#Euclides da Cunha

[voce-ja-leu-esse-livro]

[fabiansteinhauer]

[unspokenmantra]

[alephskoteinos]

The preface to Verdant Inferno goes hard as fuck

(Euclides da Cunha, Alberto Rangel, Verdant Inferno, pages 14-15)

[sitioliterario]

“Canudos não se rendeu. Exemplo único em toda a história, resistiu até o esgotamento completo. Expugnado palmo a palmo, na precisão integral do termo, caiu no dia 5, ao entardecer, quando caíram os seus últimos defensores, que todos morreram. Eram quatro apenas: um velho, dous homens feitos e uma criança, na frente dos quais rugiam raivosamente cinco mil soldados”.⠀Os Sertões, Euclides da Cunha

[senatorex]

Machado de Assis tomando um aperitivo com Euclides da Cunha, José Veríssimo e Walfrido Ribeiro, no Centro do Rio, em 1907. Única foto de Machado usando chapéu que se tem notícia (pelo menos até agora).

[barbarawar]

9 Books for 2025!

Tagged by @cdyssey to share 9 books I plan to read in 2025! (thank you kindly <3)

(I have 67 books in my physical TBR and don't generally plan my reading because I never stick to reading plans so take these with a pile of salt)

Le Morte d'Arthur by Sir Thomas Malory - I've had the Norton Critical Edition sitting on my shelf for a little over a year now because it's in Middle English, a thousand pages, and I'm intimidated. But I'm totally gonna start it tomorrow. Hopefully.

Are You My Mother? by Alison Bechdel - Alison Bechdel's memoir about her dad was one of my absolute favorite reads last year and I just got my hands on this one, I'm super excited to read it.

A Ilíada (The Iliad) by Homer (tr. Leonardo Antunes) - Just got my hands on this and I've never read the Iliad, I really like a lot of this translator's work so I wanted this edition in particular.

"Caramba"/"A la vache!" by Getúlio Antero de Deus Júnior - this is a self-published bilingual (Portuguese/French) book of poetry that I did not win in a contest because I couldn't partake but the guy that won it didn't know what to do with it and I'm trying to get good at French, so I bemoaned not getting it and he gave it to me.

Une Femme m'Apparut (A Woman Appeared to Me) by Renée Vivien - I'm hoping to read this close to the end of the year and actually understand it.

Os Sertões (Rebellion in the Backlands) by Euclides da Cunha - it's a non-fiction book written by a reporter about the War of Canudos, it's best known internationally for having inspired The War at the End of the World, I believe. I think I'm gonna love it but I've also heard that it has a lot of uninteresting extraneous stuff so I've been putting it off.

William Shakespeare - I have the Wordsworth Complete Works edition that I'd love to finish this year, but if I read a play a month I'm happy with that (I've only read Macbeth so far and that was last year).

Les Fleurs du Mal by Charles Baudelarie - I was reading an edition in French and a translation in Portuguese in tandem and I need to finish that (I borrowed them from the library, didn't finish, accumulated a lot of fees I was thankfully able to pay by donating a book I hated, anyway I need to borrow it again). I'm gonna be so good at French by the end of this year. Please.

The Evening and the Morning by Ken Follet - Honestly this is a punishment for buying the whole Kingsbridge series before I read the first one (The Pillars of the Earth) because I was so sure I was gonna love it. I have to finish this, I can't take it anymore. At least it doesn't seem as bad as A Column of Fire and Ken Follet seems to have learned about fade to black if not that rape scenes are unneeded.

Tagging @lonely-night @elssbethtascioni @royalarmyofoz @sapphicstaring @aquila1nz

[bigshoeswamp]

"In 1897, a group of soldiers returned to their hometown of Rio de Janeiro after months in the battlefield. Poor, unemployed, and lacking any kind of government assistance, they settled in one of the city’s poorest areas, then called “Morro da Providência” (Providence Hill). Not long after, due to the overwhelming presence of those destitute soldiers who fought for the Republican Army, the area lost this name and earned a new epithet. Years later its name became a worldwide synonym for disenfranchised urban communities, which it retains until today: Morro da Favela (Favela Hill). Favela or faveleira is a plant common to Brazil’s semiarid regions. Its existence became nationally known as thousands of army personnel – together with cannons, machine guns, and other industrial weaponry – were sent to fight and destroy a backland town in Bahia between 1896 and 1897. Surrounded by these favela plants, the town of Canudos was the stage for one of the bloodiest episodes in Latin American history, which historians reckon left some thirty thousand dead. At the end of the war, newspapers celebrated the progressive forces of the Republic for ridding the country of an unwelcome community of thousands of backland free poor, indigenous people, and the so-called “May 13th” (a derogatory term for formerly enslaved persons who had become free when Brazil passed the emancipation law on May 13, 1888). However, unable to explain how the rebels were able to put up a formidable fight against the country’s official army, many – from contemporaries such as the journalist Euclides da Cunha to twentieth-century academic historians – chose to explain the rebels’ endurance and brave resistance as the effect of a messianic movement. Ignorant and gullible – so the story goes – the poor inhabitants of Bahia’s backlands had become blind followers of a charismatic leader, Antonio Conselheiro, who supposedly had promised them heaven on earth. Such a simplistic explanation, though, not only fails to account for the hazardous impacts of decades-long liberal policies – from land encroachment to criminalizing laws – but also for poor peoples’ ability to understand and resist them. Unwilling to conform, the Canudos rebels were labeled as fanatics and denied a place in modern society. Exclusion in this case, as in many others throughout Latin American history, literally meant demise. The violence of the War of Canudos extended beyond the slaughtering of Bahia’s rebel poor. The very soldiers who committed this massacre returned home to encounter nothing but poverty and exclusion: They became the inhabitants of the Morro da Favela. As it happened so many times in nineteenth-century Latin America, the poor killed one another to further the projects of visionaries who could not care less about the welfare of ordinary men and women. Those who survived the wars the elite had created encountered poverty and exclusion at every turn. But the elites were more than satisfied: Another obstacle – another alternative way of life – had been removed from the path to political and economic 'progress.''"

Monica Dantas; Roberto Saba. Contestations and Exclusions In: The Cambridge History of Latin American Law in Global Perspective. Cambridge University Press, 2024.

[semioticas]

Machado de Assis no boteco Unica fotografia conhecida de Machado de Assis usando chapéu, no “terrasse” da Confeitaria Castelões, na antiga Avenida Central (atual Avenida Rio Branco), no Rio de Janeiro, em 1907. Na mesa com Machado, Euclides da Cunha, José Veríssimo e Walfrido Ribeiro. Revista Fon-Fon, 1907.

Veja mais em: Semióticas – O Bruxo e a crítica internacional

[algumaideia]

I was reading this article about Grande Sertão Veredas and politics (Política e violência no grande sertão de Guimarães Rosa) and uh my mind somehow connected the jagunços in the book to the manosphere.

Anyway, if you look the definition of jagunço (and I'm working only with that as I do not know the story and social context of the sertão well), it says "violent man contracted as body guard by an influential man". But if you look the definition of cangaceiro you will find: "armed man who was part of the group ...".

So, there is this notion that to be a jagunço is more of an individual thing. According to the article I was reading, Euclides da Cunha defined jagunço as, for the lack of a better term, unemployed men who sold their bravery. It seems that this whole deal was very transactional. You pay me, I serve you and fight for you.

But in Grande Sertão Veredas this doesn't seem to be the exact case. Riobaldo does mentions how normally jagunços don't make friends with each other or get too close. But the whole deal of working for a politian/landowner wasn't written as that transactional.

As @yonluapple (sorry for tagging you without your permission) said in this post, there is a messianic aspect in the framing of the leaders of the jagunços. Riobaldo talks about how they were great men, basically above the other people who lived at the same time as them. And this is interisting because then being a jagunço becomes less of a job and more of a choice. This great man comes and gives you the opportuninty to join him on his quest of justice and you accept and go along.

And I don't really have the knowledge to talk about how this can be really connected to the manosphere, but besides the violence and misogyny, there is this cult like aspect of those guys. The "alphas" present themselves as better in knowledge, skills, etc. They tell and teach men how to behave, act and think which reminds me of how Riobaldo tells that the way the jagunços behaves depends on the chief. Medeiro Vaz is presented as a very fair and nice guy, so his jagunços treat the people well and are well liked. Hermógenes is basically a monster in Riobaldo's eyes, his men are said to be violent and agressive and do lots of horrible things.

The jagunços' leader is not only an employer but a master showing his devoted servers how to act.

[victoriasbrazilianlitblog]

Reflections on a Year of Reading Brazilian Literature 🇧🇷

Books Read This Year; Backlands: The Canudos Campaign by Euclides da Cunha, Macunaíma: The Hero With No Character by Mario de Andrade, Hippie by Paulo Coelho and Captains of the Sands by Jorge Amado

All throughout the year, my piece of Brazilian literature mostly focused on the northeastern part of Brazil. In Backlands, I explored the northeastern part of Brazil. With its dry, arid and empty lands, I learned of the mountains and sertões surrounding areas like the Bahia, Alagoas, Pernambuco, Ceara, Piauí and Maranhão. During the summer, the sertão is known for being so dry that even rain is impossible to get. Macunaíma mostly takes place in Brazil's beautiful, lush and dense rainforests with its main character, Macunaíma growing up and living there. Before he became the Hero With No Character, he was thrown away by his mother in a spacious clearing within the beautiful forest. Captains of the Sands takes place in the Bahia, specifically the capital, Salvador. Based on the fact that the Captains lived on a warehouse along the docks of Salvador, I learned that it was somewhat of a coastal city, with beautiful beaches and a lot of vendors surrounding it.

While reading these books, I learned a good amount of Brazilian history. For example, In Backlands, I learned about Antonio Conselheiro, a rebel that led one of the bloodiest uprisings in Brazil. Before this, his family was known as a dangerous family, killing several rich people and pillaging their fortunes. Conselheiro changed that when he decided to become a leader and try to help the northeast be free of southern rule. Macunaíma, however is slightly different. It is neither fully history nor truth, rather a mixture of both. Since almost all of the characters in the book are fake, the events that happen throughout the book are real and always tie in with Macunaíma and his brothers' escapades. Hippie takes place in the 70s and the 70s was a strange time for the world. While reading that book, I learned more about the hippie movement, especially about magic buses, buses that would travel entire continents to get their inebriated passengers to spiritual places like Nepal, for instance. Coelho and his new friend travel from Amsterdam to Kathmandu and on the way, they stop in Constantinople which is now know as Istanbul. I also learned that many. "hippies" were not dedicated to the lifestyle. They merely saw it as a trend and rolled on with the times. Many gave up and returned home to get real jobs and start families after they were done "exploring."

Brazil's culture is very rich and while Hippie doesn't strictly talk about it, Macunaíma does. Many of the adventures Macunaíma and his brothers go on inadvertently cause some shift in Brazilian culture. When Macunaíma first met Ci, the amazon queen of the forest and married her, she later on died and became a star and gave Macunaíma a talisman that was then taken from him and he embarks on a journey to find it. Later on in the book, Macunaíma travels to São Paulo where he attends a festival and talks about the Cruzeiro do Sul and how it is a god, not just a cluster of stars. Mainly, the first few chapters take many things from indigenous culture in Brazil. For example, the author, Mario De Andrade made Macunaíma's catchphrase, "Aí, que preguiça!" which is a fusion of Portuguese and the Tupi language. "Aí," means sloth in Tupi, whereas "preguiça" is the Portuguese word for sloth. This book was also published during Brazil's famous modernism movement. Some say it was one of the founding pieces of literature for the movement. It was published six years after the "Semana de Arte Moderna," and symbolized the beginning of the movement.

From Backlands: The Canudos Campaign, I learned that despite facing difficult odds, in life you must over come that adversity and keep moving on. While reading Macunaíma: The Hero With No Character, I learned that in life, your identity is fluid and it can change many times, so don't try to suppress or change it. In Hippie, I learned that in order to live life, you must embrace the unknown and challenge yourself. Take risks and learn before its too late. Finally, I Captains of the Sands, I learned that I should not let my circumstances dictate who I am or what I am going to be. In life, there will be people who put pressure and doubt your abilities because of where you are from and you shouldn't let that shake your worth.

Some things I learned about myself while reading these books is that I love Brazilian literature. It is incredibly abstract and different than English or American literature. Although some literary works may be difficult to comprehend (mostly because of translation), I think that reading books from a different country can change your previous perspective on a country, it sure changed mine. It made me want to learn more about Brazil and ignited a new flame for Brazilian literature. While I am not done with Captains of the Sands, I will continue to read it because its a well-written book full of humor and societal commentary. This is my OFFICIAL final blog post. Acabou, and muito obrigado. victoriasbrazilianlitblog, out!

Word count: 834

[manga-rosa]

Euclides da cunha, Os sertões

[mats-holanda]

Wheeling bike em Euclides da Cunha na Bahia

[grupofilosofiaeliteratura]

O sertão é uma figura estruturante da literatura brasileira pelo menos desde José de Alencar, passando por Euclides da Cunha, Graciliano Ramos e Guimarães Rosa, mas sua entrada nas letras produzidas no Brasil remete à preocupação dos colonizadores e dos jesuítas – entre eles, o padre Antônio Vieira – com o avesso monstruoso dos litorais abertos ao mundo, ou seja, com os impenetráveis sertões dos Brasis. Entidade geograficamente determinada, mas de difícil definição, ele designa, a um só tempo, uma utopia e uma atopia, um lugar originário e um não-lugar, bem como um modo de produção de sentido e de consciência. Embora muito explorado pelos estudos literários e políticos, essa figura ainda não despertou uma atenção correspondente na área da filosofia. Este minicurso propõe um breve percurso por alguns desses caminhos ainda pouco percorridos, examinado o conceito de sertão a partir da interseção entre sua abordagem literária e filosófica.

As aulas acontecerão presencialmente, segundas-feiras, de 17 de abril a 22 de maio, na sala 307 A, IFCS- UFRJ, Largo de São Francisco, n. 1, Centro - Rio.

O minicurso será dividido da seguinte forma:

17/04: Aula introdutória sobre o tema do curso.

28/04: As sedes do demônio: análise das narrativas produzidas pelos jesuítas a respeito do território assustador dos sertões, de suas características teológicas e políticas, e de como eles emergem como a dimensão mais desafiadora do processo de catequese e da violenta construção religiosa da identidade nacional. O texto-base para essa leitura será a Relação da missão da Serra de Ibiapaba, escrita por Antônio Vieira em 1660.

08/05: O contágio das multidões: investigar a figuração do fenômeno de Canudos, figurado por Euclides da Cunha, em Os Sertões, como um episódio de “psicose coletiva”, a qual teria afetado principalmente um agrupamento como aquele, pertencente a um “estádio social inferior” e “bárbaro”.

15/05: A ‘ideia’ de sertão em Maleita, de Lúcio Cardoso: uma dimensão contagiosa e crepuscular.

22/05: Aula de conclusão do curso, na qual uma síntese das três etapas anteriores será discutida, tendo em vista um esclarecimento mais geral do conceito de sertão.

Bibliografia:

CARDOSO, Lúcio. Maleita. Biografia, introdução e notas de Manuel Cavalcanti Proença, prefácio de Marcos Konder Reis e ilustrações de Lúcio Cardoso. Rio de Janeiro : Edições de Ouro, 1967. CARDOSO, Lúcio. Ignacio, O enfeitiçado e Baltazar. Rio de Janeiro: Civilização Brasileira, 2002. CARDOSO, Lúcio. Diários. Organização, apresentação, cronologia, estabelecimento de texto e notas. Rio de Janeiro: Covilizaczo Brasileira, 2012. CUNHA, Euclydes. Os sertões. Edição crítica e organização: Walnice Nogueira Galvão. São Paulo: Ubu Editora/Edições Sesc São Paulo, 2016. VIEIRA, A., A missão de Ibiapaba, Lisboa: Almedina, 2006.

[portalimaranhao]

PRF apreende mais de 450 litros de uísque sem nota fiscal na BR-116, em Feira de Santana

Carga de bebida com destino ao interior da Bahia será investigada pela Receita Federal Na manhã desta terça-feira (21), a Polícia Rodoviária Federal (PRF) apreendeu 456 litros de uísque sem nota fiscal durante uma abordagem na BR-116, em Feira de Santana, a cerca de 100 km de Salvador. A carga estava no bagageiro de um ônibus que fazia a rota São Paulo (SP) – Euclides da Cunha (BA) e tinha como…

[fabiansteinhauer]

Sertão

1.

Irgendwann hat man angefangen, im Sertão das Sertão zu beschreiben. Im Val Catimbau ist das mehr als 6.000 Jahre her, da hat man hier die Felsen bezeichnet, also auf ihnen Zeichnungen gemacht. Das Tal wird von Tafelbergen gefasst (von dogmatischer Geographie), und die Tafel ruft nun einmal, wie Roland Barthes bemerkt hat, nach Graphien. Erst lockt die Tafel Wesen an und Menschen hervor, denn dann ruft die Tafel zur Graphie, aber alles wie in einer juristischen Sekunde, ein Ruf ist ohne den anderen nicht zu haben.

Die Tafel ruft zur Choreographie, wenn sie an die Tafel ruft, sie ruft zu Gesten oder Gebärden auf (sie ist horizontal und vertikal wie ein Chorus (Tanzfläche oder Bühne) und schließlich ruft sie noch zu jener Schrift, die wir eng an die Vorstellung von jenen Bildern, Schreiben und Zahlen binden, die wir aus Büchern kennen und aus denen sich dann Begriffe des Bildes, der Schrift und der Sprache entwickelt haben.

2.

Irgendwann hat man im Sertão auch angefangen, Bücher über das Sertão zu schreiben. Wieder, wie schon im Falle Brasiliens, über das der Forschungsreisende Hans Staden eines der ersten Bücher geschrieben hat, sind deutsche Forschungsreisende in diese Geschichte involviert. Die Naturforscher und königlich-bayrischen 'Landvermesser' Johann Baptist von Spix (eigentlich Vogelkundler) und Carl Friedrich Philipp Martius (eigentlich Botaniker) schreiben eines der frühen Bücher über die Gegend. Man sagt (Euclides da Cunha zumindest tut es), dass sie auf der Suche nach einem niedergegangenen Meteor gekommen seien und dann die Gegend mit ihren Pflanzen und Tieren in erschrockenem Latein bezeichnet hätten. Legenden muss man nicht leugnen, so oder so lassen ihre Markierungen etwas los und etwas zu, sie machen ohnehin übersetzend Sinn. Dass das Sertão ein Gegenstand sowohl der Geographie als auch der Meteorologie sein soll und dass hier Himmel und Erde verkehren, das leuchtet uns ein.