Brazilian Portuguese Quotes

Quis contar, não valia a pena. Ninguém entenderia.

Congratulations. You have met your conscience. In my experience, the world is divided between those who have one and those who don't. And the ones with one are divided into those who will act on their conscience and those who won't. Those who will are, I'm afraid, the smallest category. They will *jeito*. It's Brazilian Portuguese. It means to find a way to get something done, no matter what the obstacles.

About the new saga of Camp Half-Blood, Percy continues to narrate the book? Rachel (the new Delphic oracle) will remain on the books "(I am Brazilian and I love your books ... I can not wait for the books debut in Portuguese).

Spanish—how shall I say this?—is like Portuguese spoken with a speech impediment.

Se Deus é grande, o mato é maior.

Por favor, não se esqueça de mim! Não ria da garota de vinte anos que vai ao seu encontro na estação todos os dias, todos os dias, e retorna sozinha; por favor, me mantenha viva em suas lembranças! Não revelo o nome desta pequena estação de propósito. Mas, mesmo que não o diga, um dia você me encontrará.

Was it? It helps to dig back into the origins of Ebonics. Enslaved Africans formulated new languages in nearly every European colony in the Americas, including African American Ebonics, Jamaican Patois, Haitian Creole, Brazilian Calunga, and Cubano. In every one of these countries, racist power—those in control of government, academia, education, and media—has demeaned these African languages as dialects, as “broken” or “improper” or “nonstandard” French, Spanish, Dutch, Portuguese, or English. Assimilationists have always urged Africans in the Americas to forget the “broken” languages of our ancestors and master the apparently “fixed” languages of Europeans—to speak “properly.

According to my Brazilian papers, I was born on April 30, 1983. That was also the thirty-seventh birthday of the king of Sweden, on the far side of the Atlantic from Diamantina, Brazil, where I took my first breaths. When I was little, Mamãe (the Portuguese word for mother) used to tell me that I was born in the woods, that my father was an Indian, so I was half-Indian. I don’t know whether this is true. I don’t know whether she embellished the story a bit, made it a little nicer than saying she didn’t know who my father was, or that he didn’t want anything to do with us. But I’ve always liked her version, and for many years I chose to believe it. A part of me still wants to believe it’s true. What I know and remember is that I spent my first years in the woods and caves outside of Diamantina with my mother

The Portuguese word saudade has no direct English translation; applied to a range of human experience it conveys longing, nostalgia, homesickness, the desire for something that was. The central feeling is lack or loss. It is a personal sentiment of one who perceives that she is losing important pieces of herself, or the places that made her who she is. But it can also be a collective sentiment, affecting a community that loses its spatial or temporal referents, a social class that loses its position of power to history.

These changes occurred just as the Spanish conquest of the Caribbean islands and the Portuguese settlement of the Brazilian subcontinent was getting under way and thus opened the American market for African slaves. The decimation of the native Arawak and Carib peoples in the Caribbean islands, the first major zone of European settlement, especially encouraged the early experimentation with African slave labor.

When a Dutch ship with three Jewish merchants on board dropped anchor in August 1645 at a part of the Brazilian coast that, unbeknown to them, had been captured by Portuguese rebels, two of the Jews—because they were conversos born as Christians—were arrested and executed as apostates.28

I met Brazilian immigrants who tried to forget they were Brazilian. They got themselves American partners, American children, American jobs, and stored the Portuguese language in some hard-to-access place in their throats and only took pride in their origins when someone spoke praisingly of samba or capoeira (the latter too, in its origin, the martial art of the displaced, of the expatriated, of those torn from their homes). Or the Gracie brothers’ Brazilian jujitsu. Apart from these things, Brazil was crap. And getting worse and worse. Worse and worse. (Don’t you read the news? Did you see what the drug lords did in São Paulo?)

The Brazilians have a great phrase for this. In Portuguese, a person who has the ability to hang in and not give up has garra. Garra means “claws.” What imagery! A person with garra has claws that burrow into the side of the cliff and keep him from falling. So do the saved. They may get close to the edge; they may even stumble and slide. But they will dig their nails into the rock of God and hang on. Jesus gives you this assurance. Hang on. He’ll make sure you get home.

Tijolos que pisei e repisei naquela tarde, colunas amareladas que me passastes à direita ou à esquerda, segundo eu ia ou vinha, em vós me ficou a melhor parte da crise, a sensação de um gozo novo, que me envolvia em mim mesmo, e logo me dispersava, e me trazia arrepios, e me derramava não sei que bálsamo interior

Enslaved Africans formulated new languages in nearly every European colony in the Americas, including African American Ebonics, Jamaican Patois, Haitian Creole, Brazilian Calunga, and Cubano. In every one of these countries, racist power—those in control of government, academia, education, and media—has demeaned these African languages as dialects, as “broken” or “improper” or “nonstandard” French, Spanish, Dutch, Portuguese, or English. Assimilationists have always urged Africans in the Americas to forget the “broken” languages of our ancestors and master the apparently “fixed” languages of Europeans—to speak “properly.

In the 1600s, the Peruvian Inquisition targeted wise Quechua and Aymara women, who kept the indigenous religion alive and often acted to empower their communities and protect them from colonial heads and officials. In 1591, the Brazilian Inquisition prosecuted the Portuguese witch Maria Gonçalves (also known as Burn-tail) for sexual witchcraft and for making powders from forest herbs. She challenged the bishop, saying that, if he preached from the pulpit, she preached from the cadeira (priestess chair).

In spite of this, the diversity within faith communities themselves continues to challenge our preconceptions of how and where worship takes place. Just as the Coptic Christian community in Cairo have their own trajectories of piety, influenced in notable ways by their surroundings, so too do their co-religionists in Brazil who make up the world’s largest Roman Catholic population. In both cases, their history and experience of being Egyptian or Brazilian, speaking Arabic or Portuguese, or living in Mediterranean Africa or South America shape their very experience of being human, let alone Christian.

The Brazilians give all the Pirahãs Portuguese names because they can’t pronounce the Pirahã names.” He went on, “This is the same reason, I suppose, that the Pirahãs give all outsiders Pirahã names.