On Mission with God.org
Reaching
Germanic Peoples of South Brazil
World View Study
of the German-Brazilian in Rio Grande do Sul, Brazil
The German immigration to Brazil began in 1825 under the imperial government of Dom Pedro I and Empress Leopoldina who was Austrian. She envisioned the South filled with German farmers like she remembered growing up. The German’s were the most logical choice for settlements because they were principally the only people who had not attacked or interfered with Brazil’s affairs as had England, France, and Denmark. Also, the sub-tropical South was similar to Europe’s having four seasons and plenty of rainfall. Dom Pedro’s government promised land, animals, and money for six months for every immigrant family. The reality was less than ideal with the best land being occupied either by the Spanish, Portuguese, or Native South American peoples. This meant that the Germans that settled in the Serra Gaúchos had to clear the land from trees, rocks, and unfriendly Natives with no help from the government. Many monuments to the immigrants show them with an axe in one hand and a rifle in the other with the husband flanked by his family. Brazilians in the north wanted to share in the land but the government turned them down consistently to reserve the land for European immigrants. Rio Grande do Sul has also received many Italian immigrants as well. This resulted in several phenomenons’ that have continued until today. First, it permitted the German-Brazilian culture to establish itself as a homogenous unit. Secondly, it created an atmosphere of mistrust between the larger Brazilian cultures because of the preference given to the immigrants.
From 1825-1960 the
immigration of Germans continued into Rio Grande do Sul with a relative
steadfastness that helped to maintain cultural cohesion of Brazilians of
German descent with Germany. In Rio Grande do Sul the German immigrants
were so successful that by the end of the 19th century the region north
of Porto Alegre in the Serra Gaúchos became the leading producer of
beans, rice, manioc, & corn. Today this region is known as the
breadbasket of Brazil. The success of the immigrants can be contributed
in part to the similar climate. In more tropical regions of Brazil the
attempts by the European farmers to transplant themselves had previously
failed. The fact that the Germans arrived in Brazil with their families
with no intention of returning to Europe m
ust
be considered a factor in their success as well. Families emigrating
together from Portugal were the exception rather than the rule. Most men
arrived alone to amass a fortune and return home. A slogan used by many
from Portugal said, “There is no such a thing as sin south of the
equator.” This meant that one was free to indulge as he wanted. The
Germans did not hold to this philosophy of life. The success was rapid
leading the governor of the territory of Rio Grande do Sul to say that
his greatest accomplishment was in the success of the German
settlements.
Today, this is a region of great diversity in ethnicity and geography being known by the symbols of the gaúcho (South American cowboy), chimarrão (hot tea), and churrasco (BBQ). The Germans total 3 million in Rio Grande do Sul today (a total of 50,000 emigrated from Germany), but their greatest influence has been and still is their power to influence the larger culture. Some ethnic markers include last names, street names, architecture, infrastructure, work ethic, agriculture, music, industrialization, religion, education, a love of science/technology, and food. Today, the German-Brazilian is in the process of acculturation with some clinging to the past while a majority step into the future not wanting to forget the past. To each of these groups their heritage is a point of pride. To better understand the German-Brazilian we will look in-depth at the social institutions and worldview of this often misunderstood people.
SOCIAL
I. FAMILY
The family structure among the German-Brazilian is patriarchal with the
father making all financial decisions. He is known in the community and
to his family as a good man based on his strong work ethic. He believes
that if he works hard enough he will have all that he needs to provide
for his family. This includes providing food and having the ability to
purchase the science and technology that he prizes.
His value, integrity, and success are judged by his work & he passes
this ethic on to his children whether on the farm or in the factory. The
father and mother have been traditionally the major influences in the
family and their relationship ideally monogamous. Today, TV, radio,
movies, and friends have all rivaled for influence in the lives of the
young people. Traditionally people have supported themselves
through farming that provided a comfortable living with plenty of food
but little money. Today the children are leaving the farming occupation
for the factory in search of paying jobs and an easier way of living.
The ethnocentric core understands this to be a lack of discipline in
their children. Discipline is important and instilled from day one.
The physical discipline of children is viewed as necessary to instill the proper respect for parental authority and hard work. Although all of the family does not live on the farm they remain in contact with one another helping each other in times of crisis. When such a crisis arises the grown children form makeshift councils to help other siblings and their parents when financial assistance is required. This assistance is given, never loaned, with clear parameters which includes the necessary support financially, the duration of it, and the expectations for the recipient (i.e. finding a job).
The German-Brazilian family has been a trendsetter in the larger Brazilian culture. 50 years ago, during World War 2, when the Brazilian military moved into German-Brazilian cities to prevent them from allying with Germany (which was never a serious threat), a Brazilian officer commented in his official reports that the German-Brazilians were barbaric. He came to this conclusion based on his observation that they spoke and wrote in German, allowed their woman to recreate, to work outside the home, and drink beer publicly. To this day this incident is a sensitive matter for the German-Brazilians. Today they continue their trend-setting tradition through their achievement based society that has built-in upward mobility for both men and woman. It is the envy of the lower class in Rio Grande do Sul who live their lives in a hierarchical system based on birth leaving them without little hope.
Today the family is changing as children leave the farms for the factories weakening the connection with the extended family and speeding up the assimilation process. This has led some Grandparents to learn to speak in Portuguese so that they can communicate with their grandchildren. Many cannot communicate any longer with their grandchildren because they have not been able to learn Portuguese. They continue to pass on religious practices because they have found no acceptable alternatives to tackle the issues of eternal life, passage of boys into manhood, marriage, birth, and death.
II. SOCIETY
Faith, culture, and work make up the foundation of the German-Brazilian culture. The society of the German-Brazilian is focused upon the passage of perceived traditional values and culture from one generation to the next. More important than individual (personhood) is the community (people hood). This is different from the traditional Brazilian idea of community as the German descendents have not desired in years past the approval of the dominant culture and often stayed in conflict with it. It is also different because the German-Brazilian does not view maintaining the relationship as more important than doing the ‘right thing.’ The German-Brazilian stresses excellence in the individual and encourages the education and physical development of the same because this improves the community. However, the goal is not simply the advancement of the individual for the sake of the individual but a means of preserving the culture and improving the future generation. They believe that a strong work ethic leads to prosperity and feel that the problems in Brazil, both socially & economically, are the result of ‘laziness.’ A strong work ethic demonstrates your worth as person to the community & your care and concern for the whole of the community. In this case the community represents the future. Hard work demonstrates that you love and respect your forefathers who worked hard to leave a better life for you and that you love your children because you are fulfilling your purpose by leaving a better place for them. They are embarrassed by Brazil’s 3rd world status and know that their region (Southern Brazil) has one of the highest standards of living in Brazil, a low infant mortality rate, and excellent health care and educational systems.
The culture creates its community through common ancestral origin, similar physical characteristics, language, religion, & a sense of people-hood. The German-Brazilian has maintained their nationality (German) not connecting it to their citizenship; which is undeniably Brazilian. This has led to a strong feeling that they are Brazilian, but of German origin. They sense a kinship with Germanic peoples throughout the world commenting that wherever German descendants live they work hard to make a good life for themselves and their children. They do not look to the Brazilian government for help. They felt abandoned in the beginning of immigration to the south and have seen nothing to change their perception. It is this characteristic that attracts the admiration of the poor classes to them in Rio Grande do Sul. Without the help of the establishment the Germans have succeeded more than their countrymen of non-German origin ever imagined possible. One might say that the Germans have modeled how a strong work ethic and devotion to family can solve many difficulties. This has led some to observe that the German-Brazilians achievement based culture is something to desire. It is quite conceivable that Rio Grande do Sul is on the verge of a societal shift, as Brazil has never seen. It has been said that the South, though smaller in geography and population, often carries the greatest influence. The factor that is unknown is what will ignite the transformation to a culture that is achievement-based. The greatest negative of the German-Brazilian culture is that of prejudice against color. They promote the preservation of their culture through pressures to remain segregated and not to intermarry with anyone considered non-white.
Law enforcement in Brazil is a point of frustration and inequality. They believe laws are to be obeyed and point to a corrupt government as the problem. The German-Brazilians, like the poorer classes, have felt unjustly treated and misrepresented. Today this means that they do not trust politicians or law enforcement officials. In the rural areas policemen often refuse to help those who cannot speak Portuguese well. Couple these continuing frustrations with their anger that the Brazilian government gave their culture the death sentence; when their language was outlawed in 1939 sending troops to occupy German-Brazilian cities then one can understand the depth of hatred. Today the culture is being preserved with vigor through societies (hunting, shooting, & recreation) & various festivals, as well as the rites of passage into adulthood carried on by the church (confirmation and weddings), and the pursuit of education.
III. RELIGION
The German-Brazilian is predominantly Evangelical Lutheran or Catholic.
Although the relationship between the two groups is less than friendly
they have existed side by side since the first German immigrants
arrived. There were 32 Lutherans and 7 Catholics who first came to Rio
Grande do Sul. The Catholic Germans arrived to an existing structure
with church buildings and priests. They follow the standard line of
Catholic culture praying to the saints and Mary, having orders of monks,
nuns, and priests, running parochial schools, administering infant
baptism, confirmations, weddings, and funerals, and everyone is under
the authority of the pope. It is the church that mediates on their
behalf before God and the thought of personal and real contact with God
is foreign. The Lutherans arrived with freedom of religion on paper but
were asked not to evangelize. They had no buildings or pastors initially
and immediately formed churches in their homes. In many communities they
met for years until they could build church buildings that also served
as their schools. The Bible, the German language, the worship service,
prayer, religious holidays like Christmas, fellowship on Sundays after
church, and the church/school building were pillars of their religious
life. Like their Catholic neighbors the church controlled their entrance
into the community through infant baptism, entrance into adulthood
through confirmation, validation of the family through weddings, and
their send off into eternity through funerals.
In
the pioneer days it was not uncommon for Lutherans to consummate
marriages before the official church wedding. This occurred because
pastors often traveled over large areas to administer the rites of the
church and may have only visited some areas as little as 4 or 5 times
per year. The communities recognized the marriages allowing consummation
but at first opportunity the church rite was performed to give validity.
The four rituals cited above have been retained by the descendents of
the German immigrants whether Catholic or Lutheran.
The churches authority and influence today is in providing these various rites of passage (infant baptism, confirmation, wedding, and funeral) for the descendents of the German immigrants. The younger people do not know the significance of these rites (they are traditions valued because their families value them as a connection to their heritage) but do them to maintain family peace & have parties and gifts. Many today are skeptical of the organized church as they are of the government. They do attend occasional Christmas and Easter services with the family. Most people do not view life from the standpoint of what will be (after-life) nor from guilt (my sin) but rather how they can best live in this world. How they can leave it a better place than what they found. They place their faith in science and technology rather than in the organized church that has often been against such advances. They view the church as trying to maintain its position and prestige and really wants only to have their money. The theology of the Lutheran Church teaches salvation by grace but this is not what they practice. People see an organization that takes from them and does not give anything back to the community that it claims to serve. This duplicity has led many younger people away from the church except when maintaining cultural norms. In the older population and in a group of younger traditionalists we find the folk religion still strong.
Summary of Worldview
I. KNOWLEDGE
The German Brazilian views ultimate knowledge as existing in tradition. This is proven through their actions. They most often claim that the Bible is truth but this is a contradiction in that the church is viewed with skepticism and overall has a lack of credibility by the average person. This is due in large to the church’s opposition to science and technology that is today a part of their tradition. However, they still believe that the Bible is from God and is, in the end, a type of truth. In everyday life they use science and technology interchangeably with their perceived need of the church (church represents God’s truth to them). They have in essence compartmentalized their beliefs to use in various situations and they don’t even realize it. This is born out in that they still maintain the rites of passage their ancestors did; the church gives credibility to births (infant baptism), confirmations (becoming adults), weddings (declares them valid), and funerals (preparation for the afterlife). These are issues not dealt with satisfactorily through the traditions of science and technology so there is a fusion of the two making them into the TRADITION the writer has mentioned above. German Brazilians claim to believe absolute truth is from God and that He is the final determination of said truth but this is not born out in practice. Why?
First, they turn to science and technology as their sources from which daily decisions are made. They pursue these believing that they will give them joy in daily living. In more grave and important matters such as births and weddings they readily open their religious compartment to meet their needs. These various sources which are often in conflict with each other lead the German Brazilian into a type of “multiple choice” application or a type of compartmentalizing of beliefs. There is a desire to maintain some connection with God in the case that He turns out to be entirely true. Their belief in God has almost become a superstitious one. They often are at conflict with themselves over which compartmentalized belief is best in a given situation when outside of the areas of birth, confirmation, weddings, and funerals. For example, problems with teenage children lead them to question, which compartment to use: the church or a secular psychologist. In such cases they tend to use both. This demonstrates that the German Brazilian is often unsure and really is leading a double life. Another example is that the German Brazilian will almost always expresses belief in the church yet they know little personally about the Bible, little of Jesus beyond history, nor attend services often. In another example, such as a serious illness, they open their religious compartment and their scientific also. When science fails, which they know it will in the end, for death comes to all, they are hoping that God is more than a rumor and that He knows they never quit believing in Him. The process of discovering truth is linked to family and the example they set. Principally this is whatever brings the favorable result. This truth is preserved through rights of passage for example infant baptism and church weddings. This is not done for spiritual reasons but to keep peace in the family. For example, most young people don’t want to be confirmed into the church, but their families encourage them to do so for peace and presents. Flow of information comes in various forms. It is usually a female member of the family that keeps up with the latest gossip on the family and friends. The father handles financial and political information. Official news comes by way of newspapers, TV and radio.
II. REALITY
To the German Brazilian the material world is very real to them not an
illusion. Heaven and spirits exists and quite possibly life on
other planets. God is viewed as powerful and divine but not
directly involved in their lives. The relation between God and
themselves is one of disinterest on both sides. God is seen as a
means of preserving their cultural heritage and honors their ancestors.
The idea of a God that is personally involved is a foreign idea and
flatly rejected. Leaving many with a sense of emptiness as they
follow their tradition.
Space is very important especially in the home. Their homes are created to be esthetically pleasing made with wood and brick. They rarely build walls around their homes because they enjoy the openness and do so in the large cities for security reasons. They maintain a groomed yard, meticulously landscaped creating beauty in both form and function. The home is sacred being just under their churches. Usually they behave better in the home than on the street. For example, the home is a place of entertainment and hospitality while the bar is for drinking and gambling. It is rare to mix the two. They view themselves and others as basically good. To them human nature is neither good nor bad, with each person becoming whom they wish to be (i.e.. good or bad). Good people are hard workers and bad people are lazy. As a result they believe people can cause great suffering as evidence through wars. Within their culture, people are judged on the basis of achievement and not birth. However, people of color are often shunned by the German-Brazilian and viewed as lazy and therefore incapable of greater achievement. They have the opportunity to be what they want to be. The defining character of an individual is found in their work ethic. If you work hard enough at your job or getting an education, you can achieve greater success. With this in mind let us look at the ideal man and woman.
The ideal man is a hard worker that provides for his family. In the core, the farmer has land and food and lives a comfortable life, but has little money. It is for the latter reason that the younger are seeking jobs in factories, cities and also studying at universities. Their desire is to have money that today is defined as even greater success as a successful crop. The ideal woman has been known for church, kitchen, kids and dresses. This is changing. Women are responsible for the house and deal most often with the children except in the case of discipline. In the core, the woman care for the home, fix the meals, care for the vegetable garden and then help the husband in the field. In the cities, the women are still responsible for the home and the children’s day to day affairs. Often they work outside the home in factories or along side their husband in the family business. Usually, it is the man that is the power broker in the home. While in society, the religious leaders and politicians are the source of authority.
III. VALUE
To be good is to be a hard worker and someone that provides for the family and community. An evil person is someone who doesn’t work. They are viewed as a person who is not providing for family or the community, and therefore prone to beg or steal. They believe that by working hard they will fulfill their purpose in life that is to leave their family and community in a better state than did their parents. This is the reason why work is emphasized. There is saying among the German-Brazilians that say, “Faith, culture and work,” which illustrates their thinking.
Sin is not a concept given much weight by them because the church will give them forgiveness when they choose to go. Confessing sin is a means of “paying their dues to stay in good standing with the church.” With this in mind, they feel that they can do whatever they please and get forgiveness later. They have no concept of a personal relationship with God. Therefore, the boundaries for what is socially permissible are not based on a biblical reality but on their own traditional reality. Drinking beer and wine, attending cultural celebrations (Oktoberfest) and participating in religious holidays are fully acceptable behaviors often involving drunkenness and carousing. Unacceptable behaviors are to abstain from the above things because it is viewed as rejecting the culture. To become an evangelical (other than Lutheran) is to commit social suicide. In the city Santa Maria do Herval; a young man (21 years old) was a drunk and drug addict until he began attending the Assembly of God church. His parents were furious and told him they would rather him die from alcohol and drugs than to become an evangelical Christian. Like what is socially permissible is based in tradition so too is their concept of beauty. They view their common race and physical characteristics as the pinnacle of beauty. Within the culture, beauty is defined along the line of most western cultures. Women and men with light skin, eyes and hair are viewed as most beautiful.
When social norms are violated people express disapproval verbally and nonverbally. This comes most strongly through family and religious institutions. It can even lead families and friends to go their separate ways. The blurring of cultural norms, especially in the cities, is currently in conflict with the outside the world. With less contact between the ethno center and cities the influences of TV, radio, Internet (all things connected with globalization) have increased the rate of acculturation and at the same time the desire to preserve their cultural heritage. There is a sense of guilt that the younger generation feels because they see themselves as being less “German” than their parents and grandparents. They continue to maintain their rites of passage through the church that their ancestors observed such as infant baptism, confirmation, weddings and funerals. This leads to incompatible behavior being acceptable. For example, at church they are expected not to drink while at the German festivals, which the church indorses, people often drink to excess. These contradictions exist in almost social setting.
IV. PURPOSE
The purpose of life within this culture is to leave the world a better place when you die. The role of the individual is to work hard to improve his economic status for the sake of his family and community. The role of the community is to encourage work among the individuals to improve the quality of life within the community. When an individual succeeds the community succeeds. History to the German-Brazilian is going some where. They believe that you can improve your situation and this is typical of cultures that hold to a linear view. Time is important with the traditions of their agricultural society affecting them even today. The day is for working and the night is for resting. Each season of the year has a specific purpose which influences how they view the years of one’s life. For example, spring symbolizes childhood and winter your senior years representing their concept that while history is linear there is a continual process of life and death. Interestingly enough, the Lutheran churches are often nicknamed “the clock church” because in the dominant Brazilian culture there is not the emphasis on time. The traditions of time from Europe have remained in that the German-Brazilians celebrate Oktoberfest during the month October. In the Southern Hemisphere October is in the spring and the history of the Oktoberfest is that of a harvest festival. Religious holidays have also remained the same and are held as sacred. They pursuit of purpose is in a transition time due to acculturation. In the agricultural core the community has the greater influence while in the metro areas individual success is gaining. This shift is due to less frequent contact with the family on the farm.
When they die they hope for heaven or purgatory. This depends on whether they are Lutheran or catholic. The soul does continue to exist and there will be a judgment and resurrection although they don’t know what that means. Failure to keep traditions (work ethic, faithfulness to the church, trust in science and technology) are the main problems of the human condition. The German-Brazilian core on the farm believes that the young people are going to the factories because they do not want to work as hard as their parents did. The problem of the human condition is resolved by hard work and keeping the traditions of the church which promises a good future for their children and eternal life. Their hope for this world and eternity are based in their traditions.
CONCLUSION
What kind of people are the German-Brazilians? Are they kind or cold? Are they friendly or arrogant? Are they racist or not? Do all of the German-Brazilians in Rio Grande do Sul still walk around in Lederhosen drinking beer and eating sausages? Are they deserving of their nicknames like potato head (alemão batata), kraut head or colonists (signifying that they are 2nd class citizens). It so happens that German-Brazilians and their relatives in Austria, Switzerland and Germany are often the victims of cultural stereotypes and misconceptions. The horrible events of WWII and its aftermath continue to affect people’s conceptions of a culture that has given us Einstein, Mozart and Beethoven as well as Bismarck and Hitler. During the rise of nationalism in Europe that saw the Germanys united for the first time also led German-Brazilians and newly arrived immigrants to begin organizations that were designed to uphold their culture in segregation from the larger Brazilian culture. These societies and clubs are no longer segregated and have even influenced the Gaúchos to begin cultural groups as well. A problem they have is that they define themselves by nationality and citizenship: and this is a European idea. The Brazilians of Portuguese, Indian, and African descent rejected this initially. As World War 2 began troops were sent into the German-Brazilian cities and signs posted in the public buildings that read, “The one born in Brazil is Brazilian or he is a traitor.” The German language was declared illegal, German language newspapers shut down, and all signs posted in Portuguese only. The German-Brazilians could not buy or sell anything unless they used Portuguese which most did not know. This forced acculturation has left its mark upon this people and has not only changed the German-Brazilian but also the greater Brazilian culture in such a way that the south is poised for great social change. The German-Brazilian is looking for acceptance as are the lower classes in Brazil. Many outside the German-Brazilian culture see them being recognized for their work and having upward mobility and not relegated to a social class system that choke them. Just as the clubs and societies have stayed long after their creation and now includes Rio Grandenses of all ethnic backgrounds there is the possibility that the people of the South will adopt the German-Brazilians model of society based on achievement and not birth. The opportunity is in front of us and in the fullness of God’s time. We are calling the German-Brazilians back to their spiritual roots and with them all of Rio Grande do Sul. The South is fertile for harvest into the kingdom of God. Win the South and change Brazil. Win Brazil and change South America.
Not by might, not by power, but by My Spirit, says the Lord of Hosts. Zechariah 4:6
Last Updated on
07/09/2007
Copyright 2007 German Team
Brazil, IMB, SBC