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[Cópia João Álvares, 1746] Ânuas das Missões do Tonquim. 1626 a 1746 Livro 6.º : 1701-1710 Missão da Província de Neghe An [Thai Nguyen]. 1701 Ânua da Missão de Tonquim. 1702, 1703, 1704, 1705, 1708 Casos "mais indignos de notarse" nas Missões de Tunkim. 1706 Missão de Thin Hoa [Thanh Hóa]. 1708 Missão de Fôkien. 1706 Missão de Quãi Tô [Hai Phòng?]. 1709 Casas e Residências da Companhia de Jesus em Tonquim. 1709-1710

[Cópia João Álvares, 1746] Ânuas das Missões do Tonquim. 1626 a 1746 Livro 8.º : 1721-1730 Correspondência do P.e Francisco Rodrigues, Superior da Missão de Tonquim. Idem, como Provincial do Japão. 1721-1730 Diligência feitas junto do Patriarca Mgr. D. Carlos Mezzabarba, Legado Apostólico, acerca da Missão de Tonquim. 1721 Meteoro observado em Tonquim. 1721 Perseguições no Reino de Tonquim. 1721-1723 Martírio do Pe Francisco Maria Bucharelli e de nove cristãos. 1723 Carta do Legado Apostólico Mgr. Carlos Mezzabarba para os P.es Superiores de Tonquim. 1723 Decreto do rei de Tonquim contra os cristãos. 1723 Relação da Missão de Tonquim. 1721-1726 Rituais de Nossa Senhora e dos Santos praticados em Tonquim. 1727

[Cópia João Álvares, 1746] Ânuas das Missões do Tonquim. 1626 a 1746 Livro 9.º: 1731-1746 Correspondência para o Irmão João Álvares. 1735-1739 Notícias da Missão de Tonquin. 1733-1744, 1746 Prisão de Missionários em Tonquim. 1736 Cartas in carcere dos P.es presos em Tonquim. 1736 Relação da prisão e morte dos P.es da Companhia de Jesus, Bartolomeu Álvares, Manuel de Abreu, Vicente da Cunha e Gaspar Cratz, e mais nove cristãos, no Reino de Tonquim. Idem, dos P.es Francisco Maria Bucharelli e João Baptista Masari. 1737 e 1723 Brevis Discursus super Cooperatione ad supertitiosa. 1737 Notícias do Colégio de Macau. 1738, 1740-1742, 1746

D. Sinibaldo de Mas o ministro espanhol que inventou o iberismo e que queria comprar Macau para vender à China

This article problematizes the development of the urban fabric of the city of Macao from a conceptual standpoint: urbanism is not merely a technique nor simply a State policy, but an interdisciplinary practice that places humanity, well-being, and the relationship with the environment at the center of spatial organization. The author asserts that urbanism evolves under the influence of institutional powers — kings, popes, dictators — often without consulting the citizen; he highlights that, for Macao, as for other metropolises, spatial management must reconcile multiple decision-making powers, collective memory, and local identities, aiming at democratic, integrated, and sustainable urbanization. The methodology focuses on a theoretical reading articulated with empirical examples of building rehabilitation at Largo de S. Domingos, whose photographic documentation (1998–2000) illustrates operations of "recovery" and reactivation of urban heritage, exemplifying planning practices oriented toward daily life and public use. The text engages with references to global urban models (Versailles, Brasília, Barcelona, Rome, Istanbul, Berlin) to discuss the relationship between planning, power, and social practice, advocating a vision of urbanism that respects habits, traditions, and collective memory. It concludes by defending Macao as a space of humane, pedagogical, and democratic urbanism, capable of transforming memory into a driver of quality of life and social cohesion.

"Falar de Memória" é um programa de Hugo Pinto com a participação do jornalista e investigador João Guedes. Semanalmente, a revisitação do passado de Macau através das histórias que têm como protagonistas personagens e lugares que ainda perduram na memória. Esta edição foi para o ar na Rádio Macau no dia 14 de Dezembro de 2017.

Colecção Egerton (Manuscritos Adicionais)

The article analyzes the references to Chinese silk found in European printed documentation from the sixteenth to the eighteenth centuries, discussing how this news coverage helped shape perceptions, desires, and commercial practices within the European sphere. Starting from the observation that silk frequently appears in works of the period and that, although trade involved it as a commodity, its value extended beyond a strictly economic logic, the author argues that the printed circulation of "news" about silk also functioned as a mechanism for producing imaginaries about the East, reinforcing the prestige of China as a region of wonders and artistic excellence. Methodologically, the work carries out a historiographic and documentary reading of European editorial production, organizing the contents into thematic nuclei to identify how the origin, material qualities, forms of circulation (including circuits and entrepôts), and social uses associated with the fabrics are described. As a result, it concludes that Chinese silk, even when compared with less expressive European textiles, was perceived as incomparable in lightness, resistance, color, and plasticity, fueling demand among civil and religious elites. Thus, printed documentation not only recorded the presence of the product but also intensified its capacity to impact European society, articulating consumption, status, and cultural fascination.

The article analyzes the Sino-Portuguese embroidered textiles from the Victoria & Albert Museum (London), proposing that this production, destined for the export market, constituted a cultural synthesis resulting from the reconfiguration of Luso-Chinese relations from the mid-sixteenth century onward, with particular emphasis on commercial communication and the establishment of Macau as an entrepôt. The author argues that, despite the centrality of Chinese silk in Asian economies and the Portuguese role in mediating trade routes (including Canton), these embroideries remain little studied as a corpus and, above all, lack an integrated historiographic reading. Methodologically, the text favors a systemic approach based on inventory and comparative analysis of over 150 specimens identified over approximately a decade in Portuguese private and public collections, articulating technical procedures, material solutions, iconography, plastic approaches, and functional dimensions. The main conclusions indicate the existence of a highly constant and coherent profile that goes beyond mere contextualization and purpose. Finally, the author distinguishes two functional universes: a religious production, associated with Catholic worship and the mission of the Padroado; and a secular production aimed at the European civil community, especially the Lusophone one, intended for decoration and civil clothing, reflecting the diversity of actors involved in the overseas enterprise.

The article asks "Macao, a multicultural city?" and seeks to answer this question through the literary analysis of the final (posthumous) novel by Henrique de Senna Fernandes, **Os Dores**, fictionally set in the 1940s and 1950s. The central thesis maintains that the city can be read as a space of encounter between **East and West** since Portuguese governance in the sixteenth century, and that this history materializes in the novel through "marks of multiculturality" expressed by characters, spaces, customs, and social relations. Methodologically, the work articulates a theoretical framework on multiculturalism with the interpretive reading of the literary text, conceiving the novel as a privileged source for the representation of diversity and alterity in concrete historical contexts. Subsequently, an analytical and practical approach is undertaken, aimed at identifying and discussing, within the narrative and descriptive configurations of **Os Dores**, the signs of cultural coexistence, its tensions, and forms of social negotiation. It is concluded that Macao, as staged by Senna Fernandes, is not a mere exotic setting, but a cultural device in which colonial continuities, the circulation of influences, and modes of coexistence are simultaneously recognized — allowing multiculturality to be characterized as a historical hallmark of the city.