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Postcolonial Macau is keen to celebrate its colonial legacy to preserve its cultural distinctiveness. This study explores the reordering of a Portuguese colonial site, the Village of Our Lady in Ka Ho, into an architectural heritage in the broader postcolonial context. Employing the Foucauldian concept of 'other spaces', specifically 'utopia' and 'heterotopia', the study argues for the heterotopic nature of heritage. It identifies the discourses and material representations of heritage, their construction and their mirroring of mainstream social ideals. Heritage as heterotopia is a conceptual entity that informs and is realised with material objects. The discourse takes heritage spaces as mediums for performances through symbolic loading on material objects to demonstrate the space's otherness. In addition, colonial nostalgia emerges as a dominant narrative in shaping urban identity. The primary proposition of this research is that heritage is made through othering, and the otherness of heritage is presented through performing. Heritage‐making transforms the site from a 'heterotopia of deviation' to a 'heterotopia of performance', which reveals the societal transition from early modernity that advocates for scientific knowledge to postmodernity that embraces neoliberalism, and then to the arriving era of post‐postmodernity based on performatism. [ABSTRACT FROM AUTHOR]

The article discusses the concept of settler colonialism and its application to events in Israel and Palestine, as well as the Hawaiian Islands. It explores the historical processes by which European and U.S. empires brought nonwhite societies under their control during the eighteenth and nineteenth centuries. The author focuses on the 1893 haole revolution in Hawaii and the subsequent efforts to secure U.S. annexation, highlighting the ways in which marginalized empires like Portugal and Japan contested the situation. The article also examines the Hawaiian Republic's policies and debates regarding nonwhite citizenship and voting rights, ultimately condemning the nineteenth-century U.S. nation state and the local white residents who participated in overthrowing the Hawaiian monarchy. The author suggests the need for serious solutions to address past wrongs, but also acknowledges the complexity of replacing the nation state with a nonstate entity that values equality under the law for all residents. [Extracted from the article]

Labour studies in the African colonial period are facing a revival, but literature on the role and working conditions of children remains over-generalized. At the same time, child labour has played a central role in economic activities in Africa, and it still does. This article contributes to filling this gap by studying Portuguese colonial Africa as a narrative of tension between labour market forces, public policy, and (limited) agency of children. Labour scarcity facing demand hikes contributed to the increased use of children for labour in the colonial period. We contribute to the history of African labour by compiling data on the – until now – largely neglected use of child labour in mining and agriculture in the Portuguese African colonies. We find children were used to support adults or, with less agency, simply replaced (often forced) adult labour in plantations, mining, and other activities abandoned by adults. (Promised) wage differentials, taxes, forced labour, pass systems, and forced cultivation schemes acted as (dis)incentives to labour migration. Intra and inter-country movement of large numbers of adult labourers stimulated the demand for child labour. [ABSTRACT FROM AUTHOR]

Colonial representations concerning 'indigenous uses and customs' have been the target of postcolonial critique. However, in the Portuguese case, the impacts of the colonial encounter with African customary land tenure has still to be analysed and correspondingly inquiring into the historical relationship between colonialism and the commons. This article focuses on the debates surrounding the 'indigenous' common property regime among the political and academic elites and its historical evolution. This, therefore, frames land policies and their legitimising discourse in their production contexts, revealing how customary laws were misrepresented both to deny local populations access to property and as an instrument of social control. Furthermore, this illustrates how the colonial academic and political elites portrayed community management and the transhumance of African agriculture and relate the discourse on the 'indigenous' customary law with the evolution of land policies; from the legal initiatives regulating the 'appropriation of wasteland' in the mid-nineteenth century through to decolonisation in 1974. This focus on the colonial legacies of land policies is particularly essential to environmental sustainability in Africa. Furthermore, this case study of Portuguese colonialism provides new insights into the production of imperial knowledge for defining and managing colonised populations by approaching the key issue of land tenure. [ABSTRACT FROM AUTHOR]

Starting in the 1880s, Portugal invested in constructing railways in its African colonies, Angola and Mozambique. The aim was both to solidify Portuguese presence in territories disputed by other imperial nations and to facilitate exploration of the resources that imperial policymakers assumed existed in the colonial hinterland. To promote the perception that Portugal was an imperial nation, hundreds of photographs recorded the construction, inauguration, and operation of these new railways. Using a semiotics approach, this article analyzes photographs from various sources in Portugal to show how they helped create a novel technological landscape, underscoring the domestication of the territory and the civilization of its inhabitants by European rule, thus promoting it as a land of opportunity for European settlers. This focus adds to the debate claiming that photography was a crucial tool of empire serving European colonialism and imperialism in Africa. [ABSTRACT FROM AUTHOR]

Mumbai’s diverse cultural heritage includes several Christian churches associated with the city’s East Indian community and with the legacy of Portuguese colonial rule between 1534 and 1739. This study addresses one such site in the village of Mandapeshwar, which developed from an eighth-century CE Hindu rock-cut cave temple and was transformed during the period of Portuguese rule into a center of Franciscan missionary activity, including through the creation of a Sacro Monte, or series of pilgrimage stations. By reconstructing the activities of the early Franciscan missionaries on Shashti Island north of Mumbai, this investigation reveals that the Sacro Monte functioned as a Marian devotional shrine, with a crowning chapel dedicated to the Holy Spirit. The Sacro Monte, with its grottoes, represents a unique synthesis of rock-cut Hindu cave temples and Christian hermitic traditions. [ABSTRACT FROM AUTHOR]

Running along parallel tracks, Soviet diplomats and Leonid Brezhnev oversaw superpower détente, whereas the Soviet Communist Party's International Department, the Soviet state security organs, and the Soviet military pursued the Cold War in Africa. Cold War Liberation: The Soviet Union and the Collapse of the Portuguese Empire in Africa, 1961-1975 The Russian term "mezhdunarodniki", which refers to the middle-ranking Soviet experts on international affairs who helped to implement Soviet policy toward Africa, Asia, and Latin America, drives Natalia Telepneva's I Cold War Liberation: The Soviet Union and the Collapse of the Portuguese Empire in Africa, 1961-1975 i . Cold War Liberation: The Soviet Union and the Collapse of the Portuguese Empire in Africa, 1961-1975 by Natalia Telepneva. [Extracted from the article]

This paper discusses the interactions of the so-called lusophone migrants in 'third space' (Bhabha, 1994) i.e., outside the Portuguese geographical colonial matrix. Part of a larger project interested in studying whether new solidarities or old hierarchies replay when all lusophones meet and struggle in a new context, the paper examines traces of what Mignolo (2005) has termed of 'coloniality of being' i.e., everyday remnants of colonial modes and hierarchies. It draws from postcolonial theory and sociolinguistic ethnography to examine how coloniality perdures in intersubjective relations among lusophones, by exploring the narrative of two Cape Verdean retirees who (re)migrated to Luxembourg in 1971 and 1981. The paper uses narrative analysis to examine how they report coloniality in lusophone interactions being challenged or perpetuated at workplaces and social encounters, via stereotyping jokes, naming, and language use. It fosters a critical understanding of lusophone subjects' interactions, marked by language and their colonial history, beyond Portuguese-speaking states. [ABSTRACT FROM AUTHOR]

It is widely understood that, over a half‐century ago, most nations of Africa gained formal independence from colonial powers. What is not widely known is that in former French and Portuguese colonies, France was able to retain a significant degree of control over the economics and politics through a neocolonial system dubbed la Françafrique. Under that system, France has made use of the CFA franc, the management of natural resources, and one‐sided commercial contracts to siphon off much of the economic surplus generated by these 23 nations. In addition, France has effectively installed puppet governments in many nations and stifled dissent throughout the continent. Dissent against French domination of Africa has occurred at various times during the long period of Françafrique, and has intensified significantly in recent years. Several governments in West Africa are now openly rebelling against France, and diasporan communities and influential individuals are increasingly speaking out to support and interpret this dissent. This article provides an historical overview of Françafrique, reviews its current impacts, and sketches the contours of the growing movement to dismantle it. [ABSTRACT FROM AUTHOR]

In the sixteenth and seventeenth centuries, enslaved Africans and Asians bolstered the population of Portuguese imperial settlements in India. Purchased for a variety of occupations, their presence partially solved the problem of "peopling the empire" in a context of imperial insecurity. Valued for their capacity to fight in times of crisis, the Portuguese armed their slaves repeatedly. This tendency to arm their slaves has often appeared in the secondary literature. However, the religious dimension of arming slaves has not been explored. In the colonial imagination, conversion to Islam threatened slaves' military loyalty. Fleeing the empire to Muslim-ruled states, slaves who became renegades represented the fears of Portuguese colonial society – fears of being overtaken by the surrounding states. Imperial anxieties about religion and security shaped inquisitorial responses to slaves' conversions to Islam and crept into the discourse of ecclesiastical council records advocating for the baptism and Christian instruction of slaves. [ABSTRACT FROM AUTHOR]

The article "The Press and the Empire in Portuguese Africa (1842-1974)" by Isadora de Ataíde Fonseca analyzes the role of the press and journalism in the Portuguese colonies in Africa. The author demonstrates how the press contributed to the contestations, dilemmas, collaborations, and associativism in the Portuguese colonies throughout the political regimes in Portugal between 1842 and 1974. The press in the Portuguese colonies had a political profile and was a space for the first literary expressions in colonial spaces. During the Constitutional Monarchy, the Official Bulletin had regularity in Cape Verde, while there is little information about the press in São Tomé and Príncipe and Guinea during this period. During the Republic, there were few changes in Portuguese colonial policies regarding Africa. The article discusses the role of the press in Portuguese Africa during the colonial period, highlighting the different political orientations of the newspapers and their relationship with the current political regimes. The text mentions the creation of associations and leagues in the African colonies, which used the press as a means of claiming rights and political struggle. The author also addresses the instrumentalization of the press by the Estado Novo from the 1940s onwards and the emergence of African leaders who fought for the independence of the colonies. With the Carnation Revolution in 1974, the Portuguese colonies achieved independence and new periodicals emerged to manage the localities. Isadora de Ataíde Fonseca's work is highlighted as an important contribution to the study of the press in colonial Africa. [Extracted from the article]

It is quite a common notion that the Portuguese ethos is lyric and nostalgic. More than among any other people in the world, The Portuguese have enriched their sense of nostalgia into a very deep sentiment, almost reaching a level of untranslatability, so that even non-Portuguese-speaking people prefer to use the original term: saudade. This has influenced claims in favour of a rooted Portuguese feeling par excellence. Considering saudade as a perpetual melancholic longing, this sentiment can be felt inside or outside Portugal, as if the ‘missingness’ was not related only to the country, but to everything that has been lost, been away, or far out of reach. There is always this kind of emptiness in the Portuguese soul: something always missing to trigger the meaning of absence, of incompleteness or desire for something that does not and probably cannot exist. From the writings of great Portuguese authors, like Camões and Fernando Pessoa, to the more recent literature of Portugal, Brazil and other former Portuguese colonies, the word has been used to express a unique element that may be understood as one of the biggest “expressions of Lusofonia”. Chanted by Amália Rodrigues (Portuguese), Tom Jobim (Brazilian), Julio Iglesias (Spanish) and even by American singers, the word saudade is preferred over its variations and possible translations. Exploring this topic, the article wonders whether saudade is a unique feeling proper to the Portuguese soul or whether it is an exaggeration entrenched by writers, singers and poets. [ABSTRACT FROM AUTHOR]

This paper proposes an ethnographic theorization of the relationship between naming, translation, and subject constitution via the analysis of forms of interpellation in colonial Angola. It engages critically with systemic/structural renderings of colonial society that portray social positions as oppositional to argue for a deconstructive approach attentive to historical disjunctions between naming and social positioning. Dwelling on core signifiers in Portuguese and Umbundu, the paper describes the iterative chain of substitutions through which subjects have been constituted, that is, reduced and transformed. For instance, how are the Umbundu status signifiers ocimbundu and ocindele reduced in their respective translations as "black" and "white"? How can translation both re-enact and challenge the constitution of racialized and ethnicized categories of difference? How is this related to transformations in Angolan history? The argument put forth challenges the conventional understanding of social categories in the context of Portuguese colonialism in Angola by arguing that the performativity of naming and translation constitutes subjects via both fixation and displacement. Therefore, the possibility of transformation does not lie in the intentional action of subjects, but in their capacity to operate within the fractures of the relationship between language and society by drawing on disjunctions between signifier and signified, names and social positioning, subjective constitution and sociopolitical context. [ABSTRACT FROM AUTHOR]

Copyright of Ágora: Estudos Clássicos em Debate is the property of Agora: Estudos Classicos em Debate and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In the second half of the 17th century, the Portuguese monarchy, recently restored, faced many difficulties to consolidate itself. In a long process of negotiation, adaptation and centralization, the crown sought to defend and control its colonial space, managing to impose the defense costs of Brazil on the residents of the colony, who also had to contribute to the expenses of the metropolis in Europe. [ABSTRACT FROM AUTHOR]

This article discusses the construction of regional identities in the colonial society of Portuguese America. Through the analysis of the discursive value of Portuguese-Brazilian chronicles made throughout the 18th century, we seek to outline such a panorama and the plans for integrating Brazil to Portugal in these narratives. Also noteworthy are the local genealogical inventions in the face of the socio-racial miscegenation of this historical formation. [ABSTRACT FROM AUTHOR]

The article aims to analyse Appunti per un periplo dell'Africa (1954), a travel book written by Emilio Cecchi that narrates the writer's impressions and experiences in some Portuguese African colonies. The text is influenced by fascist propaganda, linked to imperialism, and shows the tendency to present African populations as the object of colonization. We consider the various stereotypes and images that Cecchi uses in the representation of the colonized people of the Portuguese territories in Africa, in particular in discourses focused on race, women, dance and the colonial system. It turns out that Cecchi's work is fully inserted into the ideological context of the early twentieth century, reaffirming a colonial discourse that supports the primacy of the civilized European over the primitive African and giving into the fascination for the exotic, typical of colonial literature. [ABSTRACT FROM AUTHOR]

This research aimed to analyze how social relations are reproduced in public spaces in the cities of Cuiabá and Vila Bela da Santíssima Trindade during the colonial period. Using the discussions proposed by HENRI LEFEBVRE (1992) on the recognition of urban space as a social product, the approach of this work is based on the perception that the colonial period was responsible for forging in Mato Grosso a society derived from the historical conditions built by the colonization process Portuguese, whose main objective was to ensure the possession of the land and promote the exploitation of the mineral wealth existing in this territory based on the population established there. We also seek to work with the discussions proposed by CERTEAU (2014) whose importance is present in the approach that it carries out on daily life, pointing out that space is a practiced place. We also use the framework supported by SOBARSO (2006) in which the space is perceived as one that carries values of its sociais formation. Thus, we understand that the reproduction of social relationships occurs in the daily exchanges and in the coexistence between the different categories of people who lived and circulated in the colonial territory. [ABSTRACT FROM AUTHOR]

A product native to the Amazon forest, cacao became the most important staple of the Portuguese Amazonian colonial economy from the late seventeenth until the mid-nineteenth century. Based on extensive research in Brazilian and European archives, this article analyses cacao exploitation in Portuguese Amazonia, examining its dual spatial dimension: the expansion of an agricultural frontier, and the expansion of an extractive frontier in the deep hinterland, with a particular focus on the role that Indian labour played in this development. [ABSTRACT FROM AUTHOR]

This article compares Brazilian and Cuban foreign policies regarding the decolonization of Angola, Mozambique and Guinea Bissau, territories under Portuguese colonial rule during the Cold War. The presented hypothesis is that these countries sought to project themselves as third World political forces to the public opinion, elaborating official speeches that emphasized the legacies of the colonial system with slave labor as an element of connection with Africa. Additionally, it is observed that although decolonization, the Carnation Revolution (1974) and the approval of the new Portuguese Constitution (1976) changed the diplomatic relations between these countries, the remnants of colonial legacies that kept marking their tone. [ABSTRACT FROM AUTHOR]

Copyright of Etudes Romanes de Brno is the property of Masaryk University, Faculty of Arts and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Historia: Questoes & Debates is the property of Universidade Federal do Parana and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

A literary criticism of the book "Diálogos das grandezas do Brasil" by Ambrósio Fernandes Brandão is presented. It discusses the religious discourse conveyed in the book and argues that the book presented an unorthodox way to narrate the Lusitanian expansion in the New World. It opines that this discursive transgression is a unique work in all the texts on the Portuguese expansion in America. Topics include Jewish converts to Christianity, or Marranos, and the religious aspects of imperialism.

Geographical explorations and the subsequent intensification of external commerce made many political actors of the sixteenth and seventeenth centuries AD drag in religion and its various institutions as pliable devices for strengthening their claims of monopoly and control over the political and commercial life of the newly discovered regions. In the midst of these developments, the pre-colonial struggles for appropriating surplus from the European possessions in Asia were at times in the form of struggles between different religious institutions and administrative machineries within the same belief system professed by the various European powers. These conflicts often arose when some of the religious institutions, which were devised at different points of time in history to transmit various types of spiritual experiences to the believers, were appropriated by power-mongers for realizing their political and economic agenda. One of the religious institutions that were often utilized for political purposes during the early modern period was the church administrative system of patronage or the Patronato that the Spaniards introduced in America and the Padroado Real that the Portuguese set up in Asia. As per the right of patronage that the Pope conceded in AD 1455, the Portuguese Crown became the sole authority that could send missionaries to the lands controlled by the Lusitanians, which eventually created a certain type of monopoly for them in matters of Christianity in areas under their influence and kept missionaries of other nationalities out of Asian and Brazilian soil. When the religious issues in Asia began to get increasingly embroiled in the politics of the times, thanks to the dominance of Lusitanian interests in the Padroado system, Pope Gregory XV devised the Propaganda Fide in AD 1622 as an alternative church administrative system for Asia, which in fact was meant to provide opportunities basically for non-Portuguese people, both Indians and Europeans, for missionary work in Asia. However, this led to a chain of conflicts between the ecclesiastical administrative institutions of the Padroado Real and those of the Propaganda Fide, in Asia in general and India in particular, where the core issues of contestation began to revolve around matters of politics and the exercise of power. The central purpose of this article is to examine the nuanced nature of the conflicts that arose between the church administrative systems of the Padroado and the Propaganda at different points in time and also to see how the religious conflicts were appropriated and politicized by the various European colonial powers to further their politico-economic agenda in India. [ABSTRACT FROM PUBLISHER]

On page 249 (second paragraph), the date has been updated and the correct sentence should read as "Although Portugal did sign a treaty with Britain in February 1884, which recognized Portuguese colonial authority in the Congo region,112..". Corrigendum to "Defending metropolitan identity through colonial politics: The role of Portuguese naturalists (1870-91)" Daniel Gamito-Marques, "Defending Metropolitan Identity Through Colonial Politics: The Role of Portuguese Naturalists (1870-91)", I History of Science i 56, no. 2 (2018), 224-253. [Extracted from the article]

Copyright of Lusotopie is the property of Brill Academic Publishers and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper centres on the work of the Cape Verdean writer Orlanda Amarilis, with special reference to her début collection Cais do Sodré té Salamansa (1974). It analyses four stories featuring representative characters, two male and two female, of the Cape Verdean cultural elite living in Lisbon. Their diverse trajectories document the pitfalls of trying to negotiate complex cultural, racial and gender identities in the metropolis. Throughout the collection, Amarilis' female characters show the impossibility of complete integration, thereby questioning not only the sexist and racist assumptions which underpin colonial society, but also the widespread myth of lusotropicalism, which had posited the success of racial integration within the Portuguese empire. As such, in a context in which censorship was still operational, gender becomes a magnifying lens, through which the asymmetrical relations between men and women point to, and ultimately challenge the prevalence of unequal power relations between colonizers and colonized. [ABSTRACT FROM AUTHOR]

The Afro-Sri Lankans are an ethnic minority who have long been overlooked and have received little academic attention. They are a marginalised group, part of a culture which is undergoing rapid assimilation, and any information that we have at present about them may be lost if it is not recorded. There is as yet no adequate history of the Afro-Sri Lankans. The three waves of European colonisers (Portuguese, Dutch and British) that came to the shores of Sri Lanka brought Africans with them to this island in the Indian Ocean. This paper focuses on the largest Afro-Sri Lankan contemporary community. Since Sri Lanka regained its independence, the Afro-Sri Lankans have had to cope with the socio-political changes that have occurred in postcolonial Sri Lanka. The Portuguese identity of the Afro-Sri Lankans is expressed through language, religion, music, song and dance. [ABSTRACT FROM AUTHOR]

This article explores women's experiences of Portuguese colonialism in southern Mozambique through their changing practices of bodymarking since around 1800. Arguing that women have historically used tattoos (tinhlanga) both to reflect on agrarian social change and to assert the importance of female affiliations in a male-dominated world, it charts the increasing incorporation of European ideas and objects into what women continued to call a "traditional" practice, and the heightened significance of tattooing for those women most adversely affected by colonial rule. The persistence of tinhlanga challenged Portuguese colonial and missionary efforts to implant "civilization" through new standards of feminine beauty and bodily adornment. The ensuing' struggle pitted colonizers and African "middles" against girls and women who were fully aware of the significance of their bodies in the colonial contest, and whose memories (and tattoo scars) reveal the gendered meanings of racial difference and the limits of European power in colonial Mozambique. [ABSTRACT FROM AUTHOR]