Repositório RCAAP

The article analyzed the proposal of extinction of the slave trade to Brazil made by the Brazilian historian Francisco Adolfo de Varnhagen at the Memorial orgânico (1849-1850-1851). In a context of English pressure for its suppression and intense debate about slavery and its impact on the country’s social and economic life in the mid-nineteenth century, Varnhagen defended the need to end this secular practice as one of the ways to assist in the development of slavery. Empire, placing it in the position of strong and respectable nation before the civilized world. To this end, it was necessary to deal more slowly with the Brazilian political conjuncture at the time and how the issues of trafficking and slavery appeared in the debates between prominent figures of the literate scenario such as José Bonifácio de Andrada e Silva, Bernardo Pereira de Vasconcelos and Tavares Bastos. The content of the Memorial, therefore, demonstrated how well the São Paulo historian was up to date with the political agenda of the Empire of Brazil in the mid-1800s, using experience as a historian to address such a pressing issue. In 1850, under the Eusébio de Queiroz Law, the slave trade to Brazil was finally abolished, British pressure, but also the fear of rebellion, the yellow fever outbreak associated with trafficking and an anti-slavery internal opinion contributed to this measure get out of the role at that time of consolidation of imperial power in the Second Reign.

This paper discusses the possibilities of a ontografic approach to the questioning of things, or what we call “material culture”. An embedded approach in the context of the call Ontological Turn, from the study of otherness that from the things in this case produced by the other, seeks to “translate” into concepts ontology another and compare the raised conceptual differences during the process. A translative comparison between concepts produced by both theoretical agents: the native and the anthropologist. Studies of things in recent years have turned to more literalistic conceptions of even the very definition of “thing”, especially when two or more “worlds” are involved in the equation. In Anthropology, the debate on the Ontological Turn occurs with greater speed and intensity, turning to the core of the discipline itself, shaking some modern foundations that formed the own doing anthropological. It is from this debate, still in progress, that the discipline that uses things as its source, Archaeology, has been seeking to refocus its analysis on the collections resulting from its research.

Apresentação: Oficina do Historiador 2019/2

This essay hopes to address the communicative and expressive qualities of material culture and of stuff, regardless of any chronological limit and through an interdisciplinary dialogue with archaeologists, anthropologists, historians, sociologists, economists, psychologists and philosophers. My expectancy to this text is to incorporate into the study of material culture the interference of things as well as stuff into the record and archaeological practices. Recent studies of material culture emphasizes the meaning of things as well as stuff and start from the idea that they can be perceived and seen as signs that help their owners and users in their communicative processes, and in the formation of identities. I believe that perceiving these processes as a dynamic network of interrelations will help establish accurate and participatory phenomenological connections with other members of society, and better understand the symmetrical relationships between people, things, and stuff.

Inserted within the environmental history and the present time, this article describes and analyzes some transformations caused by the process of modernization of agriculture in the northern state of Rio Grande do Sul, between 1975 and 2017, from the case study of agricultural establishments located in the municipalities that make part of the Association of Municipalities of Upper Uruguay (AMAU). For this, the main source of research is the information and data contained in the Agricultural Census conducted by the Brazilian Institute of Geography and Statistics (IBGE), highlighting the following variables: number and area of agricultural establishments; busy staff; schooling; needs of receiving technical assistance; fertilizer and pesticides use. The study indicates that the agriculture model adopted in this region, especially since the 1970s, had several social and environmental impacts that are contradictory to the sustainable development proposal established by the United Nations (UN), currently consolidated in “Agenda 2030”, of which Brazil is a signatory.

This article aims to discuss the foundations of green ideology (also called environmentalist or ecologist) and to demonstrate how these environmentalist ideas manifested themselves in the debates of the 1970s, establishing a relationship between international discussions and what happened in Brazil. The authors who analyze green ideology highlight different central elements of the movement, with no single approach or bias, which contributes to characterize the complexity of this thinking. In Brazil, as a result of the analysis, it was noticed that the country had a lot of resistance to environmental ideas in the 1970s, mainly for perceiving the issue as another form of domination of the center in relation to the periphery and for living a period of “economic miracle” in a land-abundant state in which growth in Gross Domestic Product (GDP) was a key factor in maintaining the authoritarian regime. However, at least in the second half of the decade, the country had to adapt its statements and initiatives to incorporate the issues that this period and the global environmental debate posed.

The end of the Empire and the resulting beginning of the Republic led to significant changes in Brazil. The old Brazilian structures began to break down and social, economic and political changes were already visualized in society, based mainly on ideals spread by a new elite. In Caetité, territory of the Alto Sertão da Bahia, the spread of progressive discourse and wanting change was the responsibility of João Antônio dos Santos Gumes, Caetite intellectual, author of numerous novels and owner of A Penna newspaper. For the production of this article, Gumes’ ideas were put under analysis, especially those contained in his novel Os Analphabetos and his newspaper A Penna, aiming to understand the dynamics of Caetite society and the Alto Sertão da Bahia after the Abolition of Slavery and Proclamation. of the Republic. In fact, it is for defending these two events that João Gumes is here presented as “Citizen-Writer”, a concept previously used by Pires (2011) and based on Sevcenko’s studies (2003). The studies developed in this research, therefore, lead us to the understanding that the territory in question also went through the dynamics of progress in Brazil in the early twentieth century, besides providing the understanding of the citizen João Gumes, writer in great part of his life as a combatant of the existing delays that made it impossible for his backlands to enter the “modern age”.

Archaeological thinking has undergone effervescent criticism in recent decades as a result of ideas that challenge the hegemony of modern categories. The humanistic duality, the preponderance of discursiveness, and the notion of linear time, are some examples of categories that have been in check since the end of the last century. This scenario ended up providing a more pertinent approach between Archeology and other areas, such as Art. In this article, then, I provide an analysis of this interaction, highlighting some caveats that we should take before this dialogue. Still, I argue that Archeology should use Art, but not as mere inspiration, as a new kind of Archeology that promotes analogies, but as an instrument capable of providing us with a more combative epistemology, more in keeping with the proper characteristics of archaeological making. Finally, I bring here examples of three works developed in recent years that I think illustrate this potentiality.

Realidade was a magazine published by Abril between 1966 and 1976, during the Brazilian civil-military dictatorship. In some editions, the reporter Luiz Fernando Mercadante published a series of profiles of dictatorial government leaders, a conservative aspect in a mostly transgressive magazine, especially when especially when the customs plan was on the agenda. In this article, will be performed an analysis of the profile of Humberto de Alencar Castelo Branco, entitled “Êste é o Humberto”, published in issue number 3, June 1966. For this, the narrative is understood as the producer of symbolic forms in order to sustain relations of domination and, in the analysis, also taking into account the contextual and iconographic aspects.

The guiding thread of this research is in the municipality of Quevedos in the State of Rio Grande do Sul, it’s emancipation occurred in 1992, since until then it was considered the 5º Júlio de Castilhos District. Starting from secondary historical sources, the Church becomes the material and immaterial heritage of the inhabitants, but the first surveys in the field, through interviews with the local population, they demonstrated a sense of ambiguity in relation to cultural good, although it is situated in the main square of the city. Thus, in a universe of 2,710 (two thousand, seven hundred and ten) inhabitants that make up the municipality, according to data from the Brazilian Institute of Geography and Statistics (IBGE) of 2010, informal conversations with 121 (one hundred and twenty-one) people, which generates 4.46% of the population, these interviews expressed a duality in the feeling that governs symbols in the historical context of the origin of the municipality. Remembering that those interviewers are scattered in all social layers of the regional population. The main objective of this research is to provide a method that permeates the local population to open a space for debate and reflection on the historical context of the municipality, emphasizing cultural and heritage issues as well as their reflections on material and immaterial memories. In order to enable the understanding of feelings of belonging through the construction of identity, that is, the construction of oneself for interaction with the collective for proper understanding and preservation of memories, enabling there signification of concepts related to heritage assets.

Archeology has been going through a period where its relationships with its research object, materials, are being updated. In the situation in question, we intend to analyze, from the sensorial-phenomenological bias, the specific interaction between a single utilitarian crockery, the materials that result from it, and its maker, a silent pottery. It is argued, based on studies of the Deaf / Muda culture, that the condition of the potter actually contributes to an improved development of other senses that help to explain the peculiarity of its production - a fact that goes unnoticed by its Freire Alemão. Reinforcing this proposition, an analysis is based on the narrative of the author on; the process of producing popular crockery; the system of good manners that required the renovation of sets of dishes; and the context of European and local ceramic trade, import and production in Ceará. The intention is to highlight the production of this dish” Deaf-mute” as a form of communication and expression in a world where the concept of Deaf / Muda culture did not yet exist.

Geo-spatial visualising technologies are finding dynamic articulation within contemporary archaeology. With increasing regularity, archaeologists are using methods like drone-based photogrammetry to construct immersive spaces for research, analysis, and public-facing historical reconstructions. The rate at which they have been folded into the discipline, however, has outpaced efforts to critically theorise them. Too often these “new” forms of archaeological media are handled unreflexively. Often they are presented as easily knowable or self evident. This paper attends to what it identifies as the contingencies inherent to the production of such media. Using theorists like Donna Haraway and Karen Barad, it specifically attends to notions of “partial objectivity”, “situated knowledges” and “embodiment in contemporary archaeological practice. Centred around a series of observations conducted as part of an ethnography of the Discovery Programme’s involvement in the Cherish Project (a collaborative EU funded research initiative designed to monitor the impacts of climate change on coastal heritage sites in Ireland and Wales), it targets processes of data acquisition for photogrammetric modelling at the site of Dunbeg Fort in Co. Kerry, Ireland.

According to scholar Fredrik Fahlandar, postmodernism has caused an intellectual identity crisis throughout the humanities. Using his chapter on Postmodern Archaeologies as a guide, this essay attempts to address some of the ways in which archaeology and the other social sciences has actually benefited from the scrutiny of postmodernist criticism, while at the same time maintaining its usefulness and insisting on its ability to avoid a relativistic approach to its research questions. The essay particularly emphasizes archaeology’s on-going relationship to the study of ideology, as both evident within the archaeological record itself and also its influence on the researchers conducting the investigations.

stoneware and glass bottles were found by rubber tapper in his rubber plantation at Santarém. Located near a taperebá and native rubber trees, these bottles are the generating point of this research, associated with the rubber boom and / or, possibly, with Henry Wickham’s passage through the Santarém region. In this essay I present how these materials can be understood in their context from a relational and symmetrical perspective in material culture studies in order to launch new data to the studies of rubber boom and historical archeology in the Amazon. The research is still ongoing, so here I present the historical context, elaboration and discussion of hypotheses as methodology for interpretation of preliminary data after fieldwork, interviews, documentary research in different collections and analysis of material culture.

Fishing and fisherman are categories constructed from different historical contexts. Halieutic (art of fishing), brings together different models of fishermen, fish, fishing and local knowledge that give social cohesion. In general, what is proposed is to understand the formation of fishing communities through the elements of cohesion mentioned, in these communities fishing is organized through knowledge and territory, which is central to the delimitation of practices and identities that arise from from them. The fisherman is constituted as such, from the innumerable relationships he establishes with his territory, with the beings and knowledge acquired in this coexistence.

: “Charge” is a gender that has in its constitution relatively stable features (BAKHTIN, 2003). This research, in short, aims to assess how the political discourse is given through the discourse of “charge”. We are going to show how, from the bakhtinian dialogic theory, it is possible to integrate the verbal discourse with extra-verbal contexts. For this study, we selected three “charges” about the Brazilian presidential election of 2010 regarding the CPMF.

This article focuses on the discourses of students of third cycle (equivalent to the eightth grade) of a municipal school in Porto Alegre. There are texts about violence, written based on the brazilian movie Tropa de Elite, 2007, that highlights the theme violence, showing the traffic conflict with brazilian police in the hills of Rio de Janeiro city. Discursive sequences about the violence of the traffic and the police are analyzed in the movie and in the students’ texts, in order to verify similarities and differences between the discourses, and to describe the discursive formation which the students identify themselves and from which they write their texts.

This article is an interpretation of O colar de coral, the third part of the book A casa e as casas by the prose writer Helene Parente Cunha. Using the system of the imaginary of the night, established by Gilbert Durand, we interpret this texts centered on cyclical dominance, specifically from an integrative perspective. The images of the sea, the moon and the whole fabric of the narrative are analyzed to confirm the presence of cyclical dominance in the night regime and of the integrative perspective, through the relationship between man and woman and the environment that surrounds them.

Paper on "Message" by Fernando Pessoa

In this article, we discuss the relationship between God and Man, between Religion and Rationality, between Christianity and Humanism, created by Jose Saramago in Caim and O Evangelho Segundo Jesus Cristo through the eyes of historiographic metafiction, not distanced from the religious discourse and literary, but by understanding that such discourses merge to one another. Such discussions about the war between the demiurge, Man and God, use theorists such as Bloom (1992), Clastres (1990), Ferraz (1998, 2003), Hutcheon (1991), Le Goff (2010), Nogueira (2002), Santiago (2002), Tricca (1989, 1992, 1995, 2001), among others, to promote a dialogue from the inversion proposed by Saramago between the beginning and end, setting the Omega as an essential condition for the existence Alpha, and recommend the coronation of man not as the primacy of divine creation, but the creator of the divinity of what, later, would become the largest religion on the planet. When creating Saramago literary theology, the author subverts the biblical division first to write O Evangelho Segundo Jesus Cristo, his New Testament for only then publish Caim, the Old Testament, or Final Testament, which proposes, as an inheritance, destroy God in origin, ie, from the extermination of its creator, the Man.