ellauri011.html on line 525: Speaking to a Brazilian newspaper, Coelho said "One of the books that caused great harm was James Joyce's Ulysses, which is a pure style. There is nothing there. Stripped down, Ulysses is a twit."
ellauri065.html on line 482: "Captain" Virgulino Ferreira da Silva (Brazilian Portuguese: [viʁɡulĩnu feˈʁejɾɐ da ˈsiwvɐ]), better known as Lampião (older spelling: Lampeão, Portuguese pronunciation: [lɐ̃piˈɐ̃w], meaning "lantern" or "oil lamp"), was probably the twentieth century's most successful traditional bandit leader. The banditry endemic to the Brazilian Northeast was called Cangaço. Cangaço had origins in the late 19th century but was particularly prevalent in the 1920s and 1930s. Lampião led a band of up to 100 cangaceiros, who occasionally took over small towns and who fought a number of successful actions against paramilitary police when heavily outnumbered. Lampião's exploits and reputation turned him into a folk hero, the Brazilian equivalent of Jesse James or Pancho Villa.
ellauri090.html on line 103: Quincas Borba is a novel written by the Brazilian writer Machado de Assis. It was first published in 1891. It is also known in English as Philosopher or Dog? The novel was principally written as a serial in the journal A Estação from 1886 to 1891. It was definitively published as a book in 1892 with some small but significant changes from the serialized version.
ellauri118.html on line 1162: Pieixoto´s name suggests Pope Pius IX, a Vatican pope (1854-1878), who, in his first year of office, issued the doctrine of the Immaculate Conception of the Blessed Virgin Mary. Peixoto is a Portuguese surname. It refers to fish. Notable people with the surname include: Alvarenga Peixoto (1743-1793), Brazilian poet, born in Rio de Janeiro; António Augusto de Rocha Peixoto (1866-1909), Portuguese naturalist, ethnologist and archaeologist; César Peixoto (born 1980), Portuguese footballer who plays for Sport Lisboa e Benfica in the Portuguese first division.
ellauri236.html on line 63: The research is the latest in a growing body of evidence that social platforms are failing to prevent a flood of disinformation — some of it tinged with violence — on their services ahead of the runoff election Sunday between President Jair Bolsonaro and former president Luiz Inácio Lula da Silva. Brazilian lawmakers last week granted the nation’s elections chief unilateral power to force tech companies to remove misinformation within two hours of the content being posted — one of the most aggressive legal measures against North American social media giants that any country has taken.
ellauri236.html on line 98: One man interviewed by The New York Times played a video he received on WhatsApp that said Mr. Bolsonaro had visited Russia this year to get President Vladimir V. Putin’s help in fighting the Brazilian left’s plans to steal Sunday’s election.
ellauri236.html on line 108: According to Brazil's Superior Electoral Court, Positivo Tecnologia, a Brazilian company, won the most recent bid to produce electronic voting machines for this year's election. Smartmatic and Dominion confirmed their equipment is not being used in Brazil. But the voting machine claims resurged this month, both in WhatsApp messages in Brazil about Smartmatic and in English-language posts on U.S. social media sites claiming, incorrectly, that Dominion or Smartmatic machines were used in Brazil.
ellauri243.html on line 188: 1. Barking at the ape 2. Box lunch at the ‘Y’ 3. Breakfast in bed 4. Brushing one’s teeth 5. Carpet-munching 6. Chewing the she-Fat 7. Clam-jousting 8. Clam-lapping 9. Cleaning the fish tank 10. Connie lingus 11. Contacting the aliens 12. Conversing with moses 13. Devil’s kiss 14. Dinner beneath the bridge 15. Doing it the French way 16. Donning the Beard 17. Drinking from the furry cup 18. Eating at the ‘Y’ 19. Eating fur pie 20. Eating out 21. Eating the peach 22. Eating squirrel 23. Eating sushi from the barbershop floor 24. Eating tinned mussels 25. Egg mcmuff 26. Face-fucking 27. Facing the nation 28. Fanny-noshing 29. Fence-painting 30. French-kissing Mr. Lincoln 31. Fuzz sandwich 32. Giving face 33. Gnawing on roast beef 34. Going downstairs for breakfast 35. Going south 36. Gomorrahry 37. Gorilla in the washing machine 38. Growling at the badger 39. Gumming the monster 40. Husband’s supper 41. Kissing between the hips 42. Kissing the wookie 43. Lady braille 44. Lady Semaphore 45. Larking 46. Lapping the gap 47. Lapping the lint trap 48. Lick-a-chick 49. Lickety-slit 50. Licking anchovy 51. Lip service 52. Lip-synching to the fish-fueled jukebox 53. Low-calorie snacking 54. Making mouth music 55. Medicating the hairy paper cut 56. Mopping the vulva 57. Mustache-riding 58. Muff-diving 59. Mumbling in the moss 60. Munching the bearded clam 61. One-man band 62. Oyster-gargling 63. Parting the fuzz 64. Pastrami sandwich 65. Pearl-diving 66. Placating the beaver 67. Playing in the sandbox 68. Playing the hair harmonica 69. Prawn breath 70. Pruning the orchid 71. Pug-noshing 72. Pussy-nibbling 73. Seafood dinner 74. Sipping at the fizzy cup 75. Sitting on a face 76. Slurping at the furry coconut 77. Smoking the fur 78. Sneezing in the basket 79. Spa time For Lady Boner 80. Speaking in tongues 81. Spraying the crops 82. Tackling the Brazilian 83. Talking to the canoe driver 84. Talking to lassie 85. Telephoning the stomach 86. Testing the echo in the love cave 87. Testing the waters 88. Tipping the velvet 89. Tongue-fucking 90. Tonguing the bean 91. Trimming the hedges 92. Velvet buzzsaw 93. Wearing the feed bag 94. Wearing the Sticky Beard 95. Whispering into the wet ear 96. Whispering to Venus 97. Whistling in the dark 98. Worshiping at the altar 99. Yaffling 100. Yodeling in the canyon 101. January Nelson
ellauri247.html on line 114: GLOSSARY Bahloo, moon. Beeargah, hawk. Beeleer, black cockatoo. Beereeun, prickly lizard. Bibbee, woodpecker, bird. Bibbil, shiny-leaved box-tree. Bilber, a large kind of rat. Bindeah, a prickle or small thorn. Birrahlee, baby. Birrableegul, children. Birrahgnooloo, woman's name, meaning "face like a tomahawk handle." Boobootella, the big bunch of feathers at the back of an emu. Boolooral, an owl. Boomerang, a curved weapon used in hunting and in warfare by the blacks; called Burren by the Narran blacks. Borah, a large gathering of blacks where the boys are initiated into the mysteries which make them young men. Bou-gou-doo-gahdah, the rain bird. Bouyou, legs. Bowrah or Bohrah, kangaroo. Bralgahs, native companion, bird. Bubberah, boomerang that returns and bumps you in the back of your head. Buckandee, native cat. Buggoo, flying squirrel. Bulgahnunnoo, bark-backed. Bunbundoolooey, brown flock pigeon. Bunnyyarl, flies. Byamee, man's name, meaning "big man." Bwana, African sir. Capparis, caper. Combi, bag made of kangaroo skins. Comfy, foldable plastic pillow. Cookooburrah, laughing jackass. Coorigil, name of place, meaning sign of bees. Corrobboree, black fellows' dance. Cunnembeillee, woman's name, meaning pig-weed root. Curree guin guin, butcher-bird. Daen, black fellows. Dardurr, bark, humpy or shed. Dayah minyah, carpet snake (vällykäärme). Deegeenboyah, soldier-bird. Decreeree, willy wagtail. Dinewan, emu. Dingo, native dog. Doonburr, a grass seed. Doongara, lightning. Dummerh, 2nd rate pigeons. Dungle, water hole. Dunnia, wattle. Eär moonan, long sharp teeth. Effendi, Turkish sir. Euloo marah, large tree grubs. Edible. In fact yummy. Euloo wirree, rainbow. Gayandy, borah devil. Galah or Gilah, a French grey and rose-coloured cockatoo. Gidgereegah, a species of small parrot. Gooeea, warriors. Googarh, iguana. Googoolguyyah, run into trees. Googoorewon, place of trees. Goolahwilleel, absolutely top-knot pigeon. Gooloo, magpie. Goomade, red stamp. Goomai, water rat. Goomblegubbon, bastard or just plain turkey. Goomillah, young girl's dress, consisting of waist strings made of opossum's sinews with strands of woven opossum's hair hanging about a foot square in front. Yummy. Goonur, kangaroo rat. Goug gour gahgah, laughing-jackass. Literal meaning, "Take a stick of bamboo and boil it in the water." Grooee, handsome foliaged tree bearing a plum-like fruit, tart and bitter, but much liked by the blacks. Guinary, light eagle hawk. Guineboo, robin redbreast. Gurraymy, borah devil. Gwai, red. Gwaibillah, star. Kurreah, an alligator. Mahthi, dog. Maimah, stones. Maira, paddy melon. Massa, American sir. May or Mayr, wind. Mayrah, spring wind. Meainei, girls. Midjee, a species of acacia. Millair, species of kangaroo rat. Moodai, opossum. Moogaray, hailstones. Mooninguggahgul, mosquito-calling bird. Moonoon, emu spear. Mooregoo, motoke. Mooroonumildah, having no eyes. Morilla or Moorillah, pebbly ridges. Mubboo, beefwood-tree. Mullyan, eagle hawk. Mullyangah, the morning star. Murgah muggui, big grey spider. Murrawondah, climbing rat. Narahdarn, bat. Noongahburrah, tribe of blacks on the Narran. Nullah nullah, a club or heavy-headed weapon. Nurroo gay gay, dreadful pain. Nyunnoo or Nunnoo, a grass humpy. Ooboon, blue-tongued lizard. Oolah, red prickly lizard. Oongnairwah, black driver. Ouyan, curlew. Piggiebillah, ant-eater. One of the Echidna, a marsupial. Quarrian, a kind of parrot. Quatha, quandong; a red fruit like a round red plum. Sahib, Indian sir. Senhor, Brazilian sir. U e hu, rain, only so called in song. Waligoo, to hide. Wahroogah, children. Wahn, crow. Walla Walla, place of many waters. Wallah, I swear to God. Wallah, Indian that carries out a manual task. Waywah, worn by men, consisting of a waistband made of opossum's sinews with bunches of strips of paddy melon skins hanging from it. Wayambeh, turtle. Weeoombeen, a small bird, girl's name. Some thing like robin redbreast, only with longer tail and not so red a breast. Willgoo willgoo, pointed stick with feathers on top. Widya nurrah, a wooden battle-axe shaped weapon. Wirree, small piece of bark, canoe-shaped. Wirreenun, priest or doctor. Womba, mad. Wondah, spirit or ghost. Wurranunnah, wild bees. Wurranunnah, tame bees. Wurrawilberoo, whirlwind with a devil in it; also clouds of Magellan. Yaraan, white gum-tree. Yhi, the sun. Yuckay, oh dear!
ellauri263.html on line 688: Coined by the Kerista Community in the 1970s. Possibly derived from French compère (“partner”), plus -sion, based on an earlier use of the French compérage to denote the practice of brothers-in-law sharing wives observed among Tupi people of the Brazilian Amazon.
ellauri267.html on line 1401: Even as late as the 19th century, "Sebastianist" peasants in the town of Canudos in the Brazilian sertão believed that the king would return to help them in their rebellion against the "godless" Brazilian republic.
xxx/ellauri319.html on line 311: Manuel Bandeira, Brazilian poet, had tuberculosis in 1904 and expressed the effects of the disease in his life in many of his poems
xxx/ellauri491.html on line 92: Briteille se sopi mainiosti. The Brits supported the independence of Brazil (declared in 1822) primarily for economic and strategic reasons. Free Trade Access: Britain wanted to bypass the Portuguese trade monopoly. By supporting independence, they gained preferential tariffs and direct access to the Brazilian market for their manufactured goods, particularly textiles. Abolition of Slave Trade: Britain pressured the newly independent nation to abolish the Atlantic slave trade in which profited their competitors more than themselves. Brazil eventually signed a treaty in 1826 promising to end the trade within four years in exchange for British recognition. (Haha slavery lasted another 62 years.) Strategic Influence: Britain acted as a mediator between Portugal and Brazil to "maintain regional stability" ie. to secure its position as the dominant naval and economic power in the South Atlantic. Debt and Loans: The British government and banks provided loans to Brazil to pay off its "independence debt" to Portugal, effectively making the new empire financially dependent on London.
xxx/ellauri491.html on line 152: Acosta Ñu song, Also called _Mitã'i Ñorairõ_ - "The Children’s Battle". About Dec 16, 1869. Brazilian forces attacked a Paraguayan camp defended mostly by boys 12-15 because all the adult men were dead. Paraguay calls it a massacre. Brazil calls it a battle. It was a pre-emptive strike. López's actions were viewed by some as aggression for self-aggrandizement, while others saw it as a war of conquest by the Triple Alliance. Sounds so much like the Ukraine war.
xxx/ellauri491.html on line 237: The common characteristic of Brazilian indigenous peoples in terms of religion is shamanism. The shaman is responsible for conducting the rituals. Among the Tupi-Guarani peoples, the shaman is called a pajé, the person who deals with the connections between living beings, nature, living and dead humans. WTF what's the diff to any other religion? Not really anything, to be honest, said Isaac with little hair.
xxx/ellauri491.html on line 354: it was in Berlin’s Dahlem Botanical Garden in 1928 that Brule Marx first discovered the tropical plants of his native land. Experimenting with plants from the rain forest near Recife, hometown of his French-Brazilian mother, Cecília Burle, Roberto Marx created his first garden at the family home near Sugarloaf Mountain that attracted the interest of Professor Lúcio Costa, head of the National School of Fine Arts, where Burle Marx studied, and future leading architect of midcentury Brazil. Costa hired Burle Marx to design the garden at a private residence he had designed.
xxx/ellauri491.html on line 373: Modern curricula favor authors whose perspectives fit later Brazilian national identity or whose works are more widely read.
xxx/ellauri491.html on line 376: Pocahontas stories have been used to justify settlement and assimilation narratives in Anglo‑American history; Brazilian epics engage nationhood, colonial critique, and literary aesthetics not much differently. Both the John Smith/Disney Pocahontas stories and José de Alencar’s Peri/Cecília (Peri e Cecília) frame cross‑racial romance as a focal drama that sexualizes and mediates contact between colonizers and Indigenous people. Romanticize the Indigenous partner (noble savage or idealized other) to make the relationship palatable to the settler audience. Serve population swapping and immigrant nation building with colonial narratives by resolving cultural tensions through intimate bonds rather than structural change. Sanitize power imbalances: consent, agency, and the colonial context are often glossed or romanticized.
xxx/ellauri491.html on line 559: Öljykriisin jälkeen Dodge 1800 oli ensimmäinen prototyyppi, joka oli suunniteltu pelkällä etanolilla toimivalla moottorilla. The Brazilian car manufacturing industry developed flexible-fuel vehicles. The US and Brazil are the two largest ethanol-producing countries, accounting for 52% and 28% of global production, respectively. Käydään tullisotia, sademezää niitetään kuin heinää. 1000 arvores por dia.
xxx/ellauri491.html on line 565: Fordlândia was established by American industrialist Henry Ford in the Amazon rainforest in 1928 as a prefabricated industrial town intended to be inhabited by 10,000 people to secure a source of cultivated rubber for the automobile manufacturing operations of the Ford Motor Company in the United States. Ford had negotiated a deal with the Brazilian government granting him a concession of 10,000 km2 (3,900 sq mi) of land on the banks of the Rio Tapajós near the city of Santarém, Pará, Brazil, in exchange for a 9% share in the profits generated. Ford's project failed, and the city was abandoned in 1934.
xxx/ellauri491.html on line 569: The site was developed as a planned community with different areas of the city being designated for the Brazilian workers and the American managers, who lived in the so-called American Village. Significant infrastructure was built, including American-style houses, a hospital and a school. As part of the utopia, a swimming pool, golf course, tennis courts, and a movie theater were also constructed.
xxx/ellauri491.html on line 577: In 1930, the native workers grew tired of Ford's imposed diet in addition to a change with how the food was distributed and revolted in the town's cafeteria. This became known as the Breaking Pans (Portuguese: Quebra-Panelas). The rebels proceeded to cut the telegraph wires and chased away the managers and even the town's cook into the jungle for a few days until the Brazilian Army arrived and ended the revolt. Agreements were then made on the type of food the workers would be served.
xxx/ellauri491.html on line 580: In 1945, Henry Ford's grandson Henry Ford II sold the area comprising both towns back to the Brazilian government for a loss of over US$20 million (equivalent to $358 million in 2025).
xxx/ellauri491.html on line 587: Why don't Brazilians give a shit about their Indians?
xxx/ellauri491.html on line 589: Many Brazilians may not fully understand the struggles of Indigenous peoples due to historical neglect and systemic issues, including the ongoing violence and land theft they face. Additionally, economic interests often overshadow Indigenous rights, leading to a lack of support from the government and society at large.
xxx/ellauri491.html on line 591: The struggles of Indigenous peoples in Brazil are often overlooked due to a long history of neglect and systemic issues. Since the arrival of European colonizers in 1500, Indigenous populations have faced violence, land theft, and cultural erasure. This historical backdrop has contributed to a lack of awareness and understanding among many Brazilians regarding the ongoing challenges faced by these communities.
xxx/ellauri491.html on line 595: Indigenous territories are frequently invaded for agricultural expansion, resulting in the displacement of Indigenous communities. Many Brazilians may not recognize the extent of this issue, as the economic benefits of agribusiness are often highlighted while the rights and struggles of Indigenous peoples are marginalized.
xxx/ellauri491.html on line 597: The Brazilian government has historically provided scant support for Indigenous rights. Although the constitution protects these communities, enforcement is weak. Organizations like FUNAI (National Indian Foundation) that are meant to safeguard Indigenous rights have faced pressure and weakening, further diminishing their effectiveness.
xxx/ellauri491.html on line 599: There is a general lack of public interest in the plight of Indigenous peoples. Many Brazilians do not Even want to be informed about the ongoing violence, land disputes, and cultural loss that these communities experience. This ignorance can lead to apathy or indifference towards their struggles.
xxx/ellauri491.html on line 601: The combination of historical neglect, economic interests, and insufficient government support contributes to a general lack of concern among many Brazilians for their Indigenous populations. Addressing these issues requires increased awareness and advocacy for Indigenous rights and recognition of their cultural significance.
xxx/ellauri491.html on line 607: Brazilians do care about indigenous people, but the situation is "complex," with real problems and real efforts rather than blanket indifference.
xxx/ellauri491.html on line 609: Brazil has the largest indigenous population in the Americas—around 1.7 million people across more than 300 ethnic groups and hundreds of languages. They hold legal rights to roughly 13-14% of the national territory through demarcated lands, a system established after the 1988 Constitution. This is not nothing; it reflects decades of activism, legislation, and court rulings that recognize indigenous territorial rights. Many Brazilians, especially in urban centers, support indigenous causes through NGOs, protests, and cultural recognition (e.g., festivals, education programs, and public figures like indigenous senators or artists), when it's fun.
xxx/ellauri491.html on line 611: Why it can seem like indifference? Poverty and development priorities: Brazil faces massive inequality, urban crime, infrastructure gaps, and economic pressures. Indigenous issues compete with demands from millions of poor non-indigenous Brazilians. Amazon development (soy, cattle, mining) has historically been pushed for jobs and growth, sometimes clashing with land protections. This isn't unique to Brazil—similar tensions exist in Canada, Australia, the U.S., and Indonesia, i.e. wherever the Western colonialists pushed their dirty dicks.
xxx/ellauri491.html on line 617: Historical legacy: Colonialism, disease, and assimilation policies caused massive population loss centuries ago. Modern Brazil is a mameluk/mixed society with Portuguese, African, indigenous, and immigrant roots. Many Brazilians view the country as divided by "haves vs. havenots" rather than divided by "indigenous vs. settler." Actually things are really fine for the injuns! Honest injun!
xxx/ellauri491.html on line 625: Progress metrics: Life expectancy, literacy, and access to services for indigenous Brazilians have improved over decades, though gaps remain compared to national averages. Some groups manage sustainable economies or ecotourism.
xxx/ellauri491.html on line 629: The framing "Brazilians don't care" is a broad stereotype that overlooks variation—urban left-leaning Brazilians often champion indigenous rights more vocally than rural conservatives, just as in other countries. Uncle Toms are actually quite content. Corruption, bureaucracy, and competing interests slow solutions more than outright apathy. If specific incidents or data drive the question, those are worth examining case-by-case rather than attributing it to national character. In fact all kinds of unfair entitlement and injustice look better case by case!
xxx/ellauri492.html on line 299: Zumbin edeltäjästä Ganga Zumbasta on jäänyt elokuvia. Vanhojen quilombojen jäänteet asuivat alueella vielä sata vuotta. Quilombo oli alun perin Brasiliassa siirtomaa-aikana syntynyt yhteisö, jonka perustivat karkuteillä olevat orjuutetut afrikkalaiset. quilombo tulee kimbundun sanasta kilombo 'sotaleiri'. Useimmat quilombojen asukkaista joita kutsutaan quilomboloiksi olivat kastanjanruskeita, mikä tarkoittaa karannutta orjaa. Nämä yhteisöt olivat tärkeä orjuuden vastarinnan muoto. Kuuluisin ja suurin quilombo oli 1600-luvulla toiminut Quilombo dos Palmares, joka kasvoi autonomiseksi tasavallaksi ja jossa asui parhaimmillaan jopa 20 000 kastanjanruskeaa ihmistä. Quilomboista puhuu myös Vicente Campos lehdykässä ´A escravidao de Paraiba'. They're called "literatura de cordel" (cordelista eli narusta ripustettuja vihkosia); the small booklets are known as "folhetos de cordel" or simply "cordéis." They represent the best of the Brazilian folk-popular tradition.
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