Os Rosarios dos Angolas

Reginaldo, Lucilene

doi:10.47749/t/unicamp.2005.335419

Cited by 2 publications

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“…113 For Reginaldo, Black confraternities in Bahia were Africanised through practices they brought from Kongo and Angola. 114 They preserved their tradition with the memory of the king of Kongo. According to Reginaldo 'the King of Kongo represented the triumph of continued strategies to preserve links with Africa'.…”

Section: Studies and Sources For Mendonc ¸A's Work And Historical Con...mentioning

confidence: 99%

“…They used them as a space in which to overcome their daily challenges and as a legal support for themselves. 116 For Reginaldo, confraternities were 'channel[s] of expression and integration of the Black people in the colonial period'. 117 119 criticised Portugal as an enslaving society by seeing it as the only country responsible for Atlantic slavery, Carvalho argued that 'we [the Portuguese] did not invent Negroes' slavery; we have found it there, which was the foundation of those imperfect societies'.…”

Section: Studies and Sources For Mendonc ¸A's Work And Historical Con...mentioning

confidence: 99%

“…116 For Reginaldo, confraternities were 'channel[s] of expression and integration of the Black people in the colonial period'. 117 119 criticised Portugal as an enslaving society by seeing it as the only country responsible for Atlantic slavery, Carvalho argued that 'we [the Portuguese] did not invent Negroes' slavery; we have found it there, which was the foundation of those imperfect societies'. 120 Other Portuguese historians have also defended Portugal's involvement in the Atlantic slave trade by echoing sentiments expressed by both Carvalho and Brásio.…”

Section: Studies and Sources For Mendonc ¸A's Work And Historical Con...mentioning

confidence: 99%

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Lourenço da Silva Mendonça and the Black Atlantic Abolitionist Movement in the Seventeenth Century

Nafafé¹

2022

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This groundbreaking study tells the story of the highly organised, international legal court case for the abolition of slavery spearheaded by Prince Lourenço da Silva Mendonça in the seventeenth century. The case, presented before the Vatican, called for the freedom of all enslaved people and other oppressed groups. This included New Christians (Jews converted to Christianity) and Indigenous Americans in the Atlantic World, and Black Christians from confraternities in Angola, Brazil, Portugal and Spain. Abolition debate is generally believed to have been dominated by white Europeans in the eighteenth century. By centring African agency, José Lingna Nafafé offers a new perspective on the abolition movement, showing, for the first time, how the legal debate was begun not by Europeans, but by Africans. In the first book of its kind, Lingna Nafafé underscores the exceptionally complex nature of the African liberation struggle, and demystifies the common knowledge and accepted wisdom surrounding African slavery.

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Section: Studies and Sources For Mendonc ¸A's Work And Historical Con...mentioning

confidence: 99%

Section: Studies and Sources For Mendonc ¸A's Work And Historical Con...mentioning

confidence: 99%

Section: Studies and Sources For Mendonc ¸A's Work And Historical Con...mentioning

confidence: 99%

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Lourenço da Silva Mendonça and the Black Atlantic Abolitionist Movement in the Seventeenth Century

Nafafé¹

2022

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“…According to Reginaldo 'the King of Kongo represented the triumph of continued strategies to preserve links with Africa'. 115 She argues that the Angolans were the first to form brotherhoods in Bahia. They used them as a space in which to overcome their daily challenges and as a legal support for themselves.…”

Section: Studies and Sources For Mendonc ¸A's Work And Historical Con...mentioning

confidence: 99%

Introduction

2022

Lourenço Da Silva Mendonça and the Black Atlantic Abolitionist Movement in the Seventeenth Century

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e-430. The spelling of 'Congo' with 'C' is kept when there is a direct quote in both Portuguese and Italian sources of the seventeenth or eighteenth centuries to maintain the sense of originality of these sources. 2 See APF, SOCG, vol. 495a, fl. 392. 3 Kufunda, maka or maca are Kimbundu words (Mbundu is one of the ethnic groups in the Angolan population), meaning a case to be heard in court or a case taken to court, a court case or talk; see António de Oliveira Cadornega, História Geral das Guerras Angolanas 1680, vol. I, Lisbon: Agência Geral das Colónias, 1972, p. 614 and p. 616. Kimbundu was Mendonça's mother tongue. He may also have spoken Portuguese, Spanish and Italian, considering his education, travels to and stay in Portugal, Spain and Italy. The Portuguese language would have been natural to him, because of his family connections to Portugal. 4 Italy here refers to northern Italy, that is, Mantua, which was ruled by the duchess of Mantua and Montferrat of the Gonzagas family. Mantua was a protectorate of Spain in the seventeenth century. The Gonzagas family intermarried with Spanish nobility. Mantua's

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Os Rosarios dos Angolas

Cited by 2 publications

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Lourenço da Silva Mendonça and the Black Atlantic Abolitionist Movement in the Seventeenth Century

Lourenço da Silva Mendonça and the Black Atlantic Abolitionist Movement in the Seventeenth Century

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