“Na realidade, Portugal, Moçambique, Brasil… eu ligo muito à ideia de nação portuguesa”: ligar o que a vida separou

Silvano, Filomena; Rosales, Marta Vilar

doi:10.1590/s0104-71832015000100005

Cited by 3 publications

(2 citation statements)

References 5 publications

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“…It's the green smell of the plants that you meet when you get off the plane after ten or twelve hours. 21 This sharing of "sensory experience" (Candau 2000) unites individuals and groups who see themselves as members of the same community, the Portuguese empire which remains present in their imagination (Silvano and Vilar 2015).…”

Section: The Impossible Return Of the "Second-class Portuguese"mentioning

confidence: 99%

The Retornados and Their “Roots” in Angola. A Generational Perspective on the Colonial Past and the Postcolonial Present

Santos¹

2021

The Retornados From the Portuguese Colonies in Africa

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Chapter 4: The retornados and their "roots" in Angola. A generational perspective on the colonial past and the post-colonial present A sketch of the field of investigation, Lisbon, May 2013 This year, the Africa Festival, including a celebration of Africa Day, is being commemorated in Portugal throughout the whole month of May.24 May, in Lisbon, at the Teatro do Bairro: I am watching a performance called The Last Message of Amílcar Cabral to the people of Guinea-Bissau and Cape Verde. Some images from documentary films depicting the Portuguese presence in Africa are being projected in a very dark room. Pictures of a family of Portuguese settlers living in a hut are repeated over and over again-they are lost in the depths of Africa. A message is vigorously hammered home for several minutes by one of the performers, a Cape Verdean who describes himself as a political activist: "Decolonise your minds! Decolonise your minds! Decolonise your minds!" The few spectators are young: a dozen people, including a couple comprising a child of retornados and a young Portuguese-Angolan woman.25 May, Rossio Square: The Community of Portuguese-Speaking Countries, the CPLP, is being celebrated by several hundred people and by associations of migrants from Cape Verde, Guinea-Bissau, São Tomé, Angola and Mozambique, as well as some Portuguese families of retornados: they are all dancing. On the sidelines of this celebration of an Africa that is simultaneously "authentic" and "Lusophone", a group of young Afro-descendant activists are denouncing the neo-colonialist ideology of Lusophony and racism in Portugal. 1 This research, which was initiated as part of the FCT postdoctoral project "Legados contemporâneos do colonialismo na sociedade portuguesa pelo prisma das migraçoes" (SFRH/BPD/72232/2010), is part of a larger project, "Disrupted Histories, Recovered Past" (2016)(2017)(2018)(2019), jointly developed by the Arts and Humanities Research Council, Care for the Future section (Swindon, UK), and the Laboratoire d'excellence (Labex), "Passés dans le Présent" section (Université de Nanterre), directed by Sian Sullivan (Bath Spa University) and Michèle Baussant (CNRS). 2 Quoting Gerald Bender (1978), Lubkemann suggests that 30% of the European population in Angola extends back more than one generation (2003, 79). The number of "retornados of African descent" who arrived in Portugal between 1975 and 1981 has been estimated at between 25,000 and 35,000 (Baganha and Gois 1998-1999, 260): "a figure possibly amplified if we consider the fact that many of those of mixed racial descent would be likely to be classified as 'black' at least in terms of the way they would be treated in everyday interaction within Portuguese society" (Lubkemann 2003, 89). This category of "retornados of African descent" is problematic because it refers to socio-historical realities of (de)colonization which are diverse.

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Section: The Impossible Return Of the "Second-class Portuguese"mentioning

confidence: 99%

The Retornados and Their “Roots” in Angola. A Generational Perspective on the Colonial Past and the Postcolonial Present

Santos¹

2021

The Retornados From the Portuguese Colonies in Africa

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“…21Voir par exemple le dossier du magazine Visão publié au moment de la crise économique de la fin des années 2000 : "Portugueses à conquista do mundo : as vidas, as histórias e as ideias de quem está além-fronteiras" (Portugais à la conquête du monde : les vies, les histoires et les idées de ceux qui sont au-delà des frontières), Visão, 'Grande Reportagem especial' , n° 1046, 21-27 mars 2013 voir aussi Dos Santos (2015). Sur le rôle des manuels scolaires dans la médiation de ce récit voir :Araújo & Rodríguez Maeso (2015).22Une disqualification qui est d'ailleurs observée au sein même de certains contextes migratoires, notamment au Brésil, où de manière emic a pu exister une distinction entre "diaspora coloniale" et "diaspora de travail"(Silvano & Rosales 2015). 23Créée par le Portugal et six de ses anciennes colonies (Angola, Mozambique, Brésil, Cap-Vert, Guinée Bissau, Sao Tomé-et-Principe), rejoint par le Timor oriental et d'autres pays (des ex-colonies mais pas uniquement) qui y ont des statuts différents, dont Macao mesure les mises en récit institutionnelles de la lusophonie et des mondes lusophones, véhiculées notamment par des médias24, orientent-elles les pratiques sociales de la mobilité ?…”

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Mobilités (post)impériales en lusotopie. Une introduction

Santos

Ferreira

2020

lusotopie

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Constructions mémorielles dans la post-dictature et le post-colonialisme au Portugal

Santos

2018

ethno

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Cet article traite du passé dictatorial et colonial au Portugal. Il s’appuie sur une enquête ethnographique menée au Portugal et en Angola sur des mémoires privées et publiques de familles de rapatriés («retornados»), dont certains membres sont récemment rentrés en Angola. Il analyse le rôle joué par différents types de récits de mémoire dans la rupture avec un récit historique hégémonique et avec l’émergence d’une pluralité de mémoires sociales dans un contexte postcolonial.

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“Na realidade, Portugal, Moçambique, Brasil… eu ligo muito à ideia de nação portuguesa”: ligar o que a vida separou

Abstract: Resumo: O texto tem por base uma etnografi a realizada com três gerações de três famílias que integraram as elites coloniais portuguesas: a primeira geração partiu de

Cited by 3 publications

References 5 publications

The Retornados and Their “Roots” in Angola. A Generational Perspective on the Colonial Past and the Postcolonial Present

The Retornados and Their “Roots” in Angola. A Generational Perspective on the Colonial Past and the Postcolonial Present

Mobilités (post)impériales en lusotopie. Une introduction

Constructions mémorielles dans la post-dictature et le post-colonialisme au Portugal

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