Resumo O artigo propõe uma perspectiva complexa sobre as exposições antropológicas do século XIX. Enquanto o foco acadêmico tem se concentrado na recepção dessas exposições ou na ação de performers indígenas, este artigo problematiza outros aspectos e contextos para compreender tanto a posição ambígua de expositores não metropolitanos, como o Brasil, quanto as transformações semânticas nas viagens dos indivíduos expostos. Em 1882, um grupo de ameríndios botocudos foi levado ao Rio de Janeiro e posteriormente exibido no Reino Unido. A presença deles no Rio de Janeiro atraiu muita atenção, deixando efeitos duradouros na cena do entretenimento popular. Quando foram levados para a Europa, contudo, os brasileiros contestaram a ação de observar os botocudos, preocupados em se tornar objeto de voyerismo exótico.

Abstract This article proposes an entangled perspective on nineteenth-century anthropological exhibitions. Whereas the existing scholarship mostly focuses on the receiving end of such displays or the agency of indigenous performers, this article argues for more stopovers and contextualization to grasp both the ambiguous position of non-metropolitan exhibitors like Brazil and the semantic transformations of traveling exhibits. In 1882, a group of Botocudo Amerindians was first taken to Rio de Janeiro and later put on display in Britain. Their presence in Rio sparked great interest, with lasting effects on the popular entertainment scene. Yet staring at them became a contested issue once they were taken to Europe, since Brazilians were concerned about becoming an object of Europe’s exoticizing voyeurism.

The relationship between the Torah and the Prophets has been a matter of dispute. This article discusses the links of the Book of Jeremiah especially with the warnings in Leviticus 26 and the curses in Deuteronomy 28, but then goes on to show that it also picks up promises from the Torah and thus indicates a way to salvation. In doing so, it comes close to the Book of Isaiah. The intertextual comparison between these two prophetic books reveals that the entire Book of Isaiah may be the source for similar announcements in the Book of Jeremiah, yet also for taking a more nuanced stance. INTRA-DISCIPLINARY AND/OR INTERDISCIPLINARY IMPLICATIONS: The literary relationship between the Torah and Prophets as well as between the Books of Isaiah and Jeremiah is seen anew from an Old Testament perspective with its dogmatic implication for a portrayal of God.

Resumo O artigo apresenta uma perspectiva de longa duração sobre o vale do Rio Doce e analisa processos de aceleração numa escala de experiência e agência humanas. Foca em quatro momentos que são representativos das percepções e apropriações da região no contexto de mudanças na demanda global por recursos e novas tecnologias de transporte. O conceito de "paisagens imaginadas" é usado para analisar o nexo entre imaginação espacial e transformação infraestrutural. Representado como frente da civilização na década de 1880, por volta de 1910 o vale passou a ser associado com o futuro do Brasil como nação industrial e fornecedora do minério de ferro. As ideologias espaciais de desenvolvimento territorial vs. corredor de transporte estavam em conflito, o que se tornou especialmente visível durante a Segunda Guerra Mundial e no processo de fundação da Companhia Vale do Rio Doce. Na década de 1970, minerodutos estenderam ainda mais o alcance da frente minerária. Esta aceleração é uma das dimensões históricas do rompimento da barragem de Mariana, em 2015.

Abstract The article presents a longue durée perspective on the Doce river valley and analyzes acceleration processes on a scale of human experience and agency. It focuses on four moments which are representative of perceptions and appropriations of the region in the context of global changes in resource demand and transport technologies. The concept of "imaginary landscapes" accounts for the interrelation between spatial imagination and material transformation. Represented as a frontier of civilization in the 1880s, around 1910 the valley became associated with Brazil's future as an industrial nation and supplier of iron ore. The spatial ideologies of territorial development and those that saw the region as a transport corridor were in conflict, which became particularly visible in the wake of the Second World War and the foundation of the Companhia Vale do Rio Doce. During the 1970s, slurry pipelines extended the territorial reach of the mining frontier. This acceleration is one historical dimension of the 2015 Mariana dam disaster.

There is a dispute between prophets about the status of Jerusalem and its society. Hie Book of Isaiah, on various occasions, sees the city and its people full of shalom "peace, wellbeing" (Isa 26:3; 32:18). The Book of Jeremiah, on the other hand, negates such a vision and accuses colleagues announcing such a message of "deceit " (Jer 6:13-14). The book is outstanding in its focus on the grievances leading to the fall of Jerusalem; its profile is marked by calling things as they are, analyzing the roots of evil, and disclosing the broken relationship with God as one of the causes. Such a critique has consequences: Jeremiah has to suffer, more than any other colleague. Nevertheless he, too, proclaims shalom (e.g. Jer 29:11), but it is rooted in a new perception of an inwardly touched God who desires eagerly to bring about a change to those who have gone through hardship. This message of the Book of Jeremiah and the figure of the prophet have a bearing for South Africa: su ffering, problems, injustice can all be resolved, if they are addressed in a manner similar to the way in which Jeremiah dared to speak out and to advocate God's view in his own times.

O presente artigo trata da “descoberta” do minério de ferro brasileiro a partir de duas perspectivas. A primeira analisa a crescente ênfase das geociências em sua aplicação prática e em sua globalidade desde a segunda metade do século XIX. Enquanto no Brasil a geologia econômica foi integrada passo a passo às instituições do Estado, no nível global ela viveu momento de triunfo com o 11o Congresso Geológico Internacional, em 1910. A segunda trata de uma rede social específica com papel decisivo na corrida pelo minério de ferro brasileiro: experts transnacionais movimentandose entre as lógicas do mercado e as da academia. O artigo mostra a importância das negociações locais na incorporação do subsolo mineiro ao espaço global de mineração.

This article deals with the “discovery” of Brazilian iron ore from two perspectives. The first examines the increasing emphasis of the geosciences and their practical application and global reach since the second half of the nineteenth century. While in Brazil economic geology was integrated step by step into state institutions, at the global level it experienced its moment of triumph with the 11th International Geological Congress in 1910. The second deals with a specific social network with a decisive role in the race for Brazilian iron ore: with transnational experts juggling between the logic of the market and that of the academy. The article reveals the importance of local negotiations in the incorporation of the subsoil of Minas Gerais into the global space of mining.

The use of "I" and "We" in literature is a delicate issue, especially when the references are left open. In some cases authors wish to involve their audience more (A). This feature can also be observed in the Books of Isaiah (B) and Jeremiah (C), and in some instances it is connected with suffering figures. In Isaiah "YHWH's servant" is outstanding among them, in Jeremiah the prophet himself. Interestingly, their portrayals show a number of common traits, and even the same or similar expressions. A comparison and analysis of them (D) points in the direction that the figure of the prophet Jeremiah seems to be a realisation of the servant and his fate, even radicalized to some extent, and that the book of Jeremiah is later than Isaiah, as a whole. The servant in Isaiah, and in Jeremiah the prophet of the same name, both testify personally, speaking with "I, " to a common message, namely that God achieves his goals through the suffering of his elect.