Língua Geral, or Nheengatu, or Tupian origin, is analyzed as a Brazilian cultural trait, which was historically developed and generated hy different social and ethnic groups for purposes of communicating their interests. During the Brazilian colonial period, emphasis is placed on the Jesuit influence, whereby the Língua Geral was imposed upon the Indians as the "language o f the whites"; during the 19th century , Lingua Geral became known as a "Brazilian language" , hoth during the Cabanagem conflict in addition to being embraced hy the Brazilian intellectual Romanticist movement. Today lhe indigenous peoples or the Rio Negro region maintain Lígua Geral as a means of preserving their cultural identity.
O trabalho analisa a política jesuítica de estandardização do tupi no período colonial a partir do estudo da relação entre impressos e manuscritos tupi. O artigo examina a posição de um conjunto de catecismos, gramáticas e dicionários manuscritos, produzidos na Amazônia no século XVIII, em relação à diglossia língua geral verdadeira, identificada com a variante usada nas obras impressas nos séculos XVI e XVII (Anchieta, 1959; Figueira, 1621; 1698; Araújo, 1618; 1686) e a língua geral corrupta, identificada pela variante tupi oral falada nas missões. O trabalho levanta a hipótese de que as obras apresentam diferentes posições segundo o tipo de gênero textual: os catecismos foram mais conservadores, ao se manterem fiéis à variante empregada nas obras tupi impressas, diferentemente dos dicionários e gramáticas, que documentaram a variante tupi em uso nas missões. Abstract This paper analyses the Jesuitss policy of standardization of the Tupi language during Colonial times, and is based on the study of the nexus between manuscript and printed material in Tupi. It positions an ensemble of manuscript catechisms, grammars and dictionaries, composed in 18th centurys Amazon, between the true Língua geral diglossia identified with the variant used in 17th and 18th centuries printed works (Anchieta, 1959; Figueira, 1621; 1698; Araújo, 1618; 1686) , and the corrupt Língua geral identified with the Tupi variation spoken in the Missions. We make the assumption that these compositions are differently settled in the scale regarding the textual genre: catechisms are more conservative, since they were faithful to the variety used in printed Tupi works, while dictionaries and grammars reflects the oral Tupi variant used in the Missions.
The aim of this paper is to juxtapose the theme of missionary literacy with a theoretical discussion of the attribute of autonomy with reference to literacy. By missionary literacy we mean the alphabetic typographic writing system created by missionaries as part of the evangelical process of biblical translation. In particular, this study focuses on those cases of missionary literacy based on linguistics, for which the Summer Institute of Linguistics (SIL) is of special significance.In so far as the debate on autonomy is concerned, we refer to the controversy between the autonomy model of Goody, Ong and Olson and the ideological model of Street. The relevance of the question of autonomy in relation to the theme of missionary literacy has its origins in the Protestant tradition, that the text is its own interpreter (Olson 1991), an autonomous conception of the written text. This concept of literacy is a special expression of religious literal meaning, and therefore allows us to focus attention on the particular feature of literacy in the missionary domain.
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