During the early career, Mendes Correia had been in good terms with the government of the Republic. When the new regime of Estado Novo and the Salazar Dictatorship gradually emerged from the 1920s to 1934, he adjusted himself to such political shift. The physical anthropology’s shift of interest towards the colonies accompanied such political development. His academic career was totally successful; publication of numerous articles and monographs, opening of the colonial exhibition in 1934, and creation of several academic institutions. Due to his vigorous institution building, he became an academic ancestor of many post-war colonial anthropologists including António Almeida and Ruy Cinatti, who were to be the leading figures of the Portuguese
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Until the end of his career, it appears that he stuck to the ideal of Christianization and civilizing project toward Ultramar i.e. the new name of former colonies, and it was narrated as an ideal of the West and East’s fraternal interactions. The Estado Novo government and Mendes Correia in 1950s believed that the Portuguese colonialism could be distinguished from the ones of Britain and Germany: They viewed that, while Britain and Germany’s colonialism was based on racial segregation, Portuguese Empire aspired to build an assimilative colonialism. Now the fact that Mendes Correia’s theory of miscegenation had been based on the assumption of “innate racial hierarchy” was …show more content…
In the Age of Imperialism (which is, the late 19th century to the first half of the 20th century), to argue for Timorese=Indonesian theory was to support the old Portuguese governors arguments in relation to the British and French scientific circles. Mendes Correia’s (East) Timorese=Indonesian theory was insisted in a nationalistic atmosphere in the age of European imperialism. The persistent accusation against Barros e Cunha’s Timorese=Papuan theory –considered to be a follower of A.R. Wallace’s idea- occurred in the same period. In other words, even after the development of modern physical anthropology, the truth of the old Governors survived as a scientific discourse in Portugal while another truth of Wallace survived in the Anglophone
Until the end of his career, it appears that he stuck to the ideal of Christianization and civilizing project toward Ultramar i.e. the new name of former colonies, and it was narrated as an ideal of the West and East’s fraternal interactions. The Estado Novo government and Mendes Correia in 1950s believed that the Portuguese colonialism could be distinguished from the ones of Britain and Germany: They viewed that, while Britain and Germany’s colonialism was based on racial segregation, Portuguese Empire aspired to build an assimilative colonialism. Now the fact that Mendes Correia’s theory of miscegenation had been based on the assumption of “innate racial hierarchy” was …show more content…
In the Age of Imperialism (which is, the late 19th century to the first half of the 20th century), to argue for Timorese=Indonesian theory was to support the old Portuguese governors arguments in relation to the British and French scientific circles. Mendes Correia’s (East) Timorese=Indonesian theory was insisted in a nationalistic atmosphere in the age of European imperialism. The persistent accusation against Barros e Cunha’s Timorese=Papuan theory –considered to be a follower of A.R. Wallace’s idea- occurred in the same period. In other words, even after the development of modern physical anthropology, the truth of the old Governors survived as a scientific discourse in Portugal while another truth of Wallace survived in the Anglophone