this field, the writer from Rio Grande do Norte, Nísia Floresta Augusta, is considered a precursor of Brazilian feminism. A teacher and educator, she founded the first school for girls in Rio Grande do Sul and, later, in Rio de Janeiro.
Based on the work of the Englishwoman Mary Wollstonecraft, Nísia Augusta wrote several books and newspaper articles on women’s issues, abolitionism and republicanism. Her works Conselhos a minha filha [Considers to my daughter], from 1842; Opúsculo humanitarian [Humanitarian book ], from 1853 are considered the first on feminism in Brazil.
Demands for the right to vote also began, as was the case in the United States and England. It is worth highlighting the case of dentist Isabel Mattos Dalton , who took advantage of her status as a graduate to exercise her right to vote in Rio Grande do Sul, although this was an isolated case.
Personalities such as Chiquinha Gonzaga , pianist and composer, who did not accept using a male pseudonym to sign her works, stand out .
First Republic
Leolinda Daltro at a demonstration in Rio de Janeiro, in 1917.
With the advent of the Republic, the feminist movement in Brazil became broader. The new regime did not grant women the right to vote nor did it facilitate access to the job market for white women from the urban middle class or the wealthy. Black women, indigenous women and poor white women have always had to work to survive.
Although the Republic had separated the Church from the State and instituted civil marriage, it was difficult to obtain a divorce. The Civil Code of 1916 defined women as incapable and dependent on their father or husband. Married women needed their husband’s authorization to travel, receive inheritance, work outside the home or acquire property.
At this time, when the first factories were emerging in Brazil, female and child labor was in demand, as it was poorly paid and helped to maintain low production costs. Thus, in the General Strike of 1917, there were specific demands from the employers by this collective.
In this context, the figures of Leolinda Figueiredo Daltro , who founded the Republican Women’s Party, and Bertha Lutz , of the Brazilian Federation for Women’s Progress, emerged. Both fought for the right to vote and for equal rights between men and women.
Getulio Vargas Government (1930 – 1945)
Due to pressure from feminist movements, Brazilian women gained the right to vote in 1932.
Despite this, with the consolidation of Getúlio Vargas and the Coup of 37, the Vargas dictatorship closed Congress and suspended elections.
Therefore, the image of women consecrated by the Vargas government will be women who work as nurses, teachers, secretaries and, of course, wives dedicated to the home.
1950s
In the 1950s, with the return of democracy, the figures of lawyers Romy Martins Medeiros da Fonseca and Orminda Ribeiro Bastos stood out.
Romy Fonseca asked the Chamber of Deputies for a study on the situation of married women in the Brazilian Civil Code.
Outraged by the laws that subjected married women to the guardianship of their husbands, the two lawyers drafted a new proposal that would expand women’s rights. The bill was presented to the National Congress in 1951. Despite its great repercussion, the bill was processed for ten years through parliamentary bureaucracy.
Only with pressure from the women’s movement did the National Congress approve, ten years later, the changes suggested by Romy Medeiros and Orminda Bastos.
The new Civil Code of August 27, 1962, ended the guardianship of husbands over their wives. Now, women would no longer need their husband’s authorization if they wanted to work outside the home, receive inheritance, or travel.
60’s
The 1960s were marked by sexual liberation, the emergence of the contraceptive pill and the civil rights movements. These brought to light specific issues, such as the issue of black women, indigenous women and homosexuals. These are discussions carried out by Simone Beauvoir in her book “The Second Sex”, about gender and identity.
Brazil was experiencing a great effervescence of popular movements and feminist organizations discussed the new developments that were coming from abroad. However, the military dictatorship hit citizens hard, preventing the right to association.
70’s
However, the country was experiencing a period of military dictatorship, and any political demonstration was seen as a threat to national security.
Some women fought against the military dictatorship and many were arrested, tortured and exiled. They participated in both peaceful resistance in demonstrations and in the armed movement of the Araguaia Guerrilla, for example.
During the détente promoted by General Geisel, several women, including Therezinha Zerbini , created the Women’s Movement for Amnesty . This brought together mothers and wives who had their sons and husbands exiled or imprisoned under the National Security Law. After the Amnesty Law was enacted, the movement continued to fight for the redemocratization of Brazil.
In 1975, the UN declared the International Year of Women. In a country that was under dictatorship, it was an excuse for women to get together, discuss problems and find solutions.
The 1st Meeting of Women of Rio de Janeiro and the Meeting for the Diagnosis of Women in São Paulo were held, which gave rise to the Brazilian Women’s Development Center.
80’s
The Brazilian deputies elected to the Constituent Assembly were known as the “lipstick lobby”.
With the return of democracy to Brazil, women gained more prominence in government with the creation, in 1985, of the National Council for Women’s Rights (CNDM).
They also won 26 seats during the election for the Constituent Assembly, where they fought for the inclusion of laws that favored women.
In addition to legal equality between men and women, maternity leave lasting longer than paternity leave was incorporated; women were encouraged to work through protective standards; and a shorter period for women to retire based on length of service and contribution.
Likewise, the first Women’s Defense Station was opened in São Paulo on August 6, 1985 , specializing in assisting victims of domestic violence and cases of violence against women. Currently, these stations only exist in 7.9% of Brazilian cities.
90s
With the increase in female education and the democratic stabilization of the country, the objectives of the feminist movement were adapted according to the dynamics of society.
As a result, women began to demand greater participation in public life. The so-called “positive discrimination” laws were a step forward in this regard. These laws require parties to guarantee a quota of 30% of women candidates for the legislature.
21st Century
The feminist movement in Brazil followed the demands of the new millennium by including new themes on its agenda, such as sexual and racial diversity and questioning motherhood as an obligation.
Through social media and blogs, the new generation of feminists found a platform to express their ideas.
In 2006, during Lula’s government, the Maria da Penha Law was passed, which more severely punishes cases of domestic violence. The law was hailed as a major step towards preventing domestic violence against women.
Likewise, within the feminist movement, concern about women’s bodies and the use that society, men and women themselves make of them has grown. In this sense, the organization SlutWalk is an example of the use of the female body as a protest, as women attend demonstrations wearing few clothes.
In Brazil, the fight continues for the eradication of domestic violence, greater political representation, the right to natural childbirth, breastfeeding in public places, the right to abortion and the end of a culture that places women submissive to men.
However, there are small groups of women who do not share the goals of certain currents of feminism.