Real and mythopeic notes on Portuguese culture.
Retu cum lanta-na-cabesa-inchidu-ku-stiru toma conta na kultura di Portuges.
"The Jester", romantic drama of Portugal's national founding
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The late Portuguese film director José Álvaro Morais directed into his Lucarno Golden Leopard-winning The Jester a dozen apparently separate threads weaving together a vivid picture of Lisbon's young intelligentsia in 1978 amid the idealism aroused by the Portuguese revolution finally dying. It was mostly about most of the central characters being involved in putting on a play (adapted from the novel The Jester by Alexandre Herculano, on whom I shall write more here later on), counterpointing the on-stage and off-stage lives, especially the off-stage gun-running to finance the play, an ambivalent love triangle, and a murder... The on-stage scenes were designed sumptuously enough (although with their playful anachronisms of a contemporary theatrical performances) and are in enough of an amount that I ended doing a fan edit cutting just them, the off-stage scenes that mimick the missing scenes of the novel enough and then added some of the similar plotted opera Rigoletto in a 1956 film adaptation.
Herculano's novel concerned Don Bibas, a monk who leaves his monastery and his vows and becomes the "court" jester of Count Henrique and Teresa of Portugal in the county's "court" at Guimaraens. After the death of the Count, Teresa became the ruling Countess, involved herself with Count Fernán Pérez de Trava and as daughter of King Alfonso VI of Leon and Castile she starts declaring herself "Queen of Portugal". With Teresa and the Count of Trava as ruling couple, Galician nobles that came with him get favoured among the local nobility, provoking the revolt of Portuguese and Coimbra nobility, rallying (lead by council head Egas Monis) around Henrique's and Teresa's son Don Alfonso Henriques. It is then that Egas Monis Coelho, nephew to Egas Monis, comes back from the Holy Land where he tried to prove himself worthy of his lady Dulce, who is being courted by an Aragonese knight of Fernán Pérez, Don Garcia Bermudez, whom the Count of Trava favours to marry Dulce. Don Bibas mocks Bermudez for his vain courting and Trava for his insisting on such an union, so Trava punishes him to get several lashes. So Bibas helps liberate imprisoned supporters of Don Afonso Henriques from the castle of Guimaraens (including Egas Monis Coelho) and thanks to this the war for the control of the Portuguese County is won by Afonso Henriques' gents and thanks to that, Bermudez dies and Trava and "Queen" Teresa are exiled. Having fulfiled his revenge, Don Bibas becomes the court jester of the new Count (and soon the founding King) of Portugal Alfonso Henriques, and there was once upon a country...
The best ending to a story in Portuguese cinema history
Enjoy!
"O Bobo", drama romântico sobre a fundação nacional de Portugal
O falecido realizador de cinema Português José Álvaro Morais realizou dentro do seu filme vencedor-do-Leopardo de Ouro de Lucarno O Bobo uma dúzia de fios aparentemente separaados tecendo juntos uma imagem vívida da jovem intelligensia de Lisboa em 1978 por entre o idealismo inspirado pela revolução portuguesa finalmente moribunda. Era maioritariamente sobre a maior parte das personagens centrais serem envolvidas no pôr em cena uma peça (adaptda do romance O Bobo de Alexandre Herculano, sobre quem escreverei mais aqui mais tarde, contrapondo as vidas em-palco e fora-de-palco, especialmente o tráfico de armas fora-de-palco para financiar a peça, um triângulo amoroso ambivalente, e um assassínio... As cenas em-palco tiveram design sumptuoso que baste (embora com os seus anacronismos brincalhões de performance teatral contemporânea) e são em quantidade suficiente que eu acabei por fazer uma remontagem de fã cortando-as a juntá-las, às cenas de-fora-de-palco que imitam as cenas que faltam do romance o suficiente e então acrescentei algo da ópera de enredo similar Rigoletto numa adaptação cinematográfica de 1956.
O romance de Herculano concerna Dom Bibas, um monge que deixa o seu mosteiro e seus votos e torna-se o bobo da "corte" dos Condes Henrique e Teresa de Portucale na "corte" do condado em Guimarães. Depois da morte do Conde, Teresa torna-se a Condessa governante, envolvida com Conde Fernán Pérez/Fernão Peres de Trava e como filha do Rei A(l)fonso VI de Leão e Castela começa a declarar-se "Rainha de Portugal". Com Teresa e o Conde de Trava como casal mandante, nobres Galegos que vieram com ele são favorecidos por entre a nobreza local, provocando a revolta da nobreza portucalense e coimbrã, ajuntando-se (liderados pelo cabecilha do conselho Egas Monis) em torno do filho de Henrique e Teresa Dom A(l)fonso Henriques. É então que Egas Monis Coelho, sobrinho de Egas Monis, volta da Terra Santa onde tentou provar-se digno de sua dama Dulce, que está a ser cortejada por um cavaleiro Aragonês de Fernão Peres, Dom Garcia Bermudez, a quem o Conde de Trava favorece a casar com Dulce. Dom Bibas goza de Bermudez pelo seu vão cortejar e de Trava pelo seu insistir sobre tal união, assim Trava castiga-o a receber várias chibatadas. Assim Bibas ajuda a libertar ajudantes presos de Dom Afonso Henriques do castelo de Guimarães (incluindo Egas Monis Coelho) e graças a isto a guerra pelo controlo do Condado Portucalense é ganha pelos fidalgos de Afonso Henrique e graças a isso, Bermudez morre e Trava e a "Rainha" Teresa são exilados. Tendo concretizado a sua vingança, Dom Bibas torna-se bobo da corte do novo Conde (e em breve Rei fundador) de Portugal A(l)fonso Henriques, e era uma vez um país...
O melhor final de uma estória na história do cinema português
The Christmas repertoire of Portugal, as common in Catholic and Orthodox countries is mostly (Christian-)faith-based (descriptions of the several elements and details of the Nativity story from Gabriel's annunciation of Mary's immaculate conception all the way to the exile in Egypt, in whole or in part, describing worshipping the Deus menino /God infant/baby Jesus in the manger He was born in according to Luke, describing the Virgin Mary during the Nativity story or family scenes during the early life of Jesus, and when expressions of things common in more secularised Christmas songs like giving, family and community coming together, the sadness of being poor on Christmas or the cold weather appear they tend to be given through singing on the Magos /Magi/Wisemen Kings, the Sagrada Família /Holy Family, the worship of the poor shepherds or the poor first Christmas of Jesus and his family). That being said, some luso Christmas songs also describe: the (Christian-)faith-based ...
I n the northeastern Portuguese region of Trahs-os-Montes (and today to a lesser extent in the central Beiras /"Marches" region, where in the Sabugal municipality it was still practiced in the early 20th century), there is a folk fighting style of wrestling ( luta-livre in Portuguese) called Galhofa (literally meaning "Jest", due to the oldtimey practice including not only the grappling wrestling moves but in general incentivising quick-thinking as in play-insults and retorts in the flyting manner and merrymaking and drinking together along the way) or in the civil parish of Soito (Sabugal municipality) Maluta ("Muhfight" as corruption of "My-fight"). It is the only traditional Portuguese martial art that is a hand to hand combat sport (unlike the previously profiled jogo do pau /"stick-fare/-match" which is a form of fencing/armed combat). As with the jogo , nobody is quite sure on its origins or antiquity, being an old rural cu...
Gotham City Sirens #10 Probably the most famed Portuguese martial art is jogo do pau (literally "stick game", also known in Portugal as jogar as canas , "playing/casting the reeds/canes" or combate a / jogo de varapau , "combat by beanbagpole/beanbagpole game"), a form of stick fencing shared by Portugal and the northern neighbouring and related Spanish region of Galicia/ Galiza (especially common in the areas around the borderlands and Galician Minho/Miño river, to the point that Galician Xanquin Lorenzo Fernandez proposed a Portuguese origin to its presence in Galician borderlands). It is not exactly known when or how it started, nor how old it is. Like many similar stick fighting arts, it mostly came from peasants practicing and fighting (mostly raiders/invaders or to settle small quarrels) with farming tools or easily made clubs and (quarter)staffs out of tree branches they could find all around them in the countryside and woods, and country gents...
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