Bibliografie tematiche / Brazil - History - War of Canudos, 1897

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Letteratura scientifica selezionata sul tema "Brazil - History - War of Canudos, 1897"

Autore: Grafiati
Pubblicato: 4 giugno 2021
Ultima modifica: 12 febbraio 2022

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Articoli di riviste sul tema "Brazil - History - War of Canudos, 1897"

1

Skidmore, Thomas E., e Robert M. Levine. "Vale of Tears: Revisiting the Canudos Massacre in Northeastern Brazil, 1893-1897". Journal of Interdisciplinary History 24, n. 4 (1994): 769. http://dx.doi.org/10.2307/205682.

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Chasteen, John Charles, e Robert M. Levine. "Vale of Tears: Revisiting the Canudos Massacre in Northeastern Brazil, 1893-1897." American Historical Review 99, n. 3 (giugno 1994): 1011. http://dx.doi.org/10.2307/2167974.

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Borges, Dain, e Robert M. Levine. "Vale of Tears: Revisiting the Canudos Massacre in Northeastern Brazil, 1893-1897." Hispanic American Historical Review 73, n. 3 (agosto 1993): 515. http://dx.doi.org/10.2307/2517727.

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Borges, Dain. "Vale of Tears: Revisiting the Canudos Massacre in Northeastern Brazil, 1893-1897". Hispanic American Historical Review 73, n. 3 (1 agosto 1993): 515–16. http://dx.doi.org/10.1215/00182168-73.3.515.

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Levine, Robert M. "Canudos in the National Context". Americas 48, n. 2 (ottobre 1991): 207–22. http://dx.doi.org/10.2307/1006824.

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Abstract (sommario):
In 1893, the penitent known as Antônio Conselheiro convinced several thousand devout followers to join with him in creating a religious community at Canudos in the Bahian sertão. It grew precipitously, attracting pilgrims from every part of the region, some from places more than two hundred kilometers distant. Within two years it had become the second largest urban center (after the capital, Salvador) in Bahia, Brazil's second most populous state. As soon as the effect on the traditional labor system began to be felt by landowners, pressure was applied to state officials, who in 1896 agreed to take action to dismantle the settlement. This would prove arduous, but after four bloody military campaigns, Canudos was destroyed by the Brazilian army in 1897. The so-called “rebellion” left an indelible legacy on late nineteenth-century Brazil. Taken to be a symbol of the clash between urban rationality and rural “backwardness,” Canudos was celebrated as a pivotal national victory for “progress” and “civilization.”
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Yacubian, Elza Márcia Targas. "When epilepsy may have changed history: Antônio Moreira César as the commander of the third expedition in the war of Canudos". Arquivos de Neuro-Psiquiatria 61, n. 2B (giugno 2003): 503–9. http://dx.doi.org/10.1590/s0004-282x2003000300035.

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Colonel Antônio Moreira César, the Commander of the third Expedition against Canudos (1896-1897), nicknamed "head-chopper", was considered an implacable military man, a synonym of ferocity and extreme brutality against his adversaries. Therefore, he was nominated the Commander of an expedition considered almost invincible. Since his 30's he presented epileptic seizures, which increased in frequency and severity on his way to Canudos. After several well-documented episodes and probably considering himself the winner in anticipation, he ordered a premature and almost ingenuous attack against Canudos. His misjudging is attributed to the effect of successive seizures. He was shot and killed on the very first day of that battle and his expedition had a horrible and unexpected end. Based on the descriptions of his biographer we discuss the nature of his disease probably characterized by focal seizures with elementary and complex visual hallucinations followed by language deficits and episodes of complex partial seizures and secondary generalization and its role in this episode of Brazilian history.
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Roelofse-Campbell, Z. "Enlightened state versus millenarian vision: A comparison between two historical novels". Literator 18, n. 1 (30 aprile 1997): 83–92. http://dx.doi.org/10.4102/lit.v18i1.531.

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Two millenarian events, one in Brazil (Canudos Rebellion, 1897) and the other in South Africa (Bulhoek Massacre, 1921) have inspired two works of narrative fiction: Mario Vargas Llosa's The War of the End of the World (1981) and Mike Nicol’s This Day and Age (1992). In both novels the events are presented from the perspectives of both the oppressed landless peasants and the oppressors, who were the ruling élites. In both instances, governments which purported to be models of enlightenment and modernity resorted to violence and repression in order to uphold their authority. Vargas Llosa's novel was written in the Latin American tradition where truth and fiction mingle indistinguishably while in the South African novel fictional elements override historical truth.
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Irving, T. B. "King Zumbi and the Male Movement in Brazil". American Journal of Islam and Society 9, n. 3 (1 ottobre 1992): 397–409. http://dx.doi.org/10.35632/ajis.v9i3.2577.

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Abstract (sommario):
Three great regions of America deserve a Muslim's attedon because oftheir Islamic past: Brazil in South America; the Caribbean, which scarcely hasbeen explored in this tespect; and the United States. Over 12 percent of theUnited States' population, and even more in the Caribbean, is of African origin,whereas Brazil has a similar or greater proportion of African descent.The enslavement and transportation of Africans to the New World continuedfor another three or four centuries after the region's indigenous Indianpopulations had either been killed off or driven into the plains and wooc1s.While knowledge of the original African Muslims in Notth America is vaguely acknowledged, teseatch is still required on the West Indies. Brazil's case,however, is clearer due to its proud history of the Palmares republic, whichalmost achieved its freedom in the seventeenth century, and the clearly Islamicnineteenth-century Male movement. As a postscript, the Canudos movement in 1897 also contained some Islamic features.In the Spanish colonies, the decline of the indigenous Indian populationsbegan quickly. To offset this development, Bartolome de Las Casas (1474-1566), Bishop of Chiapas, Mexico, suggested the importation of enslavedAfricans to the new colonies, whete they could then be converted to Christianity.Few persons have exercised such a baneful effect on society as thisman, who is often called the "Apostle of the Indies." However, othes knewhim as the "Enslaver of Africans," especially the Muslims, who he called"Moots." These facts of African slavery apply to almost all of the Atlanticcoast of the Americas, from Maryland and Virginia to Argentina, as well asto some countries along the Pacific coast such as Ecuador and Peru. If thisaspect of Muslim history and the Islamic heritage is to be preserved for humanhistory, we need to devote more study to it.This tragedy began in the sixteenth century and, after mote than four hundredyears, its effects are still apparent. If those Africans caught and sold intoslavery were educated, as many of them were, they were generally Muslimsand wrote in Arabic. Thus, many educated and literate slaves kept the recordsfor their sometimes illiterate plantation masters, who often could not read ormake any mathematical calculations, let alone handle formal bookkeeping.In 1532, the first permanent European settlement was established in Brazil,a country which since that date has never been wholly cut off from WestAfrica: even today trade is carried on with the Guinea coast. Yoruba influencefrom Nigeria and Benin has been almost as pervasive in some regions of ...
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Vasconcellos, Pedro Lima, e Paulo Augusto de Souza Nogueira. "Between Exodus and the Final Judgment: “Sertaneja” Worldview and the Trajectory of Antonio Conselheiro’s Belo Monte (Brazil, 1893–1897)". Journal of the Bible and its Reception 3, n. 1 (1 gennaio 2016). http://dx.doi.org/10.1515/jbr-2016-1001.

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AbstractThe present paper presupposes (developed under the scope of Semiotics and Cultural Studies) that texts in culture are endowed not only with their capacity to produce images but mainly to create new messages. As texts are transmitted to receivers in different times, places and repertoires, they undergo processes of recodification and become new texts by inserting dynamism in cultural processes. Furthermore, it must be taken into account that texts do not exist isolated, without relation with other texts. On the contrary, the possible combinations among them are potentially the most unexpected. Those references allow us to think about the creative role of the reception of biblical elements in the articulation of identities and narratives in history. And a special challenge is imposed: considering the Bible’s popular reception. It is necessary to take into consideration specific scenarios and, simultaneously, the dynamic scenarios of the same reception. It is important to overcome prejudice regarding the sources that lead us to that reception. At the Belo Monte of Antonio Conselheiro, stage of one of the most significant social and religious experiences, and, at the end, one of the bloodiest experiences of Brazilian history, the Bible’s new readings link many of its themes to references coming from other mythological worlds of African origin and (mainly) of indigenous matrix. The myth of the flight into Egypt and the conquest of the Promised Land were linked to others connected with abundance and freedom. The biblical concept of the Antichrist played a significant role in the sertanejo’s understanding about the social and the political environment: Belo Monte was the place where salvation could be perceived and the body could be fed and healed. And the perspective of the imminent end of the world became more intense when military operations, through a brutal war, acted in order to destroy the holy village: biblical references supported ideas that encouraged resistance movement and prepared the “death in the Lord,” martyrdom, under Judgment Day expectation.
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Tesi sul tema "Brazil - History - War of Canudos, 1897"

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Andrade, Izaias Geraldo de. "Rogai por nós agora e na hora da nossa morte: o discurso religioso e as injustiças da sociedade na prédicas "Dores de Maria" de Antônio Conselheiro". Universidade Católica de Pernambuco, 2008. http://www.unicap.br/tede//tde_busca/arquivo.php?codArquivo=390.

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Abstract (sommario):
Uma mentalidade de indiferença em relação à desigualdade, à violência e à exclusão é comum em um país como o nosso. Vive-se como se fosse natural tanto a opulência em meio à pobreza quanto as regalias de poucos em meio às dificuldades de tantos. Existe uma cultura de aceitação de tais situações, que acredita ser possível conciliar ideais libertários e democráticos com uma estrutura social absolutamente injusta. O trabalho tem como enfoque central as Prédicas Dores de Maria, que constituem a primeira parte do manuscrito de Antônio Conselheiro, publicado por Ataliba Nogueira. Concluímos que o movimento de Canudos, que teve a religiosidade como força motriz, foi liderado por um homem de profunda religiosidade, que acima de tudo sobrepujou tradições ambíguas e reavivou as que estavam latentes. Dessa maneira o trabalho visa valorizar a experiência religiosa que se refletiu na pregação e atuação do líder/beato como resposta às formas situacionais daquela época. Pois ao que se sabe a trajetória de Antônio Conselheiro em sua Canudos e a sua luta foram muito mais por justiça do que supuseram muitos estudiosos: o Conselheiro não foi um louco, fanático, beato ou qualquer outra das interpretações que a ele foram dadas, foi um líder religioso inteligente e sensível. A metodologia utilizada para o desenvolvimento do trabalho foi a análise do conteúdo. A análise do conteúdo dessas prédicas foi um caminho para interpretar as situações de injustiça então existentes em Canudos
A mentality of indifference to inequality, violence and exclusion is common in our country. It seems as if the presence of opulence and wealth of the few was natural. A culture of acceptance of such situations exists, and it believes that it is possible to conciliate democratic ideals and liberties and with a thoroughly unjust a social structure. Our study focalizes on the Sermons, Pains of Maria which constitute the first part of the manuscript of Antônio Conselheiro, published by Ataliba Nogueira. We conclude that the movement of Canudos had religiosity as the driving force and was led by a man of great religious motivation. He received an ambiguous tradition but revived the potentialities in it. In this way our study seeks to value the religious experience which is reflected in the preaching and career of the leader /beato as a reply to the historical and social context. It is well known that the life of Antônio Conselheiro in Canudos was much more concerned for social justice than scholars have assumed. Antônio Conselheiro was not an insane person, fanatic, beato or any another derogatory name given to him. He was an intelligent leader. The methodology of our study is an analysis of the sermons. Such an analysis helped us to interpret the social injustice then existing in Canudos
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Libri sul tema "Brazil - History - War of Canudos, 1897"

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Llosa, Mario Vargas. The War of the End of the World. London, UK: Faber and Faber, 1986.

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The War of the End of the World. London, UK: Faber and Faber, 1985.

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3

The War of the End of the World. New York (New York), USA: Avon, 1985.

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4

Vale of tears: Revisiting the Canudos massacre in northeastern Brazil, 1893-1897. Berkeley: University of California Press, 1992.

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5

Cunha, Euclides da. Os sertões: Campanha de Canudos. Cotia, SP, Brasil: Ateliê Editorial, 2002.

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Cunha, Euclides da. Os Sertões. Rio de Janeiro: Ediouro, 2003.

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7

Nogueira, Galvão Walnice, a cura di. Os sertões. São Paulo, SP: Brasiliense, 1985.

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Cunha, Euclides da. Os sertões. São Paulo: Editora Brasiliense, 1985.

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9

Llosa, Mario Vargas. The War of the End of the World. London, UK: Faber and Faber, 2004.

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10

Llosa, Mario Vargas. The War of the End of the World. London, UK: Penguin, 1997.

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Capitoli di libri sul tema "Brazil - History - War of Canudos, 1897"

1

King, Edward. "Photography as Anthropotechnique and the Legacy of Canudos". In Latin American Culture and the Limits of the Human, 256–78. University Press of Florida, 2020. http://dx.doi.org/10.5744/florida/9781683401490.003.0011.

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This chapter explores the ways in which Flávio de Barros’s photographic documentation of the war in Canudos (1896–1897) has become a conceptual prism through which to consider the role of photography in both the maintenance and contestation of biopolitical control in Brazil. The photobook Desterro (2014), a creative archive of a “fictional ethnographic” expedition to the site of the war led by artist Ícaro Lira, sets up a dialogue with De Barros’s photographs and their role in the violent foundations of the Brazilian Republic at the end of the nineteenth century. By incorporating these photographs into an assemblage of texts, objects, and images that includes narrative, photographs of the desert landscape surrounding Canudos as well as rocks gathered during the expedition, Desterro shifts the focus from photography as a biopolitical technology to its role in the displacement of anthropocentrism in favor of a perspective that privileges the human’s constitutive entanglements with the nonhuman. As well as an engagement with the legacy of De Barros’s photography, Desterro is also a meditation on the artist’s book itself, a form that draws on a number of photo-textual traditions (including ethnographic photography and traveller-artists’ books), in order to intervene into changing conceptions of the human.
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