By John Tofik Karam
Providing a unique method of the examine of ethnicity within the neoliberal marketplace, "Another Arabesque" is the 1st full-length ebook in English to target the expected seven million Arabs in Brazil. With insights won from interviews and fieldwork, John Tofik Karam examines how Brazilians of Syrian-Lebanese descent have won larger visibility and prominence because the nation has embraced its globalizing economic system, fairly its relatives with Arab Gulf international locations. even as, he recounts how Syrian-Lebanese descendants have more and more self-identified as "Arabs." Karam demonstrates how Syrian-Lebanese ethnicity in Brazil has intensified via industry liberalization, executive transparency, and client diversification. using an ethnographic technique, he employs present social and enterprise phenomena as springboards for research and dialogue. Uncovering how Arabness seems to be in areas faraway from the center East, "Another Arabesque" makes a brand new and priceless contribution to the examine of the way identification is shaped and formed within the sleek international.
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Additional resources for Another Arabesque: Syrian-Lebanese Ethnicity in Neoliberal Brazil
Brazilian chief executives asked how to export to the Arab world. With such interest, the CCAB 32 ONE itself underwent major ﬁnancial and organizational restructuring. In 1974, it began levying fees for the services requested by Brazilian and Arab governments and enterprises. At the same time, it gained ofﬁcial status as a “not-forproﬁt” institution from the Brazilian state. Materially supported by past directors of Syrian–Lebanese descent, the chamber had now become indirectly ﬁnanced by the capital and goods ﬂowing between Brazilian and Arab governments and businesses.
They established a “resale entrepôt” on the present-day Rua 25 de Março in the city center. A similar immigration story is that of the Jafet brothers, who arrived in the same decade and opened textile factories as early as the 1910s. In their respective prosperous undertakings, the Abdalla, Salem, and Jafet family enterprises supplied goods to fellow patrícios (countrymen) who peddled them on urban and rural peripheries alike. As early as 1893, Middle Easterners made up 90 percent of the mascates (peddlers) in the São Paulo city almanac (Knowlton 1961: 23; Truzzi 1997: 49).
As an older second-generation woman put it, as raízes falam alto (roots speak loudly). For counterparts, my story substantiated a claim not to Brazilianness but to diasporic Arabness. 25 But recognition as a patrício (countryman) or primo (cousin) was nationally speciﬁed. S. 26 Ele é americano (He’s American), emphasized friends and relatives who introduced me to others in intimate and formal encounters. S. American foreign policy, it occurred to me that upper and middle classes who knew the United States through tourism were not that turned off.
Another Arabesque: Syrian-Lebanese Ethnicity in Neoliberal Brazil by John Tofik Karam
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