The priests of the Society of Jesus arrived in Portuguese America in 1549. Arrived imbued with the idea of to convert souls who inhabited this region to Christianity. For the fulfill this mission, a long way would have to be traversed: the "sins", assimilated the customs of the autochthonous would have to be extinct and evil (identified in the figure of the devil who had migrated to the continent "newly discovered") excised. For analysis and critique of this process we will use of the epistolary José de Anchieta, pointing that, besides engaging in missionary work, the priests could not neglect the maintenance of the correspondence that took the information about the new world to Europe. The letters contained more than news regarding the situation of the Company in the Portuguese colony, were detailed accounts of the peculiarities and "oddities" of this new world and its beings, thus serving as a parameter to classify the Amerindian otherness and construction of the images would be outlined about this strange world to the Europeans and thus considered inferior. In this sense, the Jesuits classifiers can be considered agents of otherness, to the extent, they were pioneers in describing these beings stressing its negative aspects. The epistolary Anchietano is full of prejudices and the priest did not inhibit in pointing out what he regards as "defects" of the Americas: cannibalism, drinking, singing, parties, polygamy, nudity costumes are listed as heinous sins. Thus the legitimizing discourse of overseas enterprise is reinforced by the writings of the Jesuits who considered the urgent removal of these evils through preaching the message of the cross.

Neste artigo comparam-se as contribuições para o estudo do imaginário e da alteridade de dois pensadores franceses, próximos pela época em que viveram e pela influência da fenomenologia em suas obras: o psicanalista Jacques Lacan e o filósofo e islamólogo Henry Corbin. O objetivo é contribuir para o desenvolvimento de um modo de investigação psicológica do imaginário religioso, que evite o reducionismo. Conclui-se que, na medida em que a vivência do sagrado se mostra indissociável de uma revelação do sujeito que a experimenta, o modo próprio do acontecer religioso convida a uma escuta do seu sentido numa perspectiva psicológica.

Este artigo se apresenta como uma contribuição ao debate acerca do problema da alteridade em psicanálise. Para tanto, remete-se à noção de construção, discutindo o dilema da imposição/negociação de sentido no setting clínico por meio de uma pesquisa teórica que esmiúça duas perspectivas específicas: a original freudiana, mais próxima ao realismo de uma equivalência entre as metapsicologias e as expressões do inconsciente, e aquela outra, posteriormente sugerida por Serge Viderman, construtivista e desconfiada quanto à possibilidade de correspondências bem-definidas entre fenômenos clínicos e representações teóricas predeterminadas. Em termos conclusivos, após se aproximar de alguns diálogos propostos por Luís Claudio Figueiredo entre psicanálise, temporalidade, narratividade e elementos da filosofia de Heidegger, defende um ideal interpretativo que metabolize a fala que lhe é dirigida, mas que também suporte e acolha as diferenças a ela inerentes, revelando assim uma disponibilidade para com o próprio movimento do pensamento.

Rosangela Rennó’s photographic exhibition Cicatriz (Scar) (1996) introduces a disturbing search into the House of Detention’s photographic collection, in São Paulo. The institutional files looks like a stagnant combination of inertia and both official and group stigma until the moment when Rennó seeks the affection, the poetry, the sign’s revolt and resistance that can denounce a muted Other. The photograph, then, reveal the cultural tissue which previously could not be named: the previously misty image begins to work in an area of repression, open in its distressing condition that erases the boundaries considered rational and homogeneous. A harrowing set of prisoner’s tattoos is presented and demonstrate the painful writings of a subordinate Self. From the deconsecration of the photographic mirror a land is opened for the reading of epithelial texts healed as discourses anointed in marginal flesh.

This article compares the contributions to the study of the imaginary and otherness made by two French thinkers, close one to each other due to the epoch in which they lived and the influence of phenomenology in their works: the psychoanalyst Jacques Lacan and the philosopher and specialist on Islamic religion Henry Corbin. The objective is to contribute to the development of a method of psychological research which could avoid reductionism. It is concluded that, as the experience of the sacred cannot be dissociated from the revelation of the one who experiences it, the specific way of the religious event invites to listen its meaning from a psychological perspective.

Drawing on a qualitative research project on immigrant men in Portugal, we aim at disentangling the ways in which migrant identities are constructed in a gendered manner, with differences pertaining to the constitution of specific diasporic communities (Brazilians, Cape Verdeans and Mozambicans), hailing from diverse colonial and post-colonial histories. For mmigrant men, the experience of otherness, even if permeated by cultural entanglements, hibridity and social inclusion, is marked, in most cases, by subalternity. The ways of dealing with discrimination lead to the construction of migrant identities, along national lines of origin, in a highly gendered form, namely in terms of masculinities. At the same time that migrant men aspire to power in many-sided ways (namely by reinventing multiple forms of male bodily ans sexual performativity), they also tend to shut themselves to inclusion in the dominant Portuguese gender order, frequently being, unwittingly, complicit with their own fetichization as Other.

A aproximação entre a escrita do consagrado autor moçambicano Mia Couto (1955- ) e a do brasileiro Guimarães Rosa (1908-1967), já mereceu a consideração de numerosos estudos críticos. O presente artigo volta-se para a produção romanesca de ambos, procurando evidenciar uma outra questão, em geral relegada pela crítica que aborda a interação entre eles: a figura do mediador. Objetiva-se averiguar de que forma a inserção de uma figura mediadora no plano literário, localizada entre as culturas tradicionais rurais e as culturas letradas urbanas, tenta colmatar problemas da tradução linguística, da verossimilhança ficcional no contexto dessas obras e, ainda assim, perspectiva uma espécie de alter-ego narrativo.  

This article aims to elaborate a historical reconstitution, from the long-term serial, the formation of the Brazilian middle class and also its archetype of class prejudice. We used as a starting point for our reflection the fact that Brazil lived more than three hundred years of slavery, which bequeathed the profusion of a racist imaginary, resulting in prejudiced practices and naturalized to afrodescendant populations, besides having extended to the poor citizen, in general. We try to relate in a historicist way the objects studied to the sociological concepts of socialization, besides characterizing the bourgeois ideas of the middle class and the Brazilian elites from the history of mentalities. We intend to contribute to a better understanding of the obstacles created by the lack of otherness practices in daily social relations.

Fear is among the most powerful of human feelings. Urban fear, the fear of being victims of crime and violence in urban space, particularly so. Urban fear shapes space and is in turn shaped by space. The relationship between fear and space has been studied in terms of three key dimensions: urban (geo)politics, or the political economies of security; otherness, the way social cleavages (e.g., race/ethnicity, gender, class, sexuality) mediate the encounter in urban space; and space, the role of the built environment and (modernist) spatialities and urban planning. In line with the recent affective turn in social and cultural geography, the concept of landscapes of fear has provided a fruitful theoretical instrument to understand the co-constitution of emotions and practices in this field. By connecting the dimensions of (geo)politics, otherness, and space, the mobilization of the concept of landscape has allowed understanding how context-specific, yet trans-scalar, atmospheres of fear are (re)produced at the intersection of political-economic, socio-cultural, and technical factors.