巴西的激进右翼意识形态和运动

João Fábio Bertonha
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引用次数: 0

摘要

极右运动、团体和政党在巴西历史上一直存在。在我们可以确定巴西激进右翼存在的第一个时刻(1889年)之后,它的历史经历了几个阶段和时刻:旧共和国早期的极端保守运动和君主主义者(1889 - 1930年),第一次世界大战期间和之后的反对社会主义和工人运动的反动联盟(1917-1922年)以及第一批团体和法西斯运动(1922-1932年)。在20世纪30年代,欧洲以外最大的法西斯运动“整合主义”(1932-1938)的形成,以及Getúlio巴尔加斯的“新生”(1937-1945)代表了该国极右翼的顶峰,当时极右翼几乎成为权力的有效替代品。1945年至1964年间,极右翼在反动的天主教和反共团体中重建了自己,这些团体与新法西斯主义或近或不近。在1964年至1985年的军事独裁统治下,它处于权力的边缘,在1985年的再民主化之后,它一直处于阴影之中。在21世纪,它又获得了权力和知名度,与20世纪30年代相当,甚至可能超过了它。最近的巴西史学,在试图重建国家右翼的历史之后,已经转向一种比较的方法,以便了解在激进右翼的特定领域内,国家和国际之间的对话。对话是一个恰当的术语,因为巴西的极右翼从来都不是完全原创的,但它也不是简单地复制外国模式。历史学家的角色是通过研究世界和巴西之间的思想、概念和观点的传播联系和机制,以及象征性和物质交流来理解这种对话。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Radical Right Ideologies and Movements in Brazil
Far-right movements, groups, and parties are a constant in Brazilian history. Following the first moment in which we can identify the presence of the radical right in Brazil (1889), its history had several phases and moments: ultraconservative movements and monarchists in the early years of the Old Republic (1889–1930), reactionary leagues fighting socialism and the labor movement during and after World War I (1917–1922) and the first groups and fascist movements (1922–1932). In the 1930s, in turn, the formation of the largest fascist movement outside Europe, Integralism (1932–1938), and Getúlio Vargas’s Estado Novo (1937–1945) represented the peak of the far right in the country, when it almost became a valid alternative to power. Between 1945 and 1964, the far right rebuilt itself in reactionary Catholic and anti-communist groups, close or not to neofascism. Under the military dictatorship of 1964–1985, it was in the fringes of power, remaining in the shadows after the redemocratization in 1985. In the 21st century, in turn, it acquired power and visibility, equaling or perhaps even surpassing that of the 1930s. Recent Brazilian historiography, after attempts to reconstruct the history of the national right wing, has been moving toward a comparative approach in order to understand the dialogue between the national and the international within the specific field of the radical right. Dialogue is a fitting term, since the far right in Brazil was never completely original, but nor was it simply a copy of a foreign model. It is the role of the historian to understand this dialogue through the investigation of the links and mechanisms of transmission of ideas, concepts, and perspectives, the symbolic and material exchanges, between the world and Brazil.
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