“A História do Futuro”

Através de uma leitura densa das fontes hagiográficas jesuítas que celebraram a vida de um jesuíta napolitano, Marcelo Mastrilli (1603-1637), procuro mostrar que as visões e narrativas proféticas foram importantes lugares de comunicação social, memória colectiva e mobilização política. O reposicionamento profético foi uma linguagem específica da tecnologia do eu, a partir da qual o sujeito fabricava a sua própria identidade, dentro e contra os limites externos da autoridade e das instituições. Marcelo Mastrilli – que viajou pela Itália, Espanha, Portugal, Goa, Malaca, Filipinas e Japão – construiu a sua própria subjectividade e acção através de uma visão profética de São Francisco Xavier. Logo que a sua experiência pessoal foi impressa, atingindo um público mais vasto, mobilizou outros actores a imitá-lo, citá-lo, ou a fazer uso dele nos seus percursos individuais e sociais. O que se podia transportar de um continente para outro não eram, claro, visões pessoais mas a sua corporização numa série de textos e imagens materiais. E a verdade é que mesmo depois da sua morte, em 1637, as suas visões foram retomadas pelo padre António Vieira e integradas no seu discurso legitimador da dinastia de Bragança e do papel que os jesuítas aí desempenhavam.By reading closely Jesuit hagiographical texts that celebrate the life of a Neapolitan Jesuit, Marcelo Mastrilli (1603-1637), I will show that the prophetic visions and narratives were important loci of social communication, collective memory and political mobilization. Prophetic repositioning was one of the many languages belonging to that particular technology of the self by which a subject fabricates his own identity within and against the constraints of the external authority and institutions. Marcelo Mastrilli – who travelled for four years from Naples through Italy, Spain, Portugal, Goa, Melaka, and the Philippines until his final prophesized martyrdom in Japan - crafted his own subjectivity and agency by way of a particular prophetic vision of St. Francis Xavier. As soon as his personal experience appeared in print and reached wider audience, it mobilized other actors to imitate, cite or make use of it for their own individual and social tasks. What was easily transportable from one continent to another are not, of course, personal visions but their embodiment in a series of texts and material images. Even after his death in 1637, his visions were taken up by Portuguese Jesuit preachers and missionaries such as António Vieira and built into the larger task of legitimating Portuguese Royal Restoration (1640) and demonstrating Portuguese and Jesuit providential roles in the “last stage” of the post-primitive church before the end of human histor

En busca del Brasil “franciscano”: memoria y territorialización en la obra de fray Antonio Maria Jaboatão, Orbe Seraphico Brasilico (1761)

The main objective of this article is the study of the chronicle Orbe Serafico Novo Brazilico, by the Franciscan Friar Antonio Maria Jaboatão. The article attempts to study the ways in which the chronicle’s textual organization contributes towards a ‘Franciscanization’ of Brazil, at a time when the Society of Jesus, having been expelled from Portugal in 1759, found itself in a very difficult situation. Even though the idea of a “Franciscan World” has its roots in much older models, Friar Jaboatao’s chronicle presents a model of evangelization different from that of the Society of Jesus. He emphasizes the territorial dimension by creating a “geography” of Franciscan churches and convents, thus symbolically appropriating the Brazilian territory.El presente trabajo tiene como objetivo analizar la crónica Orbe Serafico Novo Brazilico del franciscano fray António Maria Jaboatão. El artículo trata de estudiar cómo la organización textual de la crónica contribuyó a una “franciscanización” del Brasil, en un momento en el que la Compañía de Jesús, expulsada de Portugal en 1759, se encontraba en una situación difícil. Aunque la idea de un “Orbe franciscano” hundía sus raíces en modelos más antiguos, la crónica de Jaboatão presenta un modelo de evangelización diferente del jesuita. Subraya la dimensión territorial, mediante la creación de una “geografía” de las iglesias y conventos franciscanos, apropiándose simbólicamente del territorio brasileño

Borderlands of knowledge in the Estado da Índia (sixteenth-eighteenth centuries)

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Accommodation: historicity, teleology, expansion

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Afterword

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Mission linguistique. L'indigénisation du Verbe en pays tamoul (XVIe-XVIIe siècles) / Linguistic Mission. How the World Went Native in Tamul Century in the XVIth-XVIIth Centuries

The first Jesuit missions established in 1542 by François Xavier in the Southern tip of India operated as a laboratory of the training of the Jesuit missionaries in the Tamil language, as well as their work in translation and linguistic adaptation. The first Tamil catechisms and grammar books, written and sometimes printed in the middle of the XVIth century, illustrate the nature of the problems raised by the translation of the Christian dogmas and concepts in the Tamil language. They also testify to the linguistic technic of the Jesuits and the process of acquisition of this new devotional language by the converts.Les premières missions jésuites dans l'extrême sud de Inde, établies par François Xavier en 1542, ont fonctionné comme des laboratoires pour les méthodes missionnaires en Asie. Cet article examine l'histoire de l'apprentissage de la langue tamoule par les missionnaires jésuites, ainsi que leur travail de traduction et d'adaptation linguistique. Les premiers catéchismes et grammaires tamouls, composés et parfois imprimés au milieu du XVIe siècle, illustrent la nature des problèmes de traduction des dogmes et des concepts chrétiens en tamoul, la technique linguistique des jésuites et l'appropriation de ce nouveau langage de dévotion par les nouveaux convertis.Las primeras misiones jesuíticas en el extremo sur de la India, establecidas por Francisco Xavier en 1542, funcionaron como laboratorios para el desarrollo de los métodos misioneros en Asia. Este artículo examina la historia del aprendizaje de la lengua tamul por parte de los misioneros jesuítas, al igual que su trabajo de traducción y adaptación lingufstica. Los primeros catecismo y gramáticas tamules, elaborados y frecuentemente impresos a mediados del siglo XVI, ilustran la naturaleza específica de los problemas de traducción de los dogmas y de los conceptos cristianos a la lengua tamul ; la técnica linguística de los jesuítas y la apropiación de este nuevo lenguaje de devoción por parte de los nuevos convertidos.Županov Ines G. Mission linguistique. L'indigénisation du Verbe en pays tamoul (XVIe-XVIIe siècles) / Linguistic Mission. How the World Went Native in Tamul Century in the XVIth-XVIIth Centuries. In: Archives de sciences sociales des religions, n°103, 1998. L'indigénisation du christianisme en inde pendant la période coloniale (1498-1947) pp. 43-65

Profit and Souls in Global Missions (16th–18th Centuries)

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La science et la démonologie: les missions des jésuites français en Inde (XVIIIe siècle)

Quels furent les savoirs utilisés, diffusés et produits par les missionnaires catholiques, à partir du milieu du XVIe siècle, aussi bien en Europe, qu'en Amérique, en Asie et en Afrique ? Dans quelle mesure l'entreprise d'évangélisation des âmes, jugées par les missionnaires comme païennes, hérétiques ou simplement indifférentes, a-t-elle participé à l'aventure moderne de la circulation des savoirs ? Ces questions intéressent aussi bien l'histoire sociale et culturelle des missions que l'histoire des empires et des sociétés coloniales ou l'histoire intellectuelle. Elles conduisent à réfléchir sur la manière dont l'Europe, à l'époque moderne, est entrée en relation avec d'autres espaces. À la croisée des croyances et des connaissances, les missions d'évangélisation ont suscité de profonds changements dans l'architecture des savoirs et ont paradoxalement participé à la sécularisation de la conception du monde

Caria Sodini, I Medici e le Indie Orientali. Il diario di viaggio di Pladico Ramponi emissario in India per conto di Cosimo III

Zupanov Ines G. Caria Sodini, I Medici e le Indie Orientali. Il diario di viaggio di Pladico Ramponi emissario in India per conto di Cosimo III. In: Annales. Histoire, Sciences Sociales. 54ᵉ année, N. 3, 1999. pp. 747-749