Abstract
The generation of enlightened Luso-Brazilians saw Caribbean slavery agriculture as the model to be emulated in Portuguese America. To do so, at the turn of the eighteenth to the nineteenth centuries, they translated and published some texts originally elaborated in the Antilles. In this reformist environment, the coffee culture occupied a place of prominence. To understand the role of this knowledge in establishing the Brazilian coffee culture, the Brazilian case is compared with the Cuban. The intent is to demonstrate that in the Spanish colony, the productive coffee plan of Santo Domingo was implanted, while in Brazil a plan was created, supported by new standards of agricultural management that were founded on local knowledge.
Highlights
The generation of enlightened LusoBrazilians saw Caribbean slavery agriculture as the model to be emulated in Portuguese America
Within the reformist design of Luso-Brazilian enlightenment, which intended to revitalize the Portuguese Imperial economy – notably its American portion – through diversification of the list of exports and an increase in the production of articles already exploited, Caribbean slavery agriculture was taken as the model to be emulated (Galloway, 1979; Marquese, 2004)
This attitude can clearly be observed in the choices that led to the composition of the famous collection O Fazendeiro do Brasil (The plantation owner of Brazil), published between 1798 and 1806 by the Minas Gerais botanist Frei José Mariano da Conceição Veloso
Summary
In the first part of this article, I present Laborie’s model; in the second, I discuss the procedures adopted in Portugal and Cuba in the translation of his manual, the establishment of coffee production in the Spanish colony and the technical pattern of the coffee plantations founded in the dense Tijuca forest after the flight of the royal Portuguese family to Rio de Janeiro.
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