Produção Nacional
Revisado por pares
Palmares e o comunitarismo negro no Brasil
1980; Volume: 8; Issue: 2 Linguagem: Francês
ISSN
2526-9372
Autores Tópico(s)History of Colonial Brazil
ResumoRESUMO Os dos significaram essencialmente revolucao bem sucedida duran¬te todo o seculo XVII, contra o capitalismo escravista do Brasil colonial. Em termos de historia economica geral, o capitalismo colonial brasileiro era de carater decididamente imaturo. O aventureirismo e uma das caracteristicas nao capitalistas que se destacam na em¬presa colonial bem como o cantar ‘teocentrico da nossa formacao. Os proprios prestam-se para demonstrar a interpenetracao de raca e religiao no Brasil colonial. Os Palma¬res representaram revolucao social e economica, nunca propriamente racial ou teologica; limitavam a expansao da cultura do acucar ao mesmo tempo que subvertiam a organizacao social alicercada no latifundio escravista. O movimento dos dos durou cem anos. A primeira expedicao contra eles parte em 1602. As guerras holandesas (1630-1654) desorganizaram a sociedade luso-brasileira. O controle dos escravos cai e a questao dos preocupa os holandeses. Restaurado Pernambuco, os surgem como prioridade da sociedade colonial. Essencialmente porem, significou revolucao con¬tra o capitalismo da sociedade colonial. Durante cerca da um seculo, os se mantem como alternativa pratica a grande propriedade, restaurando o modo eminentemente hu¬mano da producao da comunidade, pela comunidade, para a comunidade, baseado na pro¬priedade coletiva e no trabalho cooperativo, do qual algumas modalidades sob o nome de mutirao, subsistiriam ate os nossos dias. Os – mesmo sem projeto consciente da reorganizacao da sociedade brasileira – nao poderiam reverter o sistema da grande propriedade. Se os ex-escravos tivessem se transformado em proprietarios, os quilombos, pouco a pouco, teriam se integrado ao regime do latifundio. O certo e que na pratica reverteram ao sistema comunitario. A presenca do negro no Brasil, sempre que seus valores nao foram su¬focados pelo privativismo da nossa vida economica e social, tem significado retorno a inte¬gridade do modo ao mesmo tempo mais humano e mais primitivo da vida social. ABSTRACT Palmares and the Negro Communitarianism in Brazil. v. 8, n. 2, p. 215-229, jul./dez. 1980. The “quilombos” (the shelters of the negroes who ran away) of essentially represented a successful revolution during almost the seventeenth century against the slavish capitalism of the colonial Brazil. In terms of general economic history, the Brazilian colonial capitalism had a character decidedly immature one. The adventurism is one of the non capitalist characteristics that is detached in the colonial enterprise as well as the “theocentric” character of our formation. The “quilombos” themselves exemplify the interpenetration of race and religion in colonial Brazil. The represented the economic and social revolution, which were never properly racial or theological one; they limited the expansion of the sugarcane agriculture at the same time that they subverted the social organization based on slavish latifundium. The movement of the ‘quilombos” of lasted one hundred years. The first expedition against them, leaves in 1602. The Deutch wars (1630-1654) disorganized the Luso-Brazilian society. The slaves control is left aside and the “quilombos” problem worries the Deutch people. appear as priority of the colonial society when Pernambuco gets rid of the Deutch domain. But was essentiality a revolution against the capitalism of the colonial society. During one century the “quilombos” keep themselves as a practical alternative to the great property, restoring the way eminently human of the production of community, by community, for community, based on collective property and cooperative work, from which some modalities under the name of “mutirao” (habitation system for people of lower social rank) would survive until nowadays. The “quilombos” – even without a conscious project of reorganization of the Brazilian society – they couldn’t come back to the system of great propriety. If the ex-slaves had become proprietors, the “quilombos” little by little would have been integrated in the regime of latifundium. The right is that in practice they came to the communitarian system. Whenever the negro values were not injured by the privatization of our economic and social life, negro’s presence in Brazil has meant the return to the integrity both the more human and more primitive way of social life. RESUME Palmares et la vie communautaire du Noir au Bresil. v. 8, n. 2, p. 215-229, jul./dez. 1980. Les “Quilombos de Palmares” ont signifie surtout une revolution bien reussie au cours du XVII eme siecIe contre le capitalisme esclavagiste du Bresil colonial. Du point de vue de l'histoire economique generale, le capitalisme colonial bresilien etait de caractere decidement sans maturite. Le gout de l'aventure est une des caracteristiques non-capitalistes qui se detache dans l'entreprise coloniale, ainsi que le caractere Theocentrique de notre formation. Les propres quilombos servent a demontrer l'interpenetration de la race et de la religion dans le Bresil colonial. Les quilombos ont represente une revolution sociale et economique et jamais vraiment une revolution raciale ou technologique; ils freinaient l’expansion de la culture de la canne a sucre et en meme temps, bouleversaient completement l’organisation sociale fondee sur les grandes proprietes rurales esclavagistes. Le mouvement de Palmares a dure cent ans. La premiere expedition qui venait les combattre est partie en 1602. Les guerres hollandaises (1630-1654) ont trouble l'ordre de la societe luso-bresilienne. On ralentit le controle sur les esclaves. Le mouvement des quilombos inquiete les hollandais. La situation de Pernambuco retablie, les Palmares apparaissent comme priorite de la societe coloniale. Cependant, a signifie essentiellement une revolution contre le capitalisme de la societe coloniale. Pendant pres d’un siecle, les quilombos restent comme une option pratique contre la grande propriete recuperant la maniere humaine par excellence de la prodution de la communaute, par la communaute, pour la communaute, fondee sur la propriete collective et sur le travail cooperatif dont certaines modalites existent encore aujourd’hui, sous la designation de Mutirao. Les quilombos – meme sans avoir un projet conscient de reoganisation – ne pourraient pas changer le systeme des grandes proprietes. Si les ex-esclaves auraient ete des proprietaires, peu a peu les quilombos se seraient integres dans le systeme de latifundia. Il est certain que, du point de vue pratique, ils ont transforme le systeme communautaire. La presence des Noirs au Bresil, aura toujours la signification d'un retour vers l'integrite de la maniere de vivre plus humaine et plus primitive de la vie sociale, toutes les fois que leus valeurs ne seraient pas etouffees par le privativisme de notre vie economique et sociale.
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