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The article analyzes the thought and action of Benjamim António Videira Pires, SJ, based on his contribution to the Portuguese journal in the East *Religião e Pátria* (R&P), interpreting this participation as an articulated expression between Catholic faith and the Lusitanian identity project. The authors argue that, between 1955 and 1968—the period during which BVP assumed editorial and directorial duties—the journal functioned as a platform for historical research, educational intervention, and literary diffusion, enabling him to consolidate a public narrative about the Portuguese in the East and the conditions for propagating the Gospel message. Methodologically, the study proceeds with a contextual and documentary reading of R&P, reconnecting the author’s activities to the journal’s institutional trajectory, its circulation within the Lusitanian diaspora (with emphasis on Macau and also Hong Kong), and the political and cultural landmarks that marked the territory in the twentieth century. As results, the authors highlight the internal coherence of BVP’s program: the articulation between pedagogical work and intellectual production; the recourse to archives, books, and historical sites as empirical basis; and the defense of a cultural Lusitanity anchored in religious values. It concludes that BVP’s activities in R&P constitute a paradigmatic case of cultural mediation in the East, in which religion and homeland mutually reinforce each other through the printed word.

The article "Rising in the Sky of the Orient" (升華於東方的天空) proposes an interpretive reading of the Luso-Jesuit presence in Japan as a process of cultural and religious "elevation," evidencing how martyrdom and missionary action became symbolic mediations between diverse universes. Drawing upon the itinerary associated with the work and legacy of Father Benjamim Videira Pires, SJ, the author articulates the historiographical value of the sources (administrative records, imperial instructions, and testimonies linked to the "Martyred Embassy") with a reflection on the transition of ideas in contexts of conflict, coercion, and death. Methodologically, the text combines documentary analysis with a historical-cultural approach, situating the Macau–Japan episodes within the broader framework of the dynamics of the era: political decisions, financial management of the missions, criteria for selecting envoys, and strategies of symbolic survival. As main findings, it is highlighted that the persistence of the mission, despite prohibitions, produces lasting effects on memory and on the manner of narrating the inter-civilizational encounter; furthermore, martyrdom functions simultaneously as a political event and as a device for the circulation of meaning. It is concluded that the "ascent" to the Orient may be understood less as a linear triumph and more as a mutual transformation mediated by extreme risk, faith, and cultural reinterpretation.

The article analyzes the formation and evolution of the management system of the Tung Sin Tong (堂)—a local Catholic charitable institution in Macau—in its early years, framing its development between 1892 and 1949. Arguing that the organization cannot be understood merely as a philanthropic response, the author contends that its institutionalization resulted from the translation, into a Macanese context, of associative traditions and of "tongshan" (善的共享) inspired by values of virtue and common benefit, initially mobilized in the late Chinese literary world. Methodologically, the research draws on historiographical analysis and critical reading of institutional and discursive materials, relating foundational ideas to subsequent administrative practices: recruitment mechanisms, forms of contribution, modes of deliberation, and the consolidation of assistance routines. The findings suggest that, throughout the period under study, the Tung Sin Tong transitioned from a more ideational and community-based model to progressively structured management, capable of coordinating resources and expanding assistance, while simultaneously incorporating adaptations to local social and political conditions. Thus, the evolution of the Tung Sin Tong reveals the articulation between Chinese associative culture, urban charitable needs, and the progressive rationalization of institutional governance in Macau.

The article analyzes the representation of Macau in the novel/fictional work "As Dores" (《朵斯姑娘》) by Henrique de Senna Fernandes, understanding it as a literary device that stages the coexistence—and friction—between Portuguese and Chinese cultural matrices in the city. The authors argue that the narrative mobilizes characters and trajectories to reinscribe twentieth-century Macau into a space that is simultaneously geographic and sociocultural, marked by a symbolic division between "Chinese city" and "Christian city". Methodologically, the study proceeds with an interpretive reading of narrative and discursive elements (character configurations, settings, and cultural isotopies), articulating the textual analysis with a historical-cultural framework of Macau's unique status as Chinese territory under Portuguese administration. As results, the work reveals itself less as a mere panoramic representation of the city than as a discursive construction of intercultural relations: the circulation between spaces and identities highlights tensions, asymmetries, and persistent "distances" between communities that coexist without fully integrating their codes. It is concluded that "As Dores" transforms the urban experience of Macau into a cultural and aesthetic problem, offering a literary map of Western heritages and their local reconfigurations.

The article investigates the anarchist attacks of 1 February 1908—the assassination of King D. Carlos I and heir Luís Filipe—as part of a transnational dynamic of anarchism, connecting the Portuguese case to broader organizational networks and contexts. Drawing on a comparative historiographical approach, the author reconstructs the political and international backdrop of the anarchist movement, articulating its roots with European disputes over imperial power and examining, above all, the role of two international currents that preceded Leninism: the Anarchist International derived from the 1872 schism (Bakunin–Marx) and the Second International founded in 1889 under Engels's influence. It is argued that, although frequently studied only in European terms, such organizations sought to operate and project themselves beyond borders, including in jurisdictions and colonies in Asia (among other regions, Japan, Indonesia, Vietnam, India, and China). Methodologically, the text proposes integrating evidence on structure, financing, operational bases, practices ("propaganda by the deed"), and possible "agent provocateurs" into the analysis of connections between anarchism and revolutions. As a result, the article highlights gaps in the historiography on the international expansion of these socialist/anarchist internationals, suggesting paths for future research that integrate European and Asian operations, with emphasis on the relationship between anarchism and the Chinese Revolution and on the activities of Wang Jingwei.

This article analyzes the presence of the "matter of China" in the *Colóquios dos simples e drogas da Índia* (Goa, 1563), by Garcia de Orta, exploring how the author mobilizes knowledge that is not only pharmacological but also ethnographic, commercial, and cosmographic. The central argument holds that the references to Chinese practices, products, and knowledge in the treatise result from a specific regime of information production: Orta, without traveling beyond Cape Comorin, resorts to Portuguese and Asian informants and mediators, privileging sources presented as eyewitness accounts and integrated into market networks. The methodology combines a historiographical reading of the text (identifying allusions, descriptions, and mechanisms of authority) with a historical contextualization of Luso-Chinese relations in the sixteenth century, especially the conditions preceding the permanent settlement in Macau (authorized in 1563) and shaping the quality and type of information available. It concludes that China, within the framework of the *Colóquios*, functions as a space of indirect verification: where the absence of direct observation is compensated by the circulation of news, the credentialing of informants, and commercial familiarity with Chinese goods. Thus, the treatise contributes to crystallizing a relatively consistent image of the "Chinese world" in Europe, articulating medicine, experience, and maritime expansion.

Building on previous research on the resettlement of the Jesuit mission in Siam (1655), Teresa Sena argues that the Jesuits’ approach to mainland Southeast Asia in the early seventeenth century should not be explained solely by local missionary motivations, but rather as an unfolding of a transregional strategy (“in search of another ‘Japan’”). The author proposes that the Japan Province structured, in institutional and practical terms, the missionary expansion beyond the archipelago, mobilizing already consolidated religious and mercantile networks. Methodologically, the article articulates a critical reading of Jesuit sources and documentation related to the provincial organization with the reconstruction of commercial connections and circulation circuits between Macau, Japan, and Asian routes. The analysis highlights how contacts mediated by Macau and the availability of maritime trajectories favored the choice of targets such as Siam and neighboring regions. It concludes that the mission in mainland Southeast Asia emerged as a project of continuity and adaptation of skills, resources, and expectations accumulated in the Japanese space, where evangelization and economy functioned as complementary dimensions of Jesuit action.

This study focuses on two persons of the same family, Antônio e Domingos Monteiro, both involved in the Japan trade, whose way of life was marked by mobility within the coasts of South East Asia, trading in a wide variety of goods. Their network of contacts reveals the presence of members of their kin, especially nephews, as well as merchants from Porto, suggesting that the Portuguese model of emigration to Brazil during the nineteenth century was already at work in Asia. The purveyors of the dead and absentees were in charge of transmitting assets to inheritors in Portugal, but the misericórdias also performed this role, even if in practice the interference of the representatives of the king was impossible to avoid. In spite of the intention of directing the money to mainland Portugal as soon as possible, long voyages, conveniences of maritime trade, royal bureaucracy and judicial litigations transformed transfer into a morose process.

Jesuit Historiography Online (JHO) is an Open Access resource offering over seventy historiographical essays written by experts in their field. Aimed at scholars of Jesuit history and at those in all overlapping areas, the essays in JHO provide summaries of key texts from the earlier literature, painstaking surveys of more recent work, and digests of archival and online resources. Crucially, the scope of the essays is global: they cover both Anglophone and non-Anglophone sources and scholarship from Europe, Asia, Africa, and the Americas. The result is much more than a bibliographical check-list: authors explore trends in Jesuit historiography and provide a nuanced, systematic, and in-depth analysis of what has been written—when, why, and by whom—about arguably the most prolific, diverse, and wide-ranging religious order within the Roman Catholic tradition. JHO is available in Open Access thanks to generous support from the Institute for Advanced Jesuit Studies at Boston College.

Este livro reúne contributos sobre o Padroado e sobre as missões, revisitando conceitos e perspectivas sobre o tema. Tratam-se aspectos tão diversificados como o culto e a religiosidade; a arte e a cultura; as missões e o império; a relação da monarquia com a Santa Sé e do Padroado com a De Propaganda Fide; a formação do clero nativo e a acção dos catequistas, a criação de seminários e o percurso atribulado das estratégias do Padroado; os caminhos do poder e os confrontos institucionais, os factos e as doutrinas.