Suchergebnisse

The book discusses the work of Italian Capuchins in the face of American otherness, especially in the catechism of Indians and mestizos accused of being devil's wizards. The friars faced a crisis in missionary optimism in the face of an alleged indigenous resistance to Christianity or to European social rules. The Portuguese colonial sources reveal evangelization as a field of dispute between the friars, the natives and the colonists, motivating daily conflicts, also encouraging changes in the social and symbolic traditions inside or near the missions. The indigenous people were not passive subjects in the process, contradicting the missionaries for the determination with which, supposedly, they practiced their "gentile" customs and rites. The documentation gathered adds important information to the study of indigenous peoples in contact with Capuchins in the inner territories of Portuguese America.

The book presents recent studies on the indigenous peoples who inhabit or inhabited both the coast and the interior of São Paulo, presenting a panorama of history and current events of those populations that have resisted and still resist in defending their rights and ways of life. The book is organized in four parts. The section "historicity" brings a reflection on the presence and enslavement of the natives in São Paulo and the contact with Europeans during the colonial period. It reports on the transformations of the indigenous policies of that moment with an ethnographic panorama that locates each group in the state. It also presents a discussion about the occupation in the interior and analyzes the presence of the Kaingang based on documents and stories about their pacification in the west of São Paulo. The second, on "territoriality", outlines the various forms of socio-political organization of the Guarani networks, articulating notions such as territoriality and territory. It brings data about the Tenonde Porã village and describes how different Mbya collectives organize themselves within the same Indigenous Land with a large population contingent. It also expresses the ways in which the Guarani Tupi of Baron of Antonina (Phyau village) seek to "live well" as in the "time of the ancients". Entitled "knowledge", the third part proposes to think about how experiences of mobility and communication between people and places can collaborate with the exercise and circulation of eruditions. It points out how the Mbya acquire knowledge that comes from the vertical plane (divinities) to guide and heal the horizontal plane (earthly life) and discusses indigenous children and their stay in the spaces of the homes of their mothers and maternal grandmothers. The last part, "differences and identities", deals with the links between Tupi Guarani families on the coast of São Paulo. It provides a description of the processes of constitution of people, relatives and "groups" and of the relations employed by the families of the Vanuíre village (Arco-Íris-SP) and ends with the Guarani Tupi of the Piaçaguera Indigenous Land, on the south coast

Only in the twentieth century did the (so-called) Portuguese colonial constitution, in the material and formal sense, emerge. Only then the Empire and the Portuguese colonial law, as an
exercise of power, were politically theorized. This book addresses that colonial constitution, in force in the eight colonies that, in the Third Portuguese Empire, formed a unique and homogeneous totality. The main issues of the colonial constitution were two: the organization of the colonial power and the status of indigenous people. Regulating domination and submission, the majority of colonial (overseas) law had not the formal or rigidity of constitutional law, but was dispersed in the common legislation, mostly administrative. In the analysis of this colonial constitution, this book reveals four great periods that have succeeded since the First Republic to the Decolonization Act of 1974. - Só no século XX surgiu a (chamada) constituição colonial portuguesa, em sentido material e formal. Também só então o Império e o direito colonial português, enquanto exercício de poder, obedeceram a teorização política. Este livro aborda essa constituição
colonial, vigente nas oito colónias que, no Terceiro Império português, formavam um todo único e homogéneo. As suas matérias fundamentais eram duas: a organização do
poder colonial e o estatuto dos indígenas. Regulando dominação e submissão, larga parte do direito colonial (ultramarino) não tinha carácter formal ou rigidez de lei constitucional, antes estava na legislação ordinária, sobretudo administrativa. Na análise
desta constituição colonial, este livro descortina quatro grandes períodos que se sucederam desde a Primeira República à Lei da Descolonização de 1974.