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The text analyzes historically the presentation of African cities in the film Appunti per un'Orestiade Africana (1969), by filmmaker Pier Paolo Pasolini (PPP), which proposes a historical-mythical interpretation of late 1960's Africa through the Aeschylus's The Oresteia. PPP uses the play to interpret the historical transformations of Africa at that time, portraying urban environments as "neocapitalist", but identifying too in these the signs of archaic culture that showed the resistance of what he called the "Third World" subproletarian culture. We analyze the tropes and icons used as ethnographic keys of interpreting the "other" in the PPP's film and texts. Using iconology and narratology we address the following questions: What is the uniqueness of urbans landscapes presented by PPP? What were and where were the tropes mobilized by the filmmaker? What is the way of seeing/thinking African and Italian otherness of the late 1960s?

We will use the Fanon's concept of society without mediations, based on structural racism, to explain the regressive tendency proper to societies of peripheric modernization, especially Brazil. From a criticism to Gilberto Freyre and Florestan Fernandes, who both assume a notion of ne-cessitarian sociological objectivism with an apolitical-depoliticized character in order to under-stand the development and the contradictions of current Brazilian society (Freyre's sadism-masochism; Fernandes' idea of Black incapability to protestant ethics due to slavery), both re-fusing structural racism and racial whitening, we will point exactly to (a) the systemic evolution as a White's or colonizer's intentioned and planified political project over the Black/colonized, which is, according us, the effective practical core and role of the formation and development of the colonial society; (b) the inexistence or the fragility of juridical, institutional and normative mediations between these divided and ossified realities of race (Whites over/against Blacks); (c) the direct violence and the permanent regression as the structural tendencies of the constitution and development of a society of peripheric and racialized modernization, including here the eras-ing and falsification of colonial history; and, finally, (d) the intrinsic correlation, once denied by Freyre and Fernandes, and on the contrary affirmed by Fanon, of race and class, race as class, class as race.

In the paper, we will study Olavo de Carvalho's thought, focusing on his position regarding Brazilian and American Black movement in its struggle for reparation in terms of colonialism-slavery-racism. We will argue that his refusal of any reparatory praxis to political-cultural minorities and his position of a non-place for Black-African traditions in the context of Western culture/civilization, as with respect to his defense of the inferiority of Black-African culture-civilization when compared to Jewish-Christian, Greek-Latin and Medieval-Renaissance tradition, is pervaded by a dualist metaphysics with a highly anti-modern and anti-modernizing character, in which the dynamic of streamlining of "human drama about universe and eternity" is constituted (a) by the struggle between natural necessity (Behemont) and individual consciousness (Leviathan), that can only be won by the correlation of divine grace given by Jesus Christ and personal direct and immediate interiorization and intuition by each individual with God; (b) by the refusal of politics, history and intersubjective action as basically materialism and, in this sense, as the sphere of totalitarian political ideologies (to which Enlightnment modernity is the biggest example); and, finally, (d) by the centrality of spiritualism, of intimate and direct relation between God and man, mediated by Revelation, which points to the non-existence, in the Olavo de Carvalho' thought, of objective parameters to rational discussion, interaction and justification - that is the reason of his delegitimation of science, politics, history and macro-structural institutional action, and his appeal to methodological, intuitionist and spiritualist individualism.

Homo sapiens was born with infectious agents that circulated in the common ancestral animal from which both the man and the chimpanzee evolved. We have acquired other microorganisms while still in African territory, in the time of the hunters and gatherers. We have left Africa, have conquered the planet and have become sedentary. We discovered agriculture and animal domestication and, thus, have been invaded by new infectious agents. The microorganisms came along with human locomotion. They were present in the human migrations from Africa, in the military campaigns of Antiquity, in the ocean voyages of discovery, in the colonizations, in the slave trade and so on. The advance in the studies of microorganisms DNA and RNA clarifies the origin and the spread of various infectious diseases. We can then find out how viruses, bacteria and parasites have been globalized since our departure from Africa until the present day. ; O Homo sapiens nasceu portando agentes infecciosos que circulavam no animal ancestral comum ao homem e chimpanzé. Adquirimos outros microrganismos ainda no solo africano, época dos caçadores e coletores. Partimos da África, conquistamos o planeta e nos tornamos sedentários. Descobrimos a agricultura e a domesticação dos animais e, com isso, fomos invadidos por novos agentes infecciosos. Os microrganismos apanharam carona nas locomoções humanas. Estavam presentes nas migrações humanas originadas da África, nas campanhas militares da Antigüidade, nas viagens marítimas de descobrimentos, nas colonizações, no tráfico de escravos e outros. O avanço no estudo do DNA e RNA de microrganismos nos esclarece a origem e o dispersar de várias doenças infecciosas. Descobrimos, então, como estamos globalizando vírus, bactérias e parasitos desde nossa saída da África até os dias atuais.

In the most violent and uncertain times of its recent history, Brazil is revisiting the origins of its racial frictions: the slave trade. "Histórias afro-atlânticas" (Afro-Atlantic Histories) is a massive, 380-work survey of African, Latin American, and European art from the past five centuries, chronicling the largest diaspora in modern history. Nearly half of all Africans captured by slave traders were brought to Brazil, from the time the Portuguese arrived, in the 16th century, all the way through the 21st century. The exhibition is a sequel to "Histórias mestiças" (Mestizo Histories), staged four years ago at the Instituto Tomie Ohtake, the cultural center that is also cohosting the current exhibition. Its scope is far-reaching, with pieces by colonial-era Dutch master Albert Eckhout and modern greats Théodore Géricault and Paul Cézanne, as well as contemporary art-world darlings Glenn Ligon, Kara Walker, and Hank Willis Thomas

Na esteira da conquista colonial de África, desencadeada na segunda metade do século XIX, alguns antropólogos e missionários europeus, que estabeleceram longa convivência com sociedades de diferentes regiões do continente africano, lograram realizar as primeiras recolhas e sistematizações acadêmicas do imaginário cultural de comunidades tradicionais. Tomando tal contexto como pano de fundo e contraponto, o artigo destaca algumas vozes de teóricos "nativos" (Ki-Zerbo, Hampaté Bâ, Honorat Aguessy), com vistas a explicitar e discutir alguns traços do proprium cultural africano. Na concepção daquelas culturas tradicionais, a religião, assentada no mesmo arco da cultura oral, funda todos os demais componentes da vida social. Sobre tal pressuposto, o texto discute quatro aspectos principais: a concepção (ingênua) de uma unidade cultural africana; a importância da tradição oral para o conhecimento da história e do imaginário das sociedades daquele continente; as imbricações da ação política e das questões culturais; as polarizações (desnecessárias) de Europa versus África para fins de caracterizar adequadamente as culturas africanas.Palavras-chave: Culturas africanas. Religião tradicional africana. Oralidade. AbstractDuring the colonial conquest of Africa, which began in the second half of the nineteenth century, some European missionaries and anthropologists, who have established long acquaintance with some societies from different regions of Africa, managed to make the first academic collection and systematization of African traditional thought. Taking such a context as a backdrop and counterpoint, this article highlights some voices of African theorists (Ki-Zerbo, Hampaté Bâ, Honorat Aguessy), in order to explain and discuss some essential features of African culture. Within the traditional African conception, the religion, founded on the same pillars of oral culture, founds all other components of social life. On this assumption, the text discusses four main aspects: the naive conception of an African cultural unity; the importance of the oral tradition to the knowledge of history and of African imagery; imbrications of political action and cultural issues; unnecessary polarizations of the Europe versus Africa for purposes of adequately characterize African cultures.Keywords: African Cultures. African traditional religion. Orality.

Abstract This paper seeks to discuss the relationship between the legal framework for education and the black population in Brazil, seen through the prism of history of education. It analyzes how this segment of the population has been depicted in laws and imperial ordinances related to instruction, while highlighting the changes and continuities regarding permissions and prohibitions in the access to school enrollment and attendance. Whole sets of laws and regulations were perused regarding primary and secondary education of nine provinces and seven others indirectly, in search of terms that make reference to the legal or racial condition of welcome or unwelcome students. When monitoring the changes in the use of terms throughout the nineteenth century – slaves, non-free, freedmen, blacks, descendants of free Africans, ingênuos – in different provinces, we encounter prohibitions and permissions for the enrollment and/or attendance of blacks between 1835 (when prohibition against enrollment of non-free people was first mentioned) and 1887 (when the last prohibition of slave enrollment occurred). We use Thompson's perspective in regarding the law as a result of disputes and customs in order to offer explanations about the relation between the black population and education when Brazil was an empire. We conclude that the relationship between legal order and education sheds light on the history of education with respect to the presence/absence of blacks in public schools during the Empire. ; Resumo Pretende discutir a relação entre o ordenamento jurídico da educação e a população negra como um aspecto da história da educação brasileira. Analisa como esse segmento da população apareceu em leis e regulamentos imperiais sobre instrução, destacando permanências e mudanças nas permissões e proibições no acesso e frequência à escola. Foram lidos conjuntos integrais de leis e regulamentos da instrução primária e secundária de nove províncias, e indiretamente o de outras sete localidades, em busca de termos que referenciem a condição jurídica ou racial dos alunos permitidos e dos indesejados. Acompanhando as mudanças nas denominações ao longo do período século XIX – escravos, não livres, libertos, pretos, filhos de africanos livres, ingênuos – nas diferentes províncias, destacam-se interdições e permissões para matrícula e/ou frequência negra entre 1835 (ano das primeiras menções à proibição de matrícula a não livres) e 1887 (última proibição à matrícula de escravos). Utiliza a perspectiva thompsoniana da lei como resultado de disputas e costumes a fim de sugerir explicações sobre a relação entre população negra e instrução no Império. Conclui que a relação entre ordenamento legal e educação ilumina a história da educação no que se refere à presença/ausência negra na escola pública do período Imperial no Brasil.

Evidence suggests that the question of migrations nowadays has become a major challenge of political, social and imaginary life of the "Tout-Monde". For this reason there is an undeniable heightening of the intraAfrican, transAfrican and transcontinental migrations. In addition to South-South migrations, migrations to Europe continue to attract more media attention. If mass migration is widespread in the world, it arouses painful memories in the particular case of the post-colonial Black African migrant. The general objective that is intended here is to put in tension, through the two novels El metro and Nativas, respectively by Donato Ndongo-Bidyogo and Inongo Vi Makomè, the myth of the "great story" of the supposedly vigorous sexual prowess of the Black. Another major task of this article is to contribute modestly to the work of demystifying the (sexual) figure of the Black African migrant in Europe/Occident. The choice of these two novels has double importance here. The first one is that they belong to the category of novels called migration novels (which are fully inscribed nowadays in what one can call the "littérature-monde". Secondly, they are novels that bring to light a large part of the problem of migrations, of "migrances" in general and, particularly, the problem of the advent of the postcolonial Black African migrant. The study has largely been based on the theoretical formulations of Victorien Lavou Zoungbo through is book Outsidering… (2007), in which he deals extensively with the question of the "great story of the sexual vigor-prowess of Black". His theoretical formulations in which he proposes a dynamic and operative articulation of the history of Blacks in the Americas seem to fit well with the question of the "presence-history" of Black African migrants in Europe. The study has shown that the myth of "great stories" (particularly the sexual vigor-prowess of Black) can be a factor of visceral rejection or "successful" integration of Black African migrants in Europe/Occident. ; Las migraciones hoy en día se han convertido en un gran desafío de la vida política, social e imaginaria del Tout-Monde. Por lo mismo, hay una innegable acentuación de las migraciones intraafricanas, transafricanas y transcontinentales. A las migraciones Sur-Sur, se añaden las migraciones hacia Europa que siguen captando más la atención de los medios de comunicación. Si la migración masiva está bien difundida en el mundo, despierta recuerdos dolorosos en el caso particular del migrante negro africano postcolonial. El objetivo general que se pretende aquí es poner en tensión, a través de las dos novelas El metro y Nativas, de Donato Ndongo-Bidyogo e Inongo Vi Makomè respectivamente, el mito del "gran relato" de la proeza sexual supuestamente vigorosa del Negro. Otro cometido mayor de este artículo es contribuir modestamente al trabajo de desmitificación de la figura (sexual) del migrante negroafricano en Europa/Occidente. La elección de estas dos novelas tiene aquí una doble importancia. La primera es que pertenecen a la categoría de las novelas llamadas novelas de migración (que se inscriben plenamente hoy en día en lo que se puede llamar la "littérature-monde"). En segundo lugar, son novelas que sacan a la luz una gran parte de la problemática de las migraciones, de las "migrances" en general y, particularmente, la del advenimiento del migrante negroafricano postcolonial. Este estudio se ha basado en gran parte sobre las formulaciones teóricas de Victorien Lavou Zoungbo a través de su libro Outsidering… (2007), en el que aborda ampliamente la problemática del "gran relato del vigor-proeza sexual del negro". Sus formulaciones teóricas en las que propone una articulación dinámica y operativa de la historia de los negros en las Américas parecen encajar bien con la problemática de la "presencia-historia" de los migrantes negro-africanos en Europa. El estudio ha mostrado que el mito de los "grandes relatos" (particularmente el vigor-proeza sexual del Negro) puede ser un factor de rechazo visceral o de integración "exitosa" de los migrantes negroafricanos en Europa/Occidente.

Evidence suggests that the question of migrations nowadays has become a major challenge of political, social and imaginary life of the "Tout-Monde". For this reason there is an undeniable heightening of the intraAfrican, transAfrican and transcontinental migrations. In addition to South-South migrations, migrations to Europe continue to attract more media attention. If mass migration is widespread in the world, it arouses painful memories in the particular case of the post-colonial Black African migrant. The general objective that is intended here is to put in tension, through the two novels El metro and Nativas, respectively by Donato Ndongo-Bidyogo and Inongo Vi Makomè, the myth of the "great story" of the supposedly vigorous sexual prowess of the Black. Another major task of this article is to contribute modestly to the work of demystifying the (sexual) figure of the Black African migrant in Europe/Occident. The choice of these two novels has double importance here. The first one is that they belong to the category of novels called migration novels (which are fully inscribed nowadays in what one can call the "littérature-monde". Secondly, they are novels that bring to light a large part of the problem of migrations, of "migrances" in general and, particularly, the problem of the advent of the postcolonial Black African migrant. The study has largely been based on the theoretical formulations of Victorien Lavou Zoungbo through is book Outsidering… (2007), in which he deals extensively with the question of the "great story of the sexual vigor-prowess of Black". His theoretical formulations in which he proposes a dynamic and operative articulation of the history of Blacks in the Americas seem to fit well with the question of the "presence-history" of Black African migrants in Europe. The study has shown that the myth of "great stories" (particularly the sexual vigor-prowess of Black) can be a factor of visceral rejection or "successful" integration of Black African migrants in Europe/Occident. ; Las migraciones hoy en día se han convertido en un gran desafío de la vida política, social e imaginaria del Tout-Monde. Por lo mismo, hay una innegable acentuación de las migraciones intraafricanas, transafricanas y transcontinentales. A las migraciones Sur-Sur, se añaden las migraciones hacia Europa que siguen captando más la atención de los medios de comunicación. Si la migración masiva está bien difundida en el mundo, despierta recuerdos dolorosos en el caso particular del migrante negro africano postcolonial. El objetivo general que se pretende aquí es poner en tensión, a través de las dos novelas El metro y Nativas, de Donato Ndongo-Bidyogo e Inongo Vi Makomè respectivamente, el mito del "gran relato" de la proeza sexual supuestamente vigorosa del Negro. Otro cometido mayor de este artículo es contribuir modestamente al trabajo de desmitificación de la figura (sexual) del migrante negroafricano en Europa/Occidente. La elección de estas dos novelas tiene aquí una doble importancia. La primera es que pertenecen a la categoría de las novelas llamadas novelas de migración (que se inscriben plenamente hoy en día en lo que se puede llamar la "littérature-monde"). En segundo lugar, son novelas que sacan a la luz una gran parte de la problemática de las migraciones, de las "migrances" en general y, particularmente, la del advenimiento del migrante negroafricano postcolonial. Este estudio se ha basado en gran parte sobre las formulaciones teóricas de Victorien Lavou Zoungbo a través de su libro Outsidering… (2007), en el que aborda ampliamente la problemática del "gran relato del vigor-proeza sexual del negro". Sus formulaciones teóricas en las que propone una articulación dinámica y operativa de la historia de los negros en las Américas parecen encajar bien con la problemática de la "presencia-historia" de los migrantes negro-africanos en Europa. El estudio ha mostrado que el mito de los "grandes relatos" (particularmente el vigor-proeza sexual del Negro) puede ser un factor de rechazo visceral o de integración "exitosa" de los migrantes negroafricanos en Europa/Occidente.

This paper presents an experience with teachers who participated in an extension course
conducted during 2008 entitled: "The movies in teaching history and culture african-Brazilian and
African basic education." Guidelines and National Education establish compliance with the Law
10.639/2003 education for ethnic-racial. To discuss and contribute to the education of blackness in
Brazil, this paper discusses the potential of film narratives in the classroom for the teaching of history and
Afro-Brazilian and African culture. The results indicate the existence of potential pedagogical
filmography, even teachers do not know how to exploit their film narratives that help students visualize
the "other." We conclude that the use of films as a source of study or as a pedagogical tool requires a
critical pedagogical action decoding, interpretation and deconstruction of film narratives to understand the
record of human actions depicted on the screen.

"The Yoruba in Brazil, Brazilians in Yorubaland focuses on multivalent manifestations of the Yoruba Atlantic. Unique in its examination of an African ethnic group that was implicated in the transatlantic slave trade and that subsequently made the diaspora home (or through other forms of migration returned to the continental "homeland"), this volume argues that despite traumatic encounter with modernity and resilience, the Yoruba Atlantic may be under erasure due to the exigencies of globalization. What we call Yoruba Atlantic today is indeed a hybridized identity. Through colonialism and slavery, historical realities are appropriately anchored in the quest for a Yoruba diaspora, and yet are compounded by the new, shifting migration patterns out of the Yorubaland in the search for greener pastures in a globalized world. The contributors assert the vitality and unity of this group while complicating those same essences through multiple crossroads of shifting historical, cultural, political, and spiritual agencies. This book is part of the African World Series, edited by Toyin Falola, Jacob and Frances Sanger Mossiker Chair in the Humanities, University of Texas at Austin"--The publisher

In the 1970s & 1980s, migratory flows of Portuguese & luso-Africans from old Portuguese African colonies towards to Sao Paulo were the result of the pressures of difficult & complex African & Portuguese politics. Three very different cultural experiences were in play: that of the portuguese colony, the african context, & the Brazilian character of the destination, Sao Paulo. This paper explores the migrant's complex displacement experiences, the insertion of the migrant into the new context & the conflicts of identity that this migratory process entailed. We concentrate on the recent past, which has not been extensively researched. We use a method we call 'summarized life-histories', which seemed appropriate, as we didn't know what the immigrants would tell us. We present a number of specific cases to exemplify our analysis. Through them, we can see that memories refer to events, people & places from the three continents, through the conscious & unconscious construction of multiple identities.