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generations of immigrants; the preservation or alteration of the mother tongue at the contact with the new linguistic reality; the dialogue between the immigrants’ little narratives and the grand narrative of Brazil.
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French plays translated into Portuguese and Eça’s own comments on the general situation of Portuguese theatre.
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In colonial Brazilian epic, exemplified in here by the poems O Uruguay (1769) by Basílio da Gama and Caramuru (1781) by José Santa Rita Durão the tradition of Os Lusíadas (1572) by Luís Vaz de Camões has been affirmed as strong literary influence, even though a new poetic attitude appears, one which exalts differences, narrating the heroic deeds of Brazil, consecrating the Brazilian soil and identifying its people, if not the construction of the paradigm of Brazilianism. In the scope of interest are the two poems which represent the ambiguity of the senses of construction and ideological expression, the Classicist and modern spirit, tradition and, before all, the break with the colonial ideology. The literary formation in Brazil seems to have been born out of the juxtaposition of the tradition of Os Lusíadas (1572) by Luís Vaz de Camões as one of the strongest factor in the process of formation of global Lusophone conscience and its gradual overcoming and substitution by national Brazilian models.
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The aim of this article is to question the relation between memory and oblivion in the process of constructing national identity, analysing two novels by the Mozambican writer Mia Couto. Terra Sonâmbula and O Outro Pé da Sereia present several characters who travel in search of the lost memories from their own past as well as from the common past of the nation. The first novel deals with the suffering caused by the long civil war in the post‑independence period while the other is focused on the Mozambican colonial history and the subject of slavery.
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This paper intends to expose two currents of thought concerning the future of miscegenation and Brazilian ethnic constitution from the late 19th century to the early 20th century. On one hand, we have non‑assimilationist group, characterized here by the expression “realistic pessimism.” And, on the other hand, the majority group, formed by assimilationists and summarized by the expression “genocidal optimism.” Then, three Brazilian authors who deal with the theme are presented as examples: Aluísio Azevedo (O mulato), Machado de Assis (Pai contra mãe) and Nelson Rodrigues (Anjo negro).
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Today the detective novel has freed itself for good from being considered as marginal literature. It is now built around three sub genres: The whodunit novel, the gritty thriller, and the suspense novel whose frontiers have progressively become more and more blurred as the authors juggle with the rules of each subgenre, melting them in a literary genre they now refuse to dissociate from the main novelistic production. The Portuguese‑speaking detective stories have followed the same evolution. We have chosen to comment upon three Portuguese speaking novels: One by Pepeleta from Angola, the second by Rubem Fonseca from Brazil and the third by Ana Teresa Pereira from Portugal, each one of them representing one of the subgenres of detective literature, so as to find out if they have common specificities peculiar to the Portuguese speaking detective stories.
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The neighbourhood is a broad category, which is present throughout sociological and cultural research. Of course, articles of the latest issue of "Colloquia Humanistica" do not exhaust the problem. However, we present crucial texts that relate to rarely undertaken issues, some of which might even be considered pioneering. We hope that they will be inspiring for researchers who are interested in the humanities and cultural studies, and once again we are pleased that we have been able to create an issue that is not merely declaratively, but truly interdisciplinary, and yet consistent. We try to present an understanding of the neighbourhood that emerges from the presented texts. The connotation they are most concerned with is that of exchange and opening, of contact, which is based on upholding the borders of one’s group – and of oneself, one’s own space, but at the same time, on opening to other people and the need for communication during which communities and people define themselves. The neighbourhood and contact are also the basis for the exchange processes, the thwarting of which can lead to the most dangerous phenomena for the functioning of societies.
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People of color in the United States have been obligated to move through public space in particular ways, dictated by law and social custom. Narrators create cognitive maps of movement in the city shaped by racial codes of behavior. The maps change over time as law and social custom changes. The fluidity of the maps is also influenced by status, gender, class, and skin tone. This paper examines a rich body of oral narratives co-created with African Americans in Austin, Texas and Nashville, Tennessee from 2004 to 2014, focusing on how men and women narrate their concepts of racialized space. It moves from narratives about the larger landscape – the city – to smaller, more personal public places – the sidewalk and the store – to intimate sites of contact in the public sphere. Many of the narratives describe complex flows of controlled movement dictated by racial boundaries in the context of capitalism. The narratives form an urban ethnography of the power relations inscribed on the landscape by racializing movement in space.
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After the dissolution of the USSR, Russian cities are popular destinations of labor migrants from the former Soviet republics, especially Central Asia and the Caucasus. One can observe a monopolization of particular sectors in the labor market and entire branches of petty trade by different ethnic and national communities. At some open-air markets, it is now the Russians who comprise the minority. Markets constitute a borderland which appears in the middle of a city – they serve as an important meeting place of people and cultures. The appearance of so-called ethnic entrepreneurship, ethnic economy and trade minorities, ethnic or otherwise, has been widely investigated in various parts of the world and in different times. It was, however, questioned whether one can speak about their existence in post-Soviet Russia. In this paper, I argue that trade minorities do indeed operate at Russian open-air markets. However, they do so in a specific manner that stems from the historical and cultural conditioning of petty trade in the former USSR. This study shows the development of ethnic entrepreneurship and appearance of different stereotypes that are tied to it. What is more, it analyzes some ways in which different minorities coexist. In general, the study deals with the extremely complex issue of interethnic relationships in post-Soviet Russia.
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The paper discusses the forms of public-private space division in a postcosialist Bulgarian city as everyday practices of inhabiting and appropriation of the common spaces in one neighborhood of Plovdiv. The anthropological research of the urban spaces includes a long term observation of the everyday practices in the city of socialism, the city in transition and the changed cities nowadays, following the line of the changing boundaries, distinction and expression of the public and private, common and individual. The cases of particular interest in my research are the forms of transgression of the physical borders and social boundaries as well as establishing new ones, according to the changing identities, social hierarchies, power relations, forms of social solidarity and networking and investment in social capital. The paper presents cases of blurring borders and boundaries as urban discourses – of the socialist city, the city in transition and the other – the city after 2007 when Bulgaria joined the EU. These cases are studied on the base of the everyday practices of urban gardening in common spaces – around block of flats, on the windowed balconies and small gardens (vegetable plots) in the town outskirts.
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The paper discusses the forms of public-private space division in a post-socialist Bulgarian city as everyday practices of inhabiting and appropriation of common spaces in one neighborhood of Plovdiv. The author’s anthropological research of urban spaces has included long-term observation of everyday practices in the city of socialism, the city in transition and the changed cities nowadays, following the line of the changing boundaries, distinction and expression of the public and the private, the common and the individual. Of particular interest in my research are the forms of transgression of the physical borders and social boundaries and of establishing new ones, according to the changing identities, social hierarchies, power relations, as well as forms of social solidarity, networking and investment in social capital. The paper presents cases of blurring borders and boundaries as urban discourses – of the socialist city, the city in transition and the city after 2007, when Bulgaria joined the EU. These cases are studied on the base of everyday practices of urban gardening in common spaces – around blocks of flats, on the windowed balconies, and in small gardens (vegetable plots) in the town outskirts.
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In early modern period, Dalmatia was a region which was culturally diversified. Such cities as Zadar or Split were centres of Italian culture, while the provinces were a part of the Slavic world. Their location on the route to Turkey made them a frequent stop for French travellers, including (1675) or Louis-François Cassas (1782), whose testimonies became a basis for printed publications. In their testimonies, readers could find information about Dalmatian cities and provinces, and the differences between then. The latter issue is an important, yet often neglected addition to the discussion on the shaping of the image of the Balkans. In this study, I concentrate on this French approach to this problem, because it can be considered as representative for other Western European perspectives. The French look at the issue of neighbourhood of the city and the provinces was characterized by a distance, which is rarely found in Venetian sources. The wide chronologic scope of the study will allow to show changes which occurred in the French image of Dalmatia during the age of Enlightenment. The paper tries to analyse the travel literature focusing on how it portrays the neighbourhood of the city and the provinces in Dalmatia and demonstrates that this image combined two perspectives. The first related to the neighbourhood of the sophisticated Italian culture (synonymous with the city) and the provinces, equated mostly with the Slavic world, which was little known in the West. The second perspective, which appeared in the second half of the eighteenth century, dealt with these relationships in the wider context of the neighbourhood of civilization and backwardness.
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The article discusses a study carried out by Croatian researchers from the Ivo Pilar Institute of Social Sciences. The research applied the method of face-toface interviews and was conducted between March and May 2014. Its goal was to investigate the structure of local social relations by exploring the frequency and density of interactions between neighbours. The obtained data were analysed according to the demographic and socioeconomic background of the respondents. The article includes a short introduction into the issue of neighbourhood patterns in Croatia, which is described in the context of broader, global changes. After reviewing the research theoretical and methodological assumptions, I present and discuss its findings. The summary suggests some problems and inspirations for further exploration in the matter of neighbourhood relations.
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This paper is based on the author’s years-long research on the experience of Vis archipelago fishermen, their ethics and mutual relationships in the extreme conditions of fishing at distant open sea islands of the Adriatic, where they were continously exposed to pirate attacks, open sea elements, with boats powered by wind or man, in small living quarters of a boat and fiercely competing with each other. In such extreme conditions the only answer to the challenge of survival was mutual solidarity, willingness to help one another, the principle of egalitarianism and mutual respect. The author also speaks about the transethnic culture of people living at sea, the phenomenon of the sea as the liquid element which does not divide but rather connects different shores, cultures and languages. Finally, he speaks about the insular world whose most important social principle is work as the basis of survival, sacrificing oneself for the sake of another and high value of each individual, who deserves to be held in esteem through his work and sacrifice in spite of his selfish interests.
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