CARIBBEAN WORLD

Daniel Ramalho/For The Globe and Mail Black or white? It was a policy born of good intentions but has stirred up perplexing, often painful, questions: What makes a person black, or white? Is it facial features? Hair? Family? Or an experience of racism? And who gets to decide? Stephanie Nolen Latin America Bureau Chief Rio de janeiro Published December 11, 2016 This article was published more than 6 years ago. Some information may no longer be current. Comments Jacqueline Chaves checked the Internet every day, waiting to see test results posted – a pass would be the last step in her long road to a job as a social worker. Ms. Chaves, 23, had worked hard to get through a degree program at the competitive federal university in Belem do Para, a port city on the Amazon forest's Atlantic coast. There were many tough tests along the way but she wasn't a bit worried about this final one. It was an exam to assess whether she qualified for a position being reserved for an affirmativ

Are North Africans (Morroco, Algeria, Tunisia, Libya) considered white in Brazil? Nobody is considered “white” or “black” in Brazil based on nationality or even ancestry alone. They’re considered to be whatever they look like. Unlike the US, color or race in Brazil refers primarily to appearance rather than descent. For example, white persons in Brazil may have black ancestors while in the US, a tradition of hypodescent defines whites as persons with no black precursors (Harris 1964) So a North African who looks like this would definitely be considered white in Brazil: While a North African who looks like this would definitely not: For people in between these two extremes, it would depend on who you ask, but Brazilians don’t typically think too much about these things. This woman for instance would probably be described by most people as “morena” which just means she’s tanned and has black hair and has no racial or ethnic connotation: I'm an International Student from Braz

Argentine : La persistance des préjugés «xénophobes» et «racistes» Porthos 30/04/2018 à 15h38 Ni la culture criolliste ni l’éducation n’empêchèrent les préjugés xénophobes et racistes de continuer d’exister voire de s’accroître tout au long du processus d’intégration et d’assimilation des immigrants. En premier lieu, la politique d’intégration des migrants européens se développa sur les cendres des cultures indigènes. Des premières escarmouches au 16ème siècle entre Pedro de Mendoza puis Juan de Garay et les indiens Querandis dont le territoire incluait ce qui est aujourd’hui Buenos Aires jusqu’à la Guerre du Désert dans les années 1870 qui repoussa loin vers l’ouesr et vers le sud les tribus Pampas, Mapuches et Tehuelches, pour finir avec le génocide des Fuégiens après 1880, tous les peuples premiers qui n’avaient pas encore été assimilés à la société « criolla » furent les victimes de cette extension à grande échelle de la colonisation européenne. Ces massacres fondateurs font de