Categoria: Madeira-en

Viagens appears in the travel literature of Madeiran authors as the posthumous compilation of three works by João dos Reis Gomes, Através da França, Suíça e Itália, Três Capitais de Espanha and Através da Alemanha. The particularity of this work is that could be understood as an exemplar of travel literature by a Madeiran author about trips made outside the insular space or the portuguese space.

            We believe that this type of travel literature produced by authors from Madeira who travel to continental spaces allows, in the case of João dos Reis Gomes, the opening of another research suggestion that is the vision of the European continental space by an islander from a territory of the current European outermost region. The texts by João dos Reis Gomes also suggest the interpretation of the tourist phenomenon at the beginning of the 20th century, linked to religious, leisure or medicinal and therapeutic reasons, something also experienced in the insular space.

            In this context, the testimony of an islander’s journey in a continental space reveals a measure of description characteristic of someone that lives on an island and could measure the world through it, which allows us to envision insularity as an opening to the world.

            In Viagens, João dos Reis Gomes, motivated by the knowledge of the other, offers the reader the perspective of the traveling writer and not a simple tourist commentary: “apodera-se do ritmo e da técnica do episódio e do relato histórico, assegurando a cor local, através de um olhar testemunha, subjetivo. Surge, então, a categoria do escritor viajante, com uma dupla função: ser um olhar que escreve e, ao mesmo tempo, um escritor” (Mello, 2010: 145). Regarding the three books that make up the volume Viagens, we talk about an experience resulting from the second Madeiran pilgrimage to European Marian shrines, a leisure trip to Spain and a trip for health and leisure reasons to Germany.

            Através da França, Suíça e Itália was published as a book in 1929, based on the chronicles of João dos Reis Gomes first published in the Diário da Madeira, in 1926, the year of the second Madeiran pilgrimage. We think that the second Madeiran pilgrimage is part of the context of the great transnational pilgrimages that take place all over Europe, influenced by the climate of the apparitions of Fátima, of the canonization of Margaret Mary Alacoque, on May 13, 1920, by Pope Benedict XV, and by the large number of pilgrims to the Lourdes cave, a phenomenon of faith, facilitated by Catholic groups.

            However, we are talking about a story that is a non religious testimony, because João dos Reis Gomes confesses that he does not feel able to address religious matters and writes because his friends asked him to do so: “Tinham-me alguns amigos pedido, com penhorante insistência, que lhes desse umas breves impressões desta peregrinação” (Reis Gomes, 2020: 23). We believe that one of the main points of interest of this travel testimony is the demonstration of the author’s conservative thinking and the reflections on politics, society and culture, taking into account that João dos Reis Gomes is a military man and an islander who is faced with different ways of being. We can also add a certain admiration for the Italian political order, especially if we are confronted with the events in Portugal and the precarious situation of the First Republic: “O viajante sente a perfeita comunhão do povo com o salvador da Itália [Mussolini]” (Reis Gomes, 2020: 157).

            As an island traveler, nostalgia takes hold during some episodes of the author and his entourage, as is the case of the comparison with the Côte d’Azur and the mountains of Switzerland: “O espetáculo [the swiss landscape] é, na verdade, grandioso e comovedoramente evocativo. Ninguém deixou de pensar, mais vivamente, na sua casinha da alterosa ilha” (Reis Gomes, 2020: 195).

            Três Capitais de Espanha is the report of a private trip, dedicated to the son of João dos Reis Gomes, Álvaro Reis Gomes, “companheiro nestas digressões” (Reis Gomes, 2020: 227). The journey of the traveling writer is intertwined with Spanish history, from the North, Burgos, through Toledo, conquered by Alfonso VI, to the imperial city of Seville. The traveling writer’s testimony is based on art and culture and the subjectivity of admiration: “Mas, porque escrevo, então?! Primeiro, por uma imposição de espírito ou, melhor, de sensibilidade, que me não deixa conter as emoções colhidas – […]; segundo, porque, dado o direito de admirar, na apreciação de qualquer facto, país ou obra de arte, há sempre um certo fator subjetivo” (Reis Gomes, 2020: 229).

            Através da Alemanha is a book of 1949, based on the chronicles first published in Diário da Madeira, in 1931. The purpose of the book edition is to witness to the reader the German civilization before the Second World War: “apenas elementos para um confronto entre o passado [1931] e o presente [1949]; confronto que, por tão desolador como expressivo, oxalá pudesse contribuir – ingénua utopia! – para adoçar a alma e prevenir a consciência” (Reis Gomes, 2020: 283).

In addition to approaching a country far from the European periphery, João dos Reis Gomes’ interests lie in Neubabelsberg, the visit to the UFA studio (Universum-Film Aktiengesellschaft) and the contemplation of cinematographic art, the ascent of the Rhine (where he found inspiration to his book A Lenda de Loreley, contada por um latino) and the emotion, as journalist and writer, in the visit of Gutenberg’s museum, in Mainz.

For all these reasons, we believe that Viagens is an example of the island traveler writer and the outside perspective he adds to the island world, due to the awareness that these are different worlds. The themes discussed reflect that insularity is part of a global world, in which events that occur in a given space and time are interconnected and act on several other geographic points, whether of a political, cultural, philosophical or scientific nature.

Paulo César Vieira Figueira

References

Collot, Michel (2014). Pour une Géographie Littéraire. Paris: Éditions Corti.

Cristóvão, Fernando (2002). Condicionantes Culturais da Literatura de Viagens. Coimbra: Almedina.

Mello, Maria Elizabeth Chaves de (2010). O relato de viagem – narradores, entre a memória, o fictício e o imaginário. In Dalva Calvão e Norimar Júdice (Org.). Gragoatá, 28. Niterói: Universidade Federal Fluminense. 141-152.

Nucera, Domenico (2002). Los viajes y la literatura. In Armando Gnisci (Org.). Introducción a la Literatura Comparada. Barcelona: Editorial Crítica. 241-290.

Pita, Gabriel de Jesus (1985). Decadência e queda da Primeira República analisada na Imprensa Madeirense da época. In António Loja (Dir.). Atlântico, 3. Funchal: Eurolitho. 194-209.

Reis Gomes, João dos (1949). Através da Alemanha. Lisboa: Livraria Clássica.

Reis Gomes, João dos (1929). Através da França, Suíça e Itália. Lisboa: Livraria Clássica.

Reis Gomes, João dos (1931). Três Capitais de Espanha: Burgos-Toledo-Sevilha. Funchal: Diário da Madeira.

Reis Gomes, João dos (2020). Viagens. Funchal: Imprensa Académica.

The historical novels of João dos Reis Gomes correspond to three titles, A filha de Tristão das Damas (1909 and 1946), O anel do Imperador (1934) and O cavaleiro de Santa Catarina (1942), which focus on political, historical and cultural issues and local traditions. From the point of view of literary technique, these are not innovative novels, clearly influenced by the structure of the romantic historical novel model.

            The relationship of these works by João dos Reis Gomes with insularity, specifically with the construction of Madeiran identity, takes place in a perspective in which regionalism and the affirmation of regions begins to be a reality in Europe.

            Born in France, in the mid-19th century, regionalism influenced the struggle for emancipation in many regions, including Madeira (Vieira, 2001: 144). The Madeiran intellectual elite sought to legitimize the struggle for greater visibility of the archipelago, through the recovery of historical references, traditions and folkloric traits that supported this insular identity: “Tão pouco uma classe política, alheada ou desconhecedora do passado histórico terá possibilidades de fazer passar e vingar o seu discurso político” (Vieira, 2001: 143).

The insular identity difference starts to be built by the generations of the beginning of the 20th century, emphasizing History, other sciences and Literature: “estas gerações, com evidentes influências regionalistas, procuraram, através da história, da literatura, da ciência, a construção e validação de um panteão regional sobre o qual assentasse uma marca de diferença” (Figueira, 2021: 130)[1].

            It is in this context that A filha de Tristão das Damas is published, in 1909. The first self-styled Madeiran historical novel has as its central point the help of the third donee of Funchal, Simão Gonçalves da Câmara, in the conquest of Safim, by Portugal. This motive serves to celebrate the 400th anniversary of Madeira’s intervention, as one of the archipelago’s historical episodes, as well as to present a subtle critique of the administrative autonomy of 1901. The publicity of Portuguese foreign policy’s commitment to the maintenance of the African Empire is also relevant. In fact, in 1946, the date of the second edition of the work, in addition to the regionalist aspect, it is again the assumption of Portugal as a colonial power, outside the sphere of emerging powers (USA and USSR), that guides the publication of this historical novel. In 1962, the novel is published again, but in fascicles by the Diário de Notícias do Funchal, with the aim of defending the Guerra do Ultramar (Overseas War) and the legitimation of the Portuguese Empire.

            O anel do Imperador tells the story of Napoleon’s passage through Funchal, during his second exile, this time to the island of Saint Helena. The question of this historical episode allied to the fictional visit of Miss Isabel de S. to the French Emperor created a popular tradition fixed in the novel by João dos Reis Gomes. Behind the fiction there is, however, the propaganda of the figure of Salazar, similar to the episode of Napoleon in Madeira, seeking to present the figure of a sensitive political leader who deserves the acceptance of his Madeiran peers. It should be remembered that, in the 1930s, between the government of the military and the definitive rise of the Estado Novo, the episode of Revolta da Madeira, a political-military insurrection against the government of the military dictatorship, deepened the atmosphere between Madeira and the capital, in addition to the monopoly laws in relation to flour and milk, at the time, important industries in the archipelago.

            Salazarism, in its propaganda action, sought to welcome the Madeiran elites into its midst, in a climate of harmony between the archipelago and the Government, in which the regionalist slope was exponentiated according to the homeland.

            O cavaleiro de Santa Catarina offers the reader an account of the life and legend of Henrique Alemão, “sesmeiro da Madalena do Mar”, whose identity is believed to be that of Ladislaus III, the Polish king who disappeared in the Battle of Varna (1444).

The author, with this book, in addition to the attempt to preserve a heritage buffeted by the 1939 alluvium in Madalena do Mar, seeks to explore the myth of sebastianism, as there is a clear identification between the life of the Polish king and that of D. Sebastião, because both try to fight the Mohammedans, but end up missing in the decisive battle, the Polish king in Varna and the Portuguese king in Alcácer Quibir.

The circumstances of this historical novel, the 1939 alluvium and the myth of D. Sebastião, are also related to the exhibition of the Portuguese World in 1940 and the celebration of Portuguese double independence (1140 and 1640). Once again, João dos Reis Gomes appropriates a pantheistic figure from Madeira’s history and tradition to serve regionalist intentions and, at the same time, the homeland, which, in a difficult political period, in the middle of the Second World War, seeks to maintain the shaky neutrality in relation to the blocs of the belligerent powers. The sebastic figure of Henrique Alemão, in this context, invokes, in our view, the soul of national resistance and Portuguese courage in a difficult juncture.

Paulo César Vieira Figueira

References

Figueira, Paulo (2021). João dos Reis Gomes: contributo literário para a divulgação da História da Madeira [Phd thesis]. Funchal: Universidade da Madeira.

Figueira, Paulo (2019). O romance histórico na Madeira: o caso de A filha de Tristão das Damas, de João dos Reis Gomes. In Sérgio Guimarães de Sousa e Ana Ribeiro (orgs.). Romance histórico: cânone e periferias. Vila Nova de Famalicão: Húmus/Centro de Estudos Humanísticos da Universidade do Minho.

Marinho, Maria de Fátima (1999). O romance histórico em Portugal. Porto: Campo de Letras.

Rodrigues, Paulo (2012). O Anel do Imperador (1934), de João dos Reis Gomes, entre a História e a Ficção: Napoleão e a Madeira. In Maria Hermínia Amado Laurel (dir.). Carnets, Invasions & Évasions. La France et nous, nous et la France. Lisboa: APEF/FCT, 81-97.

Vieira, Alberto (2001). A Autonomia na História da Madeira – Questões e Equívocos. In Autonomia e História das Ilhas – Seminário Internacional. Funchal: CEHA/SRTC, 143-175.

Vieira, Alberto (2018). Arquipélagos e ilhas entre memória, desmemória e identidade. Funchal: Cadernos de Divulgação do CEHA.

[1] Alberto Vieira conceived the idea of ​​building a pantheon of regional heroes in the sense of differentiating between regional and national history: “desenvolvem-se os estudos locais e regionais. A História local e regional ganha evidência e diferencia-se da nacional. Constrói-se o panteão de heróis regionais” (Vieira, 2018: 20).

Cenáculo was a group of gatherings that met at the Golden Gate[1], founded by João dos Reis Gomes, Fr. Fernando Augusto da Silva and Alberto Artur Sarmento, which became relevant for the ideas presented, although, so far, no minutes or official documents of the gathering that allow us to objectively evaluate the intellectual debate. As for the constituent members, and aware of the lack of space for the acceptance of new elements, Joana Góis reports on 24 members (Góis, 2015: 24-25), among them the son of João dos Reis Gomes, Álvaro Reis Gomes.

Visconde do Porto da Cruz expresses that the group is not open to new generations: “Em volta do ‘Cenáculo’ apareciam curiosos que não se afoitavam a aproximar-se de centro tão restrito, onde, especialmente, Reis Gomes e o Padre Fernando da Silva, não viam com bons olhos o advento de novos valores” (Porto da Cruz, 1953: 12).

Joana Góis shares Visconde’s opinion and adds that the gathering was a mystery in terms of collective action, but expressed itself very well through the role of its individualities: “A ‘misteriosa’ geração reunia-se em silêncio e permaneceu, acima de tudo, na esfera privada e sem expressão pública dos seus trabalhos” (Góis, 2015: 21).

            Cenáculo elements gravitate towards the edition of two periodicals directed by Major João dos Reis Gomes, Heraldo da Madeira and Diário da Madeira, respectively, whose orientations approach subjects related to autonomy, regionalism and history, literature, traditions and politics related to Madeira, all under the inspiration of a certain conservatism and patriotism, but with the focus on the construction and defense of a Madeiran identity.

            We believe that the most outstanding action of Cenáculo, as a collective, is the formation of Mesa do Centenário, with the objective of carrying out the celebrations of the 500th anniversary of Madeira. Always with the intention of a nationwide celebration, the action of the members of Mesa do Centenário led to the challenge of modernizing Funchal, in order to dignify the event’s stage.

            Between Cenáculo and Mesa do Centenário there seems to have been a natural transition and, based on the positions conceived and publicized in the Diário da Madeira, the commemorative program of the Madeira Centenary was designed. The “Geração do Cenáculo” managed to add a cultural foundation to the event, which triggered an atmosphere of conflict with metropolis, which meant that, between December 1922 and January 1923, Lisbon was not represented, despite the several international commissions.

The fact turned out to be fruitless due to the lack of argumentative sustainability in relation to the Madeiran identity because, according to Nelson Veríssimo, “Faltaram intelectuais que exaltassem esses princípios que congregaram vontades e animaram a condução de populações por entusiásticos guias” (Veríssimo, 1985: 232). After the festivities, the “cenaculistas” were also participatory voices in the Comissão de Estudo para as Bases da Autonomia da Madeira.

Cenáculo’s line of thought approaches, from what we can assess from its members, through the newspapers and the action of Mesa do Centenario, a Madeiran identity close to patriotic values ​​(Portuguese settlement, exaltation of the Portuguese element) and not so much cosmopolitanism also present in the Madeiran feeling[2].

The meetings and ideas of the “ninho da águia” (Eagle’s Nest) are the target of critics who were fascinated by the group: “[Reis Gomes] Vindo do labirinto da vista da cidade, depois de haver feito a sua longa jornada profissional diária – […] – encontrava no íntimo cavaco com amigos, reunidos numa das salas do hotel Golden Gate, o benéfico oásis para o seu descanso físico e intelectual” (Vieira, 1950: 18). In relation to literature, João dos Reis Gomes and the “Geração do Cenáculo” became forerunners of intellectuals who, in the 1940s, saw “na narrativa de ficção com forte cunho regionalista” the possibility “de constituir uma história, uma memória, uma biblioteca, uma identidade cultural forte para as gerações futuras da Ilha” (Santos, 2008: 569).

Paulo César Vieira Figueira

References

Góis, Joana Catarina Silva (2015). A Geração do Cenáculo e as Tertúlias Intelectuais Madeirenses (da I República aos anos 1940) [Masters dissertation]. Porto: Faculdade de Letras da Universidade do Porto.

Gouveia, Horácio Bento de (1952). Reis Gomes – Homem de Letras. In Das Artes e Da História da Madeira, nº 13. Funchal, 29-31.

Gouveia, Horácio Bento de (1969). O académico e escritor João dos Reis Gomes. In Panorama, nº 29. Lisboa, 6-9.

Figueira, Paulo (2021). João dos Reis Gomes: contributo literário para a divulgação da História da Madeira [Phd thesis]. Funchal: Universidade da Madeira.

Pestana, César (1952). Academias e tertúlias literárias da Madeira – “O Cenáculo”. In Das Artes e da História da Madeira, vol. II, nº 38. Funchal, 21-23.

Porto da Cruz, Visconde (1953). Notas & Comentários Para a História Literária da Madeira, 3º Período: 1910-1952, vol. III. Funchal: Câmara Municipal do Funchal.

Salgueiro, Ana (2011). Os imaginários culturais na construção identitária madeirense (implicações cultura/economia/relações de poder). In Anuário do Centro Estudos e História do Atlântico, nº 3. Funchal: CEHA, 184-204.

Santos, Thierry Proença dos (2008). Gerações, antologias e outras afinidades literárias: a construção de uma identidade cultural na Madeira. In Dedalus, nº 11-12. Lisboa: APLC/Cosmos, 559-582.

Veríssimo, Nelson (1985). Em 1917 a Madeira reclama Autonomia. In António Loja (dir.). Atlântico, nº 3. Funchal: Eurolitho, 230-233.

Vieira, G. Brazão (1950). Um grande vulto que a morte levou: João dos Reis Gomes. In Das Artes e da História da Madeira, nº 2. Funchal, 17-19.

[1] The Golden Gate, known as one of the “esquinas do mundo”, in the words of Ferreira de Castro, and due to its geographical location, close to the Cathedral of Funchal, the port, the Palácio de São Lourenço and the Statue of Zarco, is a famous restaurant space that favors the passage of citizens from all over the world, mainly through its esplanade, something that is still verifiable today.

[2] Cf. Ana Salgueiro, “Os imaginários culturais na construção identitária madeirense (implicações cultura/economia/relações de poder)”, 184-204.