![]() ![]() 43, Paris, UNESCO, July-September 1963, pp. It originally appeared as the introductory essay in a special issue on Latin America published in Diogène magazine (no. This text was originally published in French in 1963 as a report on Freyre, the writer from Pernambuco, and his international career. For further information on this subject, see also by Freyre “Interamericanismo” and “A propósito da política cultural do Brasil na América”. In Freyre’s opinion this is reflected in terms of inter-American relations and the search for unifying categories based on socio-cultural factors. ![]() Freyre’s version of these narratives introduces the idea of “luso-tropicalismo”, a theory which posits miscegenation as a positive force in Brazil’s development. This same idea has been addressed by other Latin American writers, such as the Mexican José Vasconcelos in his La raza csmica in 1925, and the Cuban anthropologist Fernando Ortiz in Contrapunteo cubano de tabaco y azúcar in 1940. The trilogy is a study of races and cultures in Brazil since the colonial period and their evolution into a “racial democracy.” Freyre thus ponders the Afro-Brazilian heritage and describes Brazil in terms of its conciliatory nature. #PDF DE CASA GRANDE E SENZALA SERIES#In 1933 Freyre achieved international recognition for his great work Casa-Grande & Senzala (The Masters and the Slaves), the first in a series of three volumes that included Sobrados e mucambos (1936) and Ordem e Progresso (1957). Freyre was the leader of a group of writers who endorsed his “Manifesto Regionalista” and his retrospective review 25 years later. The Brazilian sociologist and Congressman Gilberto Freyre (1900–87) was one of his country’s most influential thinkers, particularly in terms of race, during the first half of the 20th century. Greater importance was given to the visual arts and to the art of construction (among other forms of expression) in which, according to Freyre, “irrational symbolic values from Iberian Europe were not viewed with hostility by American Indians or blacks.” In these phenomena, Freyre detected in the heart of both cultures what he considered a supranational ethos and/or Latin American style which prompted him to admit that, in fact, “the Americas might appear to be more postmodern than archaic.” In Freyre’s opinion, the rise of the proletariat and rural peasants (the children of both European and Japanese immigrants, as well as American Indians and blacks) became an axiological source for the revaluing and renewal of the arts, literature, philosophy, and science. Freyre observes that the Catholicism brought to the Americas from Latin countries in Europe possessed a “social flexibility” that enabled lower echelon populations in Latin America (including the working class, rural peasants, and even the indigent) to combine Latin values and styles with American Indian values and styles in ways that distinguished them (at a social and cultural level) from those who held socio-political power in their countries. He identifies sociological similarities in the behavior and culture of caboclos who are assimilated into a Portuguese-Catholic culture, and Mexicans who live in a Spanish-Catholic culture. Freyre discusses questions of identity and hybridism, and analyzes how tradition and modernity conflict and converge to contribute to the culture of Latin America. The author discusses the region’s various forms of acculturation, including cultural fusion and transplants. This is a summary of Gilberto Freyre’s thoughts on the subject of Latin America, with a focus on the cultural anthropological aspects of a hybrid civilization based on a blend of black, American Indian, and European traditions. ![]()
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