By Nancy Priscilla Naro, Roger Sansi-Roca, David H. Treece

This publication addresses the Lusophone Black Atlantic as an area of ancient and cultural construction among Portugal, Brazil, and Africa. The authors display how this house isn't just the results of the imposition of a Portuguese imperial venture, yet that it's been formed through varied colonial cultures. The Lusophone context bargains a special point of view at the background of the Atlantic.

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Sorcery was not heresy or the practice of another creed, but a singular contract with the Devil. In most cases, the pact with the Devil could not be proved and the accused were declared innocent (maybe after years of preemptive imprisonment and torture) (Bethencourt 1994). This was not a persecution of other religions, but of personal contracts with the Devil. 2 The Inquisition records reveal that in Portugal, magical rituals had a great plasticity and easily adjusted to the needs and aspirations of people from different social origins (Bethencourt 1987).

8 Why were Africans progressively identified with feitiçaria? Maybe for the popular imagination, the Devil often took the face of the stranger within. Bethencourt (1986) discusses cases in seventeenth century Portugal in which many of the feitiçeiras are Muslim and Jewish converts, moriscas and cristãs novas. By the late eighteenth century, Jews and Muslims had clearly been replaced by Africans. But their clients were the same: poor and rich, black and white, Portuguese and African. The paradox of sorcery seems to be that the apparently powerless foreigner, the outsider, the unknown, is the most powerful sorcerer.

Pietz explains this point wonderfully, making reference to Leiris and the surrealist notion of the objet trouvé, “these crisis moments of singular encounter and indefinable transaction between the life of the self and that of the world become fixed, in both places and things, as personal memories that retain a peculiar power to move one profoundly” (Pietz 1985: 12). T H E F E T I S H I N T H E L U S O P H O N E AT L A N T I C 27 The bolsas de Mandinga are the objectifications of these events, of these personal histories.

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