Papers by Cristiana Bastos
Oxford Research Encyclopedias, African History, 2024
Lusotropicalismo, or Lusotropicalism, was officially coined in 1951 by Gilberto Freyre when deliv... more Lusotropicalismo, or Lusotropicalism, was officially coined in 1951 by Gilberto Freyre when delivering an invited talk in Goa, India, during his visit to the Portuguese colonies in Africa and Asia. Freyre did not invent the concept on the spot: it evolved from his earlier analysis of Brazilian society and colonial history as a tale of three peoples (Europeans, Africans, and Indigenous)-a tale in which the Portuguese were portrayed in a positive manner, with a tendency to mix and mingle that ultimately resulted from their own history of mixtures and mingling. Albeit controversial, Freyre's sympathetic portrayal of the Portuguese in tropical lands was valued by some intellectuals of Portugal and African colonies since the 1930s. In the 1950s, the Portuguese government invited him to visit the colonies and write about them. While claiming total independence, Freyre wrote about the Portuguese colonial endeavor with sympathy and strengthened his depiction of their overseas encounters as more fluid and benign than those of other colonizers. His views would ultimately become official doctrine of the Portuguese regime in the 1960s, precisely when other colonial regimes collapsed. Transmitted in textbooks, media, official documents, and a number of propaganda channels, Lusotropicalist ideas became deeply ingrained and naturalized under the colonial regime, which lasted until 1975. They influenced popular representations of colonial history, interracial harmony, and cultural exchanges in ways that outlasted the regime and entered the 21st century.
ICS. Imprensa de Ciências Sociais eBooks, 2012
Neste artigo estudamos a circulação dos conhecimentos biomédicos nos espaços coloniais luso-asiát... more Neste artigo estudamos a circulação dos conhecimentos biomédicos nos espaços coloniais luso-asiáticos e luso-africanos da segunda metade do século XIX. Menos que um efeito de difusão a partir de centros europeus de produção de conhecimento para periferias remotas que os consomem em diferido e cópia diluída, encontramos um complexo de redes onde ocorre o trânsito e a produção de saberes, práticas, certezas, dúvidas, polémicas, programas, subjugações. Nesse contexto, diversos agentes de saúde colonial produzem documentos que se articulam com fluxos maiores sobre as questões prementes para a biopolítica nas colónias-seja na preservação da vida dos europeus, seja na gestão das populações locais. Dando maior atenção às discussões oitocentistas sobre ares, lugares e aclimatação dos corpos, abordaremos diversas personagens a que propomos chamar autores/anónimos-não para os trazermos do anonimato do arquivo à celebridade da publicação, mas para realçar a posição estrutural nas amplas teias que constroem e os constroem.
Anthropology & Medicine, Apr 1, 2011
In the thermal village of Monchique, Algarve, different streams of waterrelated knowledge and pra... more In the thermal village of Monchique, Algarve, different streams of waterrelated knowledge and practices coexisted for centuries. Those waters were traditionally known as a´guas santas (holy waters) and believed to have redemptive healing powers. In the seventeenth century, the Catholic church took control of the place, refashioned the bathing rituals, developed infrastructures and provided assistance to the patients, granting free treatment to the poor. In the nineteenth century, the state replaced the church and imposed that treatments should be provided by professionals trained in the scientific principles of medical hydrology. Secular and scientific as they were, clinical logbooks still allowed for the account of patients that embodied miracle-like redemptive cures 'at the third bath'. People went to Monchique both for its magic and its medicine, bringing in the body ailments achieved in their lives of hard labour. They also went there for a socialising break while healing. From mendicants to rich landowners, coming mostly from the Algarve and neighbouring Alentejo, they crowded the place in summertime. In the twentieth century, as in other places in continental Europe, the spa evolved into a highly medicalised place that qualified for medical expenses reimbursements, which implied the eclipsing-at least from representation-of its leisure component. In the twenty-first century, a new trend of consumer-centred, market-based, postwater balneology with an emphasis on wellness and leisure reinvented the spa as place for lush and diversified consumption. This article argues that the seemingly contradictory systems (markets and medicine) coexist much in the same way that magic, religion and medicine coexisted in the old water sites. The new SPAs, rather than putting an end to the old spas, have enabled them to survive by reinventing thermal sites as places of attraction and leisure.
Centaurus
In this article, I address some infectious diseases that never really "ended," even though their ... more In this article, I address some infectious diseases that never really "ended," even though their morbidity, their social impact, and their public visibility have faded away: AIDS, syphilis, and measles. I will use data from different projects I have conducted on each of those epidemics: HIV/AIDS at the doctoral training level in the 1990s, with a geographical focus on Brazil and the United States; syphilis in the context of a 2010 project on the social history of health in Lisbon in the late 19th and early 20th centuries; and measles as part of my current project on labor migration in the 19th century, with a focus on epidemic outbreaks in migrant ships from Madeira to Hawaii.
Etnografica
Este volume traduz um desafio lançado a um conjunto de antropólogos com investigações recentes en... more Este volume traduz um desafio lançado a um conjunto de antropólogos com investigações recentes envolvendo a água-como recurso, como meio, como pretexto. Lançámos o mote "usos sociais da água" com o propósito didáctico de um colóquio e a esperança de enriquecimento mútuo através do debate e do confronto de perspectivas variadas. 1 Não tivemos por objectivo uma proposta de unificação teórica em torno de uma "antropologia da água". Com todo o respeito pelos antepassados, de James Frazer a Mircea Eliade, que nos proporcionaram escritos inspirados sobre a simbologia, magia e rituais da água, são outros os tempos e outras as vontades. Não espere o leitor aqui encontrar, portanto, uma procura de simbologias transversais, ou intervalos de variação de representações, ou possíveis universais no relacionamento com o que crescentemente é tomado como um recurso precioso, vital, limitado. 2 Comentário: antropologias saindo da água
Etnografica
A política da produção do conhecimento e os movimentos de resposta à sida The politics of the pro... more A política da produção do conhecimento e os movimentos de resposta à sida The politics of the production of knowledge: responses to AIDS as a new social movement Cristiana Bastos Edição electrónica URL: https://journals.openedition.org/etnografica/4416
The International Encyclopedia of Anthropology, 2018
With the double purpose of updating a scattered database and achieving an accurate profile of its... more With the double purpose of updating a scattered database and achieving an accurate profile of its constituency, in 2015 the Associação Portuguesa de Antropologia (Portuguese Anthropological Association) launched an online questionnaire to be filled in by people who identified themselves as anthropologists. Nearly 1,000 people responded, both nationals and expatriates-not an insignificant number for a small country with a relatively recent professionalization of social scientists. An analysis of the data that were gathered gave a clearer view of who the respondents were, where they worked, how much of their current activity was related to their training in anthropology, how many of them held academic positions, whether stable or temporary, to what extent they circulated between jobs, countries, government work, nonprofit, community engagement, international agencies, self-employment, unemployment, what their scientific interests were and their social engagements, as well as other relevant matters. Anthropology was already known to be a vibrant community that had grown mostly since the mid-1980s. This entry will address how it emerged and expanded, its roots and ancestors, and how it relates to other national and international intellectual traditions. Also addressed will be its relations to other disciplines, its main institutions of research and teaching (past and present), and the political contexts in which they developed, and the discipline's current fragilities and strengths. The underlying theses are the following:
Mendes Fagundes-cirurgia vascular (primeira endarterectomia carotídea realizada em Portugal). A p... more Mendes Fagundes-cirurgia vascular (primeira endarterectomia carotídea realizada em Portugal). A partir dos Anos 80: Sabido Ferreira-cirurgia conservadora da mama. Sabido Ferreira e Botelho de Sousa-suturas mecânicas do tubo digestivo. Ferreira Coelho e Ricardo Matos (dir. Aragão Morais)-primeira colecistectomia laparoscópica. Urologia Anos 20-30: Henrique Bastos-nefrectomias, prostatectomia transvesical, cateterismo dos ureteres. Artur Ravara-cirurgia uroginecológica, cistoscopias. Dos Anos 70 do século XX até 2006: Vaz Santos (dir. Costa Alemã)-estudos urodinâmicos. Fernando Xavier-ecografia urológica. Callais da Silva-rastreio do cancro da próstata, braquiterapia no cancro da próstata. Dermatologia Anos 50-70: Menéres Sampaio-criação do Museu Sá Penella e aquisição de peças de cera reproduzindo doenças cutâneas. Antonio Oliveira e Carlos de Sousa (dir. Silva Roda)-criação do primeiro serviço de dermatologia cirúrgica em Portugal. Cruz Sobral-tratamento pelo azoto líquido. Silva Roda e Canellas da Silva-cursos de ensino pós-graduado. Anos 80 do século XX até 2006: Pinto Soares-laserterapia. João Carlos Rodrigues-reorganização do Museu Sá Penella e publicação de trabalhos sobre a história da Dermatologia Portuguesa. Fernando Guerra-fotoquimioterapia e Fototerapia. Vera Torres-dermatologia de contacto e dermatoses profissionais. Armindo Pinto-criação do Laboratório de Micologia.
Geography is a good site for embedded metaphors. We are so accustomed to them we tend to ignore t... more Geography is a good site for embedded metaphors. We are so accustomed to them we tend to ignore that there are mediation processes in language and in the graphic representation of places. We relate to maps, distances, territories, shapes, adjacencies, proximities, routes, as if they were experienced directly by the senses. They become a part of daily life, whether or not they are coherent with the rest of our empirical perceptions. In this article, which is dedicated to exploring issues of borders, identity and representations in Portuguese culture, maps will be constantly mentioned. I will suggest that maps have a prominent role in what is often referred to as "Portuguese culture." The statement involves some problems, since a generalization such as "a Portuguese culture" risks erasing the relevant social variables that reveal the heterogeneity of social processes, perceptions, and representations. Not all of us relate to metaphors in the same way, and what we see and understand depends largely on who we are, not only as unique human beings but as members of social groups, either defined by class, generation, gender, education, race, or site of origin. These different social variables interact in unique combinations that broaden the diversity and heterogeneity within each "culture"; there is no stereotypical Portuguese whose behaviors, perceptions and expectations can be taken to represent our particular "culture." The evidence of that diversity challenges the excessive claims of an embracing overall "culture" that might account for the specificities of our shared lives. This being said, it is by choice, not by omission, that this article is not after heterogeneities. It is rather after what we share, and maps are one of those things. I will attempt to explore two areas in which maps and spatial representations were the support to peculiar forms of collective identity in Portuguese culture. One of the cases corresponds to the identity of Portugal visa -vis 20 PORTUGUESE LITERARY & CULTURAL STUDIES 1 Europe, having Spain as the closest expression of otherness. The other one corresponds to the Luso-tropical colonial empire and its aftermath. Both of these expressions suffered a radical reversal in the last twenty-five yearsthe foreignness of Spain becoming submerged in the making of a European Union, and the empire giving way to new, post-colonial nations. The fact that those two processes occurred in less than one generation suggests that adults of today, who eyewitnessed the changes, and whose minds and worldviews were developed in settings quite incongruous with contemporary reality, may still be adjusting to the present. Memories are often in conflict with the evidence of today; and understanding contemporary Portuguese culture requires an exploration of the reminiscences that linger from the previous generation. One of them is the colonial mind that viewed the world according to Luso-tropicalist doctrine; another one is the perception of a fractured Iberia where Portugal and Spain constituted opposing entities. Both reminiscences can be recalled in a vivid, graphic manner, since both were contained in the maps hanging on the walls of our childhood classrooms. Maps were fundamental in a territory-obsessed colonial culture. There were always maps in the classrooms of the many public schools Salazar's regime had built to spread a unified knowledge and reality throughout the nation. Private schools followed the rule. Maps also happened to be more attractive than the portraits of Salazar and Thomaz that hung at each side of the classroom crucifix. Those sepia-tone prints were quite boring: Salazar as a unchangeable profde, like an immortal leader; and an aging Americo Thomaz, portrayed in full admiral regalia, who provided a face for the main character in dull jokes of the time. Maps were also ideal for the demands of wild imaginations. Not only for the imagination of school children, though; the regime's imaginative propaganda developed some extraordinary maps to furnish elementary school classrooms in the 1960s. There was one in particular that most perfectly embodied the regime's discourse of grandiosity. In that map the Portuguese colonies of the time were superimposed upon the surface of Europe. Mozambique occupied Spain and France, Angola spread out of Germany, and the smaller territories filled the remaining spaces. The message in the picture was that Portugal by itself, in its imperial, colonial self, could be considered larger than the continent of which it was geographically a part. This statement was quite confusing for children who were supposed to have
info:eu-repo/semantics/publishedVersio
American Anthropologist, 2018
Rotas da natureza: cientistas, viagens, expedições, instituições, 2006
Revista crítica de ciências sociais, 1994
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Page 1. Trânsitos Coloniais: Diálogos Críticos Luso-Brasileiros "Trânsitos Coloniais: Diálog... more Page 1. Trânsitos Coloniais: Diálogos Críticos Luso-Brasileiros "Trânsitos Coloniais: Diálogos Críticos Luso-Brasileiros" Cristiana Bastos, Miguel Vale de Almeida e Bela Feldman-Bianco (Orgs.). Editora Unicamp ANPOCS http://www.anpocs.org.br/portal Fornecido por Joomla! ...
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