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Black Atlantic Religion illuminates the mutual transformation of African and African-American cultures, highlighting the example of the Afro-Brazilian Candomblé religion. This book contests both the recent conviction that transnationalism is new and the long-held supposition that African culture endures in the Americas only among the poorest and most isolated of black populations. In fact, African culture in the Americas has most flourished among the urban and the prosperous, who, through travel, commerce, and literacy, were well exposed to other cultures. Their embrace of African religion is less a \"survival,\" or inert residue of the African past, than a strategic choice in their circum-Atlantic, multicultural world.

Reciprocal migration—which we define as the mutual exchange of origin and destination by two different migrating groups—is hardly acknowledged in the migration literature. In terms of the temporalities of migration, which are usually seen as sequences or transitions, reciprocal migrations are simultaneous. We analyse the reciprocal migrations between Angola and Portugal over the time-frame of the past 10–15 years. In-depth interviews were carried out with Portuguese migrants in Angola, most of whom moved there in the wake of the post-2008 financial crisis, and with Angolan third-level students and recent graduates in Portugal. A key operational concept in our analysis is the plastic notion of skill and its differential racialisation. Portuguese migrants in Angola are automatically regarded as ‘skilled’ even when they are not, whereas Angolan students and graduates in Portugal, when they seek work, are often viewed as ‘unskilled African migrant workers’. We thus distinguish and deconstruct the geographical binary between transnational origin and destination spaces and the social binary between ‘skilled white bodies’ and ‘unskilled black bodies’. These racialised embodied tropes draw on histories of Portuguese colonisation and the contested notion of ‘Lusotropicalism’, as well as the so-called Lusophone migration system involving complex transnational relations and two-way migration flows. Theoretically we frame this asymmetrical system of reciprocal migration within a modified version of core–periphery relations, as well as the coloniality of power and its enduring influence over the racialisation of skill, education, culture and language across the Portuguese–Angolan transnational space.

In this article we discuss the politics of the essay of three major twentieth-century Portuguese-speaking intellectuals: Gilberto Freyre, Jorge Dias and António Sérgio. Our topic of discussion is Lusotropicalism. Through an examination of the essayist production of these thinkers (1920s–1960s), we revisit this social theoretical account of racial miscegenation, social assimilation and cultural hybridity originally developed by Freyre by reference to Brazil and later extended to the case of the Portuguese colonial empire. In particular, the article shows how the essay performs a crucial role in the origins, process of development and the implications of this social theory. By eliciting a reflective interplay between form and content, the essay trumps both the journal article and the monograph in providing these three key intellectuals with the outlet with which to think through a social theory that briefly doubled as an ideology of state.

In 2009, in Lagos, Portugal, the remains of 158 bodies of fifteenth-century enslaved Africans were unearthed. In 2016, Lagos City Council inaugurated a slavery-themed exhibition in collaboration with the Portuguese Committee of UNESCO’s Slave Route Project. Through an analysis of the exhibition’s rhetoric and poetics, I argue that the former is yet another instance of Lusotropicalism, a theoretical construct developed by Gilberto Freyre throughout the 1930s, 1940s, and 1950s to support the construct of Brazil as a racial democracy, and appropriated by Portugal to support the “benign” character of its colonial system. As a consequence, slavery and Portugal’s role in the transatlantic slave trade, although apparently brought into the light in this exhibition, are in fact hidden in plain sight because both the rhetorical and poetic devices at play conspire to evade addressing the colonial order and its historical consequences, both past and present.

This article is an inquiry into the ideological foundations of Portuguese postwar imperialism, arguing that these reveal some conceptual tensions characteristic of late-modern justifications of imperial governance, such as anxieties about imperial decline and a deflection of imperial ambitions. Doing this, the article focuses on how the social theory of Gilberto Freyre was appropriated to legitimize Portuguese claims to authority over its overseas possessions, and how the resulting ideology of lusotropicalism continued to resonate long after the demise of the Portuguese empire. By exposing the structure and conceptual tensions of this ideology, the article tries to reveal some of the dilemmas that any imperial scheme has to confront in a world in which territorially bounded and culturally homogeneous states constitute the sole legitimate claimants to sovereign authority.     Este artículo indaga en los fundamentos ideológicos del imperialismo portugués de posguerra, donde se detectan algunas tensiones conceptuales características de la justificación del dominio imperial en la modernidad tardía, como son la preocupación por el declive y la desviación de las ambiciones imperiales. De este modo, el artículo se centra en explorar cómo la teoría de Gilberto Freyre fue apropiada para legitimar las demandas portuguesas de sus posesiones de ultramar, y cómo la ideología del lusotropicalismo resultante siguió ejerciendo su influencia mucho después del fin del imperio portugués. Al destapar las tensiones estructurales y conceptuales de esta ideología, este artículo trata de desvelar algunos de los dilemas a los que se tiene que enfrentar cualquier esquema imperial en un mundo de estados con continuidad territorial y homogeneidad cultural, donde éstos se erigen como los únicos actores legitimados para reclamar la autoridad soberana.

This essay assesses the originality of Patrick Chabal's contribution to the interdisciplinary study of Lusophone Africa in two major senses: as a political scientist, historian and pioneer of Lusophone African literary studies who understood not only how the continent's distinctive political culture should inform the reading of its literatures, but also that culture in its turn must be central to explaining the politics of the region; and above all as an Africanist, who grasped the need to appreciate the agency of Africans in their self-transformation amidst the forces of tradition and modernity and the dual ideological legacies of Lusotropicalism and Afro-Marxism.

Gilberto Freyre foi sociólogo fundamental na compreensão da formação da sociedade brasileira, suas contradições e complexidade. Todavia, por possuir produção intelectual longeva, alguns de seus textos são polêmicos provocando ruídos na recepção acadêmica. Diante disso, pesquisadores se debruçam por organizar em etapas a produção de Freyre. O objetivo deste artigo é oposto, por justamente buscar compreender não os intervalos ou etapas, mas a continuidade na obra de Gilberto Freyre, desde de seu período de formação nos Estados Unidos, até sua associação ao regime salazarista. Assim, busca-se compreender suas nuances, contradições e permanências, tal como seus objetivos, paixões e influências intelectuais.

O presente artigo tem por objetivo refletir sobre aspectos referentes à recepção da obra do sociólogo Gilberto Freyre na França, durante o Pós-Segunda Guerra Mundial, período em que a obra Casa grande & senzala foi traduzida e figurou nas resenhas de intelectuais eminentes da cena francesa. Buscou-se observar como um trabalho sobre o Brasil escrito no início dos anos de 1930, publicado e reinterpretado vinte anos depois, interagiu com as discussões políticas sobre raça e colonialismo entre o final da Segunda Guerra Mundial e a Guerra da Argélia.