Brazil Imagined: 1500 to the Present (William and Bettye by Darlene J. Sadlier

By Darlene J. Sadlier

The 1st finished cultural historical past of Brazil to be written in English, Brazil Imagined: 1500 to the current captures the function of the creative imaginary in shaping Brazil's nationwide id. interpreting representations of Brazil through the international, this bold survey demonstrates the ways that lifestyles in a single of the world's biggest countries has been conceived and revised in visible arts, literature, movie, and a number of different media. starting with the 1st explorations of Brazil through the Portuguese, Darlene J. Sadlier accommodates large resource fabric, together with work, historiographies, letters, poetry, novels, structure, and mass media to track the nation's moving feel of its personal background. issues comprise the oscillating subject matters of Edenic and cannibal encounters, Dutch representations of Brazil, regal constructs, the literary imaginary, Modernist utopias, "good neighbor" protocols, and filmmakers' progressive and dystopian photographs of Brazil. a powerful panoramic research of race, imperialism, normal assets, and different issues within the Brazilian event, this landmark paintings is a boon to the sector. (201010)

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Additional info for Brazil Imagined: 1500 to the Present (William and Bettye Nowlin Series in Art, History, and Culture of the Western Hemisphere)

Sample text

In fact, the Portuguese Cantino’s world map of 1502, which is regarded as the first to illustrate the Brazilian coastline, identifies the territory as both “Vera Cruz” and “Brazil” and uses figures of large parrots and gold, green, and brown trees as symbols of its resources. Nicolau Canério also used trees on his map of Brazil (1505–1506), and brazilwood appears in a legend on charts as early as 1508 (Emert 1944, 18, 95). The Portuguese Lopo Homem-Reinel map of 1519, whose remarkable detail of the coast was no doubt provided through descriptions by Portuguese sailors and merchants, is decorated with treetoting native Brazilians who serve as iconographic ornaments alongside drawings of tropical birds.

In a form that Hayden White has called “self-definition by negation” (1978, 152), Góis’s description of the Amerindians becomes a litany of what they did not do: “The people of this province are pale in color and they have long, straight black hair, no beards and are of medium stature. They are so barbarous that they believe in nothing, nor do they worship, nor do they know how to read or write. They have no churches or idols of any kind before whom they worship. They have no law, no weights or measurements, nor money, nor king, nor master” (Góis 1926, 1:119).

During that time he began writing a treatise arguing for greater royal investment in the new territories. Its ufanista language was undoubtedly a means to achieve the desired alvíssara from the king: “All the care that Your Majesty sends to this new realm for repair and improvement will be well used, for it is capable of building a great empire . . [It will be] one of the States of the world because it has more than one thousand leagues of coastline . . whose land is very fertile and healthy, whose good airs are fresh and cleansed, and whose waters are cold and refreshing” (Sousa 1971, 39).

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