Suchergebnisse

O artigo analisa o modo como o filme Non, ou a vã glória de mandar (1990), de Manoel de Oliveira, se compõe como figuração da história de Portugal, desde o momento da formação nacional até o limiar da Revolução dos Cravos, longo percurso que o cineasta condensa através da justaposição de épocas históricas observadas como manifestações de uma recusa reiterada: um implacável princípio do "Non" frustra variadas formas de sonho imperial e tem como cena emblemática a batalha de Alcácer-Quibir em 1578. Inspirado numa passagem de sermão do Padre Vieira, o filme traz uma reflexão sobre tal percurso na tônica de uma poética do desastre que, em seu final, ganha nova inflexão pelo cotejo entre o espectro de D. Sebastião e o destino do seu protagonista, o alferes Cabrita, no ocaso da guerra colonial em terras africanas.

In this paper, we defend that euronorcentric theories of modernity which pursuit the philosophical-sociological reconstruction of the process of the Western modernization (or European, or the evolutionary-constitutive pattern of development of the contemporary industrialized societies) are characterized for a historical-sociological blindness which is marked by three basic points: (a) the understanding of the Western modernization as a self-referential, self-subsistent, self-sufficient, endogenous and autonomous process of development, so that there would be modernity as rationalization and all the rest as traditionalism, position that, on the other hand, does not prevent the theories of modernity of correlating modernity-modernization, rationalization, universalism and human evolution; (b) the separation between cultural modernity and social-economic modernization, the first as a sphere purely normative, and the second as a sphere basically instrumental, logical-technical, with the purpose of saving a normative concept of epistemological-moral universalism which is the cultural modernity itself; and (c), as condition of that philosophical-sociological reconstruction, the erasing, the deletion and the silencing about the colonialism as a consequence of the development of the Western modernization as a whole. We argue that a Latin-American decolonial praxis has in the denounce, unveiling and deconstruction of this historical-sociological blindness assumed by euronorcentric theories of modernity in their reconstruction of the process of the Western modernization its fundamental epistemological-political starting point to become itself an alternative to the modernity's normative paradigm, to ground its (Latin-American) philosophical-sociological discourse about Western modernization and its correlation with colonialism.

In this paper, we will develop the Ailton Krenak's criticism to Western modernity-modernization as a monoculture of ideas that constitutes itself as a self-referential, self-subsistent, endogenous, autonomous and self-sufficient structure which does not need the help and the critic by the other of modernity. Using the notion of colonialism as theory of modernity, we will identify five fundamental problems that permeates the construction of Jürgen Habermas' theory of Western modernity-modernization, problems that justify this Ailton Krenak's criticism, namely: (a) the modernity as a society-culture marked by an absolute singularity as post-metaphysical universalism-globalism from cultural-communicative rationality, entirely different of the rest of societies-cultures as traditionalism in general based on essentialist and naturalized foundations; (c) the comprehension of the constitution and development of European modernity as an endogenous, autonomous, self-sufficient and closed movement-principle relatively to the other of modernity, totally capable of self-comprehension, self-reflexivity and self-correction from inside, by its own means, with no necessity of external help; (c) the reduction of the constitutive and distinctive dynamics of Western modernization to the notion of correlation, separation and tension-contradiction between cultural modernity and social-economic modernization, with the silencing about and the erasing of the colonialism as movement, principle and consequence of the process of Western modernization; (d) the restrictive comprehension of the constitutive and evolutionary way of Western modernization as a straight, direct and linear process which goes from modern Europe towards the First and Second Worlds, again silencing about and erasing the Third World as a constitutive part and consequence of the Western modernity-modernization as a whole; and, finally, (e) the correlation of cultural-modernity (as post-metaphysical universalism-globalism from cultural-communicative rationality) with/as humankind, the humankind as a big process of modernization, and each society-culture as a proto-modernity, which sustains and supports exactly the idea of Western modernization as the apogee of human evolution and, therefore, its universalist-globalist sense and vocation, a characteristic that is denied to the other of modernity.

The year 1943 represented a turning point in the correlation of forces during the World War II.
In the first quarter there were important battles in North Africa, while the friendly forces to the
Allies consolidated in other African regions. Angola as a Portuguese colony was in a position of
neutrality, but strongly felt the effects of the conflict, due to security reasons and by the economic output. At the same time, the ideas of democracy and increasing Angolan urbanization stimulated the emergence of chains of opinion, very influential in the later development of the country.

O texto apresenta uma visão global sobre a forma como a ficção cinematográfica portuguesa, produzida durante o Estado Novo de Salazar e Caetano, refletiu sobre o império colonial entre o fim da Segunda Guerra Mundial e a queda do regime (1974). A investigação baseia-se em onze obras produzidas entre 1945 e 1974, foi organizada de forma a permitir uma perceção global, conduzindo ao aparecimento de três núcleos temáticos fundamentais, a conquista, a colonização e o regresso do império. Desse percurso resultou uma conclusão fundamental, sintetizada na expressão uma África, dois impérios, cujo entendimento essencial passa por uma dupla conceção, luminosa e sombria, sobre o Império Colonial Português entre 1945 e 1974.

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.

The purpose of this paper is to present a preliminary discussion in the body of this periodical in
order to articulate other points of view mainly associated to the themes: development and society,
in Brazil. The discursive form privileged in this article sought to match the interdisciplinary or
multidisciplinary aspect proposed by the editorial line and by such way, as much as possible, from
the sociohistoriographical aproach present in the reflections and analysis. Thus, two fundamental
concepts are presented, namely, the Brazilian diaspora and the African-Amerindian diaspora.
These concepts allow a reinterpretation of the Social and Cultural and Social Brazilian History,
especially when some aspects of Brazilian geopolitics are reconsidered, the recovery of the
territories and the struggle for the demarcation of the Amerindian and quilombola territories.