INTERNATIONAL CONFERENCE ON MACAU NARRATIVES 8 – 10 MAY 2013 VENUE: ORIENT MUSEUM ABSTRACTS 8 May Keynote Speaker: David Brookshaw (University of Bristol) Orientalised Portuguese – Anglophone Literature and Colonial Stereotypes Racial stereotyping took on a new vigour in nineteenth-­‐century fiction as notions of racial superiority and the pigeonholing of racial hybrids as somehow inherently unstable were given currency in the theories of the Social Darwinists. The literature of European colonialism, not to mention that of Brazil and other multi-­‐racial American countries, is full of such stereotypes, which serve as warnings against social and physical proximity with the colonised 'other'. Such characterisations, as this paper will show, have survived the era of European imperialism and re-­‐
emerge in the literature and culture of the late twentieth and early twenty-­‐first century. Less known, and less studied are the representations of 'orientalised' Portuguese in anglophone literature set partially or wholly in the oldest western city in the East: Macau. This paper will consider the depiction of Macanese (or 'orientalised' Portuguese) in the short story, 'In Macao' (1892), by the American writer, Charles Gunnison, and in the Anglo-­‐American blockbuster, Noble House (1981), by James Clavell, among other works, while discussing the enduring allure of these stereotypes. Room: Nova Deli Agnès Levécot (Université Sorbonne-­‐Nouvelle Paris 3) A Paisagem Macaense de Maria Ondina Braga em A China ao Lado Transformando o seu exílio voluntário em matéria literária, Maria Ondina Braga mostra, neste retrato da sociedade macaense, que o afastamento é um movimento pelo qual o sujeito larga a sua identidade para abrir-­‐se ao exterior, ao mundo e ao outro. A paisagem macaense, dado fundamental do mundo em que ela viveu, mas espaço reduzido e sem horizonte, é uma paisagem essencialmente humana, construída nos seus contos através de imagens sensíveis, de valores afectivos, impressões, emoções, e sentimentos, confirmando o pensamento de Michel Collot segundo o qual a paisagem é tão interior quanto exterior. Maria Ondina Braga pinta assim com minúcia a banalidade do cotidiano de várias vertentes da sociedade macaense, das mulheres isoladas no convento onde ela deu aulas, às cenas de exílio dos chineses, passando pelos dramas individuais de mulheres. 1 Analisaremos quais são, nestes contos, os elementos constitutivos da paisagem macaense de Maria Ondina Braga, e mostraremos como se estabelece a relação sensível da escritora com esse mundo, relação que não é a de um sujeito que se coloca frente a um objeto, mas sim a de um encontro e de uma interacção permanente entre o dentro e o fora, entre o “eu” e ou “outro”. Dora Nunes Gago (University of Macao / CETAPS / CLC) Identidades Entrecruzadas no Espelho da Memória: Macau e a China na Obra de Maria Ondina Braga Macau e a China são espaços privilegiados em diversas obras de Maria Ondina Braga, fruto das suas vivências “macaenses” durante largos anos. Na presente comunicação tomaremos como corpus de análise duas obras de teor autobiográfico: Estátua de Sal (1969) e Passagem do Cabo (1994). Nelas analisaremos o modo como a identidade se projecta e reencontra nos caminhos da alteridade, edificando as imagens de Macau e da China. Neste contexto, surgem algumas questões ancoradoras da nossa reflexão: serão estas representações estereotipadas ou originais, enraizadas numa “mitologia” pessoal? De que modo se inscreve no universo textual a evolução / reconstrução da identidade da narradora e o seu reposicionamento? Que mecanismos discursivos revelam a transformação dos cenários representados? Em suma, analisaremos o modo como Macau e a China são configurados, na tessitura narrativa, através do “espelho” da memória, em confronto com outros locais anteriormente habitados. Daniel Zubía Fernández (NUI Maynooth) Macau Fica ao Lado: A Journey Unveiling the East The itinerary of Maria Ondina Braga’s life emerges in an epitomic way as an illustration of the exploration of the Portuguese journey towards the East. Her literary work flows parallel to this exploration and reveals aspects of the Portuguese encounter with the East, in Macao and Beijing. In her collection of short stories, A China Fica ao Lado (China Remains Near), Maria Ondina (1932-­‐
2003) portrays the delicious absurdity, and apparent contradiction of life in the East, of those banal lives and spaces which are revealed as curious and singular to a western reader. Braga manages to unveil the regular ‘cabaia’ (the Chinese costume) that some of her characters wear in the miniature cosmos of colonial Macao. This genuine feature allows Braga to explore the inner existence of these characters and, through that, scrutinize the life of that colonial Macao and the Macanese, where Braga acts as an intermediary between herself and the host culture. This reveals Braga’s quick-­‐
witted vision of the East and West, where duality emerges in a journey of the West towards the East. This paper aims to explore how the author uncovers that confrontation of mentalities and cultures and, how these are represented in the depiction of some of the female characters. As a consequence, she aims to unveil the soul in a A China Fica ao Lado. One of the features in these stories is that the plot is timid and subtle, the function of the latter is to agglutinate the recreation of the earlier, gloomy quotidian existence of the characters. However, this is meticulous once the 2 ‘cabaia’ is unveiled. These aspects of life retain a unique element inherent in Braga’s eyes: the life of those selves and souls that are not always perceived by some western eyes, in that journey to the East. Marc Nuernberger (LMU Munich University) Dashan’s Chan Poetry Dashan 大汕 (1613-­‐1705), styled Shilian 石濂, had a very interesting life. He was a disciple of the famous Chan Master Juelang Daosheng 覺浪道盛 (1592-­‐1659) who had taught him the chan of zun huo wei zong 尊火為宗 (respect fire as the religion). This kind of Chan harmonized the teachings of the five Chan schools and united the three religions – Buddhism, Daoism and Confucians – together. Later in his life, Dashan became the abbot of some important temples in Guangdong, like the Changshou Temple in Guangzhou, Xiashan Temple in Qingyuan etc. He was not just a chan monk, but also a successful business man who donated his own money to the Puji Temple in Macau, in order to enlarge the temple complex and spread Buddhism. Apart from his chan teachings, Dashan is further known his achievements in the field of painting and literature. One of his famous works named Li liu tang ji 離六堂集 is composed of thirteen volumes and thirty-­‐three illustrations which also painted by himself. All the poems and illustrations are graceful of literature and chan. In my report I would like to focus on those of his works about chan that tell how he could maintain and develop his own understanding of the Buddhist doctrine in such a diverse and historical setting like Macau. Gustavo Infante (University of Bristol) Poesia em Várias Vozes: Mapeando a Multiplicidade Linguística na Poesia de Macau Macau tem sido até hoje um território assaz fértil no que concerne a produção poética. Este breve estudo pretende abordar três poetas de Macau, espelho de uma certa abundância e, ao mesmo tempo, multiplicidade linguística do território: João Rui Azeredo, do período de transição, e Kit Kelen e Yao Feng, ambos de uma Macau já pós-­‐administração portuguesa. Se a poesia de João Azeredo e de Kit Kelen têm mais tendência para a localização/localidade, a poesia de Yao Feng, por seu turno, leva-­‐nos a perdermo-­‐nos em universos mais latos, o que desafia o conceito de “literatura(s) de Macau” como meramente uma produção escrita sobre Macau. Assim, através dos versos destes três poetas, observaremos não só que locais de Macau nos são “poematizados”, mas também exploraremos outros locais, bem como as relações que se estabelecem entre eles e a sua poesia e entre esta e os leitores. Por fim, contudo sem incorrer no risco das generalizações, regressando a Macau, observaremos até que ponto a língua de escrita pode ou não reflectir uma cidade diferente. 3 Duarte Drumond Braga (Universidade de Lisboa / CEC) À Mesa do Oriente: Macau em António Manuel Couto Viana A convite do Instituto Cultural de Macau, António Manuel Couto Viana aí passa uma temporada entre 1986-­‐88, de modo a colaborar em actividades relacionadas com o teatro no território. Neste período, as referências a Macau e ao Oriente disseminam-­‐se sobretudo pelos seguintes livros: No Oriente do Oriente (1987), Não há outro mais leal (1991), Até ao Longínquo China Navegou… (1991) e Orientais (1999). Os poemas que analiso nesta comunicação mostram a convivência constante de dois vectores temáticos e ideológicos: a procura dos signos e dos sinais que permitam olhar para o Oriente nele entrevendo e escrevendo o nome de Portugal. Por outro lado, temos um olhar aberto à humanidade, simultaneamente diversa e igual a toda a outra, que habita o quotidiano macaense e que implica uma perspectiva simultaneamente desencantada e amoral. Room: Beijing Patrick Conner (Martin Gregory Gallery, London) ‘I have played it in one of their bands’ -­‐ Bringing Chinese Music to Europe in the 18th Century In the 1770s a British representative of the East India Company (and amateur musician) in Canton commissioned a series of detailed paintings of Chinese musical instruments from a Cantonese artist. These have recently come to light. He also shipped back a case containing the instruments themselves; this paper explores the possibility that some of the actual instruments have also survived, and considers this episode in the light of contemporary European experience of Chinese music. Victor Zheng and Wong Siu-­‐lun (The University of Hong Kong) Outcast Women, Work and Will in the Early Hong Kong Society In a construction project held in the 1970s, a batch of around four hundred items of Chinese wills was unexpectedly found. Among them, one-­‐fourth was prepared by Chinese women from the 1840s to 1940s which mentioned sizable amount of properties. As women were seen as subjects of men and were excluded from the labour market, their way of making fortune attract our research attention. Other questions such as why they chose to use will to determine inheritance and distribution of their wealth; and what was the background of the then Hong Kong society, were aroused. We argue that because the colonial government declared prostitution as a legalized business, ordinary women could have chances for gainful employments either becoming prostitutes or brothel-­‐keepers. As prostitution was not seen as a decent business, many working women were excluded from the formal marriage/family system. Their connections with their natal families might 4 be cut-­‐off probably. Thus, they might find traditional inheritance system unpromising. Through work, business and social connections, these women got to know Western way of testate inheritance which could serve better their needs. Most of their properties concentrated in the “brothels region” can also be seen as side evidence that these women might engage in prostitution. In the process of looking for answers, the role of women in the story of Hong Kong's transformation from a small fishing village to an international metropolis will also be fully addressed. Michael W. H. Chan (Hang Seng Management College, Hong Kong) Narrating Dr. Sun Yat-­‐sen: His Thought, Family and Revolutions in Hong Kong and Macau Dr. Sun Yat-­‐sen (1866–1925) is a renowned Chinese revolutionary and the founder and first president of the Republic of China (ROC). Playing an instrumental role in overthrowing the Qing dynasty during the Xinhai Revolution, he is recognized as the “Father of the Nation” by the ROC. Despite extensive studies of Dr Sun in different aspects, inadequate attention has been paid to his personal life, the origin of his revolutionary thought, and the relationship between his lives and his two “homes”: Hong Kong and Macau. He completed western medical education and was baptized in Hong Kong. During his visit to the University of Hong Kong in 1923, Dr. Sun mentioned that “I feel as though, I have returned home”. It is well known that his education and faith in Christianity laid the seed of his revolutionary ideals for a modernized China. He worked as a physician in Macau, while his first wife, Madam Lu Muzhen, also moved to Macau after Sun divorced her in 1915. These sojourns in the western-­‐controlled colonial cities are believed to have nurtured a strong bonding between his life experience and his revolutionary endeavours. Two keys questions are examined: 1) How did Dr. Sun’s personal experiences in Hong Kong and Macau influence his revolutionary thoughts and actions? 2) Assessing in both cities the role of museums and memorials in preserving the unique features of Dr. Sun’s life. This research includes a personal profile study of Dr. Sun’s life in Hong Kong, Macau and Guangzhou, and a comparative study of the museums and memorials in these three cities. It is believed that such an assessment on can offer insights on our understanding of Dr. Sun’s revolutionary idea, and inform better preservation, authenticity, planning and management on both Tangible and Intangible Heritages in Hong Kong, Macau and Guangzhou. Gary Chi-­‐hung Luk (University of Oxford) The Qing Government’s Efforts to Control and Mobilise Chinese Boat and Fishing Populations during the Anti-­‐Opium Campaign and the First Anglo-­‐Chinese War, 1839-­‐42 This paper examines how the Qing government endeavoured to control and mobilise the Chinese boat and fishing populations along the coasts and waterways of South China during the first empire-­‐wide anti-­‐opium campaign in China and the First Anglo-­‐Chinese War. The Qing authorities closed ports (fenggang 封港), imposed ban on all maritime intercourse with the British (haijian 海禁) and reinforced the coastal self-­‐defence system of aojia 澳甲 and the registration of ships. The local authorities also recruited the Chinese boat and fishing peoples as naval mercenaries 5 (shuiyong 水勇) and hired their boats and ships on an unprecedented scale in order to prevent the peoples from joining the enemy and enhance the Qing naval power. These efforts were in fact one of the recurrent attempts of the Qing to establish firmer control over its sea frontier (haijiang海疆) since as early as the suppression of Koxinga’s rebellion-­‐cum-­‐piracy in the mid-­‐seventeenth century. The anti-­‐opium campaign and the First Anglo-­‐Chinese War were thus not only trading, military and cultural conflicts between the Qing and the British Empires but also internal conflicts between the Qing government and its coastal subjects within the Qing Empire. Sabina Hamm (FU Berlin) Écfrase e Nova Iconologia: Apanha do Maná atribuída a Miguel António do Amaral A alegoria religiosa Pombalina A tela faz parte de um œuvre constituído por quatro grandes telas, encomendadas na segunda metade do século XVIII para a Capela do SS Sacramento, instituída após o terramoto de 1755 no braço esquerdo do transepto da Igreja do Mosteiro dos Jerónimos. (Nuno Saldanha: A Capela do Santíssimo de Santa Maria de Belém. In: Jerónimos 4séculos de pintura, pág. 352-­‐365). Os resultados da análise efectuada até à data mostram que nos encontramos perante um documento histórico de grande valor que nos dá testemunho do alto grau de erudição do seu autor e do ambiente histórico / religioso da época pombalina, cujos marcos a realçar neste contexto são o terramoto, a rotura com a cúria romana (1759-­‐1769), e os decretos reais de 1761 “Lei de proibição de importação de escravos” e de 1773 “Lei do ventre livre”. A obra remete para temas centrais à época, como a inclusão de dois bustos representando o povo chino e negróide entre o povo do Exodus documenta. A igualdade do ser humano perante o Criador é tema central da tela que representa a “Apanha do Maná”. Até meados do século XX as quatro grandes telas permaneceram in locu, época em que foi removida a capela do SS. Sacramento. Após a desmantelação da capela as quatro grandes telas ficaram arrecadadas no claustro do mosteiro. A “limpeza dos monumentos nacionais” pelo Estado Novo e a encenação de um Portugal segundo a ideologia vigente à época, estariam possivelmente em contradição com a mensagem da obra. O Mosteiro dos Jerónimos, monumento central da história dos descobrimentos portugueses de maneira nenhuma poderia albergar obra cuja leitura abrisse alas a especulações, dai foi afastada do grande público e cedida para uma igreja ribatejana. Derrick C. K. Tam, Kylie K. L. LAM and Kyle Cussler U (Sun Yatsen University, Guangzhou, China / University of Macau / Macao Heritage Ambassadors Association) The Past is the Future in China’s Global Soft Power: Sino-­‐Luso Cultural Legacies and Developmental Strategies in Macao Heritage Conservation Once a Portuguese colony, and in fact the longest lasting enclave of the West on Chinese soil until 19 December 1999, Macao is now an invaluable socio-­‐economic portal that cements the friendly and cooperative Sino-­‐Luso relations as manifested in and reinforced by its extremely rich cultural legacies. This paper aims to elaborate on Macao’s unique Sino-­‐Luso fusion culture, values and institutions that have incite admiration and earn respect from tourists around the world through its extensive heritage conservation measures, especially its “Historic Centre of Macao” as the 2005 UNESCO-­‐designated “World Heritage” sites. 6 It will pinpoint the contested agendas of imperative tasks in heritage protection under the current urban planning system that has at times put at risk the tourism-­‐orientated cultural legacy preservation and the economic diversification-­‐motivated creative cultural/artistic enterprise promotion. This paper will further argue that while yielding material and invisible gains for Macao, the MSAR’s developmental realities behind its global image of being a vibrant Sino-­‐Luso soft power platform must be protected with vigorous sanctions and effective incentives. As such, pluralistic cultural heritage priorities must be fully integrated into the policy-­‐making processes to ensure Macao’s sustainable development as an attractive world-­‐class Sino-­‐Luso soft power hub with genuine global appeals. Room: Díli Chan U CHAN (University of Lisbon) The Evolution and Features of Corporatism in Macau The origins of the existing corporatist governance model in Macau can be traced back to the “Estado Novo” (“New State”) state corporatist model in Portugal in the 1930s. Following the Carnation Revolution in 1974, corporatism remains an important and even essential feature of governance in Macau, while some features of neo-­‐corporatism, especially mechanisms of tripartite social concertation, were introduced to Macau. The local characteristics of Macau have made its corporatist governance model distinctive from other territories where similar models are also in practice, even from Portugal itself. This paper discusses the application of corporatism in Macau, and through the discussions, attempts to indicate the typology of state-­‐interest group relations in Macau. Eilo YU Wing-­‐yat (University of Macau) “One Country, Two Systems”, Different Story: Central-­‐MSAR Relation and Macao’s Regional Integration in the Pearl River Delta The “One Country, Two Systems” model was introduced by the People’s Republic of China for the resumption of Hong Kong sovereignty which embraces the principles of “high degree of autonomy” and “Hong Kong people ruling Hong Kong”. However, the Hong Kong experience has not yet proved the success of “One Country, Two Systems” for the past 1.5 decades since the handover. Clashes and conflicts between the central government and the Hong Kong Special Administrative Region (HKSAR) have marked the painful transition from British colony to China’s SAR. In contrast to Hong Kong, Macao, another SAR of China, has been maintaining a relatively good relationship with the central government. Four factors contribute to this phenomenon: a dominant pro-­‐Beijing ruling coalition, the cooperation of the legislative and judicial branches, weak opposition and civil society, and public attitude toward Beijing. Macao society does not challenge against the intervention of mainland authorities in the MSAR for local autonomy; rather, local people regard Beijing’s involvement is for the betterment of MSAR. In this paper, I will further argues that Macao has better integrated into mainland China politics, that mainland authorities 7 have successfully infiltrated MSAR authorities, and that working relationships have been established with other localities in mainland China, attributing to Macao’s economic integration and regional cooperation in the Pearl River Delta region. This paper will first highlight Beijing’s concept of “One Country, Two Systems” in terms of “high degree of autonomy”. Second, it will explain the attribution of good central-­‐MSAR relationship in terms of the four factors. Finally, it will discuss Macao’s regional cooperation in the Pearl River Delta by illustrating how Macao’s mainland relationship contributes to its integration into the region. The development of Hengqin Island and the construction of Hong Kong-­‐Zhuhai-­‐
Macao Bridge will be used for case studies. John O’Regan (Institute of Education, University of London) Narratives of Interment: Protestant Burials in Macao 1821-­‐1859 This paper concerns the linguistics of sepulchral memorialisation and examines the role which inscriptional language plays in positioning epitaph readers within shared systems of assumption and belief. Although an extensive literature exists on the nineteenth century graveyard – its architecture, its iconography, and the rites associated with it – very little has been written on the cultural modalities of the sepulchral inscription from the perspective of linguistics. This paper presents the findings of a linguistic study of the gravestone inscriptions of the Old Protestant Cemetery in Macau. The cemetery was opened in 1821 and closed 1859 having received 164 interments. Amongst those interred here are Dr Robert Morrison (1782-­‐1834), Protestant Missionary and the first translator of the Bible into Chinese, the Salem merchant Nathaniel Kinsman (1798-­‐1847), and George Chinnery (1774-­‐1852), the artist, whose Macao portrait of Miss Harriet Low, also of Salem, hangs in the Peabody Museum, MA. For this study the inscriptions on all the cemetery’s tombs were entered into a concordancing programme. This produced a corpus through which the grammatical and lexical choices of the cemetery’s gravestone writers could be categorised and analyzed. The Old Protestant Cemetery – through the inscriptional texts which appeared upon its tombs, and through the rituals and beliefs which accompanied burial – is representative of a peculiarly western religious landscape. This landscape interpellated the nineteenth century cemetery visitor as a rational and Christian subject by projecting upon him certain cultural injunctions, concerning western ideals such as Christian faith, fidelity and personal duty. The layout and iconography of the cemetery also presented to the visitor a culturally-­‐western ‘deathscape’ of linearly-­‐ordered memorial structures in a characteristic design which were often decorated with the recognisable motifs of home. The paper presents an overview of the cemetery as a space where language and religion meet, and are symbolically played out. The linguistics of the epitaphs may be said to reveal something of the dispositions of the writers towards what it was that they wanted to relate, and about what they believed their readers could be relied upon to know and to understand. This paper presents the findings of this study. Indicative references O’Regan, J. P. (2008). Foreign death in China: symbolism, ritual and belief in the Old Protestant Cemetery in Macau. Royal Asiatic Society Hong Kong Branch, 47, 127-­‐164. 8 O’Regan, J. P. (2009). The tombstones of the English East India Company cemetery in Macao: a linguistic analysis. Markers XXVI. Journal of the Association of Gravestone Studies, 88-­‐119. Teresa Costa Alves (Universidade do Minho) Translating cultures in the Macanese and Lusophone Culture and Diaspora The process of translating a text from a source language into a target language is also a process of adaptation of a culture into another. The lack of similar cultural patterns – of explanation of these patterns – may represent a failure in the process of understanding a message, and thus a total turn-­‐around in the communication process. Oriental and Western cultures reveal polarized cultural patterns. In Europe, for instance, a widow dresses in black; on the contrary, in Asia she will present herself at the funerary ceremonies in white. This example shows how the message of a text can be totally misunderstood when the cultural references are not adapted during the process of linguistic translation. As an old Portuguese colony, and presently as a Chinese special administration area, Macao lives in the frontier of these two different cultures. Therefore, it is the perfect starting point for the reflexion on how translation of cultures can be relevant to the deepening of the relationship between the two Diasporas. This session aims at reflecting on examples of cultural shocks that can happen when translation of cultures is not involved in the act of translation. How can the act of translation assure the total understanding of a cultural pattern? How can a translator avoid cultural shocks when translating from Portuguese to Mandarin (or the other way around)? Can one translate linguistically every cultural element? What kind of strategics are there to ease cultural adaptation? These are some of the questions to be discussed in the proposed session. Zhang Meifang and Pan Hanting (University of Macau) The “Game” in Macau Narratives: A Corpus-­‐assisted Study of Discursive Construction of Macao’s Gaming Industry The narrative of the gaming industry is an indispensable part of the history of Macao. Ever since the late nineteenth century when the first gambling houses were built, Macao has been known as a place for gambling. Even today, Macao’s revenue still largely depends on the dynamic gaming industry. Gaming has always been a controversial issue inside and outside Macao. Some people see it as a positive and recreational activity, while others see it as negative. The different attitudes might be reflected in the two key words of this study, namely, ‘gaming’ and ‘gambling’, as well as their Chinese counterparts “博彩(bocai)” and “賭博(dubo)”. This paper aims to identify the discursive construction and the development of Macao’s gaming industry via the examination of the above mentioned two buzzwords and their translations in the documents published by the local government, the media and the academic units over the last decade (2000-­‐2011). A corpus-­‐assisted approach is adopted to present the frequencies they are in use and the contexts in which they are being used. The three-­‐dimensional framework in the model of critical discourse analysis (Fairclough 1992) will be applied in the analysis of the linguistics references and in the discussion of the attitudes towards the gaming industry over times. It will also 9 explore possible social incentives that cause the linguistic varieties. It is hoped that the research can offer a new perspective to the interpretation of the Macau narratives. References: Fairclough, N. (1992) Discourse and Social Change. Malden: Blackwell Publishing 9 May Keynote Speaker: Roderich Ptak (University of Munich) South China and Macau: a Zone of Religious Exchange (c. 800-­‐1600) This lecture places Macau into the large context of coastal southern China. It summarizes religious exchange between that area and the maritime world of Southeast Asia and around the Indian Ocean. By and large exchange is seen as a longue durée phenomenon in the Braudelian sense. Coastal Fujian and Guangdong imported religious ideas from abroad, via the sea, and from the interior of China. There also emerged several forms of popular belief in the coastal zone itself. Moreover, some religious ideas and popular cults were exported from that area to other parts of Asia or passed on to the Chinese hinterland. In certain cases one cult substituted another cult. The reasons for such developments differ from period to period. In the early modern period Macau became one point of religious encounter. This does not only refer to the circulation of Catholicism and the Jesuit missionaries, but also to the belief in Mazu and other Chinese cults, as well as to some strata of Buddhism. Other ports fulfilling similar roles, in earlier periods or at the same time, were Guangzhou and Quanzhou. They all stood in contact with various destinations in other parts of Asia. These contacts became more complex with the expansion of trade and the rise of the so-­‐called eastern route, which connected the mainland via Taiwan to the Philippines. The paper will discuss these and other aspects from the bird’s-­‐eye view, trying to establish a general panorama through the looking-­‐glass of the maritime historian. Room: Nova Deli Cláudia Faria (CETAPS / CEHA) A Patchwork of Macau’s Memories: Evidences of Otherness in Harriet Low’s Journal 10 In 1829, Harriet Hillard, set off to China in the company of her uncle and aunt for a four-­‐year journey (1830-­‐1834). During her stay in the Pearl River Delta and in Europe (on her way back home) she wrote, on a regular basis, to her older sister, Mary Ann. Her letters were later published in the form of a journal. This paper analyses how Macau and its people were portrayed by Harriet Low, looking, at the same time, for traces of imperialism/colonialism in Harriet’s discourse, hence trying to understand if the representation of the Other corresponds to a (Western) pattern. It is also my purpose to analyze if this type of narrative can be considered an instrument that made people at home (the United States of America) feel like they belonged to a ‘planetary agenda’, that is, if Harriet’s journal can been read as a “domestic subject” of empire (Pratt, 2009:3). Chingyen Y. Mayer (Siena College, New York) National and Gender Power Negotiations in Harriett Low’s Lights and Shadows of a Macao Life Dictated by the Cult of domesticity, Godey’s Lady’s Book and other female conduct manuals, American women’s status in the mid-­‐19th century remain largely the same—they are powerless politically and socio-­‐economically. Harriett Low is one of the first two American women who lived in Macao in the mid-­‐19th century. At home in America, Harriet is expected to follow the ideals of the True Womanhood. Her role as a travel companion to Macao with her uncle and aunt, however, enables her to test the boundaries of the Cult of Domesticity. In Macao, Harriett’s uncle's business connections put her in the company of prosperous American and European merchants. As the only unmarried young woman in the Portuguese colony, she is invited to many "fancy balls, dances, teas and dinners” for the rich and powerful. Though she is still governed by the rules of her gender, she is temporarily rewarded with the opportunity to align herself with both American and European colonial power in Macao. The concepts of the Other and the gaze from such post-­‐colonial theorists as Edward Said and Chandra Mohenty are illuminating in analyzing Harriett Low’s Lights and Shadows of a Macao Life. This paper intends to examine how Low’s Other is the antithesis of her Self and therefore serves an accentual purpose in the conceptualization of the self. It also aims to explore how her gaze of the Other is conditioned by her gender, national allegiance, social class, and how she negotiates her power as a woman in a male-­‐
dominated world in colonial Macao. David R. George, Jr. (Bates College, USA) Vicente Blasco Ibáñez in the Gruta de Camões: A Spanish Novelist’s Tour of Macau In this paper I examine the way in which Vicente Blasco Ibáñez’s narrative “Viaje a Macao” in La vuelta al mundo de un novelista functions within the broader vindication of Spanish and Portuguese enterprises in East Asia that is a key subtext of the 1924 travelogue. Throughout the description of his journey around the Pacific, the Spanish novelist invokes the travails of the sixteenth-­‐century Iberian navigators, explorers and missionaries who first discovered the wonders of the Far East to the Western world. Stops in Japan and China occupy the better part of the first two volumes of the three-­‐volume travel book, however for obvious reasons, calls at the ports of Manila and Macau are especially significant, in spite of their brevity. If in the Philippines Blasco witnessed the vestiges of a lost empire, in Macau he observed with certain elation a continued 11 presence as well a potential for the reassertion of Iberian power in Asia. By retracing the story and the history that are woven together in the author’s the account of his visit to the Portuguese colony, I explore how, from a Republican and cosmopolitan perspective, Macau’s past and present are configured in the text as a representation of Pan-­‐Iberian modernity vis-­‐à-­‐vis the turbulent geopolitical context of the 1920s. Vanessa Sérgio (Université Paris Ouest – Nanterre La Défense) Ou-­‐Mun Kei-­‐Leok – Monografia de Macau: Uma Obra Original e Única, Traduzida por Luís Gonzaga Gomes Levado pelo desejo de divulgar a civilização chinesa entre a comunidade portuguesa de Macau, Luís Gonzaga Gomes traduz do chinês Ou-­‐Mun Kei-­‐Leok – Monografia de Macau (publicado em 1950), obra singular que reflete o olhar de dois magistrados chineses do século XVIII -­‐ Tchong-­‐Ü-­‐
Lâm e Ian-­‐Kuong-­‐Iâm -­‐ sobre as relações entre Portugal e a China. Além disso, esta monografia oferece-­‐nos um retrato curioso dos ‘estrangeiros’, ou seja, dos portugueses e dos macaenses, nesta longínqua época. O texto apresenta um duplo interesse, isto é, um interesse histórico, com a evocação das relações diplomáticas entre Portugal e a China ; e um interesse sociológico, pela descrição do quotidiano e dos costumes dos primeiros moradores de Macau. Além do interesse sócio-­‐histórico, esta tradução revela o olhar ‘inédito’ dos chineses do século XVIII sobre Macau e a população. Este texto insere também numerosos documentos oficiais chineses da época, pouco acessíveis, que se encontram, por isso, reproduzidos na íntegra. Vários poemas percorrem o texto, tal como gravuras que representam por exemplo os missionários de diversas ordens. Num prefácio, Luís Gonzaga Gomes (o tradutor da obra) salienta o caráter inédito desta monografia por existirem poucos testemunhos chineses dessa época sobre Macau, e por ser a primeira e a única tradução em português : « […] a ‘Ou-­‐Mun Kei-­‐Lèok’ é o repositório mais importante, que se encontra publicado, em chinês, dos assuntos referentes a esta nossa terra, quer pela grande cópia de informações nele compendiadas e que corroboram ou suprimentam as que são já conhecidas […] ». Ana Brígida Paiva and Ricardo Silva (FCSH/Nova) Rebelling in Macau through Cross-­‐cultural Matrimony: Emotional Landscape(s) and Strategies of Acceptance and Exlcusion in Henrique de Senna Fernandes’ ‘The Bewitching Braid (1993)’ Apart from being a city that has grown and changed throughout History, Macau is also a place constructed and reconstructed through narrative and literature. In this paper we propose an analysis on how the Chinese and Macanese communities manifest their cultural and ethnic differences in terms of social and spatial strategies in Henrique de Senna Fernandes’ The Bewitching Braid -­‐ and above all, the ways these borders are crossed by the lovers Adozindo and A-­‐
Leng. Through the mapping of spaces and strategies of acceptance of cultural alterity, exclusion and separation, it is possible to understand the ways through which this Macanese author acknowledged emotional, linguistic and geographical negotiations from within his own representation of a semi-­‐rural Macau, a lost, bucolic city that belongs in the Past. 12 Gustavo Duarte (IELT / CLEPUL) Seguindo uma Pétala do Crisântemo: “Estátua de Sal” e “Passagem do Cabo”, de Maria Ondina Braga De acordo com a tradição xintoísta, quinze príncipes e uma princesa teriam sido enviados em missão espiritual pelo mundo, seguindo dezasseis direções diferentes, o número simbólico das pétalas do crisântemo imperial japonês. Um deles teria rumado ao território que hoje é Macau. Maria Ondina Braga também seguiu essa direção. Partiu, depois, das suas observações e vivências macaenses não só para criar parte da sua ficção, mas também para empreender um exercício auto-­‐
biográfico. Este trabalho propõe-­‐se analisar as narrativas de Estátua de sal e Passagem do cabo em que Macau é protagonista. Joanna Radwańska-­‐Williams (Macao Polytechnic Institute) Two Tales of One City: W. H. Auden’s Visions of Macao In 1938, the British poet W. H. Auden travelled to the Far East to report on the war between China and Japan, which resulted in a book co-­‐authored with Christopher Isherwood, Journey to a War. The sonnet Macao, originally written for this book, expresses Auden’s astonishment at how removed Macao seemed from the affairs of war: The city of indulgence need not fear The major sins by which the heart is killed, And governments and men are torn to pieces; […] And nothing serious can happen here. However, Auden’s literary representation of Macao shows complex insight rather than mere astonishment and dismissal. This paper compares the original version of the sonnet with a later version published in Auden’s Collected Shorter Poems (1966), in which the lines corresponding to the above are rendered as: A town of such indulgence need not fear Those mortal sins by which the strong are killed And limbs and governments are torn to pieces: […] And nothing serious can happen here. The paper argues that 1) in a poetic way, the sonnet is a discourse on the nature of sin, and 2) the two versions of the poem offer different visions of Macao, which may be called the Vision of Reflection and the Vision of Judgment. The two versions are compared using a methodology based on what Roman Jakobson termed the poetic function of language, together with its implications for understanding the subliminal aspects of poetic creation. 13 Ana Brígida Paiva Carla Lopes Joana Gonçalves Pereira Marta Rocha Mariana Perry Matilde Magro Ricardo Silva Vasco Vieira Panel Narrativas Pessoais em torno de Macau: A Viagem para Portugal e o Processo de Adaptação de Jovens ‘Nascidos e Criados’ em Macau Sobretudo até 1999, a viagem, muitas vezes iniciática, de Macau rumo a Portugal por jovens ‘nascidos em Macau’ teve como ponto de partida o corte com o espaço de origem e assentou também numa nova relação com o país europeu que muitos deles só conheciam “das férias” e que seria, a partir da chegada, a sua nova casa. Estes jovens vieram para Portugal estudar, viver com familiares ou com os pais que regressavam “a casa” após uma longa estada em Macau. Se os pais regressavam, os jovens viajavam rumo ao seu novo lar, deixando para trás amigos, vivências e referentes da terra que os vira nascer e crescer. Num congresso académico sobre narrativas em torno de Macau, o presente painel, moderado por Cristina Moreno e Rogério Miguel Puga, e dirigido a um público mais geral, tem como objectivo reunir e debater, num registo informal, narrativas pessoais de jovens que deixaram Macau antes de e após 1999, rumo a Portugal, bem como os seus processos de adaptação. Room: Beijing Ming K. CHAN (Stanford University, USA) Macau and Quarto-­‐Continental Globalization: A Half-­‐Millennium Retrospective on Sino-­‐Luso Interface from Portugal’s Age of Discovery to China’s Rise, 1513-­‐2013 A significant East–West interface with global implications unfolded during the half millennium of “Luso-­‐globalization” from Portuguese explore Vasco da Gama’s 1498 arrival in India to Macau’s 1999 retrocession to Chinese rule that ended five centuries of European colonialism in Asia. The year 2013 also marks the half-­‐millennium of a significant prelude to the Luso-­‐Macau legacies—the arrival in China of the first Portuguese Jorge Alvares who planted the historical roots for today’s thriving multi-­‐dimensional Sino-­‐Lusophone interface that is largely Macau-­‐
based/facilitated and genuinely global transcending four continents. This paper will offer an 14 impressionistic sketch of some outstanding features and distinctive patterns in the strategic roles performed by Macau as enriched by Luso influence, with prospects for trends ahead in the context of China’s intensifying world-­‐wide engagement. Despite its minuscule physical and population size as a port in China’s southern periphery, Macau has been at the core of the Sino-­‐Luso cross-­‐cultural and transcontinental exchange. Spanning nearly 500 years-­‐-­‐from China’s Ming-­‐Qing Dynasties, through revolutionary upheavals, World Wars and Cold War, to China’s current global ascendancy-­‐-­‐Macau not only functioned as a key historical hub of Sino-­‐Western interactive dynamics, recently it has also assumed various vital new vanguard, bridging and supporting roles in the PRC’s growing outreach to the Lusophone bloc (of 8 Portuguese-­‐speaking countries in Asia, Europe, Africa and South America). Such Sino-­‐Luso links with economic and strategic impacts compliment Macau’s dramatic casino capitalism boom fuelled by massive American gaming investments. These Sino-­‐Luso interfaces of long temporal duration in fact directly involved other major international players (like the Spanish, Dutch, British, Japanese, American as well as Pilipino and other South/South East Asian) and triggered external ramifications far beyond the Sino-­‐Luso bilateral realm. Besides being the China market entry port and a major station on the maritime Silk Road for commercial traders and regime envoys, Macau served as a crucial soft-­‐power transmission belt for socio-­‐cultural and religious fusions and science-­‐technology transfer. For example, it served as the base for the Jesuits who introduced Catholic Christianity to Japan and was the springboard for Luso-­‐Thai diplomacy. Selected references to the relevant military, political, economic and socio-­‐cultural episodes and turning points in Macau’s historical repertoire will be cited in this paper to illuminate the multi-­‐faceted Macau Factor with a special Luso flavor in China’s 16th to 21st century global embrace. Indeed, the long under-­‐appreciated Luso-­‐
Sino dimensions through Macau amid the early modern globalization waves with an Iberico-­‐
Catholic-­‐Mercantile Expansion motif that deserved to be highlighted academically. This is a profoundly exciting Macau Story that should be accorded a chapter in world history. Mario Gómez Valadez (Los Angeles Harbor College) The History of Jurubaças in Macau and the Extremo Oriente (1524-­‐1699) The article examines the role of Portuguese-­‐Chinese interpreters (Jurubaças) during the early seventeenth century. There are few published works on the role of interpreters in the Cidade do Santo Nome de Deus de Macau during this period. Therefore, the article will closely examine the seventeenth-­‐century documents of Certidão autentica de Antonio Lobo, e Simão Coelho Linguas da Cidade e de Miguel Pinto and the Regimento do Lingua da Cidade e dos Jurubaças menores e Escrivaens to analyze the role of the Jurubaças in Sino-­‐Luso relations. Erik Lars Myrup (University of Kentucky) The Case of the Missing Men: A Story of Crime and Punishment in Eighteenth-­‐Century Macau On the seventh day of the seventh moon of the thirteenth year of Qianlong, Zhang Rulin, the subprefect of Xianshan, entered the Portuguese enclave of Macau. Sent by the viceroy of the two Guangs, he had come to investigate a brutal crime. Three months before two of his countrymen, Li Tingfu and Jian Yaer, had apparently vanished. What had happened to these two subjects of the 15 Son of Heaven and what role had the southern barbarians played in their disappearance? If they were dead, where were the bodies? Ultimately, the solution to this magistrate’s dilemma would not only involve elementary questions of evidence—missing bodies, murder weapons, and the like—
but numerous other elements found in any good mystery novel: suspects, motives, setting, and psychology. And yet, the story of this man’s visit to Macau and his subsequent investigation speak to questions that go beyond mere murder. From the time of Camões, the story of Portugal’s encounters with the larger early modern world has largely been told from a European perspective. In like manner, the same can be said of the historiography of Portugal’s colonial bureaucracy. What did a Portuguese colony look like to a man like Zhang Rulin, a learned and respected Chinese official who stood without the walls of Macau looking in? How were Portuguese institutions understood and perceived by non-­‐Europeans? And how did Portugal’s colonial bureaucracy interface with local, non-­‐European forms of government? This paper will attempt to answer these questions, drawing upon archival material in Macau, Portugal, and China in order to gaze back into the city of Macau on July 31, 1748, when the barrier gates separating this Portuguese enclave from the mainland opened to admit a man who had come to investigate two brutal murders. Catarina Santana Simões (CHAM) O “Exótico” Europeu no Japão da Segunda Metade do Século XVI O alargamento do contacto com culturas e realidades naturais extra-­‐europeias proporcionado pela Expansão, tornou cada vez mais notória a valorização do diferente pelas Casas Reais e pelos grupos sociais privilegiados na Europa, facilitando o acesso a produtos de origem extra-­‐europeia, que a partir de então foram utilizados por reis e aristocratas, como forma de demonstrar poder pessoal, distinção e prestígio social. Similarmente, aquando da chegada dos portugueses ao Japão, em meados do século XVI, parece ter ocorrido um processo semelhante, na medida em que membros da elite militar nipónica, sobretudo na figura de Oda Nobunaga, manifestaram um particular interesse em produtos e objectos europeus até então inexistentes no arquipélago, alguns dos quais chegaram mesmo a ser utilizados como forma de representação simbólica, no quadro da construção de imagens de poder pessoal, à semelhança do que ocorria na Europa coetânea. Pareceu-­‐nos, então, pertinente produzir um discurso inverso ao que é habitualmente produzido pela historiografia da Expansão, e apresentar o “exótico” sob o ponto de vista do Japão, uma civilização extra-­‐europeia. Adoptaremos, para tal, uma nova perspectiva sobre fontes jesuíticas produzidas no Japão e em Macau, colocando a tónica, não nas percepções dos jesuítas sobre os japoneses, nem no processo da evangelização, mas no interesse que os japoneses demonstraram na cultura material europeia. Deste modo, serão primeiramente identificados e explanados alguns dos elementos da cultura material europeia que, de acordo com as fontes, suscitaram interesse entre as elites nipónicas. De seguida, será produzida uma reflexão em torno do conceito de “exótico” e da sua validade. Apresentando a cultura europeia como sendo “exótica”, procurar-­‐se-­‐á mostrar a transversalidade de certos comportamentos humanos, neste caso o interesse pelo diferente, o uso do “exótico” como marca de poder e distinção, e a sua importância na construção de uma identidade própria, percepcionada por oposição a um “outro”. 16 Raquel Sofia Baptista dos Prazeres (CHAM) O Budismo na História da Igreja do Japão. Um Retrato da Civilização Nipónica Escrito em Macau Em 1543 os portugueses chegaram ao Japão. O mundo tomou, por fim, consciência do seu todo. O intenso intercâmbio de ideias com a sociedade nativa proporcionou à Europa o aprofundamento do seu conhecimento sobre a Ásia, bem como o choque com a religião que nela estava profundamente enraizada, o Budismo. A alma do Império do Sol Nascente vive nas suas particularidades religiosas e a Lei de Buda representa o pilar de toda a sua estruturação política e social. Nagasaki, Julho de 1577, aporta apenas mais um de tantos navios portugueses. A bordo estava João Rodrigues, um jovem que, com apenas dezasseis anos, pisou pela primeira vez o Japão, onde ingressou na Companhia de Jesus. Acompanhou inúmeras visitas e embaixadas à presença das autoridades nipónicas desempenhando a função de intérprete, o que lhe conferiu a designação de tçuzzu. Rodrigues considerava-­‐se a si próprio, de entre os jesuítas da missão, aquele que melhor conhecia a língua e a cultura japonesa e Macau foi o local de redacção do tratado que viria a ser considerado um dos melhores retratos da civilização nipónica, a História da Igreja do Japão. A religião não é, contudo, alvo de uma significativa reflexão no seu texto, que nos deixa questões em aberto. Alberto Baena Zapatero (CHAM) Producción y Comercio de Biombos desde Macao (s. XVII y XVIII) A partir del siglo XVI, la expansión comercial y política de los reinos ibéricos hasta Asia multiplicó la llegada de productos orientales hasta Europa. La curiosidad por “el otro” y la fascinación por sus manifestaciones artísticas animó una demanda de manufacturas chinas que tuvo un profundo impacto en la cultura de los países receptores. El objetivo de nuestra comunicación será incluir los biombos dentro del conjunto de mercancías que se exportaban cada año desde Macao, tanto a Portugal, a través de la India, como a Filipinas y América. Trataremos de explicar como surgió en este enclave comercial portugués una lucrativa producción de biombos chinos con destino a los mercados europeos, señalando sus principales características temáticas y formales. Además, pondremos algunos ejemplos que nos situarán frente al desarrollo de un mecanismo de encargo de estos muebles a talleres de Macao, cuyos temas seleccionados nos permiten también referirnos a los intereses e inquietudes de sus propietarios. El éxito del comercio de biombos demuestra que este objeto fue incorporado a la cultura material de occidente como símbolo de estatus y cosmopolitismo, asociado la mayoría de las veces a los ajuares domésticos de las familias más ricas del reino o a aquellas que tuvieron relación con el comercio de ultramar. Así, estos muebles se integraron dentro de la moda occidental de construir en los salones y cuartos de sus palacios “escenografías orientales” que se basaban en la visión difusa que se tenía en ese momento de las culturas de Extremo Oriente. Por último, el comercio y producción de biombos en Macao nos sitúa frente a un buen ejemplo del alcance que tuvo “la primera globalización de la historia”. Estos muebles pueden servir, en nuestra opinión, como el eslabón perfecto de lo que Sanjay Subrahmanyam definió como 17 “connected histories”, las relaciones históricas que se dieron entre sociedades contemporáneas, y constituyen una excusa propicia para indagar en lo que supusieron estos encuentros. Wang Guanyu (The Chinese University of Hong Kong) Trade Ceramics as a Key to Understand an Impressive Time of Sino-­‐Portuguese Trade In the year of 1553 (1557 in Chinese Documents), the Portuguese explorers who traveled across Oceans 40 years ago as the first Europeans getting to the Southeast coasts of China, finally settled down at a small town named Haojingao 壕鏡澳 of Xiangshan County 香山縣 in Guangdong, and little by little changed it into an Portuguese enclave on the coast of China in the following450 years. This ‘town’ now with its Portuguese name ‘Macau’ and Chinese name ‘Aomen 澳門’ is already back to a part of the Chinese territory. However, the profound influences of the particular history reached deeply in the history, culture, society, and even economic and politic systems, and are still working today. Also, the material remains unearthed from time to time also remind about the period. One kind of such materials is the trade ceramics found in depth under the Macau’s land. As one of the important export productions from inner land China, numerous amount of Chinese ceramics were traded and shipped by the Portuguese, to Japan, Southeast Asia, India, and Europe as destinations. With special types and decorations only aiming to the overseas market, and to keep attracting more potential buyers by receiving the feedback and making changes in time, these ceramics should be marked as important evidence of a new era of Sino-­‐Western maritime trade and cultural communication. So this paper, as an important part of the author’s PhD research on Sino-­‐Portugal maritime trade ceramics, will be focusing on the trade ceramics found in the sites of Macau, Japan and Europe as the primary markets then, to see how wide the export ceramics traded from Macau; how the Chinese ceramics were received into the Portuguese’s daily life, interior decoration and private collection; and through which ways, the foreign users expressed their taste to reshape the type, style and decorations of the ceramics produced in Jiangxi Province, inner land China. Daniele Frison (CHAM) A Face Hidden behind the Façade. New Evidences about Carlo Spinola’s Authorship of the Project of São Paulo’s Church The present paper tries to give historical foundations to something that has been taken for granted since the 17th century and had never been questioned because, according to the mentality of the Jesuits back then, it was not something that deserved much attention. But, nowadays this seems too simplistic a conclusion. It is a fact that, since the first edition of the biography of Carlo Spinola in 1628, it was acknowledged that the Italian Jesuit is the architect of the project of Macao’s church of São Paulo, which was rebuilt in the first years of the 17th century. Nevertheless, beside his biography – whose reliability has to be questioned – the available sources about the Igreja are almost silent and suspiciously ambiguous about this topic. Spinola himself, at least in the writings preserved, never spent a word about it and the same happens in the coeval Jesuit’s literature we were able to 18 consult. Therefore, several questions, as well as a need for answers, arise: why information that nowadays seems so obvious is nowhere to be found? Is it the same with other churches of the Society in Asia, for instance the Basilica of Bom Jesus in Goa? Through the documentation we gathered so far, are we able to put Spinola’s name next to São Paulo’s church or shall we be looking elsewhere for a face behind the façade? Therefore, we will also try to determine if there were other missionaries able to project the new church and finally establish when the fire took place. Ana Paula Avelar Room: Díli (Universidade Aberta) Macau de Adolfo Loureiro: Entre a Escrita da Memória e da História A partir da descodificação do signo da reminiscência orientalista presente na obra de Adolfo Loureiro, proponho-­‐me analisar o modo como este engenheiro, militar de carreira, vivencia Macau e a transmite aos seus leitores. As fontes objecto primordial da nossa comunicação são as seguintes: No Oriente: de Nápoles à China: diário de viagem, e os Estudos sobre alguns portos comerciaes da Europa, Asia, Africa e Oceania e sobre diversos serviços concernentes à engenharia Civil. Visa-­‐se demonstrar de que modo este autor manipula a narrativa historiográfica e memorativa, no qual se plasma um tempo discursivo cíclico, de matriz oriental. Este expressa-­‐se pela circularidade da digressão interior, forjada na reminiscência e na memória históricas, e pela exposição do seu percurso de viagem que utiliza seja no seu diário seja nos seus Estudos. Enfim, proponho-­‐me demonstrar como Adolfo Loureiro reconstrói a intenção e intencionalidades históricas, usando uma linguagem pedagógica, que, segundo ele, deve, por um lado, desempenhar um papel social útil e, por outro, corporizar o presente histórico, participando de um processo de sacralização da memória. Marcos Couto (CEPESE) As Representações do Oriente em O Mundo Português (1934-­‐1947) O objetivo deste estudo não é mais do que uma análise de representações do Oriente produzidas num ambiente político, cultural e social particularmente sensível, os anos de 1930 e 1940 do século XX, e publicadas num órgão de propaganda colonial do Estado Novo, a revista O Mundo Português, publicada entre 1934 e 1947, que tinha como objetivo a consolidação de um determinado discurso e de determinadas imagens que fortaleciam, legitimavam e representavam um império e uma identidade. De facto, mais do que conhecer e demonstrar qualquer tipo de erudição em relação à “realidade” do Oriente, caindo na errância do orientalista desvendado por Edward Said, é pretendido evidenciar a ideia e a função do Oriente no imaginário e, acima de tudo, na ideologia de um regime assumidamente apostado em resgatar a glória do mítico império de quinhentos. Com efeito, através de uma narrativa histórica que filtra o passado e conserva apenas aquilo que lhe 19 interessa difundir, cria-­‐se uma memória repleta de enganos e anacronismos, um cenário que pode legitimar não a verdade mas um interesse. Assim sendo, a recuperação e a exaltação da ação portuguesa no Oriente, tendo em consideração este complexo jogo de interações, não é inocente, visto que se procura inserir a nação num continuum histórico, pretendendo resgatar os grandes homens e os grandes momentos da História para o presente. O Oriente constitui-­‐se como um espaço/memória mais fabuloso do que real, ao qual os portugueses eram estimulados e convidados a regressar, de forma a reviverem esse passado glorioso. A revalorização das terras do Oriente torna-­‐se numa autêntica arma ideológica da política imperialista levada a cabo pelo regime do Estado Novo. Contudo, nesta sistemática promoção da ação portuguesa no Oriente o espaço para os orientais se expressarem, serem “vistos” e conhecidos é diminuto. Aliás, apenas são chamados a participarem na narrativa quando interessa ao ator principal desta trama. A utilização discursiva do Outro é nitidamente ambivalente mas joga sempre a favor da imagem que realça as qualidades e a importância do colonizador para o colonizado. Por um lado, a imposição de uma cultura dominante e a consequente adaptação dos dominados à realidade “civilizada” era um fator que não poderia deixar de ser evidenciado pelo colonizador. De facto, o lusitanismo que, gradualmente, reveste os indígenas é a demonstração cabal da eficácia do método civilizador português. Mostrar como o autóctone caminhava a passos largos para a civilização graças à sua ação, como ele era feliz e agradecido por lhe ter sido dada a oportunidade de abandonar essa inferioridade pelas mãos dos portugueses, é propaganda que defende de forma exemplar os propósitos do regime. Por outro lado, o oriental poderia ser representado como sendo ainda um ser primitivo, embora seja o mesmo que é identificado como um exemplo da excelência de um método colonizador que conseguiu tirar estes seres da barbárie, fazendo de cada um deles um trabalhador, um cristão e, sobretudo, um orgulhoso português. O discurso colonial português movimenta-­‐se, assim, entre a criação, que converte o indígena num produto privilegiado pelo vínculo que cria com o colonizador, revelando-­‐se uma positividade e uma satisfação da parte deste que tornou a vida do colonizado um pouco melhor, e entre a destruição, quando desfigura esse indígena praticamente "civilizado", mostrando tudo aquilo que havia de errado no seu corpo, nos seus hábitos e no seu comportamento. O Oriente, tal como é dado a conhecer em O Mundo Português, é multifacetado, porque se consegue flexibilizar em função dos desejos e necessidades de quem o foi construindo. No entanto, todas as suas “realidades” convergem para os mesmos fins, ou seja, pretendem legitimar o domínio e afirmar uma identidade nacional que se insere num projeto quixotesco de restabelecimento e recuperação de uma grandeza perdida no longínquo século XVI. A história pode forjar, ou melhor, ser forjada, de forma a que se reconstrua não a realidade, mas antes uma fantasia. O Oriente fará, irremediavelmente, parte do passado português. Vivendo-­‐se no seio de uma glória que se conservou ao longo dos tempos, é na utopia que os portugueses navegam pelas suas riquezas orientais muito depois de a viagem ter terminado. Felicia Yap (London School of Economics) Representations of Macau during the Second World War My paper will examine the ways in which Macau was represented as a haven of espionage and intrigue during the Second World War. The territory was permitted by the Japanese to remain neutral for the entire duration of the conflict, and was accordingly surrounded but not occupied 20 Japanese forces. It accordingly received hundreds of refugees from neighbouring territories (such as from occupied Hong Kong) during the period. Besides analysing the narratives of these refugees who streamed in Macau, my paper will also examine how the territory was widely depicted as a hub of clandestine and illicit activity. Various consulates continued to function in Macau during the war and carried out a staggering variety of underground operations. The British consulate, for instance, became involved in a variety of secret activities such as in the work of smuggling Allied refugees into Free China. As the war progressed, the territory also became filled with a fascinating variety of spies, with Allied and Axis agents attempting to keep track of each other's movements. My paper will also discuss related narratives of the economic stranglehold which the Japanese exerted on Macau and its effects on the territory. In particular, it will examine the secret arrangements between the Japanese and the Portuguese in Macau for the exchange of fuel and rice supplies, and how these eventually culminated in the bombing of Macau harbour by American forces. In exploring these depictions of Macau as a haven of wartime intelligence and intrigue, my paper will shed compelling new light on narratives of Macau both during and after the Pacific War. Malte Philipp Kaeding and Agnes Lam (University of Surrey / University of Macau) Narratives of a New Macau – Voices from the Youth Over the past decade Macau underwent a dramatic transformation and has made international headlines with his rapid rise to become the world's greatest gambling metropolis. At the same time the Macau Special Administrative Region’s government is promoting the city as China’s bridge to lusophone countries and celebrates its Portuguese and Macanese heritage. How have these important developments affected the self-­‐understanding and identity of Macau? What stands Macau for now and what would the city like to be? To grasp the full scope and impact of these changes this paper will look at the identity of Macau's people. As a first step it will therefore investigate narratives by the administration and groups in Macau society which shape the identity of the territory. These narratives and rapid the social-­‐economic developments in the past years have had a particular impact on young people. The great importance of the youth for Macau and it's changing identity is addressed by this study. The emergence of a unique Macao identity after more than 450 years of Portuguese cultural influence has been taken for granted. Yet, quantitative research shows that the majority of the Macau people are identifying themselves as Chinese. The paper examines the changes of Macau’s identity along the lines of the ethno-­‐cultural versus civic identity theoretical framework. The paper's analysis is based on the examination of various governmental narratives as well as on a unique quantitative and qualitative pilot studies among Macau youth. These provide novel insights into the elements of Macau identity and the relationship between the civic and ethno-­‐
cultural realms of this identity. The factors that shape Macau identity are identified and the possibility of an emerging civic identity is examined with particular reference to the rise of political interest and political participation among the youth. 21 MAO Sihui (Macao Polytechnic Institute) Creating New Narratives of Macao under ‘One Country Two Systems’: A Postcolonial Cultural Perspective Since its return to China on December 20th 1999, Macao, the former Portuguese enclave and now one of China’s Special Administrative Regions (the other being Hong Kong) at the mouth of the Pearl River, has been trying very hard to outlive its notorious stigma -­‐-­‐ ‘l'enfer du jeu’ (The Gambling Hell) as the French used to call it. Under the principle of ‘One Country Two Systems’, Macao has become a postcolonial space where imitations do not merely ‘reproduce reality’ (here more in an urban and architectural sense) but try to ‘improve’ on it. It has indeed undergone a series of sea change that continues to take the city on a pilgrimage in search of new narratives for its unique hybridity, diversity and hyper-­‐reality. With the emergence of gigantic projects such as the Macao Fisherman’s Wharf and mega casinos such as Sands/Venetian, Wynn, Star World, MGM, Grand Lisboa, City of Dream, Galaxy etc. since 2004, the Macao gaming industry has become the sole powerhouse for its economy and cultural reconstruction. And Macao is virtually transforming itself beyond recognition in a matter of several years instead of decades or centuries – changing rapidly from a ‘Sin[ful] City’ to ‘Sim[ulated] City’. For both tourists and local residents in Macao, the old and the new, the Chinese and the Western, the real and the hyper-­‐real, the tangible and the intangible, do not only exist side by side but are virtually blended into one another. With unprecedented speed of ‘postmodern progress’, the old ‘sinful’ Macao is virtually ‘disappearing’ and the traditional ‘glamorous’ Macao is reinventing itself. Although the ‘Historic Centre of Macao’ has been inscribed on UNESCO’s World Heritage List, our impression of Macao today will be but a memory of a lost future. This, in cultural and anthropological terms, has been the greatest challenge for Macao. This paper will address three issues: 1) some of those rapid yet disconcerting changes that further hybridise the cultural spaces of Macao; 2) how this hybridity would impact on the reconstruction of Macao’s cultural identity in the ‘Age of Glocalisation’; and, 3) what kind of negotiation and ‘bridge-­‐building’ Macao should engage itself with when the boundaries between the real and the hyper-­‐real, the historical and the fictional, the mundane and the sublime, the secular and the religious are dramatically blurred. Chris Leung (The University of Hong Kong) The Emergence of Chinese Power Institute in Macao: A Study of Kiang Wu Hospital and Tung Sin Tong (1871-­‐1949) The Kiang Wu Hospital (hereafter KWH) and Tung Sin Tong (hereafter TST) have always been recognized as the most powerful and influential charitable organizations in Macao which have been playing an active role in politics, economics and many other sectors since late Qing. The emergence of KWH and TST were not solely resulted from the power and wealth of the leaders, but because “it was a reflection of well-­‐integrated social group based on webs of personal 22 ties, organizational connections, shared economic interests and a moral consensus.”1 In a word, KWH and TST had been transferred themselves as the power centre of the Chinese community in Macao. By participating in the charitable activities, the Chinese merchants accumulated philanthropic capital and social capital in order to obtain symbolic impact and fame. And the charitable organization “services also strengthened the relationships among elite merchants and their connection with officials.”2 Through this way, they were able to build reputation in the community and gained more opportunities to expand their business through lobbying activities between China and Portugal. In Macao’s case, we could easily find the pragmatic nature of the businessmen. On the one hand, they gained Gongmin from mainland by donation, and seen this as the blessing of the Chinese Government and consolidated their foundation of power by this relationship. On the other hand, they joined the Portuguese nationality, in order to showed their loyalty of Portugal and seek the shield of Macao Government. Dual loyalty was the way of survival for the Chinese merchants. The Macao Government did not directly intervene in Chinese affairs, instead, the government absorbed local tycoons into the political circle in order to enhance the legitimacy of the government and stabilize the Chinese indirectly. Under this mode, KWH and TST had become the centre of gathering, discussing and negotiating for the Chinese. The merchants had shaped a close tie and structural network within the organizations, and the organizations supported or restricted the merchants’ actions by this network. Therefore, the representatives within the Government were with community-­‐focused public concerns rather than the private interest.3 Moreover, they also set themselves as the representatives of moral and Chinese culture. When they built up the patron-­‐client relationships with the residents, the recognition of their legitimacy became stronger. In this paper, I attempt to map the power structure and the living of the Chinese community of Macao since mid-­‐nineteenth century by scrutinizing the historical development of KWH and TST. Throughout a sociological approach, I try to explore the process of the transition of power when the Chinese are under the ruling of the Portuguese. Furthermore, I will also track on the trajectory of the development of the Chinese merchants in Macao, investigating how can they accumulate social power by participating in charitable organizations and how can they make KWH and TST to be the power centre of the Chinese community. Paula Morais (London School of Economics) Macau Spatial Narratives (1557-­‐1999/2049): Writing, Erasing and Re-­‐writing Territory Macau was the first and the last European presence in East Asia. From 1557 to 1999 the territory was planned and designed – i.e. produced -­‐ to serve the interests of all dominant political regimes of both Portugal and China (Fernandes 2006: 2). For China, the territory was an open door to the West, and the Portuguese motivation was primarily based on the profits of maritime trading until the 19th century which came to an end due to the opening of China’s ports to the West and Hong Kong competition. As a result Portugal’s interests in Macau started shifting from a mercantile 1
Ng, Wing Chung. "Urban Chinese Social Organization: Some Unexplored Aspects in Huiguan Development in Singapore, 1900-­‐1941." Modern Asian Studies 26, no. 3 (Jul. 1992): 494. 2
Chen, Zhong Ping. "The Origins of Chinese Chambers of Commerce in the Lower Yangzi Region." Modern China 27, no. 2 (April 2001): 173. 3
Chen, Zhong Ping. "The Origins of Chinese Chambers of Commerce in the Lower Yangzi Region." Modern China 27, no. 2 (April 2001): 194. 23 intent towards a politico-­‐diplomatic role (Fernandes 2006: 1) and to urban development as a way of economic endurance (Morais forthcoming). Furthermore, the Portuguese presence in the territory was continuously questioned by China: i.e. “the Macau question”, thus Portugal had to explore ways of affirming its existence. Urban space was critical in this affirmation intent through promoting spatial strategies and protecting a state identity, which was particularly evident in the period framed by the 1887 and 1987 Sino-­‐Portuguese treaties (Morais forthcoming). Chinese demographic majority endorsed the sense of a ‘Chinese city’ thus Portuguese cultural identity references had to be further expressed by the spatial structure in order to assist for authority assertion -­‐ i.e. produce an image of the territory as Portuguese (Morais forthcoming). However, Macau’s political and economic uncertainty led to a necessary planning flexibility and negotiation for development as there was never an ‘absolute ruler’ in the territory thus the inexistence of an unconditional decision-­‐maker. As such, in this constant negotiation over urban form, designs inevitably intertwined so urban space reflected both Portuguese and Chinese design traditions thus producing a very polysemic space -­‐ i.e. ambiguous and with multiple meanings integrating different spatial narratives (Morais forthcoming) -­‐ a spatial value globally recognised by UNESCO’s World Heritage award in July 15, 2005. For nearly four and a half centuries, Portuguese and Chinese relations and exchange were spatialized in Macau’s spatial structure hence produced a unique urban setting, which provided the basis for Deng Xiaoping’s policy of “one country, two systems” in defining Macau as a Special Administrative Region (SAR) successfully integrating a region with a very different society, culture and politico-­‐economic structure (Mendes 2011, Fernandes 2006: 1) and space. At present, the Pearl River Delta Region (PRD) is undergoing an exceptionally fast economic development, which in turn has fostered accelerated urbanisation. Since 1987 (and mostly post-­‐
2002) Macau has been experiencing an incremental spatial erasure so urban form is being severely densified and homogenised. The territory is becoming largely unidentifiable as spatial polysemics is being incrementally erased from its narrative towards the single writing of abstract values and functions – the ones of the powers of a capitalist economy (Deleuze and Guattari 1992). Furthermore the new Pearl River Delta Mega City-­‐Region Strategic Spatial Planning defines a 9+2 City Region in pursue of “Building Coordinated and Sustainable World-­‐class City-­‐region” thus re-­‐
organising the spatial structure into three new metropolitan areas: i.e. Guangzhou/Foshan, Hong-­‐
Kong/Shenzen and Macao/Zhuhai” (Guangdong Provincial Government, Macau SAR and Hong Kong SAR 2009). Therefore the PRD city-­‐region is additionally enforcing an accelerated integration and territorial re-­‐scaling in the name of global economic competitiveness. In short, Macau’s urban form role as “a frame for everyday socio-­‐cultural relations is fading in the name of the homogenising forces of local, regional and world-­‐scale capital accumulation and state re-­‐scaling” (Morais forthcoming). To conclude, this study explored the history of Macau’s production of space and politics of territorial identity from the period of 1557-­‐1999/2049. The enquiry observed how “urban space had a multi-­‐dimensional responsibility in spatializing territories”, in writing spatial narratives which provided for “contextualisation and identification among societies and their places, serving at different times, different projects and intents” (Morais forthcoming). As such, Macau’s territorial identity history can be defined by three main spatial orders and state projects: “the one of a territorialisation exerted by the Portuguese administration since 1557 but particularly evident in the period framed by the 1887 Luso-­‐Chinese Friendship and Commercial Treaty and until Sino-­‐Portuguese Joint Declaration in 1987, which aimed primarily at securing their presence in the territory as it was constantly questioned by China (i.e. the “Macau question”); and the ones of a deterritorialisation and reterritorialisation led by post-­‐1987(1999) capitalist economy project and globalisation. Macau is undergoing a process of deterritorialisation in the service of a pro-­‐growth 24 political position and a future city-­‐regional scale reterritorialisation: i.e. the reconfiguration and re-­‐
scaling of forms of territorial organisation. Thus the Pearl River Delta (PRD) new urban-­‐region will become a hinge for China’s global economic competitiveness.” (Morais forthcoming) From 1557 until today Macau’s urban space has assisted the writing, erasure and the re-­‐
writing of territory. Yet, the new spatial narrative being written is failing to communicate among socio-­‐cultural plurality and in providing for identification among residents and their territory. And it is precisely the paramount value of urban space -­‐ i.e. the cultural plurality spatialization that produced a territory defined by spatial openness and difference -­‐ which Macau so clearly demonstrated through history that must be recognised, protected and spatially re-­‐written. The new PRD urban-­‐region and Macau must place a strong note on individuality and the cultural features of societies in relation to social, economic and environmental through the means of a sustainable urbanism that capitalises on cultural and spatial differences (Morais forthcoming, Nurse 2006, Pušic 2004, UNESCO 2001, OECD 2001). As “Loving the Motherland and Loving Macao”, creating harmonious and sustainable places means to ensure that social and economic development are “mutually reinforcing” (WCED 1987: 54) in the fast transforming landscape of the twenty first century (Morais forthcoming). Note: This abstract is an adapted extract from the research presented in the following forthcoming publications (all have been approved and in process of publication – expected in 2013): -­‐ Morais, P. (forthcoming) Urban Design in China: the case of Macau, in Explorations in Urban Design: An Urban Design Research Primer, (ed.) Matthew Carmona, Ashgate Publishing -­‐ Morais (forthcoming) Macau’s urban identity question 1557-­‐1999/2009: spatializing territory, in Macao: The Formation of a Global City, (ed.) George Wei, London Routledge -­‐ Morais, P. (forthcoming) Macao’s Urban Transformation: 1927-­‐1949, in Entwined Perspectives for the Construction of the Colonized Land: East Asia around the WWII, (ed.) Izumi Kuroishi, Ashgate Publishing Victor Zheng and Wan Po-­‐san (The Chinese University of Hong Kong) Macao and Globalization: A Gambling Narrative Macao (in English spelling) or Macau (in Portuguese spelling) is situated on the coast of southern China or, to be specific, on the southwestern margin of the Pearl River Delta adjacent to Zhuhai, Guangdong Province. It is believed to be the first city in China to have been occupied by Europeans and also the first Chinese city to embrace globalization through the development of worldwide trading routes. In addition, Macao witnessed the earliest and longest-­‐lasting encounters between China and the West, and is praised to this day as being a unique blend of Western culture and Chinese civilization. In a number of recent surveys on world cities, Macao ranked at the very top of the list in terms of per capita GDP, economic competitiveness, and attractiveness to tourists (Clark and Moonen 2011; McKinsey Global Institute 2011). Whatever the indicator, it is certain that Macao is an extraordinary city that is worthy of more in-­‐depth study. Although the people of Macao have astonishingly high incomes and the place has been attracting an increasing amount of international attention recently, Macao’s small territory and lack of natural resources are equally remarkable. The latest statistics show that Macao has a land area 25 of only 29.9 square kilometers and a population of about 557,400 residents (DSEC 2012a, p. 2).4 The territory consists of the peninsula of Macao and the islands of Taipa and Coloane (these two islands, once separate, are now connected by a strip of reclaimed land called the Cotai strip). The peninsula and the islands are linked by three bridges. Of all of Macao’s distinctive features, the most frequently mentioned is its status as the only city in Chinese territory in which casino gambling is legal. Why was gambling legalized during the colonial period and why has the activity expanded greatly in scale since then? This paper attempts to examine the flourishing of the activity in Macao from the perspective of liminality. Discussion will also be drawn to compare the concept of “Macao formula” and the model of “one-­‐country, two-­‐system”. Carlos J. L. Balsas Land Reclamation in 21st Century Macau Macau has a long tradition of reclaiming land to the Pearl River. In approximately 100 years, the territory more than doubled its landmass from 11.6 square kilometers in 1912 to its current area of about 29 square kilometers. The latest reclamation phase is planned to add another 3.5 square kilometers to the territory in five designated areas along the Northeastern shore of the Peninsula and along Taipa. These projects continue the most emblematic land reclamation projects planned and built during the last decades of the Portuguese administration, namely the NAPE, the Nam Van Lakes, the Cotai City and the Macau International airport landfills. These four projects were critical to endow the territory with land for urbanization and for transportation facilities, which in part led to the economic boom during the first decade of the 21st century. The current landfill projects already approved after the Portuguese handover to the Chinese administration are being planned to meet the territory’s needs in terms of transportation, public and market-­‐rate housing and open space for leisure and recreation. The purpose of this paper is to analyze the planning process behind these land reclamation projects and to understand the similarities and differences with previous developments. This paper continues a line of research that began in the late 1990s and culminated with the publication of two research papers: Balsas (1999) Macau: A Story of Land Reclamation. Portuguese Studies Review, 7(2): 80-­‐92 and Balsas, C. (2000) Developing a Transport Infrastructure in a Context of Political Change, the Example of Macau. Third World Planning Review, 22(3): 261-­‐288. Field work for this most recent research was conducted in Macau during the summer of 2010. It included meetings with planning practitioners, library research and observation of the public participation processes, as well as documentation of the planned works. The paper will attempt to place the most recent land reclamation efforts in the context of other waterfront expansion and revitalization projects in Southeastern Asian cities. 10 May 4
Around 92.4% of the population are of Chinese ethnicity, 0.6% are of Portuguese ethnicity, 0.7% are of mixed Chinese/Portuguese descent (usually referred to as Macanese), and over 6% are of other ethnicities (DSEC 2012b, p. 11). 26 Keynote Speaker: Kit Kelen (University of Macau) Making Macau Poetry in English and in Translation This paper deals with: -­‐ critical (and partly historical) overview of Macao poetry -­‐ pedagogic background for the teaching of poetry writing at UM (how it's done) -­‐ a history of ASM and publications -­‐ overview of past and ongoing poetry translation projects -­‐ sampling of work from new Macao poets Room: Nova Deli Jiehua Cai (LMU Munich University) The Image of Macao in Ming-­‐Qing Poetry Macau, due to its complex history and culture, was already in the Ming-­‐Dynasty (1368-­‐1644) a paradise for the writers looking to escape the chaos in their homeland. Plenty of poets visited this island and left works behind. Some of those poems are about the landscape, some about the historical background. But all of them are full of emotions and fascinating observations. In my presentation I would like to focus on some selected poems of Tang Xianzu 湯顯祖 (1550-­‐1616), Qu Dajun 屈大均 (1630-­‐1696) and other Ming-­‐Qing poets. During their stay on Macao they noticed many particularities of the local customs and, of course, the trade between the Chinese and the foreigners. Especially Tang Xianzu’s influential works mark the beginning of the “Macau literature” and found many later followers. By comparing poems form different poets with different personal backgrounds the presentation aims to not only analyze and categorize the range of emotions of these poets, but also to trace the typical topics and images of Macao as they are preserved in their works. Maria do Carmo Pinheiro e Silva Cardoso Mendes (Universidade do Minho) Representações literárias de Macau: A Quinta Essência de Agustina Bessa Luís Em A Quinta Essência (1999), narrativa de exílio voluntário em Macau de José Carlos Santos Pastor / Pessanha, Agustina Bessa Luís tece um conjunto de considerações sobre a cultura oriental, comparando-­‐a com valores da civilização ocidental, num exercício que ora as opõe, ora as torna complementares. Ao mesmo tempo, a narrativa revisita a vida e a obra do poeta decadentista português Camilo Pessanha. O percurso do protagonista do romance, começando por mimetizar o de Pessanha, termina num esforço para dele se distanciar. Acompanhar José Carlos revela as 27 dificuldades de aceitação (por vezes traduzidas em atitudes de condescendência paternalista) de um modelo de vida substancialmente diferente daquele que definiu a sua infância e juventude. A comunicação tem assim como propósitos principais: 1) reconstruir a abordagem de Agustina ao território macaense no período final do Império português; 2) analisar a visão da autora acerca da História do território e da presença que nele tiveram os Portugueses; 3) comentar as análises da autora que põem em confronto duas visões civilizacionais; 4) reconstruir, através do trajeto do protagonista, os momentos da vida macaense de Camilo Pessanha; 5) identificar outras narrativas de Agustina (eg. As Fúrias) onde se observam perspetivas que contrastam as culturas oriental e ocidental. Joseph Abraham Levi (The George Washington University) Contos, Fábulas e Lendas do Fim do Mundo: Literatura Oral de/em Macau e o seu Lugar no Currículo Universitário Norte-­‐Americano Neste trabalho é minha intenção apresentar primeiro o material disponível urbi et orbi, nomeadamente in locus Macaoenensis assim como no resto do orbe terráqueo, sobre a literatura oral de/escrita em/sobre Macau. Prender-­‐se-­‐ão em consideração assim histórias, fábulas e lendas de cunho oral eventualmente transcritas e divulgadas com o óbvio escopo de serem apreciadas e preservadas ab aeternum. De Macau a Portugal, passando pela Diáspora macaense dos quatro cantos do mundo, analisar-­‐se-­‐ão os temas e as exigências inerentes a esta literatura “lusófona”. Em seguida, prosseguir-­‐se-­‐á com um estudo do lugar desta literatura de Macau no currículo universitário estado-­‐unidense. Em outras palavras, ir-­‐se-­‐á à procura do papel de Macau histórico-­‐
literário nos vários programas de língua portuguesa e culturas lusófonas na Terra do Tio Sam. Caso esta presença for constatada, interessar-­‐nos-­‐á ver a sua dimensão e o seu peso face aos demais países e zonas de língua portuguesa, sobretudo o Brasil o qual, injusta e infelizmente, faz o papel de leão em muitos programas de estudo da língua de Camões e de todas as culturas que se exprimem nela ou se identificam culturalmente com o mundo lusófono. Sérgio Pereira Antunes (LIA -­‐ Universidade de São Paulo) Macau nas Narrativas de Wenceslau de Moraes Ao estilo das narrativas de viagem próprias do século XIX, Macau aparece, por várias vezes, nas obras de Wenceslau de Moraes. Desde seu primeiro livro “Traços do Extremo Oriente”, Macau surge como um lugar explorado com grande curiosidade e prazer, ao início reportando didaticamente fatos demasiadamente exóticos ao olhar europeu. A evolução da sua narrativa vai se complementando, compreendendo, orientalizando e se acostumando com o universo chinês vis-­‐a-­‐
vis um mundo europeu justaposto naquelas paragens. Contos, lendas, personagens e a própria vida do autor em Macau constroem narrativas emocionantes para a compreensão do mundo asiático daquele período histórico. 28 Macau contextualiza para Wenceslau de Moraes momentos de guinada. É ali que o oficial da Marinha Portuguesa deixa a vida de, há muito, embarcado para cumprir sua primeira missão em terra firme, assumindo cargos de importância, almejando novas progressões de carreira, estabelecendo residência, montando seu lar, constituindo uma “família”. Mas é ali também que se decepciona com seus superiores, não vê mais a Marinha como o braço das relações exteriores de Portugal. Da carreira, quer outra missão: a representação consular portuguesa no Japão e se exila definitivamente no Oriente em terras nipônicas. Macau aparece nas narrativas de Wenceslau de Moraes ora como “o torrão português” no Extremo Oriente, ora como uma terra chinesa. Macau, o seu lar e cantinho de qualidades europeias, é-­‐lhe, às vezes, uma terra totalmente exótica, cheia de adjetivações orientais no grande Império do Centro. O trabalho visa mostrar como o território de Macau é apresentado nas narrativas de Wenceslau de Moraes. A compreensão do universo oriental ali narrado evidencia Macau como um estágio para Wenceslau conseguir despir-­‐se de preconceitos de branquidade para viver intensamente como oriental a exemplo do francês Paul Gauguin e norte-­‐americano Lafcadia Hearn. Paul Melo e Castro (University of Leeds) Heartbreak in the Metropole: Henrique de Senna Fernandes’s “Um Encontro Imprevisto”, Vimala Devi’s “Fidelidade” and Orlanda Amarílis’s “Nina” This paper examines the way three short stories depict the ambiguity of colonised identity via the trope of a failed romantic liaison between a colonial subject and a metropolitan Portuguese. In each story the couple represented reverses the normal lusotropicalist pattern of white man/coloured woman. I argue that these prose tales – one Macanese, one Goan and one from Cape Verde yet each set in the Lisbon of the 1950s and 1960s – use the protagonists’ experience of urban space – specifically the intersection of private and public space in housing and transport -­‐ as a means to depict a problematic enmeshment in yet rejection of or exclusion from metropolitan culture. If at this time colonial discourse held Portugal to be a nation united from the Minho to Timor, these stories provide contrapuntal narratives of marginality and alienation on the part of colonials originating from the elite of their respective territories. The experiences depicted, I argue, can be seen as forerunners in the Lusophone world of the sort of ‘double lives’ that would grow increasingly common after the end of Portuguese colonialism. Matteo Rei (Università degli Studi di Torino) Goa e Macau entre crónica e ficção: Guido Gozzano e Alberto Moravia A comunicação pretende focar as múltiplas e por vezes discordantes imagens da Ásia portuguesa proporcionadas pelos relatos consagrados a Goa e a Macau por dois escritores italianos na primeira metade do século XX (Guido Gozzano e Alberto Moravia). Nos dois casos será possível observar a interconexão entre os processos narrativos peculiares da crónica e da ficção. Room: Beijing 29 Rui Loureiro (CHAM) As Aventuras Chinesas de um Trota-­‐mundos Seiscentista: Gemelli Careri e o seu Giro del Mondo' (1699-­‐1700) Entre 1699 e 1700, Giovanni Francesco Gemelli Careri publicava em Nápoles uma curiosa obra em seis tomos, o «Giro del Mondo», na qual descrevia prolixamente as suas largas peregrinações, ao longo de cinco anos, em "torno do mundo". Aparentemente, o advogado napolitano viajara por conta própria, sem qualquer incumbência política ou religiosa, por mera curiosidade, como um moderno turista. Esta larga viagem, entretanto, fora financiada pelo próprio Gemelli Careri, que, também aparentemente, não disporia de particulares meios de subsistência. Cada um dos seis tomos era dedicado a uma região específica, a saber: Turquia, Pérsia, Índia, China, Filipinas e Nova Espanha. E em cada um dos diferentes tomos, relatos de alegadas experiências vivenciais eram habilidosamente complementados por notícias retiradas de uma actualizadíssima bibliografia ultramarina. Desde logo se levantou uma questão fundamental, até hoje não totalmente resolvida: Teria Gemelli Careri efectivamente protagonizado tão extensas e complicadas viagens? Ou, no sossego da sua biblioteca, ter-­‐se-­‐ia limitado a compilar escritos de outros autores, que entretecera numa narrativa alegadamente autobiográfica? A análise da componente chinesa do «Giro del Mondo», consignada no tomo quarto da obra, aparentemente levanta mais questões do que aquelas que resolve: Gemelli Careri resiste às investidas dos exegetas e consegue manter o seu singular estatuto de incansável trota-­‐mundos. Elsa Penalva (CHAM) Memória, Narrativas e Fragmentos de Discurso Relativos a Macau nos «Jesuítas na Ásia» A colecção «Jesuítas na Ásia» constitui um inequívoco fio de prumo para a história de Macau, nomeadamente para o estudo da parceria entre as elites mercantis e a Companhia de Jesus, pedra angular da sua sustentação e sobrevivência. É nosso propósito problematizar a questão, a partir da exploração deste conjunto de fontes, maioritariamente narrativas, atendendo às suas diferentes tipologias, inserindo-­‐as nos diferentes contextos, em articulação com as cronologias interna e externa da cidade entre 1555 e 1660. Miguel Rodrigues Lourenço (CHAM) Excessos, Inquietações e Cismas: Discursos sobre o Santo Ofício e a Cidade de Macau no Século XVII O início da actividade do Santo Ofício em Goa foi marcado por uma intensa fiscalização sobre práticas encobertas de judaísmo. Nas centúrias seguintes, a fama da intensidade repressiva do tribunal de Goa não cessaria de crescer, vindo a ficar consagrada em produções de grande 30 divulgação como a Relation de l’Inquisition de Goa, de Charles Dellon, ou na respectiva entrada da Encyclopédie de Diderot e d’Alembert. Em Macau, cidade portuária abrangida pelo distrito goês, a relação da comunidade com o tribunal da fé não gerou, contudo, uma memória centrada na sua actuação punitiva até finais do século XVII. A documentação revela, ao invés, a recorrência de uma tópica que qualifica a experiência de Macau, enquanto colectividade, com o Santo Ofício na qual se enfatiza um estado de tensão social alheio à actuação inquisitorial propriamente dita. O discurso que reproduz esta tópica parte, assim, menos de uma prática institucional do que da própria dinâmica de concorrência e de conflituosidade social na cidade, tendo em vista a afirmação de projectos de grupo. A nossa proposta visa identificar e situar no seu tempo de formulação as categorias a que se recorre, em Macau, para enquadrar a instituição numa dada experiência colectiva. É, portanto, o espaço de pertinência e de relevância do Santo Ofício junto da comunidade luso-­‐asiática que, por meio destas narrativas, pretendemos definir, de modo a problematizar as relações sociais complexas que se geraram da representação do tribunal na cidade, evitando noções apriorísticas de repressão inquisitorial. Nunziatella Alessandrini (CHAM) Um Capitão Italiano nos Mares do Sul: Cosme de Lafetà (1580-­‐1612 ca.) O presente contributo visa dar a conhecer as empresas de Cosme Lafetá, membro de uma das mais famosas famílias italianas residentes em Portugal desde finais do século XV, cujo apelido, Affaitati, se encontra com várias grafias, entre outras de Lafetá, na documentação portuguesa. Neto do afamado mercador cremonês João Francisco Affaitati, o nome de Cosme de Lafetá aparece, desde 1581, ligado quase indissoluvelmente a dois nomes de famosos capitães portugueses, André Furtado e Matias de Albuquerque. Seguindo o rasto destes dois capitães encontramos a presença constante do capitão italiano Cosme de Lafetá. Particularmente importantes, entre outras fontes éditas e inéditas, para a história das empresas do capitão de origem italiana são dois documentos presentes na Biblioteca de Évora, sendo que um deles existe também no Fundo Geral da Biblioteca Nacional de Lisboa. Trata-­‐se de “Vida e Acções De Mathias de Albuquerque cappitao e Vis Rey Do Estado da India Em que se contao todas suas acções, e as Dos Insignes feitos que se obrárao na memorável tomada do Morro de Chaul”. É anónimo, mas, segundo nos informa Joaquim Heliodoro da Cunha Rivara, parece ser obra escrita em vida do próprio Matias de Albuquerque. O segundo documento, cujos 24 capítulos são inteiramente dedicados à tomada do Morro de Chaul pelo capitão-­‐mor Cosme de Lafetá, corrobora a grandiosidade da empresa. Datado 14 de Agosto 1635, foi escrito pelo Licenciado António Barbosa que foi cónego na Sé de Goa e dirigido ao Vice-­‐Rei D. Miguel de Noronha, conde de Linhares. “Breve Tratado da Victoria do Morro de Chaul. Descripção do sitio, e fortaleza delle, e de alguns bem afortunados successos, que os Portuguezes tiverão neste cerco, composto pelo L.do António Barbosa Portuguez, nascido em Chaul, Cónego que foi na Sé de Goa, e ao presente Vigario confirmado na Igreja Parochial do Apostolo S. Thomé della, e Desembargador da Relação do mesmo Arcebispado. Paula Ribeiro Lobo (IHA) 31 Um “Quadro de Portugal”. Representações de Macau e Mística Imperial no Estado Novo Distante, disputada por potências internacionais e ignorada ou esquecida tanto pela população metropolitana como pelos poderes públicos, Macau ocupou uma posição singular entre as colónias portuguesas na afirmação da mística imperial formulada pelo Estado Novo. Considerando as razões políticas e económicas subjacentes a esse tratamento diferenciado, analisar-­‐se-­‐á o modo como as representações desta colónia, sobretudo ao longo das décadas de 1930 e 1940, procuraram conciliar o imaginário exótico e a imagem de “casa portuguesa” no Extremo Oriente, com o duplo objectivo de a vincular a um desígnio de soberania e de a integrar na vida e na identidade da Nação enquanto “comunidade imaginada”. Das exposições coloniais e internacionais às fotografias que circulavam em publicações colonialistas, dos textos de Camilo Pessanha e Jaime do Inso à pintura de Fausto Sampaio e Eduardo Malta ou aos filmes documentais de Manuel Antunes Amor, sucedem-­‐se os exemplos de representações de Macau encenadas ou politicamente apropriadas pela propaganda oficial, tendo em vista a construção dessa narrativa pátria mitificada. “Padrão vivo” de confluência entre o mundo oriental e ocidental, o território onde Camões terá escrito Os Lusíadas servia assim de feição ao enquadramento histórico e programático que no século XX se deu ao império português, nele se apoiando um discurso e práticas de inscrição de memória por parte de um regime cujos ecos perduraram além do seu fim. Room: Díli Cristina Moreno (CRIA) Macanese 'Diaspora' On-­‐line: Representing Identity and Building Connections The term ‘diaspora’ has been increasingly invoked by Macanese community (“filhos da terra” or "Portuguese from Macau", a historically based ethnic group with Eurasian descent) to connect migrants dispersed through several countries. In this process, the Internet has been used to produce and raise a new sense of belonging through developing significant long-­‐distance connections among individuals, groups and places. The necessity to deeply examine transnational social formations as diasporas through empirical studies in different scales and levels of analysis has been frequently affirmed by social scientists. Social and individual websites have in this context a particular relevance as an analytical locus to understand the transnational connections, focusing on discourses produced by the actors of transnational ways of life. In this paper I examine the ways the Macanese use Internet to represent, promote, and (re)define Macanese identity in diaspora as well to develop significant network connections among groups and to their place of origin. My focus is on two particular websites that were awarded in 2011 with an “Identity prize” from the International Institute of Macau – “Macanese families” and “Projecto Memória Macaense”. Through the qualitative analysis of discourses of cultural representation published on these websites, I suggest that the use of global technologies of communication as the internet on strengthening and maintaining Macanese identity in the diaspora not only complements but amplifies the importance of place-­‐based social ties. 32 Zi-­‐yu Lin (Macao Polytechnic Institute) Macau Narratives: A Bibliometric Profile on the World Stage Since Portuguese first landed in Macao five hundred years ago, narratives about various aspects of this European enclave into China began to accumulate. Nowadays, while literature on Macao can be found in many libraries around the world, the Library of Congress (LC) of the United States is one of the largest collectors of it. It can be safely argued that the library items housed by LC on Macao have formed a solid, in-­‐depth, and comprehensive world-­‐class bibliographic profile of the scholarship in this interdisciplinary area. Based on the LC online catalog, this analytical and statistical profiling attempts to address such issues as: With regard to the subject areas of human knowledge covered by the existing Macao narratives, which are the most researched and which are the least researched? What is the rationale behind such discrepancies? In particular, why are there some areas Macao narratives have not touched? Of the formats of Macao narratives, such as books, cartographic materials, computer files, music recordings, and moving images or slides, which rank high, and why? What does the statistical curve depicting the frequency distributions of items in different subject areas look like? Can this curve help future researchers in retrieving and using Macao-­‐related literature? What are the languages the Macao narratives most written in, Portuguese, Chinese, English, or others? The findings like these will offer not only a boundary configuration of the said academic field, but also the analytical mechanism that will minutely slice the turf into hundreds of subdivisions, providing macro as well as micro bibliometric perspectives into Macao narratives studies. João Botas (author of the blog Macau Antigo) Blog Macau Antigo: Uma Narrativa em Construção (Work in Progress) Narrar é relatar. E relatar é comunicar, transmitir informação e conhecimento. No blog Macau Antigo estamos perante um conceito abrangente de narrativa, pela forma e pelo conteúdo. Trata-­‐se de um produto criado diariamente em suporte imaterial (electrónico) cujo texto/imagem mesmo depois de produzido pode ser alterado a qualquer momento. É pois um ‘work in progress’, ou se preferirem, uma narrativa em construção que se faz diariamente não só pelo autor, mas também pelos leitores que enviam as suas histórias ou simplesmente comentam um determinado post. No final, estamos perante uma reescrita constante da história. Um dos grandes trunfos deste projecto criado em 2008 está nas inúmeras possibilidades do seu suporte: a fotografia, o texto e o vídeo. Muita da informação publicada não é inédita, mas também neste campo o blog tem inovado, dando a conhecer histórias pessoais ou documentos a que só os ‘académicos’ tinham acesso. Quem vier a fazer a história de Macau no século XX tem no blog uma extensa fonte de informação. As centenas de comentários são a prova do quão transversal é o público-­‐alvo deste projecto: o macaense radicado na Austrália desde os anos (19)60, o militar português que esteve em Macau em comissão de serviço, o antigo aluno do Liceu, o 33 académico que procura informação para a sua investigação e o curioso. Os visitantes são de diferentes latitudes, com especial relevo para países/territórios como: Canadá, Brasil, Estados Unidos da América, Austrália, Reino Unido, Hong Kong e, claro, Macau, China e Portugal. A língua não é um obstáculo, pois basta um clic no botão translate. Até agora foram publicados cerca de 3.000 posts e mais de 30.000 imagens que abrangem um período que vai do séc. XV ao século XX. Os temas são os mais variados: arquitectura, política, sociedade, desporto, cultura, quotidiano, saúde, cinema, imprensa, publicidade, toponímia, transportes, e estão devidamente catalogados para facilitar a consulta. O blog Macau Antigo é hoje considerado o maior acervo documental online sobre a história de Macau disponível e acessível de forma gratuita 24 horas/dia em qualquer parte do mundo. macauantigo.blogspot.com Marisa Gaspar (ISCTE-­‐IUL / CRIA) Eating Heritage: Food and Identity in Macao Today, Macao is represented as a World Centre of Tourism and Leisure. Macao presents itself as a dynamic and modern site, but also, as a place that bears a unique testimony to the first and longest-­‐lasting encounter between the West and China. While the first aspect is represented by the gaming industry, the second symbolizes their cultural and historical inheritance. Ever since its establishment during the 16th century the city of Macao, located on the coast of China, has been associated with the development of worldwide trading routes, and a point of intersection of many different people and cultures. The impact of this encounter can be traced in the ‘Historic Centre of Macao’, inscribed in 2005 on UNESCO’s World Heritage List. Historically, it was in this microscopic colonial ‘melting pot’ under Portuguese rule until 1999 the Macanese community emerged out of complex and prolonged phenomena of biological and sociocultural blending between, mostly, Portuguese men and Southeast Asian women. This combination inspired the development of ‘mixed’ distinctive identity markers such as a ‘fusion cuisine’. In 2012, the ‘Macanese Gastronomy’ received the statute of Intangible Cultural Heritage assigned by the government of Macao Special Administrative Region of PRC (RAEM). Drawing on ethnographic research, this paper looks at the articulation of heritage contemporary practices and identity construction in Macao; particularly, how the Macanese food is now represented, preserved and promoted as cultural heritage inherited from a ‘colonial’ Macao. Rogério Miguel Puga (CETAPS) Suggesting Landscapes, Narrating (Hi)Stories: “Far off, the Flower Boats” in Camilo Pessanha’s Poem and Anglophone Travel Writing The Portuguese poet and sinologist Camilo Pessanha (1867-­‐1926) wrote his poem “Ao longe, of barcos de flores” (“Far off, the flower boats”), in a hotel of the city of Canton, in 1899. The rondel describes and suggests the imaginary (land/river/pleasure/etno/soundscape) associated with the famous Pearl River Delta flower boats, also referred to as exquisite ‘floating brothels’ in Western Travel Writing. This paper analyses the author’s poetic response to travel and its pleasures (travel 34 poetry), as well as the intertextual and inter-­‐arts dialogues established between Pessanha’s distant flower boats and the luxurious vessels represented in other Lusophone and Anglophone (travel) written and visual narratives. Steven K. Bailey (Central Michigan University) Cultural and Historical Narratives in Travel Guides to Macau Western travelers to Macau typically arrive with two books in hand—a passport and a travel guidebook. Both books facilitate travel to the city, albeit in different ways. The passport allows the traveler to request entry to Macau, and the travel guide shapes how the traveler experiences the city once he/she has gained that entry. This paper considers how the narratives embedded in travel guidebooks work to mediate the traveler’s understanding of Macau, often in ways that align with Eurocentric representations of the city’s culture and history. This paper examines the agendas these narratives serve, the ways in which they depict the city, and the physical and ideological locations to which they guide the traveler. Ultimately this paper concludes that travel guidebook authors should make the narratives implanted in their travel guides visible to the reader, so as to make these narratives more open to scrutiny and question. In doing so, the paper suggests that travel guidebooks can foster more nuanced and multidimensional understandings of Macau’s complex history and culture. Mónica Simas (LIA – Universidade de São Paulo) Desenrolando o Fio de Seda: a Poesia do Yi Jing, na Transcriação de Fernanda Dias Em 2006, a poetisa e artista plástica, Fernanda Dias, tornava público o seu trabalho visionário de transcriação poética de um dos livros mais importantes e conhecidos da cultura chinesa — o Yi Jing (I Ching), conhecido como o Livro das Mutações. Depois de receber, das mãos do Padre Joaquim Guerra, a sua tradução, e de ter contato com outras conhecidas traduções e convivência com a arte chinesa nas ruas do Bazar e nos Museus de Arte Antiga de Macau, a autora começou a re-­‐imaginar o livro com seus cantos de colheitas, caçadas, relatos de migrações, de guerreiros e de imperadores. Quando recebeu a versão do mestre taoísta Wu Jyh Cherng, única direta do chinês para o português, re-­‐ordenou os seus textos e re-­‐examinou as qualidades imagéticas, fruto de uma aliança entre as suas visões de poetisa e a constante atenção e fascínio pela arte dos primórdios da história da China, seus jades, suas cerâmicas pintadas, seus bronzes, seus artefactos cerimoniais. O sol, a lua e a via do fio de seda é uma obra única, nas fronteiras da sinologia que se desenvolveu em Macau, das teias da difícil arte de traduzir uma língua ideogrâmica para uma língua vernácula e do devir criativo que este clássico chinês tem inspirado ao longo do tempo. Este trabalho vai buscar identificar os limites dessa transcriação poética, as suas fontes e as principais chaves de tradução aplicadas. Buscará relacionar esta a outras traduções de Fernanda Dias e, ainda, à sua obra poética. 35