Cultures of the Lusophone Black Atlantic (Studies of the by Nancy Priscilla Naro, Roger Sansi-Roca, David H. Treece

By Nancy Priscilla Naro, Roger Sansi-Roca, David H. Treece

This e-book addresses the Lusophone Black Atlantic as an area of ancient and cultural construction among Portugal, Brazil, and Africa. The authors reveal how this area isn't just the results of the imposition of a Portuguese imperial venture, yet that it's been formed via diversified colonial cultures. The Lusophone context bargains a special standpoint at the historical past of the Atlantic.

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Cultures of the Lusophone Black Atlantic (Studies of the Americas)

This booklet addresses the Lusophone Black Atlantic as an area of ancient and cultural creation among Portugal, Brazil, and Africa. The authors display how this house is not only the results of the imposition of a Portuguese imperial venture, yet that it's been formed via different colonial cultures.

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In fact for Hegel, Africa was outside of history 30 ROGER SANSI - ROCA altogether. What happened then to all the colonies in the world that were ruled by neither enlightened Europe nor Africa, but by backward and decadent empires, like Portugal? Were they outside of history too? Feitiçaria and Fetishism in Brazil We find the first traces of the progressive distance between the Portuguese and the African Fetiche even in Bluteau’s definition of feitiço. He says that one possible origin of the word, is the African term fetiche, “name that the peoples of Guinea give to the idols they worship” (“nome que os povos de Guinè, na Africa dão a os idolos que eles adorão” Bluteau 1713: 66).

What did the Inquisition judges find in these bolsas de Mandinga? Altar stones, pieces of paper with Christian orations, rocks, sticks, roots, bones, hair, animal skins, feathers, powders, and consecrated particles. The usual stuff of feitiçaria: random objects collected in the more extraordinary situations. These pouches were also used at the remote extremes of the colonial world. By the beginning of the eighteenth century, Vicente de Morais, a freed man and soldier in the backlands of Angola, was accused by the T H E F E T I S H I N T H E L U S O P H O N E AT L A N T I C 25 Inquisition of being a mandingueiro, that is, making mandinga pouches.

The wife, shocked by this story, ran to tell her husband the king about it. This was enough proof for the king that he was ill advised, and that his son was loyal. This is the first and more specific reference to a feitiço in Barros’ Asia (“Por se mais certificar da verdade á cerca do filho, ordenou El Rey hum feitiço que se usava entre elles” (Barros Asia, Decadas I chap. X). 2. Originally, Feitiçaria was more an object of Christian law than of Christian theology (Pietz 1987: 31) In 1385 and 1403, K ing João I of Portugal made laws against it, in which he forbids his subjects to use or effect charms (obra de feitiços), or bonds (ligamentos), or summoning up of devils (chamar os diabos), since Feitiçaria, like Idolatry, is inspired by the Devil.

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