Brazil's Northeast has traditionally been considered one of the country's poorest and most underdeveloped areas. In this impassioned work, the Brazilian historian Durval Muniz de Albuquerque Jr. investigates why Northeasterners are marginalized and stereotyped not only by inhabitants of other parts of Brazil but also by "nordestinos" themselves. His broader question though, is how "the Northeast" came into existence. Tracing the history of its invention, he finds that the idea of the Northeast was formed after independence, when elites around Brazil became preoccupied with building a nation. Diverse phenomena--from drought policies to messianic movements, banditry to new regional political blocs--helped to consolidate this novel concept, the Northeast. Politicians, intellectuals, writers, and artists, often "nordestinos," played key roles in making the region cohere as a space of common references and concerns. Ultimately, Albuqerque urges historians to question received concepts, such as regions and regionalism, to reveal their artifice and abandon static categories in favor of new, more granular understandings.

Brazil's Northeast has traditionally been considered one of the country's poorest and most underdeveloped areas. In this impassioned work, the Brazilian historian Durval Muniz de Albuquerque Jr. investigates why Northeasterners are marginalized and stereotyped not only by inhabitants of other parts of Brazil but also by nordestinos themselves. His broader question though, is how "the Northeast" came into existence. Tracing the history of its invention, he finds that the idea of the Northeast was formed in the early twentieth century, when elites around Brazil became preoccupied with building a nation. Diverse phenomena—from drought policies to messianic movements, banditry to new regional political blocs—helped to consolidate this novel concept, the Northeast. Politicians, intellectuals, writers, and artists, often nordestinos, played key roles in making the region cohere as a space of common references and concerns. Ultimately, Albuqerque urges historians to question received concepts, such as regions and regionalism, to reveal their artifice and abandon static categories in favor of new, more granular understandings.  

In People of Faith, Mariza de Carvalho Soares reconstructs the everyday lives of Mina slaves transported in the eighteenth century to Rio de Janeiro from the western coast of Africa, particularly from modern-day Benin. She describes a Catholic lay brotherhood formed by the enslaved Mina congregants of a Rio church, and she situates the brotherhood in a panoramic setting encompassing the historical development of the Atlantic slave trade in West Africa and the ethnic composition of Mina slaves in eighteenth-century Rio. Although Africans from the Mina Coast constituted no more than ten percent of the slave population of Rio, they were a strong presence in urban life at the time. Soares analyzes the role that Catholicism, and particularly lay brotherhoods, played in Africans' construction of identities under slavery in colonial Brazil. As in the rest of the Portuguese empire, black lay brotherhoods in Rio engaged in expressions of imperial pomp through elaborate festivals, processions, and funerals; the election of kings and queens; and the organization of royal courts. Drawing mainly on ecclesiastical documents, Soares reveals the value of church records for historical research.