paris
Death in Portugal
Unclear how much of this can be trusted. There's few (if any) citations; some nonsensical assertions presented as fact (such as the easily-disprovel assertion that the Diocese of Braga was created in 37 AD) do not exactly lend credence to the rest of the text, nor do a few rather faulty translations. There are many, many typos.
Furthermore, only three of the essays in this text are actually *about* Death in Portugal; I am excluding the fourth because it's an only vaguely related tangent on the presence of Portuguese studies at Oxford, including the holdings of Oxford's Bodley Library.
The only essay worth much of anything is that of the editors João de Pina-Cabral and Rui Feijó, titled "Conflicting Attitudes to Death in Modern Portugal: The Question of Cemeteries," if only for its rather expansive discussion on the intersection of law and common practice.
Unclear how much of this can be trusted. There's few (if any) citations; some nonsensical assertions presented as fact (such as the easily-disprovel assertion that the Diocese of Braga was created in 37 AD) do not exactly lend credence to the rest of the text, nor do a few rather faulty translations. There are many, many typos.
Furthermore, only three of the essays in this text are actually *about* Death in Portugal; I am excluding the fourth because it's an only vaguely related tangent on the presence of Portuguese studies at Oxford, including the holdings of Oxford's Bodley Library.
The only essay worth much of anything is that of the editors João de Pina-Cabral and Rui Feijó, titled "Conflicting Attitudes to Death in Modern Portugal: The Question of Cemeteries," if only for its rather expansive discussion on the intersection of law and common practice.
Death in Portugal
Unclear how much of this can be trusted. There's few (if any) citations, and some facts (such as the easily-disprovel assertion that the Diocese of Braga was created in 37 AD) do not exactly lend credence to the rest of the text.
Unclear how much of this can be trusted. There's few (if any) citations, and some facts (such as the easily-disprovel assertion that the Diocese of Braga was created in 37 AD) do not exactly lend credence to the rest of the text.
Very enjoyable, despite the wide variety of "subjects" covered. The essays on homosexuality were particularly poignant; reading a text written in 1988 in 2024, one has a distinct sense of how much has changed and how much has not.
Mott is an excellent essayist.
Very enjoyable, despite the wide variety of "subjects" covered. The essays on homosexuality were particularly poignant; reading a text written in 1988 in 2024, one has a distinct sense of how much has changed and how much has not.
Mott is an excellent essayist.
Death in Portugal
Unclear how much of this can be trusted. There's few (if any) citations, and some facts (such as the easily-disprovel assertion that the Diocese of Braga was created in 37 AD) do not exactly lend credence to the rest of the text.
Unclear how much of this can be trusted. There's few (if any) citations, and some facts (such as the easily-disprovel assertion that the Diocese of Braga was created in 37 AD) do not exactly lend credence to the rest of the text.
The one thing about that book that stuck with me the most is how rare it is to find such a thoroughly researched and cited text. The text itself is fantastic, the organization thorough. I found it particularly informative to have events discussed more than once in differing lenses than to attempt to cover the event once from all lenses. I learned much.
Many who write about Brazil in English fall into a strange category of not presenting an English text but a Portuguese text that has been word for word translated into English; this creates problems for the bilingual who cannot know if the word choice is conscious or relies on a faulty understanding of the translated language.
This is not that. While there is use of Portuguese in the text, it is always given a decent, functional translation.
During the scope of my research, this has been my hands-down favorite text. The stories of individuals shape the larger social forces, leaving neither too removed a summary nor too granular a scope.
The one thing about that book that stuck with me the most is how rare it is to find such a thoroughly researched and cited text. The text itself is fantastic, the organization thorough. I found it particularly informative to have events discussed more than once in differing lenses than to attempt to cover the event once from all lenses. I learned much.
Many who write about Brazil in English fall into a strange category of not presenting an English text but a Portuguese text that has been word for word translated into English; this creates problems for the bilingual who cannot know if the word choice is conscious or relies on a faulty understanding of the translated language.
This is not that. While there is use of Portuguese in the text, it is always given a decent, functional translation.
During the scope of my research, this has been my hands-down favorite text. The stories of individuals shape the larger social forces, leaving neither too removed a summary nor too granular a scope.
Note: I only read the essay by Marcia Honoria de Godoy, called "O Desejado e o Encoberto: Potências de Movimento de um Mito Andarilho."
Where exactly is the scholarship? Where are the citations, where is the evidence?
Godoy's essay on Sebastian is nearly entirely citationless, and what citations he does offer do nothing to support his actual claims, and merely offer reference to the documents which he misinterprets. Worse still, he seems to have a strangely naïve view of history. His long passages on the (historically nonexistent) relationship between Camões and Dom Sebastião are frankly bizarre, as are his strange adulations towards Sebastian himself. It is surreal to find outright embrasure of the idea that Sebastian's body disappeared, or that there was any actual factual reasoning for the sebastianismo movement, when we have Dom Sebastião's body and, in fact, have had Dom Sebastião's body since he fell outside of Alcácer-Quibir: he's currently interred in Lisbon, and has been for centuries, and any argument otherwise is poor scholarship.
It is also excedingly strange to find what appear to be thinly veiled monarchist opinions in a book published by EdUSP in 2015.
Note: I only read the essay by Marcia Honoria de Godoy, called "O Desejado e o Encoberto: Potências de Movimento de um Mito Andarilho."
Where exactly is the scholarship? Where are the citations, where is the evidence?
Godoy's essay on Sebastian is nearly entirely citationless, and what citations he does offer do nothing to support his actual claims, and merely offer reference to the documents which he misinterprets. Worse still, he seems to have a strangely naïve view of history. His long passages on the (historically nonexistent) relationship between Camões and Dom Sebastião are frankly bizarre, as are his strange adulations towards Sebastian himself. It is surreal to find outright embrasure of the idea that Sebastian's body disappeared, or that there was any actual factual reasoning for the sebastianismo movement, when we have Dom Sebastião's body and, in fact, have had Dom Sebastião's body since he fell outside of Alcácer-Quibir: he's currently interred in Lisbon, and has been for centuries, and any argument otherwise is poor scholarship.
It is also excedingly strange to find what appear to be thinly veiled monarchist opinions in a book published by EdUSP in 2015.