Thanks to Renzo Duin’s annotated translation, the voice of Lodewijk Schmidt—an Afrodiasporic Saramakka Maroon from Surinam—is finally available for Anglophone audiences worldwide. More than anything else, Schmidt’s three mid-twentieth-century ethnographic accounts tell the tragic story of Indigenous Peoples of the Eastern Guiana Highlands (northern Brazil, and southern Suriname and French Guiana). Schmidt’s is a story that takes account of the pathological mechanisms of colonialism, in which Indigenous Peoples and African Diaspora communities, both victims of colonialism, vilify each other falling privy to the divide-and-conquer mentality mechanisms of colonialism.
Accounts like that of the death and mourning of a magnificent Indigenous leader, Alapité, on 13-14 August 1941, suggest a deep respect on the part of the Maroon author, while his accounts also show his awareness of how the Indigenous Peoples vilified the Maroons. Beyond the ethnographic element, Duin argues that Schmidt was sent on a covert mission to determine whether or not the Nazis had engaged in covert missions and if they had established bases and airfields in the region.
As current ecological disasters, incurred by neocolonial, neoliberal and geopolitical practices, threaten to completely destroy the Amazonian forests that Schmidt describes, his meticulous accounts underscore the predetermined tragedy that is the result of the European and later North-American presence in present-day Suriname, French Guiana and Brazil. Duin’s profound knowledge of the history, topography, and fauna of the region contextualizes Schmidt’s ethnographic accounts and forces us to take account of the catastrophe that is deforestation and ethnocide of the Indigenous Peoples of the Eastern Guiana Highlands.
The Spatiality of the Hispanic Avant-Garde: Ultraísmo & Estridentismo, 1918-1927 is a thorough exploration of the meanings and values Hispanic poets and artists assigned to four iconic locations of modernity: the city, the cafés, means of transportation, and the sea, during the first decades of the 20th century. Joining important studies on Spatiality, Palomares-Salas convincingly argues that an unsolvable tension between place and space is at the core of the Hispanic avant-garde cultural production. A refreshing, transatlantic perspective on Ultraism and Stridentism, the book moves the Hispanic vanguards forward into broader, international discussions on space and modernism, and offers innovative readings of well-known, as well as rarely studied works.
The Things of Others: Ethnographies, Histories, and Other Artefacts deals with the things mainly, but not only, mobilized by anthropologists in order to produce knowledge about the African American, the Afro-Brazilian and the Afro-Cuban during the 1930s. However, the book's goal is not to dig up evidence of the creation of an epistemology of knowledge and its transnational connections. The research on which this book is based suggests that the artefacts created in fieldwork, offices, libraries, laboratories, museums, and other places and experiences – beyond the important fact that these places and situations involved actors other than the anthropologists themselves – have been different things during their troubled existence. The book seeks to make these differences apparent, highlighting rather than concealing the relationships between partial modes of making and being ‘Afro’ as a subject of science. If the artefacts created in a variety of situations have been different things, we should ask what sort of things they were and how the actors involved in their creation sought to make them meaningful. The book foregrounds these discontinuous and ever-changing contours.
Missionary Linguistic Studies from Mesoamerica to Patagonia presents the results of in-depth studies of grammars, vocabularies and religious texts, dating from the sixteenth – nineteenth century. The researches involve twenty (extinct) indigenous Mesoamerican and South American languages: Matlatzinca, Mixtec, Nahuatl, Purépecha, Zapotec (Mexico); K’iche, Kaqchikel (Guatemala); Amage, Aymara, Cholón, Huarpe, Kunza, Mochica, Mapudungun, Proto-Tacanan, Pukina, Quechua, Uru-Chipaya (Peru); Tehuelche (Patagonia); (Tupi-)Guarani (Brazil, Paraguay, Uruguay).
The results of the studies include: a) a digital model of a good, conveniently arranged vocabulary, applicable to all indigenous Amerindian languages; b) disclosure of intertextual relationships, language contacts, circulation of knowledge; c) insights in grammatical structures; d) phone analyses; e) transcriptions, so that the texts remain accessible for further research. f) the architecture of grammars; g) conceptual evolutions and innovations in grammaticography.
Knowledge of the pragmatici sheds new light on pragmatic normative literature (mainly from the religious sphere), a genre crucial for the formation of normative orders in early modern Ibero-America. Long underrated by legal historical scholarship, these media – manuals for confessors, catechisms, and moral theological literature – selected and localised normative knowledge for the colonial worlds and thus shaped the language of normativity.
The eleven chapters of this book explore the circulation and the uses of pragmatic normative texts in the Iberian peninsula, in New Spain, Peru, New Granada and Brazil. The book reveals the functions and intellectual achievements of pragmatic literature, which condensed normative knowledge, drawing on medieval scholarly practices of ‘epitomisation’, and links the genre with early modern legal culture.
Contributors are: Manuela Bragagnolo, Agustín Casagrande, Otto Danwerth, Thomas Duve, José Luis Egío, Renzo Honores, Gustavo César Machado Cabral, Pilar Mejía, Christoph H. F. Meyer, Osvaldo Moutin, and David Rex Galindo.
Quel est le point commun entre un chérif musulman (descendant du prophète Mohammed) de la confédération Aït Ba’amran des tribus du Sud-Ouest marocain et un Indigène animiste d’Amazonie brésilienne ? À la surprise de l’ethnologue, tous deux sont affiliés à une ascendance juive. Cette judaïté, conçue davantage comme une origine que comme une pratique religieuse, participe à préciser le lien au sol des générations actuelles. La mise en regard de deux cas ethnographiques permet une discussion plus large sur la multiplicité des origines en contexte migratoire dans le temps long. La judaïté des origines participe à asseoir pleinement l’inscription actuelle des populations au sein d’un espace marqué par l’histoire de la construction des Etats empires portugais et espagnols.
Neste artigo reflicto sobre as repercussões da “descoberta” dos Marranos em Portugal, no princípio do século XX, na questão do resgate da identidade brasileira pelos judeus do Brasil. Esta “descoberta” despertou grande interesse de especialistas da História dos Judeus, de cientistas sociais, e também da Média europeia. Mas foi igualmente alvo do interesse de pessoas que, no outro lado do Atlântico, tentavam comprovar a presença de uma população de origem judaica desde os tempos coloniais em Terra de Santa Cruz e, portanto, o seu papel fundamental para a construção da colónia que se tornaria o país Brasil.