Este artigo parte da etnografia realizada junto da população hindu de um bairro nas franjas da cidade de Lisboa. Tal como dezenas de outros conjuntos residenciais de construção informal, a Quinta da Vitória foi inscrita no Programa Especial de Realojamento (PER) e os seus habitantes seriam realojados em habitação social. Comparativamente com outros núcleos residenciais inscritos no PER, o processo da Quinta da Vitória levou mais tempo a ser concluído. Neste artigo procura-se descrever e analisar as formas como a população em causa reagiu, ao longo do processo de realojamento, a esta política social de habitação de grande envergadura no país. O objetivo central do artigo é explorar, através do caso em apreço, a conceptualização de James Scott (1990) sobre formas de resistência subtis, naquilo que o autor apelida registo escondido, e o desenvolvimento das suas componentes, até um registo mais público de resistência. Através da análise deste processo, espera-se ainda contribuir para uma melhor compreensão da aplicação das políticas sociais em Portugal. PALAVRAS-CHAVE: registo escondido, políticas sociais, habitação, realojamento, diáspora hindu. The hidden transcript in a neighborhood's re-housing process: the case of Hindus in Quinta da Vitória This paper results from an ethnography among the Hindu dwellers of a neighborhood in the outskirts of Lisbon. As dozens of other informal settlements, Quinta da Vitória was one of the neighborhoods included in the Special Re-housing Program (PER), and its inhabitants would be resettled in social housing. Comparing with other similar settlements, the PER process at Quinta da Vitória was too long. In this paper I will describe and analyze the ways by which the Hindu residents responded to this huge social housing policy in Portugal, which was meant to end up with all "shanty towns". The main purpose of this paper is yet to explore James Scott's (1990) conceptualization on subtle resistance and about the hidden transcript, its forms, and development into public forms of resistance. The article is also expected to contribute to the larger debate about social policies in Portugal.
This paper presents the case of Portuguese Hindu Gujarati families in Lisbon and in Leicester. It aims to corroborate the increasing importance of the urban referential in transnationality studies. Recent approaches in transntionality studies include the significance of cities for transmigrants under a variety of levels. One of them is social mobility. This paper focus specifically in motility, and it confirms, through ethnography, that beyond the classical national referential, the urban referential plays a central role for migration decisions. Cities confirm what transnationality scholars have been aware of: that migrants live and move between cities.
Transnational contexts enable the emergence of new forms of family organization expressed through different family configurations, thus reshaping gender roles within the family. Therefore, former norms related to daily family and social relations traditionally conditioned by gender and age, become an object of transformation. This paper analyzes the Hindu-Gujarati transnationality through two perspectives: one that understands family transformations through social-cultural adaptations to different host societies, and another that takes into account social, spatial and housing mobility. Given the fact that Hindu-Gujarati diasporic families live in three or more countries at the same time, they constitute a particularly rich context to combine theoretic perspectives on transnationality, mobility and diaspora, perspectives that are usually addressed in parallel and not in a combined manner. The paper stresses importance to physically accompany individuals in their process of territorial and cultural mobility, i.e., between Portugal, India and other centers of the diaspora. Within this multiple context, the study seeks to answer several questions: Given the diversity of studies within transnationalism, what dimensions and new reflections can the ethnographic observation of these families bring to the social sciences? In the migrant condition, how are family relations with distant relatives, configured and maintained? Are there specificities in the way Hindu families in Portugal adapt to communicational and information technologies, or do they follow the trends of other transnational families?
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