Roots of Brazil: the cordial man and patrimonialism
05
Apr
When it was written in the 30s, Roots of Brazil, falls within the context of issues that mobilized the intelligentsia of the 30’years on Brazil, and aimed to understand the “culture” Brazilian, and with the rising urbanization that created a “social imbalance, whose effects remain alive today “(Holanda, 1930, p. 175) and created in the twenty-first century still.
Sérgio Buarque de Holanda develops two new concepts taken the patronage of Max Weber, characterized to elucidate the sociological problem from what he calls “cordial man,” by making Rui Ribeiro Couto, diplomat, poet, short story writer, novelist, and magistrate journalist, born in Santos in 1898.
Unlike the thinking of the Brazilian historiography, Netherlands unmasks the only apparent sociability, it shows that this “friendly” mentality requires the individual but has a positive idea of a structuring effect the collective order, and also from a knowledge that apparent conceals the lack of capacity when applied to the exterior goal.
Such is the training of graduates in Brazil, we could say rarely unrelated to grotestas forms of exhibitionism, improvisation and lack of enforcement of empty speeches, but full of pomp, can be said to some extent having origin in the Brazilian positivism, as clearly expressed the National Flag “order and progress”, coming from the Portuguese reforms of Pombal, with the idea of expelling the Jesuits, but introducing positivism.
The Buarque de Holanda of patronage, is as current as the public and private discussion, he explains, “they rightly characterized by separating the employee ‘equity’, the very policy management is presented as a matter of particular interest; the tasks, jobs and the benefits they receives relate to personal employee rights and not the objective interests, as in true bureaucratic state … “(p. 175).
How to write to this day, he says; “Throughout history, the continued prevalence of particular wills that find their enabling environment in closed circles and inaccessible to an impersonal sort” (pp. 175-176).
This liar relationship of pure interest follows the “cordial man” because “life in society is, in a sense, a true liberation of dread he feels to live with himself in lean on himself in all the circumstances of existence “(p. 177) and it is not individualism or lack of sociability, but of false sociability.
Precisely this absence of real sociability will make the Brazilian wearing, this is also in Casa Grande and Senzala by Gilberto Freyre, “normal manifestation of respect for other peoples have here the reply, in general irrigation, the desire to establish intimacy” (p . 177), but a real sociability and external mutual respect are always difficult.
Some people make the analysis of this ‘cordial man’ patrimonialism, faux intimacy and false collectivism as something surpassed, look at the Brazilian reality and see what is in Brazil .
