What does it mean to be German, or to some extent, of German-descent, in Brazil nowadays? In B... more What does it mean to be German, or to some extent, of German-descent, in Brazil nowadays? In Brazilian society today, there is a social scale: the whiter one is, the greater one’s social status. That means there is a positive correlation between the whiteness of one’s skin and social position. Therefore, inside our society, the myth of “whiteness” is directly connected with one’s ascendency; even if someone is not really “white”, it is highly important to be of European descent.
These imaginary and social practices can be found in small towns in the western part of the State of Paraná. Migrants, from Rio Grande do Sul, mainly of German descent, founded many cities in the middle of the 20th century. Decades later they still cultivate “Germaness” as a way of setting them apart from the general population. They have created an image of themselves as disciplined, organized, workers, putting them in sharp contrast to the stereotypical image of Brazilians.
Marechal Candido Rondon in the State of Paraná is a typical “German” city. There are many buildings emulating “German” style (fachwerk), restaurants, festivals, names of streets or names of buildings, associations and so on.
Our work will explore how these practices demonstrate the imaginary of Brazilian on our society. We will argue that being a “V.I.P.” in our society is a continuity of our imperial past where the difference among white, nonwhite, but free, and slave was our mark and that, therefore, these mentalities still persists in modern Brazil.
One can be surprised when observing Brazilian historiography in the 1930s, more specifically, the... more One can be surprised when observing Brazilian historiography in the 1930s, more specifically, the production of Sérgio Buarque de Holanda and Gilberto Freire. Both can be associated with a field we might call Cultural History. However, it has nothing to do with the historiography production of 1980s years and 1990s, but there is a strong connection with cultural anthropology, which gave its first steps at the beginning of the 20th century. The authors oppose previous intellectual production, which saw Brazil as an expression of European civilization with "pathological deviations" on account of African and Brazilian-natives descendants. Both Sérgio Buarque and Gilberto Freire, on the contrary, understood that the three races, Europeans, Africans and Natives had created a new civilization, different from Europe. For them, it was an original civilization with a new character. This explanation also has its originality, because it is fused with anthropology history, something that was being created, for example, in France with the journal Annales. In a way, it can be said that the Brazilian authors had been close to a lot of Marc Bloch, even without having made any reference to his work. Soon, we aim to demonstrate that “distant proximity” between the practices of historians who, even with different affiliations, ended up producing similar explanatory forms. As a second statement, we also consider a discursive proximity between the authors and Norbert Elias in his definition of civilization and culture. Sérgio Buarque and Gilberto Freyre, unlike the previous generation, do not understand the country from the concept of civilization, but its cultural background. We will address these two aspects in this paper.
O abandono de áreas inteiras nas cidades brasileiras que adotaram o modelo norte-americano de urb... more O abandono de áreas inteiras nas cidades brasileiras que adotaram o modelo norte-americano de urbanização.
This paper argues that the writing of history is a metaphor of the past unrecognized by histori... more This paper argues that the writing of history is a metaphor of the past unrecognized by historians, who, in contrast, seek the literal in their narratives made by documents which could also be understood as metaphors, but which are treated as the emulation of the real. From the document to the text, metaphor is banished as unreal noise. However, writing is not made up of truth and literalness, but of imagination and facts of language, dispersion and discontinuity being at the source of events.
A escrita da história é uma metáfora do passado não reconhecida pelos historiadores que, ao contrário, buscam o literal nas suas narrativas formadas por documentos que poderiam ser compreendidos também como metáforas, mas que são abordados como emulação do real. Do documento ao texto, a metáfora é esconjurada como ruído não real. No entanto, a escrita não é feita de verdades e literalidade, mas de imaginação e de fatos da linguagem, estando na origem dos eventos a dispersão e a descontinuidade.
Professor Associado do Depto. de História da UEL Que espécie de indigência urbana se chegou quand... more Professor Associado do Depto. de História da UEL Que espécie de indigência urbana se chegou quando passamos a considerar um shopping center lugar de lazer? Sabe-se de longa data que a classe média brasileira adotou, nas grandes cidades, este modelo de lazer em nome de uma pretensa segurança, mas que na realidade, eram locais de exclusão que se tornaram extremamente visíveis agora que as máscaras caíram. Exclusão da classe média do resto da sociedade. Não é a segregação do pobre, mas a negação ou a negligência do espaço público, como democrático no qual a cidadania poderia ser exercida, por parte daqueles que se sentem superiores em termos de possestalvez não seja possível dizer de classes superiores, já que o shopping é um espaço de demonstração de ascensão social quando, por exemplo, algumas famílias conseguem fugir do que se considera a vala comum e passam a frequentá-los. O mais notório nos debates a respeito dos rolezinhos é a disposição de todos em discutir o lazer em espaços privados como modelo de ocupação da cidade, demonstrando a completa falência do urbanismo brasileiro na forma de planejamento de espaços públicos. Os centros das cidades vazios, já há algum tempo, tornaram-se tão corriqueiros que não se pensa mais em ocupá-los como é comum em cidades europeias. Associa-se tranquilamente um lugar de utilidade comercial, os shoppings, com lazer, enquanto a cidade passa a ser o espaço humanamente vazio e vinculado unicamente ao trabalho, quer dizer, é a total ocupação capitalista. O espaço urbano é só um negócio: quanto mais perto de shopping centers luxuosos, maior o valor do imóvel. É evidente que a relativa ascensão, ou melhoria econômica, de vários segmentos da nossa sociedade colocou em cena personagens que estavam afastados economicamente e socialmente da classe média, mas, ao mesmo tempo, não se criou nenhuma condição para que o lazer fosse ofertado pelo poder público para toda a população. Não na forma que tradicionalmente é feito com parques fora dos centros da cidade e de acesso à classe trabalhadora, mas estipular o espaço urbano como o local de ocupação por excelência. Não há nenhuma política nesse sentido.
Strip cartoons had a captive market for more than twenty years in Brazil and millions of readers ... more Strip cartoons had a captive market for more than twenty years in Brazil and millions of readers eagerly consumed stories published in magazines with national circulation. Nevertheless this type of vehicle was almost completely ignored by scholars and considered a sub-genre of literature, and its reading public considered as of low cultural capacity and low income level. However, is it possible for the historian not to recognize cartoon strips as a social practice? Could mass culture have created an enormous number of readers without face and taste? These questions bring to the fore the feminist social movements in Brazil and the reading practices of the fifties and sixties.
The aim of this article is to discuss the establishment of the urban space of São Paulo at the be... more The aim of this article is to discuss the establishment of the urban space of São Paulo at the beginning of XX century that restores the opening of a great field of studies for the understanding of discourse practices that were established about the city at the same moment that it was built. With the physical expansion of the city, it was possible to create new institutions, which had promoted the scientific ideas practices on hygienic ideals of the time, as well as, had stimulated the quarrels on the Brazilian and establish nationalistic ideas through intense propaganda. They had allowed a field of performance for the elite educated in the city, closing, in certain way, the circuit farmers/education/urban activities. The scientific ideas and the formal education had got to be part of the class marks distinction of the elite, which, at least for part of it, found in the urban institutions a performance field in its activities beyond the politics. São Paulo becomes the privileged field for the application of discourse practices that aim at the control and the conformation of the individuals. These practices consist of enunciated that have origin in several places that are correlated (biology, education, nationalism, etc.).
The text discusses the mechanisms of functioning of fascist thought and his spreading in the web ... more The text discusses the mechanisms of functioning of fascist thought and his spreading in the web environment.
Le texte aborde les mécanismes de fonctionnement de la pensée fasciste et l'espace qui elle a gagné dans l'environnement web.
O texto aborda os mecanismos de funcionamento do pensamento fascista e do espaço que vem ganhando no ambiente web.
What does it mean to be German, or to some extent, of German-descent, in Brazil nowadays? In B... more What does it mean to be German, or to some extent, of German-descent, in Brazil nowadays? In Brazilian society today, there is a social scale: the whiter one is, the greater one’s social status. That means there is a positive correlation between the whiteness of one’s skin and social position. Therefore, inside our society, the myth of “whiteness” is directly connected with one’s ascendency; even if someone is not really “white”, it is highly important to be of European descent.
These imaginary and social practices can be found in small towns in the western part of the State of Paraná. Migrants, from Rio Grande do Sul, mainly of German descent, founded many cities in the middle of the 20th century. Decades later they still cultivate “Germaness” as a way of setting them apart from the general population. They have created an image of themselves as disciplined, organized, workers, putting them in sharp contrast to the stereotypical image of Brazilians.
Marechal Candido Rondon in the State of Paraná is a typical “German” city. There are many buildings emulating “German” style (fachwerk), restaurants, festivals, names of streets or names of buildings, associations and so on.
Our work will explore how these practices demonstrate the imaginary of Brazilian on our society. We will argue that being a “V.I.P.” in our society is a continuity of our imperial past where the difference among white, nonwhite, but free, and slave was our mark and that, therefore, these mentalities still persists in modern Brazil.
One can be surprised when observing Brazilian historiography in the 1930s, more specifically, the... more One can be surprised when observing Brazilian historiography in the 1930s, more specifically, the production of Sérgio Buarque de Holanda and Gilberto Freire. Both can be associated with a field we might call Cultural History. However, it has nothing to do with the historiography production of 1980s years and 1990s, but there is a strong connection with cultural anthropology, which gave its first steps at the beginning of the 20th century. The authors oppose previous intellectual production, which saw Brazil as an expression of European civilization with "pathological deviations" on account of African and Brazilian-natives descendants. Both Sérgio Buarque and Gilberto Freire, on the contrary, understood that the three races, Europeans, Africans and Natives had created a new civilization, different from Europe. For them, it was an original civilization with a new character. This explanation also has its originality, because it is fused with anthropology history, something that was being created, for example, in France with the journal Annales. In a way, it can be said that the Brazilian authors had been close to a lot of Marc Bloch, even without having made any reference to his work. Soon, we aim to demonstrate that “distant proximity” between the practices of historians who, even with different affiliations, ended up producing similar explanatory forms. As a second statement, we also consider a discursive proximity between the authors and Norbert Elias in his definition of civilization and culture. Sérgio Buarque and Gilberto Freyre, unlike the previous generation, do not understand the country from the concept of civilization, but its cultural background. We will address these two aspects in this paper.
O abandono de áreas inteiras nas cidades brasileiras que adotaram o modelo norte-americano de urb... more O abandono de áreas inteiras nas cidades brasileiras que adotaram o modelo norte-americano de urbanização.
This paper argues that the writing of history is a metaphor of the past unrecognized by histori... more This paper argues that the writing of history is a metaphor of the past unrecognized by historians, who, in contrast, seek the literal in their narratives made by documents which could also be understood as metaphors, but which are treated as the emulation of the real. From the document to the text, metaphor is banished as unreal noise. However, writing is not made up of truth and literalness, but of imagination and facts of language, dispersion and discontinuity being at the source of events.
A escrita da história é uma metáfora do passado não reconhecida pelos historiadores que, ao contrário, buscam o literal nas suas narrativas formadas por documentos que poderiam ser compreendidos também como metáforas, mas que são abordados como emulação do real. Do documento ao texto, a metáfora é esconjurada como ruído não real. No entanto, a escrita não é feita de verdades e literalidade, mas de imaginação e de fatos da linguagem, estando na origem dos eventos a dispersão e a descontinuidade.
Professor Associado do Depto. de História da UEL Que espécie de indigência urbana se chegou quand... more Professor Associado do Depto. de História da UEL Que espécie de indigência urbana se chegou quando passamos a considerar um shopping center lugar de lazer? Sabe-se de longa data que a classe média brasileira adotou, nas grandes cidades, este modelo de lazer em nome de uma pretensa segurança, mas que na realidade, eram locais de exclusão que se tornaram extremamente visíveis agora que as máscaras caíram. Exclusão da classe média do resto da sociedade. Não é a segregação do pobre, mas a negação ou a negligência do espaço público, como democrático no qual a cidadania poderia ser exercida, por parte daqueles que se sentem superiores em termos de possestalvez não seja possível dizer de classes superiores, já que o shopping é um espaço de demonstração de ascensão social quando, por exemplo, algumas famílias conseguem fugir do que se considera a vala comum e passam a frequentá-los. O mais notório nos debates a respeito dos rolezinhos é a disposição de todos em discutir o lazer em espaços privados como modelo de ocupação da cidade, demonstrando a completa falência do urbanismo brasileiro na forma de planejamento de espaços públicos. Os centros das cidades vazios, já há algum tempo, tornaram-se tão corriqueiros que não se pensa mais em ocupá-los como é comum em cidades europeias. Associa-se tranquilamente um lugar de utilidade comercial, os shoppings, com lazer, enquanto a cidade passa a ser o espaço humanamente vazio e vinculado unicamente ao trabalho, quer dizer, é a total ocupação capitalista. O espaço urbano é só um negócio: quanto mais perto de shopping centers luxuosos, maior o valor do imóvel. É evidente que a relativa ascensão, ou melhoria econômica, de vários segmentos da nossa sociedade colocou em cena personagens que estavam afastados economicamente e socialmente da classe média, mas, ao mesmo tempo, não se criou nenhuma condição para que o lazer fosse ofertado pelo poder público para toda a população. Não na forma que tradicionalmente é feito com parques fora dos centros da cidade e de acesso à classe trabalhadora, mas estipular o espaço urbano como o local de ocupação por excelência. Não há nenhuma política nesse sentido.
Strip cartoons had a captive market for more than twenty years in Brazil and millions of readers ... more Strip cartoons had a captive market for more than twenty years in Brazil and millions of readers eagerly consumed stories published in magazines with national circulation. Nevertheless this type of vehicle was almost completely ignored by scholars and considered a sub-genre of literature, and its reading public considered as of low cultural capacity and low income level. However, is it possible for the historian not to recognize cartoon strips as a social practice? Could mass culture have created an enormous number of readers without face and taste? These questions bring to the fore the feminist social movements in Brazil and the reading practices of the fifties and sixties.
The aim of this article is to discuss the establishment of the urban space of São Paulo at the be... more The aim of this article is to discuss the establishment of the urban space of São Paulo at the beginning of XX century that restores the opening of a great field of studies for the understanding of discourse practices that were established about the city at the same moment that it was built. With the physical expansion of the city, it was possible to create new institutions, which had promoted the scientific ideas practices on hygienic ideals of the time, as well as, had stimulated the quarrels on the Brazilian and establish nationalistic ideas through intense propaganda. They had allowed a field of performance for the elite educated in the city, closing, in certain way, the circuit farmers/education/urban activities. The scientific ideas and the formal education had got to be part of the class marks distinction of the elite, which, at least for part of it, found in the urban institutions a performance field in its activities beyond the politics. São Paulo becomes the privileged field for the application of discourse practices that aim at the control and the conformation of the individuals. These practices consist of enunciated that have origin in several places that are correlated (biology, education, nationalism, etc.).
The text discusses the mechanisms of functioning of fascist thought and his spreading in the web ... more The text discusses the mechanisms of functioning of fascist thought and his spreading in the web environment.
Le texte aborde les mécanismes de fonctionnement de la pensée fasciste et l'espace qui elle a gagné dans l'environnement web.
O texto aborda os mecanismos de funcionamento do pensamento fascista e do espaço que vem ganhando no ambiente web.
Uploads
Papers by André Joanilho
These imaginary and social practices can be found in small towns in the western part of the State of Paraná. Migrants, from Rio Grande do Sul, mainly of German descent, founded many cities in the middle of the 20th century. Decades later they still cultivate “Germaness” as a way of setting them apart from the general population. They have created an image of themselves as disciplined, organized, workers, putting them in sharp contrast to the stereotypical image of Brazilians.
Marechal Candido Rondon in the State of Paraná is a typical “German” city. There are many buildings emulating “German” style (fachwerk), restaurants, festivals, names of streets or names of buildings, associations and so on.
Our work will explore how these practices demonstrate the imaginary of Brazilian on our society. We will argue that being a “V.I.P.” in our society is a continuity of our imperial past where the difference among white, nonwhite, but free, and slave was our mark and that, therefore, these mentalities still persists in modern Brazil.
A escrita da história é uma metáfora do passado não reconhecida pelos historiadores que, ao contrário, buscam o literal nas suas narrativas formadas por documentos que poderiam ser compreendidos também como metáforas, mas que são abordados como emulação do real. Do documento ao texto, a metáfora é esconjurada como ruído não real. No entanto, a escrita não é feita de verdades e literalidade, mas de imaginação e de fatos da linguagem, estando na origem dos eventos a dispersão e a descontinuidade.
Le texte aborde les mécanismes de fonctionnement de la pensée fasciste et l'espace qui elle a gagné dans l'environnement web.
O texto aborda os mecanismos de funcionamento do pensamento fascista e do espaço que vem ganhando no ambiente web.
These imaginary and social practices can be found in small towns in the western part of the State of Paraná. Migrants, from Rio Grande do Sul, mainly of German descent, founded many cities in the middle of the 20th century. Decades later they still cultivate “Germaness” as a way of setting them apart from the general population. They have created an image of themselves as disciplined, organized, workers, putting them in sharp contrast to the stereotypical image of Brazilians.
Marechal Candido Rondon in the State of Paraná is a typical “German” city. There are many buildings emulating “German” style (fachwerk), restaurants, festivals, names of streets or names of buildings, associations and so on.
Our work will explore how these practices demonstrate the imaginary of Brazilian on our society. We will argue that being a “V.I.P.” in our society is a continuity of our imperial past where the difference among white, nonwhite, but free, and slave was our mark and that, therefore, these mentalities still persists in modern Brazil.
A escrita da história é uma metáfora do passado não reconhecida pelos historiadores que, ao contrário, buscam o literal nas suas narrativas formadas por documentos que poderiam ser compreendidos também como metáforas, mas que são abordados como emulação do real. Do documento ao texto, a metáfora é esconjurada como ruído não real. No entanto, a escrita não é feita de verdades e literalidade, mas de imaginação e de fatos da linguagem, estando na origem dos eventos a dispersão e a descontinuidade.
Le texte aborde les mécanismes de fonctionnement de la pensée fasciste et l'espace qui elle a gagné dans l'environnement web.
O texto aborda os mecanismos de funcionamento do pensamento fascista e do espaço que vem ganhando no ambiente web.