LASA 2001 Washington, D.C.
Panel:
Abolición y Literatura en Latinoamérica RAE01
? Brazilian Slave Texts: Abolition, Literature and Criticism?
? 2001 Robert Krueger
University of Northern Iowa
[This working paper is for use exclusively at the LASA 2001
convention. Citation requires author? s permission. Fuller
bibliographic support is available. [email protected]]
ABSTRACT:
Brazil produced few slave narratives. Brazilian
abolitionist literature was minimally informed by slave authors
or texts. Cuba presents the most advanced study of slave
literature; Hispanic America is similar to Brazil. What the
slaves themselves said or wrote is valuable to the study of
slavery and literature. This author? s first collection of
Brazilian slave narratives and texts is studied for its value to
anti-slavery and anti-racist literature.
Introduction:
Brazil, the largest American slavocracy, had a tardy and
weak abolitionist movement, both in Literature and Politics.
This study addresses why Brazil produced so few slave or ex-slave
narratives, transcripts or other texts. Unlike North America and
the Caribbean, Brazilian abolitionist literature, while rich and
powerful, was minimally informed by real slave or ex-slave
authors or texts. By the time of the 1860 abolition in the
United States, thousands of North American ? slave narratives? sui
generis had been published in the U.S.--nothing of the kind
occurred in Brazil or Latin America. While Cuba presents the
most advanced study of slave literature, Hispanic America is
similar to Brazil in both its small amount of slave texts and its
underdeveloped study of slave expression, despite the presence of
a mature historiography and humanities scholarship. Clearly,
what the slaves themselves said or wrote is of great value to the
study of slavery and literature. This research project has
assembled the first collection of Brazilian slave narratives and
texts. The panel presentation will examine the nature of this
primary corpus of Brazilian slave texts, focus on selections of
Brazilian slave writings and dictations and evaluate their
relation to anti-slavery and anti-racist literature and
criticism.
Krueger/LASA2001:
1
Literature about slaves:
There is overwhelmingly more literature about slaves, by
non-slaves, than by slaves themselves. Examination of the
Brazilian literary canon shows that abolitionist literature
directly informed by slaves or ex-slaves is extremely rare, with
Luis Gama being a special case. This begs for the search for the
Brazilian slave texts, voices, in order to even address the
literary canon and its critical paradigm, which would be a
subsequent project.
Brazilian slave texts:
The creation of a corpus of Brazilian slave texts is
essential research activity. [This paper will not go into the
sourcing of such documents as slave texts. The sources are both
published, individually by historians, and archival, where we
have found and collected inédita originals. Sourcing a slave text
is exciting restorative research which can lead to real
criticism. Our most recent journey through Portuguese archives
is an example of the analytical challenges such texts present, as
in the testimonies of Brazilian slaves, both African and crioulo,
brought before the Holy Inquisition on charges of superstition
and bigomy.]
Nothing compares to the power and meaning of these slaves?
expressions. Self-portrayal is a core issue of slavery--the
slave's own expression must figure into the study of slavery and
its literature. Self-expression, self-imaging, selfrepresentation, self-identification, self-reflection.., selfliberation. Here we might study how the documentary, along with
the visual, artistic, cultural self-descriptions by Brazilian
slaves, reflects a unique perspective.
Twelve years ago, in the midst of studying the U.S. ? Slave
narrative? genre, I turned to my Luso-Brazilian specialty and
read Robert Conrad? s Children of God? s Fire. A documentary
history of black slavery in Brazil (1984). Conrad included
several texts written or dictated by Brazilian slaves and exslaves. Immediately, I wanted to read the Brazilian ? slave
narratives? .
The North American slave narrative was a type of letters sui
generis, and eventually theorized and incorporated as a true
genre. North American slaves and ex-slaves had produced a large
and rich body of literature by the time of abolition.
I was anxious to read the literary equivalent in Brazil.
Why Brazil? The Luso-Brazilian empire enslaved more Black
Africans for a longer time than other ? western? nations, with
many consequences today.
However, I did not encounter a collection of slave texts for
the largest slavocracy. That there should be assembled a body of
Krueger/LASA2001:
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Brazilian slave texts has always seemed obvious. I decided to
redefine the research project. Already having collected together
a few slave texts from anthologists, I broadened the search
criteria to include not only narratives but any kind of text
written or dictated by Brazilian slaves and ex-slaves. The very
expert and generous Brazilian and Brazilianist historians and
their publications are the richest sources for disparately edited
slave texts. Other sources include archives, inédita, and
private holders. This projects assembles the few precious slave
texts together in a researched corpus for the first time.
We find only one extensive Brazilian ? slave narrative? sui
generis, along with a few other autobiographic sketches. To
date, for four-hundred years of slavery, the collection consists
of nearly 120 texts, comprising approximately 700 pages, produced
by 126 slave or ex-slaves authors. Why so few Brazilian slave
texts, compared to North America?
To sense just how few slave texts, allow the following
cliometric observation:
FIGURE 1
372 yrs (447)
5-18 million
126
120+
700+ pp
0.09%
112 yrs.
1860 US
Luso-Braz. slavery 1516-1888(Port. 1441)
Brazilian slaves
Brazilian slave/ex-slave "authors"
number of "Brazilian slave texts"
number of estimated pages
literacy of slave pop. 1872
since 1888 Abolition (2000)
6,000 "slave narratives" in 400+ bks
Sources: Goulart, Schwartz, Ellis, Conrad, Jackson
A preliminary explanation of the factors as to why there are
so comparably few Brazilian slave narratives or texts would be
necessary here (including such as preliterate Catholicism; preindustrial society; late and weak abolitionist movement; racism).
But let us consider an inventory list of the currently collected
slave texts: (the numbers are raw data, but representative enough
for a rough diagrammatic)
Krueger/LASA2001:
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FIGURE 2
Inventory of Brazilian Slave Texts
year(s)
authorship id.
(1516-1700
1700's
1720
1751
1750-60's
First slaves-no texts)
Inquisition defendants
petition to king
last will
Santa Rosa(1718-65)
1770
1787
1789
1789
1832
1835
1835
1838
1838-41
Esperança, petition
last will
Ilheus treaty
J.Baptista sells herself
Campinas conspiracy
Gertrudes, petition
Malê revolt Bahia
M.Congo quilombo
C.Bento - Balaiada
1843
1848
1849
1849
1854
1860-80's
1870-80's
1871
1876
1880's
1887
(1888
1945-96
J.Eden, testimony
2 escapees, testimony
Queimado revolt
Augustino, testimony
Baquaqua, memoirs/letters
Luis Gama
24 rebels, testimony
Porcinco, testimony
João, petition
Inácio, oral poet
woman assassin/confession
Abolition)
6 exslaves interviews
Mariano
_________________________
130+ slave authors
____________
2001
text type
pp.#
transcript/30 slaves
letter-autograph
testament
25 letters, bk ms,
tracts,
dictation
letter
testament
doc. Autograph
contract
transcript/33 slaves
letter
transcript/14 slaves
transcript/17 slaves
proclamation
transcript
transcript
transcript
report
transcript
(auto)biography bk
poetry, journalism
transcript
transcript
letter/transcript
transcriptions
report
226
1
8
300
1
7
2
1
29
1
10
48
2
2
1
2
2
3
65
136
6
4
1
21
1
5
20
_____
905
interviews
2 interviews
____________________
autograph/transcript
(Discussion: lacunae; predominance of a few individuals;
textual typology; actual & reported quantity of texts;
condition of texts; authentication issues)
Krueger/LASA2001:
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Any theory of the corpus of Brazilian slave texts would have
to account for the modalities of slave expression, to separate
the verbatim from the extremely distorted words attributed to
slaves.
The various slavocratic agencies and mediations would
need be accounted for in the search for authentic slave
expression, whether full text or fragments.
Consider, e.g., the
comparison between free autographic or coscriptive text producers
(Santa Rosa, Baquaqua, Gama, Mariano Perreira dos Santos) and the
tortured nature of court-transcribed testimony extracted from
slaves accused of mutiny or murder or heresies, while they
enjoyed no human legal status above a máquina, a peça, or an
animal.
But any further theorization of the heuristics and the
hermeneutics, or even the epistemology of these texts will always
sense the collection? s poietic effect in which the corpus
reverberates as chorus, or even ópera.
The following diagram is intended to demonstrate some of the
complex issues facing the theorization of the corpus of Brazilian
slave texts.
Krueger/LASA2001:
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FIGURE 3
Comparative Modes of Brazilian Slave Text Production: (samples)
(# texts/# pages) or (# pages)
Autographic
A.Fernandes letter
(1/1)
Esperança letter
(1/1)
S.Rosa 25 letters
& tracts (50)
Ilheus Treaty (1/2)
Gertrudes letter
(1/1)
Baquaqua 6 letters
(English)
(6/8)
Gama poems,articles
(136)
Dictation
coscriptive/verbatim:
? S.Rosa letters &
tracts (50)
? 2 testaments (15)
? Baquaqua memoirs
(68)
? C.Bento proclam.(2)
? Inácio troubadour
(21)
Interviews (6/25)
transcription /
trial testimony
? Inquisition 30
defendants (200+)
? S.Rosa Inquis.
testimony (200)
? 10 trials 114
defendants (104)
non-trial:
? Aug.& J.Eden (2/5)
J.Baptista contract
(1)
(Discussion: restriction of expression; Rosa? s 1,000 folhas burned;
recording modes & agencies; auto-/co-/tran-scription)
A descriptive table of contents of the collection (see Appendix
A) would show how I decided upon a dialectical arrangement of the
slave texts--starting with the recent interviews of the last living
ex-slaves, and then moving on to the voluminous writings of Santa
Rosa Egipcíaca, a venereal slave turned Baroque mystic and Brazil? s
first Black woman writer, and moving on to the chronologically
arranged texts produced by various slave rebellions throughout
Brazilian history, followed by the texts of individual slaves, and
then turning attention to Brazil? s only extensive ? slave narrative?
by Mahommah Gardo Baquaqua, then the slave troubadour Inácio da
Catingueira, and finally focusing on the writings of the
revolutionary abolitionist republican ex-slave Luis Gama.
The next step would be the in-depth explication and
reproduction of the slave texts proper in the arrangement just
outlined.
Examining even excerpts, we might sense the uniqueness of the
slave author? s lifeview in such a way as to better understand
historical slavery and combat human bondage in our own time.
Excerpts from Selected Brazilian Slave Texts:
? [The slave masters] fazia[m] só o que eles queriam.
E manda
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tirar a roupa de um homem ou de uma moça, ou de uma muiê. E fazia
dançar pelado, ali. E, então, é que eu conto...não quero alembrar.?
? Comendo em cuia de purungo; em cochinho de madeira.
Racionadao, ainda! Não era comida, assim, como agora.?
? ...agora [1982], depois da liberação, tamos na
glória!...agora, com os pés no chão...depois da liberação...éramos
passarinhos...sem nada?
Mariano Pereira dos Santos, 1982 interviews with the 122
year old ex-slave from Paraná.
? ...meu querido Esposo [Jesus] de minha alma...Bem conheço que
para vós não são necessárias letras de mão, mas só sim, porque é
costume entre namorados cartear-se uns aos outros com afago de
amor...?
? ? Tu [Rosa] serás a abelha mestra recolhida no cortiço do amor,
fabicareis o doce favo de mel para pores na mesa do celestial
banqueteado, para sustento e alimento dos seus amigos e convidados
[de Deus].? ? ? ? [Rosa é a] Rainha dos vivos/Juíza dos mortos.? ? ? Eu
sou Deus.?
"Santa" Rosa Egipcíaca (1718-1765), an ex-venereal-slave
become saint.
? ...we were chained together, and tied with ropes round our
necks, and were thus drawn to the sea shore. The ship was lying
some distance off. I had never seen a ship before, and my idea of
it was, that it was some object of worship of the white man. I
imagined that we were all to be slaughtered, and were being led
there for that purpose.?
? ...I [tried] to raise myself in his [my Brazilian owner? s]
opinion, by being very attentive and obedient; but it was all the
same, do what i would , I found I had a tyrant to serve, nothing
seemed to satisfy him, so I took to drinking likewise, then we were
all of a sort, bad master, bad slave...?
? I have consulted some of my friends and no objections have
been made yet to my going to Africa...I think I shall not remain in
the United States long, unless the prospect opens for me to return
to my native land...but if not I think I shall go to Canada, and
then fear I shall give up going entirely...This lady they speak of,
she is very good friends to the colored people. I got acquainted
with her about three years ago. She was very good friend to me.
About four months ago they began to talk about her and I...I [have
learned] to be very careful I dont go out much. I Study my books,
this all...I feel I may do more good in Africa than I can here...
Mahommah Gardo Baquaqua's 1854 account.
? Tu [filho] evita a amizade e as relações dos grandes homens;
eles são como o oceano que aproxima-se das costas para corroer os
penados...Combate com ardor o trono, a indigencia e
Krueger/LASA2001:
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ignorancia...trabalha...para que este país [esteja] sem rei e sem
escravos...crê unicamente na autoridade da razão, e não te alies
jamais a seita alguma religiosa.? ? ...o escravo que mata o senhor,
que cumpre uma prescrição inevitavel de direito natural...quando,
porém, por uma força invencivel, por um ímpeto indomável, por um
movimento revoltado, levantam-se (os negros) como a razão, e matam o
senhor, como Lusbel mataria Deus!?
? Quero que o mundo me encarando veja/um retumbante ? Orfeu de
carapinha? ,/que a lira desprezando, por mesquinha,/ao som descanta
de marimba augusta.? ? Se o muito que sinto/Não posso dizer,/Do
pouco que sei/Não quero escrever.?
Luis Gama (1830-1882).
___________________________________________
APPENDIX A:
Descriptive Table of Contents:
Millions of Voices, a Few Precious Pages.
First Collection of Brazilian Slave Texts
The researched, explicated and illustrated first
collection of texts produced by Brazilian slaves and ex-slaves,
dating from the 17th century to 2000, and ranging from
interviews, trial testimony, testaments, letters, and
autobiography, to poetry, journalism, and oratory. Full
English translation of original texts. Organized thematically
and historically.
For information regarding the Portuguese edition of this
project, contact: [email protected]
I.
Introduction to the corpus of Afro-Brazilian slave and ex-slave
texts. Historical background to the texts. Discussion of
theoretical issues (conditions and discourse; writing and
orality, literacy and slavery; modes and agencies; expression
and bondage)
II.
Final Voices
? Maria do Carmo Gerônimo, the oldest woman in the world,
born a slave in 1871, 17 years old at 1888 abolition, in
1995, at age 124 gives interviews (d. 14 June 2000).
? Mariano Pereira dos Santos, two 1982 interviews with the
122 year old ex-slave, his accounts of rural slave and
emancipated life in Paraná.
? Maria "Chatinha" Benedita da Rocha, a 1981 interview with
an Afro-indigenous ex-slave--her accounts of urban slave
and emancipated life in São Paulo and Rio de Janeiro.
Krueger/LASA2001:
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? Maria Augusta, a 113 year-old ex-slave, in 1975,
interviews about her slave life in Minas Gerais.
? Inácia Maria da Trindade, at 115 years of age, in
1970, an ex-slave interviews about slave life in
Paraná.
? Feliciano Joaquim, a 90-year old ex-slave gives a 1945
depoimento/statement to Artur Ramos in Rio de Janeiro.
III. An Extraordinary Heresy. Sex, Slavery and the Church-Tropicalist Baroque Ideology of Soulful Liberation.
? "Santa" Rosa Egipcíaca (1718-1765), an African
Brazilian Saint. An ex-venereal-slave turns Baroque
Mysticism against slavery and the Inquisition.
IV.
Slave victims of the Holy Inquisition. Trial testimonies of
slaves accused of crimes against the Church and nature.
? Various slave defendents and witnesses testimony
before the Holy officers and Inquisitors in Brazil and
Portugal.
V.
Slave Texts of Revolt and Resistance. Writing and
Transcripting the Collective Struggle for Freedom and
Justice.
? Gregório Luis, rebel leader and author of an
extrordinary peace treaty of self-liberated slaves
sueing their beligerent former owner for peace, Ilhéus,
Bahia, 1789.
? Marcelino, Diogo Rebelo, and other slave rebels, trial
testimony of literate and illiterate slaves of their
massive, highly organized conspiracy at armed revolt
and self-liberation, Campinas, São Paulo, 1832.
? Trial testimony of participants, conspirators and
bystanders in the Malê slave and freedmen revolt in
Bahia, 1835.
? Manoel Congo, and women and men slave rebels of the
Krueger/LASA2001:
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1838 quilombo revolt, Pati de Alferes, Rio de Janeiro,
trial testimonies.
? Cosme Bento das Chagas, ex-slave leader of the "Balaiada"
revolt in Maranhão, 1838-1841, pronouncements and trial
testimony.
? The Queimado insurrectionists, 1849, Espirito Santo,
reports of ex-slave leaders Chico Prego, Elisário, João,
and others.
? Bonifácio and others, 1872 trial testimony of slave
market rebels, Rio de Janeiro.
? Other slave documents of revolts and movements (Palmares,
Inconfidência mineira, Praieira, Cabanagem, Quebra-Quilo,
Curunkango, various quilombolas, riots and crimes).
VI.
The Individual Slave and Ex-slave in the Struggle for Freedom
and Justice. Petitions and Testimonies.
? António Fernandes. A slave's letters of petition to the
king of Portugal pleading for justice in his wrongful
imprisonment and torture in Bahia of the 1720's.
? Esperança Garcia, "Eu Sou huma escrava/I am
A 1770 letter of petition to the govenor for
against a cruel master, his brutality of her
separation of her family. Her appeal on the
Catholic principles.
a slave..."
protection
children and
basis of
? Joanna Baptista, a desperate cafuza mother contracts her
own enslavement to provide for her children, Pará, 1789.
? Gertrudes Maria de Conceição. An emancipada/freedwoman's
letter protesting her illegal reenslavement, 1835.
? John Eden. "Statement to British offials aboard 'Her
Majesty's ship Crescent' in Rio de Janeiro," in 1843,
concerning his illegal enslavement in Brazil and England.
? Antônio Cabinda and Maria Mina. Testimony of slave
comrades who conspire to escape to a quilombo/fugitive
Krueger/LASA2001:
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community, 1848.
? Augustino. His statement made before the Select
Committee on the Extinction of the Slave Trade, House of
Lords, London, 1849.
? José Porcinco Martins. Testimony of a BrazilianUruguayan ex-slave reenslaved in frontier southern Brazil,
1871.
? João. A slave petitions for protection from his exmaster for stealing his manumission money and illegally
reselling him, 1876.
? A slave woman assassin confesses to murdering her master,
1887.
VII. Wills and Testaments. Rare autobiographical moments at
critical moments of life. Libertos, ex-slaves bare their souls
upon writing or dictating their final wills and testaments.
? 1751 Final will and testament of Paullo de Almeida. A
will in which the ex-slave disposes of several slaves
acquired during freedom.
? 1787 Final Will and Testament of Catherina Fernandes, a
wealthy ex-slave of Goiás.
VIII. A singular Brazilian slave autobiography. The only known
Brazilian 'slave narrative.'
? Mahommah Gardo Baquaqua's 1854 account of his capture and
enslavement in Africa, the middle crossing, his ordeals
and masters in Brazil, his liberation by abolitionists in
New York, his education in Haiti by North American
Baptists, his English narration in Detroit, and his
journey to Canada and England.
IX:
Slave and Ex-Slave Brazilian Poets. Historical background to
Brazilian literary figures born to slaves, such as João de Cruz
e Sousa and Domingos Caldas Barbosa.
? Luis Gama (1830-1882). Illegally enslaved by his father,
separated from his famous revolutionary mother, educated
Krueger/LASA2001:
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while a slave in São Paulo, earned his own manumission,
armed liberator of hundreds of slaves, insubordinate
soldier, great orator, lawyer for slaves' rights, major
early abolitionist figure, radical republican, journalist,
chronicler and poet. Here the first extensive English
translations of substantial selections of his poetry,
chronicles, and journalism.
? Inácio da Catingueira. Famous trovador poet slave of the
Brazilian northeast sertão/backlands, heydays 1860-1880's.
X.
Echoes (cultural expressions, crafts and arts). Journalistic,
witness and scholarly reports of individual, collective, and
anonymous slave voices: popular sayings, verses, slogans,
paintings, plastic arts and crafts, etc.
? Popular and national cultures. The Linguistic heritage
of slavery. Religious (condomblê, macumba, syncretisms).
Arts (painters, sculptors, actors, dances, musicians).
Oral history (descendents of slaves, heritage of slavery)
XI.
Conclusions.
today.
The value of slave texts to Brazil and the World
XII. Appendices. Facsimiles and reproductions of original texts and
supporting documents.
XIII. Bibliographies of primary and secondary sources.
XIV. Index (name and subject; cross referential).
_________________________
APPENDIX B: Selected Bibliography
Selected from a bibliography of 300+ items. Abbreviations: CCR
- Comparative Civilizations Review; EE - Estudos Econômicos; EI Estudos Iberoamericanos; HAHR - Hispanic American Historical Review;
IARB - Inter-American Review of Bibiliography; JLAS - Journal of Latin
American Studies; LBR - Luso-Brazilian Review; RA - Revista de
Antropologia; RBEP - Revista Brasileira de Estudos Políticos; RBH Revista Brasileira de História; RH - Revista de História;
RIEB Revista do Instituto de Estudos Brasileiros; RIHGB - Revista do
Instituto Histórico Geográfico Brasileiro.
Alencastro, Luiz Felipe de.
"Escravos e proletários (imigrantes
Krueger/LASA2001:
12
portugueses e cativos
africanos no Rio de Janeiro, 1850-1872)."
Novos Estudos (julho 1988).
Algranti, Leila Mezan. "Os registros da polícia e seu aproveitamento
para a história do Rio de Janeiro: Escravos e Libertos." RH 119
(1985-1988): 115-125.
Algranti, Leila Mezan. "Slave crimes: The use of police power to
control the slave population of Rio de Janeiro." LBR 25:1 (1988):
27-48.
Almada, Vilma Paraíso Ferreira de. Escravismo e transição: O Espíritu
Santo (1850/188). Rio de Janeiro: Grall, 1984. P. 137.
Almeida, Atila de. Dicionário Bibliográfico de Repentistas e Poetas
de Bancada. Rio de Janeiro: Graal, 1984.
Almeida, Pedro Ramos de.
Portugal e a escravatura em África:
cronologia do século XV ao século XX. Lisboa: Estampa, 1978.
Andrade, Manuel Correia de. "Transição do trabalho escravo para o
trabalho livre no Nordeste açucareiro:
1850-1888."
Instituto de
Pesquisa Econômica/Estudos Econômicos 13:1 (1983): 71-83.
Archives and Manuscripts on Microfilm in the Nettie Lee Benson Latin
American Collection. Comp. Jane Garner. Austin: University of Texas
at Austin/The General Libraries, 1980.
The Art of the Slave Narrative:
Original Essays in Criticism and
Theory.
Ed. John Sekora and Darwin T. Turner.
Western Illinois
University, 1982.
Azevedo, Célia Maria Marinho de. Onda negra, medo branco: o negro no
imaginário das elites--século XIX. Rio de Janeiro: Paz e Terra, 1987.
Azevedo, Elciene. Orfeu de Carapinha. A trajetória de Luiz Gama na
imperial cidade de São Paulo. Campinas, SP: Unicamp, 1999.
Baquaqua, Mahommah Gordo. Biography of Mahommah G.Baquaqua, A Native
of Zoogoo, in the Interior of Africa...Written and Revised from His
Own Words, by Samuel Moore. Detroit: Geo. E. Pomeroy & Comp., 1854.
Bardecchi, Pedro Brasil. "Conceituação do escravo face às escrituras
de compra e venda." RIEB 8 (1970): 133-140.
Bastide, Roger.
"The Other Quilombos."
Maroon Societies.
Krueger/LASA2001:
Ed.
13
Richard Price. New York:
Beiguelman, Paula.
Anchor, 1973.
191-201.
A crise do escravismo e a grande imigração.
Bernd, Zilá. Negritude e literatura na América Latina.
Mercado Aberto, 1987.
Porto Alegre:
Bernd, Zilá.
"Bibliografia específica sobre literatura negra no
Brasil." RA 29 (1986): 175-183.
Bethell, Leslie.
The abolition of the Brazilian slave trade:
Britain, Brazil and the slave trade question, 1807-1869. Cambridge,
England: Cambridge University Press,
1970.
Black Latin America. A Bibliography. Los Angeles:
University-Latin American Studies Center, 1977.
California State
Boschi, Caio César. Os leigos e o poder (Irmandades leigas e política
colonizadora em Minas Gerais). São Paulo, 1986.
Boxer, Charles Ralph.
Race Relations in the Portuguese Colonial
Empire: 1415-1825. Oxford, England: Clarendon Press, 1963.
Boxer, Charles Ralph.
"Nova e curiosa relaãço (1764), a dialogue
attacking ill- treatment of Negro slaves in Brazil." Race 3 (1964):
38-47.
Los
Boxer, Charles Ralph.
The Golden Age of Brazil, 1695-1750.
Angeles, CA:
University of California Press, 1964.
Brookshaw, David. Race and Color in Brazilian Literature.
NJ: Scarecrow, 1986.
Metuchen,
Buescu, Mircea. "Situação dos escravos no século XIX."
(July-Sept. 1982): 145-147.
RIHGB 336
Burlamaque, Frederico L. C. Analytica açerca do commercio d'escravo e
açerca dos malles da escravidão doméstica.
Rio de Janeiro:
Typ.
Commercial Fluminense, 1837.
Burns, E. Bradford. Documentary History of Brazil.NY, NY: Knopf, 1966.
Burns, E. Bradford. "Manuel Querino's interpretation of the African
contribution to
Brazil." ASNLH/J 59:1 (Jan. 1974): 78-86.
Krueger/LASA2001:
14
Butterfield, Stephen. Black Autobiography in America.
Univ. of Massachusetts Press, 1974.
Cadernos
(1962).
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