The Construction of the Image of Brazil from the

The Construction of the Image of Brazil from the Imagery Exalted in Caminha’s
Letter: analysis of tourist brochures
Lélian Patrícia de Oliveira Silveira
CEFET/ RJ – UnED Petrópolis
ABSTRACT
This study deals with the theme of tourism, culture and images, seeking to investigate
the concepts utilized in Portugal in order to publicize Brazil as a tourist destination. It
departed from the premise that this representation is still strongly influenced by the
descriptors listed in the Pero Vaz de Caminha’s Letter on the Discovery, which have
had an impact on the formation of the country's image, as well as on its culture, identity
and memory. The research had a bibliographical basis and took a variety of authors
within this field as references, together with an analysis of promotional materials
distributed in Portugal. It has been verified that, despite the centuries that separate us
from the arrival of Caminha and Cabral on Brazilian shores, the idea of a paradisiac
Brazil created by the Portuguese colonizer is still present.
Keywords: Tourism, Culture, Images, Caminha’s Letter on the Discovery
Introduction
The evolution of economic and social indicators of the modern world has transformed
into an extremely promising tourism activity. The performance of the sector is closely
related to the behavior of income and its distribution as well as the availability of free
time and other facilities arising from technological progress.
However, in the current context of globalization in which we live, it has become
increasingly more necessary to promote measures for improving the image of tourist
destinations because this scene relates to the concept of society, which will affect not
only the attraction of tourists, but also the quality and reliability of its products to attract
investors. Thus, investments in the country's image are no longer superfluous and have
become necessary, deserving special attention from the public and private sectors,
because they are directly beneffited from this image. However, the construction of the
image of a country is a difficult and complex one, being the result of a historical and
civilization process.
According to Aoun (2001), tourism in Brazil is linked to stereotypes related to an
exotic, wild and idyllic spot as a result of colonization, as explained in the Letter of the
Discovery, by Pero Vaz de Caminha, where it associates the image of the "new land"
with that od a paradise. So tourists enjoy the dream of a paradise, seeking, therefore, the
exotic eroticism of the tropics and the impression of idleness, which they believe is
present in Brazil.
The investigation of images of the Discovery Letter which gave rise to historically
sedimented stereotypes and their use in tourism marketing, influencing tourists to
experience the same feelings and experiences described in the Caminha’s Letter, are the
subject of this study.
To this end, this study was based on bibliographical research, having (2001), Cunha
(2002), Barretto (1995), Beni (1998), Bignami (2002), and Dias (2005), among others,
as main references. We have analyzed some stereotypes, not only in texts but also in the
form of images full of significance, which refer to the same generic content of the
stereotypes present in Caminha’s Letter. The corpus comprehends brochures used by
Portuguese tour operators and Portuguese travel agencies such as: Abreu Travel,
MundoVip, TerraBrasil, Soltrópico and Entremares, used between the 2010 and 2011
when advertising Brazil as a tourist destination.
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1. Tourism, culture and image, elements of a nation’s memory and identity
recovery
In order to establish the relationship here intended, it is essential to understand the main
terms guiding this study. Therefore, according to Dias (2005:117), Tourism should be
understood as:
[...] a social phenomenon caused by a major agent - the tourist - who, through a
temporary shift away from his/her usual place of residence, causes social and cultural
changes [...]. When traveling, people meet others from different cultures and interact
with various social types [...] thus making tourist play an important role in the
process of socialization.
While we can not limit the understanding of tourism to a single concept, we opted for
presenting the above definition for the following reasons: firstly, to make reference to
inter-cultural and social relationships that must be understood to advance the proposed
study. Secondly, because dealing with myths and symbols constructed from
stereotypical images requires to emphasize that the social contact brought about by
tourism may lead to the demystification of the other, contributing the change of preconceptions or images while favoring the emergence of real concepts and values of the
society visited. With that in mind, it is essential that tourists intend to go beyond the
merely visual and physical proximity of the historical and cultural heritage. It is
essential that they experience and interpret this heritage, regarded as a set of “[...]
material and immaterial natural goods which express or reveal the identity and memory
of people and communities” (Brazil, 2006:11). It follows from this that the breakdown
from the myths created and recreated throughout the history depends on certain factors:
such as the tourists interest in acquiring knowledge about certain cultural aspects of the
site visited, as well as the fact that the town itself must create ways to facilitate this
knowledge, not masking stereotypes that portray it wrongly.
In addition, Beni (1998) states that tourism can contribute to the preservation of cultural
values, encouraging countries to protect their civilizations and cultural heritages. This
suggests the transmission of valuable information about the past that otherwise might be
lost. More clearly, he speaks of memory and identity of a nation, the first being a
constituent element of the second one, in accordance with Freire and Pereira (2002).
Henry Russo also discusses memory, providing us with a better understanding of the
topic:
Memory is a psychological and intellectual reconstruction which actually carries a
selective representation of the past [...]. Its most immediate feature is to ensure the
continuity of time and resist otherness, the changing time' the disruptions that are the
fate of all human life; in short, it is - this is a commonplace - an essential element of
identity, perception of self and others (Russo, undated, quoted by Freire, Pereira,
2002:125).
Having that said, we must point out that the tourism motivated by cultural elements
contributes to the strengthening of identity, maintenance of memory and preservation of
historical and cultural heritage.
In the past few decades, several countries, including Brazil, have made efforts to
promote economic development through tourism. However, the manner how the activity
was implemented did not favor its historical and cultural heritage; in contrast, it
especially impacted on natural resources, due to the lack of infrastructure and policies
that control the impacts produced. This context emphasizes Brazil as a destination of
sun and sea as well as highlights the image of a heavenly country using symbols that
depict nature, the high temperatures, and the beauty and freedom of its people.
In this regard, DaMatta (1986:18) states that a formula seems to have been created,
“known” by many, depicting Brazilian people as true “[...] lovers of soccer, popular
music, carnival, mixed food, friends and relatives, saints and deities, etc. [...]”. For the
author, this would be a “brazil” with a small letter, so reduced in its expression and
significance.
Consequently, the following decades evidenced the call for the practice of tourism
activities related to Brazil’s natural resources there are authors like Tarlombani da
Silveira (2001:127) who describe this appeal as still prevalent and claim that most of the
tourist demand opts for a “Wild Brazil”. However, one must consider the interpretation
of other scholars who, according to Bussons, Hamabata and Gonçalves (2005:08)
conclude:
[...] now, this has been overcome by the ever increasing search for destinations that
can provide the contact with diverse cultures [...]. As a result, one can observe that
[...] tourist destinations based on natural resources also need a historical context that
promotes their valorization.
Still, one can forget the information that claims that it has only been five decades since
academic and scientific studies on tourism and culture started in Brazil. There has not
been enough time to thoroughly deconstruct a narrow understanding of a purely
physiological people, where sun, forest, body and sex represent it fully. Instead, we can
witnesses “[...] a mutual reinforcement between the imagery of tourists, who see Brazil
as a place of freedom and liberation, of celebration and cultural events experienced
[...]”, says Sena da Silveira (2007:137).
As if that were not enough, between the 1970’s and 1980’s, EMBRATUR, the current
Brazilian Tourism Institute, insisted on promoting Brazil's image abroad just as
described above. Added to this is the old link between Brazil and a heavenly place and
created the ideal setting for a tourist consumption distanced from the real cultural
aspects of the Brazilian people.
Thus, Brazil seems to respond to the ideas of the new Eden. From the point of view of
tourism, that is worrying combination, because that image carries great weight and
directly influences the final decision of the tourist; glorifies a variety of meanings, as
well as elements from different historical periods; is highly symbolic and full of
stereotypes that praise and reinforce pre-conceived ideas. Holanda (1969, apud Oliveira,
2002) makes a critical reference to the idea of an earthly paradise and invites us to
rethink Brazil as an edenic paradise.
Indeed, the belief in the existence of such pleasant places, to the point of calling them
“paradises”, dates back to biblical texts and Renaissance Literature, as well as to the
thoughts of the European settlers of the sixteenth century, as will be discussed in the
next section of this study.
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2. The belief in the existence of a paradise
The idea of a paradise received multiple versions, from the biblical texts describing the
Eden and the idea of the original sin and the expulsion of man from the Garden, to the
classical authors of the sixteenth century. According to religious interpretation, the
paradise was the equivalent of a beautiful garden created by God to be inhabited by man
since the beginning of times. For the theologians of the Middle Ages, there was no
Heaven only in the unreal world, lost in the beginning of times, nor was it simply an
abstract illusion, but a present reality in a hidden place, according to Holanda (2000). In
fact, there have always be parallels and connections between the Sacred Garden of the
Bible and various legends and myths about a paradise, which were designed and
incorporated, becoming part of various cultures and literatures (Delumeau, 1992).
This idea of the extraordinary, fantasy, or imagination was not only part of the credulity
of common people. The idea that on the other side of the sea they would find a true
paradise was very present in their imagery. “The legends of the dream islands full of
gold and silver, changing places like foxfires, always attracted people to distant places”
(Prado, 1981:18).
According to Bignami (2002), the literature of that time would also be primarily related
to the discourse of the Church, reflecting the Hell-Heaven dualism. Thus, several
European writers wrote works in which paradise was featured numerous times, and all
of the Greco-Roman heritage and Latin writing on the subject widely spread the
precepts of the Catholic Church. Such poetic idealization is manifested in the Odyssey:
“[...] in those blessed places which do not know the snow, winter or hurricanes, or the
heavy thunderstorms [...]” (Holanda, 2000:191). We can also quote the work of Thomas
More (1478-1535), Utopia, in which the idea of Paradise is related to the image of a
happy land and an ideal and just society. Another example is Camões’ The Lusiads
(1524-1580), which tells of the voyage of Vasco da Gama from Lisbon to India.
However, in The Ingenious Gentleman Don Quixote de la ,Mancha, written by Miguel
de Cervantes (1547-1616), the author manipulated dream and reality, portraying
wonderful places. Francis Bacon (1561 -1626) presents his (unfinished) work of the
imaginary island of Bensalem a “new Atlantic”, Tommaso Campanella (1568-1639),
refers to a paradise in the City of the Sun. Paradise Lost, by John Milton (1608-1674 ),
is an example in which the texts were inspired by the Old Testament and, a few years
after its publication, the author wrote a sequel, Paradise Regained, this time addressing
the issues of the New Testament.
The same tone is present in the Great-circle Navigations and maritime explorations that
left Europe. Through these, the world had the opportunity to be discovered and
connected to the mysteries of history.
Portugal was the first country to launch itself to the Great-circle Navigations for several
reasons, among which is the demand for precious metals for coinage, the interest in
expanding the Christian faith, and especially the advanced maritime skills gained
through it being a country bathed by the sea. It is also noteworthy that Portugal had an
economic structure that is particularly reflected in the field of navigation and a great
technique, with regard not only to shipbuilding and offshore orientation, but also to
education, preparation of equipment and training, and the skilled cosmographers and
chart makers who able to promote, gather and transmit knowledge (Sodré, 1997).
Portugal managed to use the potential of its Atlantic coast to boost an intense
commercial activity at sea in the north of Europe, the African coast and later in the
Atlantic. However, we must not forget that the discoveries were not an isolated
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achievement of the Portuguese, but a new development at a European level. They can be
regarded as the people who connected East and West though the seas, being the first to
describe the feelings of that experience.
Regarding culture, new forms of expression were created by establishing the so-called
travel literature. A new literary universe was being created amidst the need to record the
discoveries. Informational literature started being developed and the texts written by
European travelers reveal discoveries of new territories to the European world.
The routes of the spices of the East, the demand for a sea passage that directly linked
the Atlantic and the Indian oceans as well as the mythical Christian kingdom fomented
the Western imagination to create many of the travel narratives of the maritime
discoveries of the early modern times (Pereira, 1999). Travel literature was endowed
with fanciful descriptions of Eden in the presence of an extraordinary fauna and flora,
created by God's own hands, and populated by strange beings. Such versions found
support in writings by theologists.
Among the seaman, the reports on the new discoveries were made by clerks. In the log
book, they recorded geographic data and routine events. Hence, the books or notes to
the writers become daily, albeit without continuity, as pointed out by Cortesão (2000).
The author also states that before 1500 there were some reports of trips made by the
Portuguese.
Another important contribution was the cultural renaissance experienced at the time,
characterized by the recovery of values and models of classical antiquity and
appreciation of anthropocentric values, thus promoting the sciences, art and,
consequently, the Great-circle Navigations. However, in the dialogue between the Old
and New World the former had a strong dominance for it was covered with a sense of
superiority “[...] in search of an idealized utopic society, the search for Paradise,
perhaps to be found in foreign lands” (Bignami, 2002:80).
After the discovery, the American continent was marked and drawn by thinkers, artists,
writers and sailors during a long process of knowledge and establishment of identity.
The settlement period was characterized by the search for a society idealized according
to religious precepts. Both the Church - through the Bible - and the literature of the time
preaced the existence of Paradise and the “discovery” of the New World coincided with
the message long disseminated.
On the trip made by Portugal in 1500, later called the “Discovery trip”, nothing was
different. There was a mythical vision of what could be found overseas. Pero Vaz de
Caminha’s Letter can be considered the testimony of the thought of an era.
All these considerations bring us closer to the object proposed research for this study
and allow us to ensure that the roots of myths, symbols and stereotypes about Brazil are
in the Letter of the Discovery, as will be seen in the next section.
2.1 Caminha’s Letter and its imagery
As we have seen, the Great-circle Navigations of the fifteenth and sixteenth centuries
played an important role in the history of civilizations. Through them, man expanded
his knowledge of the world, conquering new lands and increasing trade. Despite the
many contradictions about the discovery of Brazil, we will not focus on them because
they are beyond the scope of this research.
The choice of Caminha’s Letter is justified by the fact that this document is considered
in historiography as the main reference on the discovery of Brazil and part of the
process of building the country's image. It is clear that it is not intended here to draw a
historiographical trajectory of the Letter, but as stated, to do a reading of the imagery
evoked by it linking it to Portuguese tourist brochures about Brazil.
History tells us that, upon landing on the ground on April 22nd, 1500, the Portuguese
delegation led by Pedro Álvares Cabral soon decided to write a Letter to His Majesty
the King of Portugal, D. Manuel. Caminha was educated in the historical context of the
sixteenth century and, as such, his intellect was fully connected to religion and doctrinal
precepts imposed by it. Therefore, as any man of his age, he used representations for
reading the “perceived external reality” (Laplantine and Trindade, 1997:25) based on
experiences and values to which he was submitted. Those values can be perceived in the
narrative as exposing a series of beliefs, habits, ideologies and theories as he wrote what
would be the “Letter of Discovery”.
Caminha reports, in great detail, the voyage of Pedro Álvares Cabral and that paradise,
and describes the mythic images of that Eden when he speaks of fertile soil, clear
waters, the exuberance of nature and the innocence of the people who dwelt in it. He
sees through his eyes of a man still dwelling in the medieval times, but at the same time,
modern enough to foresee the practical use of that paradise.
The Letter, as a historical document, is important for the perception of the European
imagination of an era. It combines a variety of possibilities for multidisciplinary
analysis. They range from the mythical images of Paradise Lost, the original innocence
of Adam and Eve, the European superiority, the enormous natural wealth and the
innocent people ready with a civilizational and missionary vocation.
At the same time that the customs were perceived as original innocence, it was referred
to as a place of permissiveness and the greatest enjoyment possible. It was shown that
the natives could be easily subjugated and that they were prone to subjugation, ready for
acculturation promoted by European values.
The first reports and impressions of the land emphasize the size, quantity and quality of
land, and especially the fact that it was soon given a name, which makes gives its
Discovery a character of fact:
This same day, at the hour of vespers we sighted land, that is to say, first a very high
rounded mountain, then other lower ranges of hills to the south of it, and a plain
covered with large trees. The admiral named the mountain Easter Mount and the
country the Land of the True Cross (Castro, 2008:89).
At the start of the Letter, Caminha tells of an encounter with the Other, a totally new
and unknown being in the eyes of the Portuguese travelers. The interpretations are
permeated by eurocentric ethical and aesthetic sociocultural values. Like the men
believed to inhabit Paradise, the natives were also naked and not ashamed of it: “They
are of a dark brown, rather reddish color. They have good well-made faces and noses.
They go naked, with no sort of covering [...]” (Castro, 2008:89-90).
Caminha makes several references to the nakedness of the Indians. That was one of the
habits of the indians which impressed the travelers the most since for the Europeans the
body was perceived as an instrument of sin and showing it would mean acting against
the precepts of the Church (Azevedo, 2000).
In order to justify the mercantile interests and, therefore, the Great-circle Navigations,
Caminha justifies the missions as a way to save lost souls and makes God responsible
for the Discovery, reaching the point to bestow the land with divine powers and the
locals who come to receive the travelers with sacred features:“The one with the coat
was already old, and walked for the sake of gallantry, full of feathers, footprints on his
body which looked like a Saint Sebastian full of arrows [...]” (Castro, 2008:96).
In the narrations about the character of the natives, Caminha describes an innocence,
suggesting the “original innocence” of Adam and Eve, in explicit natural nudity,
peaceful behavior in the absence of flaws, the beauty and purity of conduct which
implies an environment full of possibilities to enjoy the pleasures and permissiveness
still to be enjoyed in contact with these natives.
Only one woman came with those who were with us to-day. She was young and stayed
throughout the Mass. We gave her a cloth to cover herself with and put it around her;
[...] Thus, Sire, the innocence of Adam himself was not greater than these people’s, as
concerns the shame of the body (Castro, 2008:115).
One can only imagine the amazement that such a view caused in those present on Land
of the True Cross, and in those that in Portugal, received such a description. It was not
by chance that they were characterized as “noble savages”, primitives and free of
original sin, representing the perfect edemic vision of the Catholic Church. Such
“innocence” was used as a justification for the easiness with which they would be
converted, for they had no faith: “Your Majesty will judge if people who live in such
innocence could be converted or no if they were taught the things that belong to their
salvation” (Castro, 2008:111).
However, in another passage of the Letter, we understand the reference to a people who,
though rough and uneducated, is peaceful and cheerful: “While they were there that day,
they danced and footed it continuously with our people to the sound of one of our
tambourines, as if they were more our friends than we theirs” (Castro, 2008:103).
It is clear that Caminha spared no adjectives to portray the exuberance of their lives.
Furthermore, the description of those who populate the new land is a recurrent theme in
the Letter of the Discovery. In some moments, Caminha does not let himself be
overwhelmed by crystallized references in his mind and looks for a comparative
language to try to lessen the impact of this new worldview. The nakedness of the
inhabitants, the exuberant nature, habits and customs of the people found are interpreted
in the light of his knowledge, but with an investigative tone.
It requires no effort on our part to well understand that such descriptions would cause in
the white European and civilized man of the sixteenth century. “Beautiful and attractive
women with their private parts showing” to paraphrase Caminha. Women who danced
freely among men, even among strangers, without caring about it, revealing the
exoticization of indigenous women. The innocence and joy of the indians, the grandeur
of the landscape, the quality of the water, natural wealth, the possibility of finding
precious metals, the lack of new land owners, this is the first “portrait” of Brazil which
arrived in Europe.
Now for the Portuguese society of the sixteenth century, where the discourse of
Christianity and literature of the time showed the existence of heaven, what more could
you represent that place, but paradise and over it exert their superiority of the
“civilized” man? Since then, an image of Brazil started being constructed, taking it as
Paradise.
So there is no shortage of arguments that prove that the Letter of Discovery - presented
here partially and not in the original order - reveals a completely different people in
terms of the patterns of aesthetic, cultural and behavioral effect at the time, which leaves
the colonizer equally perplexed and admired.
The rereading of Caminha’s text points to the origins of many images that still fall on
Brazil and the Brazilian people, legitimizing stereotypes arising from the interaction of
the self with the Other, exotic and wild. To the practical understanding of such issue is
dedicated the next part of this work.
3. Brazil: a tourist paradise?
3.1. Analysis of tourist brochures distributed in Portugal regarding the 2010/2011
season
The tourism promotion materials analyzed here refer to the 2010/2011 season and were
obtained from some agencies and tour operators Portugal, such as MundoVip, Abreu
Travel, TerraBrasil, Entremares and Soltrópico.
Before that, however, as the desired goal is to identify elements that are used today to
persuade tourists to opt for Brazil, according to Caminha’s description, it was deemed
relevant to present Cunha’s warning (2002) that, by itself, would close the reflections on
the legitimacy of such permissive, exotic and heavenly Brazil one wants to believe
exists. Here it is: Caminha’s description, although valuable in terms of history and
literature, was made in an absolutely one-sided way. Since it is impossible for him to
overcome the opacity and the shallowness of the contact itself, the new land, and the
people who dwelt there. That is a real argument, but it seems to have gone unnoticed by
many, or even suffocated by others, on purpose. Regarding tourism promotional
materials of Brazil in Portugal, we can see that they “[...] are very attached to the exotic
stereotype. Sensuality, joy, spontaneity [...] in order to form the old binomy between
culture and nature [...]” (Cunha, 2002: s / p). In our research the first material analyzed
comes from MundoVip between the years 2010/2011, where we find the following
words: “Brazil is light, vibrant colors and emotions. The beaches invite you to relax and
enjoy the wilderness of the country, contrasting with the friendliness and willingness of
the people” associated with mysticism presented as popular tradition: “[...] know the
mysticism of the Holy Mother, who consult the Orixas by a handful whelk, is part of
popular tradition of african-Brazilian religions: Candomble and Umbanda” (MundoVip,
2010/2011:07-08). References to nature, the friendliness of the people and the
mysticism associated with the images of deserted beaches, lush vegetation with
presence of many palm trees, tries to convey the idea of an exotic land and wild, was
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discovered in the sixteenth century. Anyway, the scene conveys the impression of an
authentic tropical paradise, as shown in Figure 01 (Annex).
The same operator, in an attempt to persuade the reader to visit Rio de Janeiro, uses
expressions which are full of imagination, fantasy and enchantment: “Those who go to
Rio de Janeiro come back enchanted, and this is a spell that can only be understood first
hand” (MundoVip, 2010/2011: 08). The text also keeps the focus on the melting port by
saying people are “warm and outgoing, enjoings good carefree conversation”, the
natural and untouched beauty since colonial times, and the possibility of enjoyment with
intensity:
Brazil is made of a kaleidoscope of races and cultures that gave rise to an extrovert
and people like as hot weather of the tropics, people enjoy a good conversation
carefree [...] makes the body sway in their tail-wagging dance. [...] Full of sand
desirable [...] a land where each one can choice their beach and enjoy it with the
same intensity with which it is enthralled for natural beauties of places not miss [...]
where nature remains the same as it ever was. [...] from colonial times (MundoVip,
2010/2011: 10).
Influencing the imaginery of potential of portugueses tourists and a nostalgia for the
colonial past and discoverer, the tourist operator strengthens the presence of Portugal
and reinforce the familiarity, being reason of fascination and involvement with the
country. Demonstrating also the lack of limits and possibilities of enjoyment: “who
comes to Brazil for the first time has a great surprise, because Brazil has the constant
presence of Portugal, the familiarity existing with our country [...]. From here anything
is possible [...]” (MundoVip, 2010/2011: 12).
Comments about nature, characteristics of inhabitants and possibility to discovery of
destiny are present in all brochures of MundoVip: “Natal [...] sun shines over 300 days
a year, [...] Sun and sea are synonymous with Natal, so it is called the bride of the sun”
or about Pipa “is made with a coastline of beaches and bays perfectly designed [...], the
rest of the year is a peaceful and heavenly”. About Recife “ [...] is a city worth
discovering” ; Fernando de Noronha “[...] is a paradise for those who want to rest, relax
and contact nature”; in Maceió “[...]the secret to discovering Maceio is go to looking
for the more quiet beaches or even the urban beach called Ponta Verde”; in Paraty
“The diversity of fauna and flora and the proximity of the National Park the Bocaina
making the city Paraty an ecological paradise” (MundoVip, 2010/2011:19-25-28-3739-70).
There is also an apology for happiness in this population appears to assume that the
absence of conflict, letting the impression that they are always partying. The people are
described as happy and friendly: “[...] everything finally makes Búzios a magnetic
place, different, where people are naturally happy” (MundoVip, 2010/2011:68).
In relation to the reasons to make the suitcase to go to Brazil the MundoVip
(2010/2011:08) lists six good reasons: sun and beaches, nature, mysticism and tradition,
Rio de Janeiro, forrobodó, small refuge, and shows the image of desert beach, more
once demonstrating with exclusively, the nature of destiny as demonstrates the Figure
02 (Annex).
Are no less emblematic texts Abreu Travel Agency, inviting the visitor to experience
the sunny paradise, nature in its pristine state, as if civilization yet had not dared to
penetrate: “[...] Brazil is calling to come enjoy a sunny paradise year round, with rivers
and perfects beaches to rest and play sports” or “Together with Pipa, there is a paradise”
and the respect of Bahia are invited to has experience“[...] places paradisiac and almost
untouchables, [...] its purest state”; about Pantanal “[...] is an ecological paradise in the
heart of Brazil” (Abreu Travel, 2011: 04 - 05 - 28 - 54 - 91).
In attempt to enchant and convince visitors wich Brazil continues being the untouchable
paradise and is available to be enjoyed, Abreu Travel reprises the same speech about the
mixing of races, harmonious people, cordial and exuberant nature. The objective is that
reading these ads excite the imagination of potential visitors to witness the tropical
paradise:
Country of all colors, all flavors, rhythms and sensations miscellaneous peoples,
beliefs and religions [...] of people a right to life, the beauty of its beaches and
revelry of Carnaval and samba [...] A true treated to the senses [...] has an
unimaginable amount of charms and attractions that make this young nation, with
just over 500 years, an attractive and pleasant place to be visited (Abreu Travel,
2011: 07).
The discovery term is utilized in several times to make alusion at Discovery and the
possibility of has experiences and emotions felt by Pedro Álvares Cabral. The happy
and hospitable character of the inhabitants, refer the first impressions reported by the
Caminha’s Letter of the Discovery.
Get ready for the greatest thrill of your life or for the greatest adventure on Earth and
the Sun of Light. Join us to discover the Ceará State, Northeast Brazil, [...] It is the
land of dreams, beaches and “sertão”, the dunes of fine white sand, history, legends
and life. [...] Their hospitable people is known by his contagious joy of vivre and the
nigths the Fortaleza are considerables the more animated [...] (Abreu Travel,
2011:08).
About Porto Seguro text is even more emphatic in comparison to the land discovered by
the Portuguese and described by Pero Vaz de Caminha, and still maintains the idea of
visitor (re)discover the beauty of the region:
[...] the most exciting of holidays discovery [...]. The scrivener of fleet of Cabral,
Pero Vaz de Caminha, who first described the beauty of the region discovered by the
Portuguese on 22 April 1500. Throughout the years, several events marking the
Discovery of Brazil, with the celebration of mass in Cruzeiro´s beach, near trefoil
Cabral. In the Land of Discovery, beaches and hype are the main ingredients of the
"hot" cocktail of attractions (Abreu Travel, 2011:77).
beauty images adorn the promotional brochures. But it is especially on the covers of
brochures which are exposed the ilustrations of higher impact, not only by the beautiful
landscapes photographed but also by the mixture of colors that by itself would leave the
already visitors curious in according to Figure 03 (Annex).
Associated with images of beaches and desert of a nature almost untouched (Figure 04,
Annex), at any time, join fragments impregnated with excitement, adventure and even
expressions (explore, conquer, recover, discover) inviting the visitor to relive Time of
Discovery.
The Operator Entremares invites the reader to discover, enjoy, explore, feel the different
flavors and lose your breath on numerous experiences and exciting cities and islands
that "only Brazil can offer. The text keeps the focus on the emotion that visitors can
experience and reinforces the natural beauty and idyllic scenarios:
[...] We want to invite you to discover, enjoy and explore the vast territory and
numerous experiments that only Brazil can offer. In Brazil you can enjoy many
sunny days and starry nights [...] where the emerald blue waters merge with the white
sand on golden beaches. Some of the most exciting cities and islands are situated on
the coast [...] You will lose your breath when you see some idyllic scenarios as Foz
do Iguaçu Falls, feel diverse sounds and tastes of this unique country, multicultural,
lakes, mountains and forest (Entremares, 2010/2011:04).
Likewise, about Recife the expression invites the visitor to revive the Discovery and
refers the idea of existence of a place of another world: “[...] there are still some places
that deserve to be discovered. Starting with the Recife´s barrier that kisses the coast and
gives its name to this town”; about Maragogi: “A paradise in Alagoas [...] The beach is
something from another world: a beach of fine sand that seems endless and bathed in a
turquoise sea”; Pipa “[...] beach paradise” (Entremares, 2010/2011: 22- 25- 27).
The cover of brochure of the TerraBrasil (2011) represents a truly idyllic setting.
Through images of a deserted beach, a rustic hut and a hammock invites the visitor to
have experiences in a setting untouched since the time of discovery, as Figure 05
(Annex).
Historical data are remembered in an attempt to cause a rapprochement between history
and visitors, offering the possibility of combining pleasure and conquest: “Angra dos
Reis [...] it is one of the oldest cities in Brazil and was discovered by Portuguese
navigator André Gonçalves the January 6, 1502,day of the party “Reis Magos” ”
(TerraBrasil, 2010/2011: 10). And even for Brasilia, established in 1960, is found
similarity with the era of colonization: “Since the time of the Marquis of Pombal
(1699-1782) thought to fit within the capital city of Cologne” (TerraBrasil, 2010/2011:
20). Or still about Recife, where the story is told in detail:
Its history is rich and busy. [...] The region just was colonized by the Portugueses in
1534, when the lands are given to Duarte Coelho. From 1630 to 1657 Pernambuco is
under the dominion of the Dutch. Its presence alters the fate of Olinda [...]
(TerraBrasil, 2010/2011:38).
Still to TerraBrasil the Rio de Janeiro is considered “A unique and unforgettable
scenario”, where “[...] the beauty spreads to an entire state. Cosmopolitan city and
unique, that reunites in the stripped way all details of life [...]” (TerraBrasil, 2010/2011:
08).
The Touristic Operator Soltrópico (2010) in the brochure on the American (Argentina,
Brazil, Costa Rica and Peru) on the cover shows only the eyes of a woman with a
flower in her hair, typically latin (Figure 06, Annex) and on the intended Brazil uses the
images of a turtle, the border of a beach with palm trees and a church (Figure 07,
Annex).
Conclusion
As you can see there are several examples of representing Brazil's tourism still tied to
the first images described by the Portuguese scrivener Pero Vaz Caminha. Repetitively,
dropping creativity, are used images and textual language wich express the tropical
paradise through the beachs, exuberant nature, the people with joy and cordiality,
mysticism and parties. The most intriguing is to recognize that these attributes remain to
this day is because they bring the promotional and commercial results expected by
many agencies and touristics operators .
We must affirm, however, the intention of the tourist activity in going beyond the
economic results and to fulfill its educational role, approximating tourists of
preservationists concepts and offering to them real experiences in the midst of the
society visited. At the same time, aims that tourism spread the culture of a people,
strengthening therefore the feeling of belonging in relation to its past. Therefore, taking
it to the appreciation of their culture, ethnic pride and civic expression.
Despite this, Brazil, in detriment of its culture, still connect to the situation of
permissive and natural paradise , inhabited by a physiological people in according as
we can affirm in the analysis in the advertising materials , although we held the
analysis of the materials solely in Portugal.
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ANNEX
Figure 01: Brazil
Source: MundoVip (2010/2011: cover)
Figure 02: Brazil
Source: MundoVip (2010/2011:08 )
Figure 03: Brazil
Source: Abreu Viagens (2011: cover)
Figure 04: Brazil
Source: Abreu Viagens (2011:46)
Figure 05: Brazil
Source: TerraBrasil (2011:cover)
Figure 06: The American Continent
Source: Soltrópico (2010:cover)
Figure 07: The American Continent
Source: Soltrópico (2010:02)