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Modern perceptions of race across much of the Global South are indebted to the Brazilian social scientist Gilberto Freyre, who in works such as The Masters and the Slaves claimed that Portuguese colonialism produced exceptionally benign and tolerant race relations. This volume radically reinterprets Freyre’s Luso-tropicalist arguments and critically engages with the historical complexity of racial concepts and practices in the Portuguese-speaking world. Encompassing Brazil as well as Portuguese-speaking societies in Africa, Asia, and even Portugal itself, it places an interdisciplinary group of scholars in conversation to challenge the conventional understanding of twentieth-century racialization, proffering new insights into such controversial topics as human plasticity, racial amalgamation, and the tropes and proxies of whiteness.
Modern perceptions of race across much of the Global South are indebted to the Brazilian social scientist Gilberto Freyre, who in works such as The Masters and the Slaves claimed that Portuguese colonialism produced exceptionally benign and tolerant race relations. This volume radically reinterprets Freyre’s Luso-tropicalist arguments and critically engages with the historical complexity of racial concepts and practices in the Portuguese-speaking world. Encompassing Brazil as well as Portuguese-speaking societies in Africa, Asia, and even Portugal itself, it places an interdisciplinary group of scholars in conversation to challenge the conventional understanding of twentieth-century racialization, proffering new insights into such controversial topics as human plasticity, racial amalgamation, and the tropes and proxies of whiteness.
Modern perceptions of race across much of the Global South are indebted to the Brazilian social scientist Gilberto Freyre, who in works such as The Masters and the Slaves claimed that Portuguese colonialism produced exceptionally benign and tolerant race relations. This volume radically reinterprets Freyre’s Luso-tropicalist arguments and critically engages with the historical complexity of racial concepts and practices in the Portuguese-speaking world. Encompassing Brazil as well as Portuguese-speaking societies in Africa, Asia, and even Portugal itself, it places an interdisciplinary group of scholars in conversation to challenge the conventional understanding of twentieth-century racialization, proffering new insights into such controversial topics as human plasticity, racial amalgamation, and the tropes and proxies of whiteness.
Although the post-colonial situation has attracted considerable interest over recent years, one important colonial power - Portugal - has not been given any attention. This book is the first to explore notions of ethnicity, "race", culture, and nation in the context of the debate on colonialism and postcolonialism. The structure of the book reflects a trajectory of research, starting with a case study in Trinidad, followed by another one in Brazil, and ending with yet another one in Portugal. The three case studies, written in the ethnographic genre, are intertwined with essays of a more theoretical nature. The non-monographic, composite - or hybrid - nature of this work may be in itself an indication of the need for transnational and historically grounded research when dealing with issues of representations of identity that were constructed during colonial times and that are today reconfigured in the ideological struggles over cultural meanings.
Beyond the immeasurable political and economic changes it brought, colonial expansion exerted a powerful effect on Portuguese culture. And as this book demonstrates, the imperial culture that emerged over the course of four centuries was hardly a homogeneous whole, as triumphalist literature and other cultural forms mingled with recurrent doubts about the expansionist project. In a series of illuminating case studies, Ramada Curto follows the history and perception of major colonial initiatives while integrating the complex perspectives of participating agents to show how the empire’s life and culture were richly inflected by the operations of imperial expansion.
São Paulo, the New Metropolis with a French University -- Atlantic Crossings and Disciplinary Reformulation -- Getting to Know Brazil -- The New Country behind the Methodology -- Four Approaches to Global and Social-Scientific Crisis -- Brazil and the Reconstruction of the French Social Sciences -- Racial Democracy, Métissage, and Decolonization between Brazil and France.
What happens when religious sites, objects and practices become cultural heritage? What are --religious or secular--sources of expertise and authority that validate and regulate heritage sites, objects and practices? As cultural heritage becomes an increasingly popular and influential frame, these questions arise in diverse and challenging manners. The question who controls, manages, and frames religious heritage, and how, arises with particular urgency. Case studies from Denmark, the Netherlands, Poland, Portugal and the United Kingdom present an analysis of the paradoxes and challenges that arise when religious sites are transformed into heritage.
How Brazil and Portugal experimented with corporatism as a “third path” between laissez-faire capitalism and communism Following the Great Depression, as the world searched for new economic models, Brazil and Portugal experimented with corporatism as a “third path” between laissez-faire capitalism and communism. In a corporatist society, the government vertically integrates economic and social groups into the state so that it can manage labor and economic production. In the 1930s, the dictatorships of Getúlio Vargas in Brazil and António de Oliveira Salazar in the Portuguese Empire seized upon corporatist ideas to jump-start state-led economic development. In A Third Path, Melissa Teixeira examines these pivotal but still understudied initiatives. What distinguished Portuguese and Brazilian corporatism from other countries’ experiments with the mixed economy was how Vargas and Salazar dismantled liberal democratic institutions, celebrating their efforts to limit individual freedoms and property in pursuit of economic recovery and social peace. By tracing the movement of people and ideas across the South Atlantic, Teixeira vividly shows how two countries not often studied for their economic creativity became major centers for policy experimentation. Portuguese and Brazilian officials created laws and agencies to control pricing and production, which in turn generated new social frictions and economic problems, as individuals and firms tried to evade the rules. And yet, Teixeira argues, despite the failings and frustrations of Brazil’s and Portugal’s corporatist experiments, the ideas and institutions tested in the 1930s and 1940s constituted a new legal and technical tool kit for the rise of economic planning, shaping how governments regulate labor and market relations to the present day.
The period from the 1920s to the present is marked by the rise of eugenics, the expansion and hardened enforcement of immigration laws, legal apartheid, the continuance of race pseudoscience, and the rise of human and civil rights discourse in response. Eugenics programmes in the early 20th century focused on sterilization and evolved into unimaginable horrors with the Nazi regime in Germany. Countries in Europe and across the Americas have used immigration policies to shape the racial composition of their territories. Legal apartheid has been slowly dismantled in the United States and South Africa yet continues to have enduring consequences. Eugenics today persists in various permutations of race science. Leaders and activists have drawn from civil and human rights discourses to fight back against the persistence of racial inequalities and racialized discourses in the 21st century. We can look back on history and see that the Holocaust was a tragedy of historic proportions, yet the tradition of scientific racism that led to the Holocaust continues. We can look back and see that the internment of the Japanese during the Second World War was a horrific injustice, yet detention camps filled with Central Americans continue to proliferate in the United States and refugee camps around the world are overflowing. As this volume makes clear, racism is an ideology that is adept at changing with the times, yet never dissipates
In the decades following the era of decolonization, global Christianity experienced a seismic shift. While Catholicism and Protestantism have declined in their historic European strongholds, they have sustained explosive growth in Asia, Latin America, and Africa. This demographic change has established Christians from the Global South as an increasingly dominant presence in modern Christian thought, culture, and politics. Decolonization and the Remaking of Christianity unearths the roots of this development, charting the metamorphosis of Christian practice and institutions across five continents throughout the pivotal years of decolonization. The essays in this collection illustrate the diverse new ideas, rituals, and organizations created in the wake of Western imperialism's formal collapse and investigate how religious leaders, politicians, theologians, and lay people debated and shaped a new Christianity for a postcolonial world. Contributors argue that the collapse of colonialism and broader cultural challenges to Western power fostered new organizations, theologies, and political engagements across the world, ultimately setting Christianity on its current trajectory away from its colonial heritage. These essays interrogate decolonization's varied and conflicting impacts on global Christianity, while also providing a novel framework for rethinking decolonization's modern legacies. Taken together, this book charts the relationship between decolonization and Christianity on a truly global scale. Contributors: Joel Cabrita, Darcie Fontaine, Elizabeth A. Foster, Udi Greenberg, David Kirkpatrick, Eric Morier-Genoud, Phi-Vân Nguyen, Justin Reynolds, Sarah Shortall, Lydia Walker, Charlotte Walker-Said, Albert Wu, Gene Zubovich.