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This article questions the reissue of the *Cartas* (Letters) of José Inácio de Andrade, focusing on the nature of the edition announced as the first and the editorial choices that shape the volume in circulation. Starting from a contextualization of the didactic and moralizing epistolary tradition, Sena situates the *Cartas* (1815–1835; originally published in Lisbon, 1843) as a document aimed at making certain "truths" public to friends and, by extension, to his children. The study employs a critical bibliographic reading, comparing editions from 1843, 1847, and the contemporary edition published in Macao (1998), and examining paratexts, the dedication, and the inclusion of additional texts—including panegyrics, an Epistle by J. M. da Costa e Silva, and the Improvised Ode by J. M. H. Leal de Gusmão—as well as the correspondence between Andrade and the Cardinal Patriarch of Lisbon regarding the publication. Methodology: collation between editions, reading of prefaces, editorial notes, and analysis of the work's circulation (distribution among friends, disappearance from libraries) to understand the editorial choices. Main results: the changes between editions are not substantial; the current edition omits the original dedication and uses materials from the 1847 edition without indication, which raises questions about the qualification of "first edition" and textual fidelity. It concludes by pointing to the need for greater editorial transparency and an explicit discussion of editorial criteria, in order to preserve the educational and philosophical-political function of the *Cartas* in the Luso-Macaense context.
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This work, presented at the tribute session for Monsignor Manuel Teixeira (1912-2003), restores to Macau a central figure of its cultural heritage. The author examines the life and work of the priest-historian, whose activity spanned nearly six decades in Macau, Singapore, and beyond, establishing him as a reference for the study of the diocese, the Portuguese presence in the East, and Macanese toponymy. The central thesis is that Teixeira is not only a prolific historian but a way of doing history of Macau: a collector of documents, a shrewd disseminator of factology, and an interpreter capable of transforming archive into encyclopedia. The analysis is based on a reading of his extensive corpus (more than a hundred books, dozens of articles, translations) and on the institutional memory of Macau, gathering testimonies from the local press and previous references (including Sena's own assessment of 1994). His merits are on an international level: recognized in 1983 as one of the four greatest active septuagenarian citizens in the world by an American television network, in addition to being a well-known figure to foreign visitors who seek him out as a guide. Among his contributions, the *Boletim Eclesiástico da Diocese de Macau*, the *Boletim do Instituto Luís de Camões*, and works such as *História da Diocese de Macau*, *Os Militares em Macau*, and *Toponímia de Macau* stand out. The article thus concludes by affirming that Teixeira is part of the cultural heritage of Macau, a living memorial that guides future research.
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This article proposes a rereading of the role of Robert Morrison (1782–1834) in the intellectual history between the West and China, shifting the focus from biographical consecration to a contextualized approach to his work in Macao and the literary production associated with his apostolate. It is argued that, although Morrison was decisive in constructing an Anglophone corpus on Chinese language and culture, his work must be understood as part of a collective and transmediated effort, dependent on local mediators—Chinese teachers, scholars, and collaborators—as well as on technical-literary continuities between Catholic and Protestant missions. Methodologically, the author articulates historiographical analysis with a “linguistic world” perspective (語景), examining strategies for learning and teaching Chinese, networks of assistance, and bibliographic appropriations. Among the main lines of evidence are: (1) the comparison between Catholic manuscripts and models and the Chinese biblical translation attributed to Morrison/Milne (1823); (2) the verification of Morrison’s use of earlier dictionaries—especially of Catholic missionary origin—in the preparation of dictionaries and grammars of the period. It is concluded that the historiography on Morrison gains density when his legacy is reassessed in light of local sources and intercultural processes of knowledge circulation, often obscured by the apologetic and ethnocentric writing of the European missions themselves.
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Macau’s status has never been a pacific topic even inside Portuguese historiography. Departing from Montalto de Jesus (1863-1932)’ controversial proposal to summit Macau’s administration to the League of Nations in the revised edition of his Historic Macao, 1926, the author aims to discuss the construction of the discourse on the autonomy of Macau, identify the roots of this concept, and explore its different meanings in works of some of the most relevant Portuguese and Macanese historians and authors on the topic during the nineteenth and early twentieth centuries.
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Between 2000 and 2026
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