Miguel A Valerio
Dados Biográficos
| ID | 904304 |
|---|---|
| NOME | Miguel A Valerio |
| PRENOMES | Miguel A |
| SOBRENOME | Valerio |
| ASSINATURA | VALERIO M A |
| AFILIAÇÕES | Washington University in St. Louis |
| ORCID | 0000-0001-7290-8825 |
| VERIFICADO | Sim |
| TOTAL DE OBRAS | 19 |
| TOTAL DE CITAÇÕES | 15 |
| TOTAL COMO AUTOR | 18 |
| TOTAL COMO EDITOR | 1 |
| PRIMEIRO ANO DE PUBLICAÇÃO | 2019 |
| ANO MAIS RECENTE DE PUBLICAÇÃO | 2025 |
| ÍNDICE H | 2 |
On the Cover Art
This is a statement by the artist for this volume's cover. It has been translated by the guest editor
“Todo hombre o mujer esclavizado que se quiera liberar”
El mayor número de africanos esclavizados en América fue llevado a Brasil: cinco millones según algunas estimaciones, lo que convirtió a Brasil en la sociedad esclavista más grande de la historia en los siglos XVIII y XIX. Brasil también fue la última nación en abolir la esclavitud en 1888. El territorio igualmente albergó el número más grande de hermandades afrocatólicas, cerca de 165 en los siglos XVIII y XIX. Estas instituciones les permitiero…
Vidas afrocoloniales, nueva investigación
Más de siete millones de los once a doce millones de africanos esclavizados que sobrevivieron la travesía atlántica fueron vendidos en lo que hoy llamamos América Latina; 4,8 millones en el entonces Brasil del imperio portugués, principalmente entre los siglos XVIII y XIX (Klein y Vinson; Klein y Luna). Brasil también fue el último país en oficialmente abolir la esclavitud, en 1888. En la región el trabajo esclavo variaba mucho: minería en Potosí…
Mapping the Public Rituals of the Portuguese Empire
Resoundings of Early Modern Afro-Catholic Festive Culture
This Constellation is intended to complement the author's book and give readers access to color versions of some of its illustrations, which could only be printed in black and white in the original publication. As in other parts of the Iberian world (i.e., the Iberian Peninsula and all the territories under Spanish and Portuguese control), these performances were usually staged by lay Catholic confraternities
Cultura afrobarroca mexicana
Este artículo estudia la cultura afrobarroca y la soberanía negra de los afromexicanos a través del análisis de la descripción de dos performances de “reyes negros” que se encuentran en la “Relación de las fiestas insignes que en la Ciudad de México se hicieron en la dedicación de la Iglesia de la Casa Profesa y beatificación de nuestro Santo Padre Ignacio” de 1610. La finalidad de este análisis es triple. Primero se busca distinguir estos reyes …
Black Festive Practices in the Early Modern Iberian World
In the early-modern Iberian world, people of African descent engaged in festive practices both in isolation and as part of wider religious and civic communities. Based on contemporary chronicles, festival accounts and visual sources, our knowledge of these practices remains partial, both because contemporary writers and artists were largely non-Black and because these authors and artists inscribed these traditions within the Eurocentric exotic ge…
Expanding the colonial archive
Reflecting on the insights the churches Black brotherhoods built in colonial Brazil have to offer about the patrons' lives and subjectivities, this brief provocation invites to think the colonial archive beyond the static document
Atlantic Masters
Brazil received the largest number of Africans enslaved into the Americas: nearly five million by some estimates. Thus, Brazil became the world’s largest slavocracy. But slavery was not the only experience available to Africans and Brazilians of African descent in slavery-era Brazil. Numerically, Afro-Brazilians dominated the arts in colonial Brazil. However, very few of those artists and artisans, many of whom were enslaved, are known by name to…
Modernity and Counternarrative in Marcelo D’Salete’s Angola Janga and Gayl Jones’s Palmares
This short article offers some remarks to contextualize the interview that follows with Marcelo D’Salete, a Brazilian graphic novelist known for his works on the history of slavery and Black resistance in Brazil. The article focuses on D’Salete’s great work Angola Janga (2017), about the famous maroon community in seventeenth-century Brazil known to the Portuguese as Palmares, and discusses this work in relation to the six-volume Palmares (2020) …
Redesigning the Past”
In this interview, Miguel Valerio (a scholar of Afrodiasporic culture in colonial Latin America and early modern Iberia) engages in a conversation with Marcelo D’Salete, a well-known graphic novelist whose works center on the experiences of Black people in Brazil. The range of topics they discuss include Palmares, the seventeenth-century maroon community that is at the center of D’Salete’s Angola Janga (2017); the history, future, and present of …
Afro-Atlantic Catholics
Indigenous and Black Confraternities in Colonial Latin America
Sovereign Joy
Pardos’ Triumph
On September 13, 1745, the pardo (mixed-race Afro-Brazilian) brotherhood (lay Catholic association) of Nossa Senhora do Livramento (Our Lady of Emancipation) of Recife, Pernambuco, in collaboration with the pardo brotherhood of Nossa Senhora de Guadalupe (Our Lady of Guadalupe) in neighboring Olinda, enthralled Pernambuco’s largest city with a great festival in honor of Blessed Gonçalo Garcia (1556–97). Like many colonial festivals, the festiviti…
Architects of their own humanity
Writing about Afro-Brazilians in the second part of his history of the Franciscan Order in Brazil, Novo orbe serafico brasilico (Seraphic Brazilian New World, 1764–68), friar Antonio Santa Maria Ja
T he S panish P etition S ystem , H ospital/ity, and the F ormation of a M ulato C ommunity in S ixteenth -C entury M exico
In 1568, a group of Mexican mulatos unsuccessfully petitioned the Spanish crown for a license to build a hospital. The mulatos’ petition, however, is an important document that speaks to the legal avenues Afro-Mexicans explored in the mid sixteenth century in their attempts to improve their social position. Through an analysis of how the petition process played out, this article demonstrates how that process epitomized the growing limits placed o…
That there be no black brotherhood’
This essay discusses Mexican colonial officials’ efforts to suppress Afro-Mexican confraternities, or lay Catholic brotherhoods, between 1568 and 1612, a period of black confraternal activity in Mexico that has not received scholarly attention. Colonial officials – from the viceroy to royal magistrates to Church and city officials – suspected that Afro-Mexicans used brotherhoods to disguise unorthodox and criminal activities, including planning s…
Afro-Catholic Festivals in the Americas
This volume demonstrates how, from the beginning of the Atlantic slave trade, enslaved and free Africans in the Americas used Catholicism and Christian-derived celebrations as spaces for autonomous cultural expression, social organization, and political empowerment. Their appropriation of Catholic-based celebrations calls into question the long-held idea that Africans and their descendants in the diaspora either resignedly accepted Christianity o…
Architects of their own humanity
Writing about Afro-Brazilians in the second part of his history of the Franciscan Order in Brazil, Novo orbe serafico brasilico (Seraphic Brazilian New World, 1764–68), friar Antonio Santa Maria Ja
That there be no black brotherhood’
This essay discusses Mexican colonial officials’ efforts to suppress Afro-Mexican confraternities, or lay Catholic brotherhoods, between 1568 and 1612, a period of black confraternal activity in Mexico that has not received scholarly attention. Colonial officials – from the viceroy to royal magistrates to Church and city officials – suspected that Afro-Mexicans used brotherhoods to disguise unorthodox and criminal activities, including planning s…
Pardos’ Triumph
On September 13, 1745, the pardo (mixed-race Afro-Brazilian) brotherhood (lay Catholic association) of Nossa Senhora do Livramento (Our Lady of Emancipation) of Recife, Pernambuco, in collaboration with the pardo brotherhood of Nossa Senhora de Guadalupe (Our Lady of Guadalupe) in neighboring Olinda, enthralled Pernambuco’s largest city with a great festival in honor of Blessed Gonçalo Garcia (1556–97). Like many colonial festivals, the festiviti…
T he S panish P etition S ystem , H ospital/ity, and the F ormation of a M ulato C ommunity in S ixteenth -C entury M exico
In 1568, a group of Mexican mulatos unsuccessfully petitioned the Spanish crown for a license to build a hospital. The mulatos’ petition, however, is an important document that speaks to the legal avenues Afro-Mexicans explored in the mid sixteenth century in their attempts to improve their social position. Through an analysis of how the petition process played out, this article demonstrates how that process epitomized the growing limits placed o…
Expanding the colonial archive
Reflecting on the insights the churches Black brotherhoods built in colonial Brazil have to offer about the patrons' lives and subjectivities, this brief provocation invites to think the colonial archive beyond the static document
Afro-Catholic Festivals in the Americas
This volume demonstrates how, from the beginning of the Atlantic slave trade, enslaved and free Africans in the Americas used Catholicism and Christian-derived celebrations as spaces for autonomous cultural expression, social organization, and political empowerment. Their appropriation of Catholic-based celebrations calls into question the long-held idea that Africans and their descendants in the diaspora either resignedly accepted Christianity o…
That there be no black brotherhood’
This essay discusses Mexican colonial officials’ efforts to suppress Afro-Mexican confraternities, or lay Catholic brotherhoods, between 1568 and 1612, a period of black confraternal activity in Mexico that has not received scholarly attention. Colonial officials – from the viceroy to royal magistrates to Church and city officials – suspected that Afro-Mexicans used brotherhoods to disguise unorthodox and criminal activities, including planning s…
Architects of their own humanity
Writing about Afro-Brazilians in the second part of his history of the Franciscan Order in Brazil, Novo orbe serafico brasilico (Seraphic Brazilian New World, 1764–68), friar Antonio Santa Maria Ja
T he S panish P etition S ystem , H ospital/ity, and the F ormation of a M ulato C ommunity in S ixteenth -C entury M exico
In 1568, a group of Mexican mulatos unsuccessfully petitioned the Spanish crown for a license to build a hospital. The mulatos’ petition, however, is an important document that speaks to the legal avenues Afro-Mexicans explored in the mid sixteenth century in their attempts to improve their social position. Through an analysis of how the petition process played out, this article demonstrates how that process epitomized the growing limits placed o…
Indigenous and Black Confraternities in Colonial Latin America
Sovereign Joy
Pardos’ Triumph
On September 13, 1745, the pardo (mixed-race Afro-Brazilian) brotherhood (lay Catholic association) of Nossa Senhora do Livramento (Our Lady of Emancipation) of Recife, Pernambuco, in collaboration with the pardo brotherhood of Nossa Senhora de Guadalupe (Our Lady of Guadalupe) in neighboring Olinda, enthralled Pernambuco’s largest city with a great festival in honor of Blessed Gonçalo Garcia (1556–97). Like many colonial festivals, the festiviti…
Resoundings of Early Modern Afro-Catholic Festive Culture
This Constellation is intended to complement the author's book and give readers access to color versions of some of its illustrations, which could only be printed in black and white in the original publication. As in other parts of the Iberian world (i.e., the Iberian Peninsula and all the territories under Spanish and Portuguese control), these performances were usually staged by lay Catholic confraternities
Cultura afrobarroca mexicana
Este artículo estudia la cultura afrobarroca y la soberanía negra de los afromexicanos a través del análisis de la descripción de dos performances de “reyes negros” que se encuentran en la “Relación de las fiestas insignes que en la Ciudad de México se hicieron en la dedicación de la Iglesia de la Casa Profesa y beatificación de nuestro Santo Padre Ignacio” de 1610. La finalidad de este análisis es triple. Primero se busca distinguir estos reyes …
Black Festive Practices in the Early Modern Iberian World
In the early-modern Iberian world, people of African descent engaged in festive practices both in isolation and as part of wider religious and civic communities. Based on contemporary chronicles, festival accounts and visual sources, our knowledge of these practices remains partial, both because contemporary writers and artists were largely non-Black and because these authors and artists inscribed these traditions within the Eurocentric exotic ge…
Expanding the colonial archive
Reflecting on the insights the churches Black brotherhoods built in colonial Brazil have to offer about the patrons' lives and subjectivities, this brief provocation invites to think the colonial archive beyond the static document
Atlantic Masters
Brazil received the largest number of Africans enslaved into the Americas: nearly five million by some estimates. Thus, Brazil became the world’s largest slavocracy. But slavery was not the only experience available to Africans and Brazilians of African descent in slavery-era Brazil. Numerically, Afro-Brazilians dominated the arts in colonial Brazil. However, very few of those artists and artisans, many of whom were enslaved, are known by name to…
Modernity and Counternarrative in Marcelo D’Salete’s Angola Janga and Gayl Jones’s Palmares
This short article offers some remarks to contextualize the interview that follows with Marcelo D’Salete, a Brazilian graphic novelist known for his works on the history of slavery and Black resistance in Brazil. The article focuses on D’Salete’s great work Angola Janga (2017), about the famous maroon community in seventeenth-century Brazil known to the Portuguese as Palmares, and discusses this work in relation to the six-volume Palmares (2020) …
Redesigning the Past”
In this interview, Miguel Valerio (a scholar of Afrodiasporic culture in colonial Latin America and early modern Iberia) engages in a conversation with Marcelo D’Salete, a well-known graphic novelist whose works center on the experiences of Black people in Brazil. The range of topics they discuss include Palmares, the seventeenth-century maroon community that is at the center of D’Salete’s Angola Janga (2017); the history, future, and present of …
Afro-Atlantic Catholics
On the Cover Art
This is a statement by the artist for this volume's cover. It has been translated by the guest editor
“Todo hombre o mujer esclavizado que se quiera liberar”
El mayor número de africanos esclavizados en América fue llevado a Brasil: cinco millones según algunas estimaciones, lo que convirtió a Brasil en la sociedad esclavista más grande de la historia en los siglos XVIII y XIX. Brasil también fue la última nación en abolir la esclavitud en 1888. El territorio igualmente albergó el número más grande de hermandades afrocatólicas, cerca de 165 en los siglos XVIII y XIX. Estas instituciones les permitiero…
Vidas afrocoloniales, nueva investigación
Más de siete millones de los once a doce millones de africanos esclavizados que sobrevivieron la travesía atlántica fueron vendidos en lo que hoy llamamos América Latina; 4,8 millones en el entonces Brasil del imperio portugués, principalmente entre los siglos XVIII y XIX (Klein y Vinson; Klein y Luna). Brasil también fue el último país en oficialmente abolir la esclavitud, en 1888. En la región el trabajo esclavo variaba mucho: minería en Potosí…
Mapping the Public Rituals of the Portuguese Empire
Art (16 obras) · History (12 obras) · Colonialism, slavery, and trade (10 obras) · History (9 obras) · Sociology (9 obras) · Colonialism (8 obras) · Political science (8 obras) · Archaeology (7 obras) · Humanities (7 obras) · Philosophy (7 obras)