Brazil: The twenties

Speech W8B

Cruzeiro do Sul”

The­re is a maxi­mum saying:
[Each item, a star appears]

  • Our feet are sup­por­ted by our faith
  • The pla­ces we rea­ch are in the limit of our kno­wled­ge
  • Our power is what allows us to continue
  • And our acti­ons model our future
  • But everything is only lin­ked if the­re’s love

IIRC, the­re was no first one to say it officially.
Although, the mea­ning is easily understandable.

[Zooms out to the who­le flag whi­le the other stars appear]

[Who­le flag, with the title in the pla­ce of the phrase]

[Slo­wly fades to the moment’s flag]

At that time, a main goal was being dis­se­mi­na­ted and illu­mi­na­ted the minds of the ones with kno­wled­ge at Bra­zil: to open the kno­wled­ge to the sim­ple and poor peo­ple.

The pre­sen­ta­ti­on is not about the deca­de itself, but about a who­le situ­a­lis con­text (Latin, con­text) known for encom­pas­sing Bra­zil’s twenties.


In Bra­zil, sin­ce the 1900’s, many reli­gi­ons and filo­so­fic lines star­ted being difu­sed at the coun­try, inclu­ding the Pen­te­cos­ta­lism and the Eso­te­rism, and the Bra­zil­li­an reli­gi­on that was born in that time, the Umbanda.

Quote of “ARUANDA


[Only in the slide]

Ali che­ga­ram com o rapaz no dia 15 de novem­bro de 1908, e quem os rece­beu foi exa­ta­men­te o pre­si­den­te, o Sr. José de Souza.
– Venho tra­zer a Umban­da, uma reli­gião que har­mo­ni­za­rá as famí­li­as, uni­rá os cora­ções, fala­rá aos sim­ples e que há de per­du­rar até o final dos séculos.
– A nova reli­gião virá, e não tar­da­rá o tem­po em que ela fala­rá aos cora­ções mais sim­ples e numa lin­gua­gem des­pi­da de preconceito.
Entre o povo do mor­ro, das fave­las, das ruas e dos gue­tos, será ento­a­da uma can­ti­ga nova.
O povo rece­be­rá de seus ances­trais o ensi­na­men­to espi­ri­tu­al em for­ma de pará­bo­las sim­ples, dire­ta­men­te da boca de pais-velhos e caboclos.
– […] Por que não podem nos visi­tar os humil­des tra­ba­lha­do­res do espa­ço se, ape­sar de não have­rem sido pes­so­as impor­tan­tes na Ter­ra, tam­bém tra­zem impor­tan­tes men­sa­gens da Aruanda?
Por que não rece­ber os cabo­clos e pretos-velhos?
Aca­so não são eles tam­bém filhos do mes­mo Deus?

[Again, only at the slide]

Con­tu­do, o Espi­ri­tis­mo de Allan Kar­dec, recém-che­ga­do da Fran­ça na segun­da meta­de do séc. XIX, era mui­to inte­lec­tu­a­li­za­do para falar aos bar­ra­cões do candomblé.
Aten­dia, à épo­ca, ape­nas aos ansei­os da cama­da mais cul­ta da popu­la­ção bra­si­lei­ra, acos­tu­ma­da com a lin­gua­gem euro­peia e os diá­lo­gos da filo­so­fia clássica.
Então, alguém pro­põe, na assem­bleia de espí­ri­tos ele­va­dos: “Que tal uma reli­gião nova, que reú­na ambos os conhe­ci­men­tos, levan­do espi­ri­tu­a­li­da­de ao cul­to popular?”.
Nas­ce então a aum­bandhã, ou Umban­da – a união das duas bandas.
Tipi­ca­men­te bra­si­lei­ra, a nova reli­gião sur­ge em Nite­rói, no anti­go esta­do da Gua­na­ba­ra, em 1908.


[Only in the slide]

The­re they arri­ved with the boy on Novem­ber 15th, 1908, and the reci­pi­ent was the pre­si­dent, Mr. José de Souza.
– I come to bring Umban­da, a reli­gi­on that will har­mo­ni­ze fami­li­es, uni­te the hearts, spe­ak to the sim­ple and that will last until the end of the centuries.
– The new reli­gi­on will come, and it will not be long befo­re it will spe­ak to the sim­plest hearts and lan­gua­ge bare of prejudice.
Among the peo­ple of the hill, the fave­las, the stre­ets and the ghet­tos, a new song will be sung.
The peo­ple will recei­ve from their ances­tors the spi­ri­tu­al tea­ching in the form of sim­ple para­bles, direc­tly from the mouths of old parents and caboclos.
– […] Why can not the hum­ble spa­ce wor­kers visit us if, although they were not impor­tant peo­ple on Earth, they also bring impor­tant mes­sa­ges from Aruanda?
Why not recei­ve the cabo­clos and pretos-velhos?
Are they not also chil­dren of the same God?

[Again, only at the slide]

Howe­ver, the Spi­ri­tism of Allan Kar­dec, fresh from Fran­ce in the second half of the 19th cen­tury, was very intel­lec­tu­a­li­zed to spe­ak to the bar­racks of candomblé.
At that time, I was only inte­res­ted in the most cul­tu­red sec­ti­on of the Bra­zi­li­an popu­la­ti­on, accus­to­med to the Euro­pe­an lan­gua­ge and the dia­lo­gues of clas­si­cal philosophy.
Then one pro­po­ses in the assem­bly of high spi­rits: “What about a new reli­gi­on, whi­ch brings together both kno­wled­ge, brin­ging spi­ri­tu­a­lity to popu­lar worship?”
It is then born the aum­bandhã, or Umban­da – the uni­on of the two bands.
Typi­cally Bra­zi­li­an, the new reli­gi­on appe­ars in Nite­rói, in the old sta­te of Gua­na­ba­ra, in 1908.

On 1908, Novem­ber 15th, the Umban­da was foun­ded at the city of Nite­rói – Gua­na­ba­ra, Brazil.
It was cre­a­ted in the pre­cept of the aum­bandhã, or the uni­on of the ‘ban­das’, the uni­on of the sides (of life).

Quote of “Tambores de Angola”


[Only in the slide]

O salão era de uma sim­pli­ci­da­de que desa­fi­a­va tudo que pen­sa­ra antes.
Havia cadei­ras dis­pos­tas com regu­la­ri­da­de para a assis­tên­cia; ao fun­do, uma mesa, que ser­via de altar, com uma ima­gem de Jesus de Naza­ré, duas velas ace­sas ao lado e copos com água for­ma­vam a mai­or par­te dos uten­sí­li­os do culto.
Tudo simples.
Mui­to simples.


The hall was a sim­pli­city that defi­ed everything he had thought before.
 The­re were chairs arran­ged regu­larly for assis­tan­ce; in the back­ground, a table, whi­ch ser­ved as an altar, with an ima­ge of Jesus of Naza­reth, two can­dles lit besi­de it, and cups of water made up most of the uten­sils of the cult.
 Everything simple.
Very simple.


It may sound stran­ge to talk about tech­no­logy in the old times howe­ver, not aways noti­ced, is aways pre­sent, every time with a (not aways so) dis­rup­ting change.
The cen­tury star­ted with the begi­ning of the nowa­days most popu­lar ways of trans­por­ta­ti­on: the auto­mo­bi­le and the aviation.
Sin­ce the 10s, the radio trans­mis­si­on and the auto­mo­bi­le star­ted rea­ching the access of the soci­ety. In Bra­zil, sin­ce the 20s.


Modern Art’s Week

The Modern Art’s Week, or Sema­na da Arte Moder­na, or even the Week of 22, was an artis­tic (and poli­tic) movi­ment from ele­venth to eigh­te­enth of Novem­ber of 1922, taking pla­ce at the The­a­tro Muni­ci­pal de São Paulo.

As the begi­ning of the movi­ment at the coun­try, the week inclu­ded the expo­si­ti­on of pain­tings, sculp­tu­res, poe­trys lite­ra­tu­re and music, but everything done in a new way: declai­med poe­try, expo­sed sculp­tu­res and more.

Mainly ide­a­li­zed by Qua­tro­cen­tões, the old eli­te of São Pau­lo, it was dis­si­mu­la­ted a new way of seeing and doing art, and even though not well seen by the other eli­tes and the old scho­ol, pro­mo­ted the Moder­nism’s ide­as in Bra­zil, like the antro­po­fa­gism:

From wha­te­ver you eat, take and absorb / assi­mi­la­te only the benefitial.

Cul­tu­raly, it meant absorb new kno­wled­ge­ments, tech­ni­ques and ways of living, but only the good parts and adap­ting it to your life.


The coun­try was in a very con­tur­bed poli­ti­cal time.
As the end of the monar­chy and begi­ning of the Old Repu­blic, the pro­blems weren’t sol­ved by the transition.



To get the appro­val of the mas­ses, the govern­ment star­ted a war against a vil­la­ge / city in the regi­on of Canu­dos, clai­ming it was a revo­lu­ti­on aiming to attack the capi­tal. If the tran­si­ti­on of powers was pea­ci­ful and resis­tan­ce-less, only a real car­na­ge resul­ted from the war.

A war against its own peo­ple. As it would be seen in the futu­re, in dozens of dif­fe­rents ways.

The Big War

The first World War, or the Big War, as cal­led at the time, was another point to illus­tra­te the poli­ti­cal pro­fi­le of the era.



  • Tam­bo­res de Angola
    Author’s Pseu­do­nim: Ânge­lo Inácio
    Psi­co­gra­fist: Rob­son Pinhei­ro Santos
    Author’s Pseu­do­nim: Ânge­lo Inácio
    Psi­co­gra­fist: Rob­son Pinhei­ro Santos


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