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Interview, conducted by Raquel Abecasis, deputy director of Rádio Renascença, and by Leonete Botelho, politics editor of the newspaper "Público", with Jorge Sampaio, former President of the Republic and current United Nations High Representative for the Alliance of Civilizations, on the transfer of Macau to China, the issue of religions and religious conflicts, Portuguese politics, justice, and corruption.

Special broadcast marking the tenth anniversary of the transition of the territory of Macau to the People's Republic of China. Interviews with José Peres de Sousa, doctor, Bruno Simões, businessman, and José da Rocha Dinis, journalist, about the changes felt in the former Portuguese territory.

Special broadcast marking the tenth anniversary of the transition of the territory of Macau to the People's Republic of China. Interviews with Luís Herédia, of the Macau Government Tourist Office, Rui Martins, of the University of Macau, José Peres de Sousa, physician, and Bruno Simões, businessman, on the changes felt in the former Portuguese territory.

Program dedicated to the so-called "Fado Macau", authored by Adriano Ruiz Baptista or Jaime Santos, with the participation of Nuno Siqueira.

Paula Moura Pinheiro presents the program and invites the world experts in environmental issues: Maria Helena Henriques, coordinator of the National Commission for the International Year of Planet Earth, and Viriato Soromenho Marques, the commissioner of the international conference "The Environment at a Crossroads" held at the Calouste Gulbenkian Foundation.

Weekly programme about current affairs among the Portuguese communities.

Interview with João Pereira Bastos, about the "quintessence" of his profession as a music and radio producer.

Program presented by José Hermano Saraiva dedicated to Palmela, its history, the poet Luís Vaz de Camões, his loves and his passage through Macau.

Program presented by José Hermano Saraiva dedicated to Leiria, its castle, Macau and its historical connections with Portugal.

The article analyzes how the “localization policies” invoked in Sino-Portuguese disputes and negotiations during the transition period (1988–1999) influenced the administration of Macau. Starting from the institutional framework defined by the Sino-Portuguese Joint Declaration, the author argues that the dispute between Lisbon and Beijing over the scope and function of the joint commissions—above all the Sino-Portuguese Joint Liaison Group (JLG) and the Sino-Portuguese Land Group (LG)—structured divergent expectations about what should be “locally” legitimated and recognized after 1999. Methodologically, the study tracks the dynamics of the negotiations and the interpretive divergences over competencies, demonstrating how China tended to submit any decision with future impact on the Special Administrative Region to prior consultation, while Portugal claimed non-interference and administrative autonomy until the transfer. The main conclusion is that these “localization policies” materialized less as a homogeneous policy and more as a negotiated practice, which conditioned the decision-making process of the Portuguese administration in Macau, while at the same time preparing, through formal and informal channels, the acceptance (or contestation) of measures intended to ensure institutional continuity, social stability, and economic development in the post-handover period.

The article investigates why the Sanjie Huiguan (三街會館), “Guildhall of Three Streets”, in Macau, transformed from a corporate space of merchants into a sacralized place associated with the cult of Guan Di/Guan Yu. The central question—how a precinct linked to commercial transactions became a “temple” and a deity-guarantor of prosperity—structures a historical-cultural analysis that articulates the institutional transformation of the building, the “ascent” of Guan Yu to divine status, and the longevity of the cult in the polytheistic Chinese tradition. Methodologically, the study combines interpretive reading of cultural and discursive sources with ethnographic-historical contextualization of the role of guilds in the Macanese commercial ecosystem, examining especially the representation of Guan Yu in the historical novel Sanguo Yanyi (三國演義). The author argues that the literary dramatization of Guan Yu favored his expansion beyond the official biography, simultaneously legitimizing the intervention of imperial authorities in the production of a ritually glorified hero. It is concluded that the Sanjie Huiguan exemplifies the intersection between myth, popular culture, and socio-economic organization: the sacralization of the guild space operated as a symbolic mediation between heroic ethics, religious cosmology, and the wealth aspirations of merchants, contributing to the enduring centrality of Guan Di as a “god of fortune” in the Chinese imaginary in Macau.

The article examines, through Deolinda da Conceição's work *Contos Chineses*, how the author mobilizes an imagery of “River of Pearls, River of Confluences” to inscribe civilizational marks in the short Chinese narrative. It argues that the opposition between cultures—represented from the very cover (Chinese and Western elements in contrasting fields)—organizes the production of meaning by articulating body, fashion, symbolic language, and conflict. The analysis focuses on the inaugural tale “Cheong-Sam” as a key text: in it, the garment and the name (*qipao*/cheongsam; “cabaia” as metonymy for “woman”) become signs of persecution, mourning, and vengeance, while the adoption of “modern” Western codes is narrated as depersonalization and displacement of the traditional framework. Methodologically, the study proceeds through intertextual reading and the identification of formal and thematic recurrences, highlighting “war” as a spatial-temporal and traumatic vector, “incomprehension” as a relational fracture (especially between masculine and feminine), and temporal strategies (analepsis and prolepsis) that explain the present through the mediation of the past. It concludes that the tales stage a two-faced modernity: the convergence of cultural currents produces both aesthetic fascination and symbolic violence, making civilizational difference a driver of destiny.

The article analyzes the relationship between society and political power in Macao during the eighteenth and nineteenth centuries, taking as its starting point historiographical representations of Macao's ethnic and cultural composition. The author critically confronts two predominant narratives—a "traditionalist" tradition that tends to emphasize a Luso-Oriental origin and treats Chinese influence as late or secondary, and a "Luso-Chinese" interpretation that considers miscegenation as a structural element in the formation of identity and social practices. Methodologically, the study employs a comparative reading of theses and documentary evidence, with emphasis on baptism records and matrimonial patterns. As findings, it is argued that both versions incorporate verifiable elements and, far from being mutually exclusive, can be integrated into a more complex explanation of identity formation. The empirical evidence is illustrated by data from the parishes of Sé and S. Lourenço (1802–1831), which reveal, in Sé, the presence of children with Chinese maternal and Portuguese paternal ancestry (or of converts) and, in S. Lourenço, a greater endogamy among local elites, contrasting with the gradual increase in unions with women of Chinese ancestry in lower strata. It is concluded that miscegenation, although constant, was accompanied by social hierarchies that conditioned the circulation, legitimacy, and visibility of Luso-Chinese alliances in the political field.

The article argues that the historiography of maritime trade in Southeast and the Far East, often constructed from Iberian and Dutch sources, overestimates the centrality of “silk–silver” as an explanatory axis for the transition from the 16th to the 17th century. Countering this interpretation, the author mobilizes complementary evidence from Chinese and Japanese texts (including merchandise lists and administrative compilations), as well as data on exchanges between Korea, the Ryukyu Kingdom, and the Japanese archipelago, to reconstruct the circulation of animals and animal products and contextualize it within broader flows of goods. The methodology is essentially historiographic and comparative: it compares the weight assigned to certain goods by European sources with the relative importance suggested by catalogs, registers, and local documentation for different periods. The conclusions point to a strong continuity in the composition of commercial “baskets” between the late Middle Ages and the early modern period: the increasing emergence of Japanese silver does not imply an abrupt decline in exchanges considered traditional. On the contrary, the “new” circuits of silver and silk tended to coexist and, possibly, to drive the expansion of previously circulating products, articulated by regional institutional and political networks that included the circulation of animals and animal-derived products.

Starting from a rereading of the collection transported by Melchior Nunes Barreto to Japan in 1556, this article reexamines what may lie behind the "first Jesuit library" established there, going beyond the inventory and classification of its contents carried out by Jesús López-Gay. The author reconstructs the function of the bibliographic ensemble by linking the preserved list of titles brought by Barreto with later directives associated with the missionary governance of the Society, particularly through comparison with an inventory compiled by Alessandro Valignano in the early seventeenth century. The method combines bibliographic analysis and cross-referencing of textual evidence to identify continuities and absences between lists, as well as to interpret editorial and thematic choices in light of the intellectual culture of the nascent Society. The main thesis holds that the library was structured with formative objectives, especially for the training of new clergy, organized into "practical" books (liturgy and everyday pastoral use) and "didactic" books (teaching materials and doctrinal formation). Among the findings, notable are the confirmation of liturgical works and manuals of confession, as well as the presence of titles of theological reflection and spirituality that reinforced exemplary models of Christian conduct, aligned with the Jesuit ideological program. The comparison with Valignano also suggests that certain gaps result from editorial availability subsequent to the period of embarkation.

The article analyzes the role of the Manila Galleon in structuring the Atlantic-Pacific trade of the Spanish viceroyalty and, in parallel, the way in which Macau merchants sought to engage (legally or clandestinely) with this route, particularly through trade with the Philippines. Starting from the historiographical framework of Manila–Acapulco navigation, the author shows that the Spanish occupation turned Manila into a strategic entrepôt oriented toward the redistribution of Asian goods, especially silk, without direct projection into China being realized. The research mobilizes documentary and administrative-normative information to characterize travel times, departure schedules, costs, and fiscal impositions associated with the route (export duties, royal freight, and entry and first-sale taxes in New Spain). The text then contrasts this state machinery with the initiatives of Macau agents: mercantile competition, use of intermediaries, and route reconfigurations stimulated by opportunities opened by the arrival of the galleon San Martin in Macau (1583) and by subsequent direct sailings to the Americas (1584–1587). It concludes that the commercial dynamics between Macau and the Philippines functioned as a competitive pressure factor on the Spanish monopoly, explaining tensions and reorganizations in governance and maritime circulation.

The article analyzes how the *Relaciones de Pedro Teixeira* (Antwerp, 1610) mobilize references to "Asian drugs" and medical practices in order to interpret cultural, economic, and political relations between the Portuguese world and Asia. Drawing on a historiographical and textual reading compared with other contemporary sources, Rui Manuel Loureiro reconstructs the trajectory of the author-traveler and shows that his writing operates not merely as ethnographic observation, but as a device of knowledge linked to imperial mobilities, the circulation of knowledge, and experiences of military service in the Estado da Índia. The study identifies, in the passages where substances, therapeutic uses, and commercial itineraries are mentioned, an articulation between European medical repertoires and local information, often mediated by colonial hierarchies and by the authority of the travel "account." The conclusions suggest that references to drugs and healing function as indicators of supply networks and the circulation of medicines, as well as of narrative strategies that legitimize the Portuguese presence. Thus, the *Relaciones* reveal medicine as a field of cultural translation and the negotiation of credibilities, framing the body and disease within the broader logic of the empire.

Wang Bing's article provides a comparative analysis of the inscriptions associated with the tomb of the Portuguese Jesuit Tomás Pereira (Xu Risheng, 徐日昇) in Beijing, preserved in three rubbings held in the rare books section of the National Library of China. Based on the catalog description and material identification of two distinct stelae—one linked to the request for "safeguarding/defense of Catholicism" and the other erected in the Nantang Church—the author argues that the inscriptions, by combining Pereira's petition with an imperial edict of the Kangxi Emperor, constitute a key document for understanding how the legal and symbolic status of Catholic missionaries was formalized at the end of the 17th century. Methodologically, the work undertakes a documentary reconstruction centered on the articulation between the front and back of the stelae, the chronology (1692, the 31st and 47th years of Kangxi), and the historiographical function of the engraved texts. It concludes that the textual insignia of the edict—beyond legitimizing the missionary's cultural and technical activities (music, calendar, and instruments)—frame imperial tolerance as a response to local initiatives and to the process of mediation between missionary work and governance.

The article analyses the sacred idol sculpture of Macau as intangible cultural heritage, framing its origin and evolution within Chinese popular religious practices, particularly ancestor worship. It is argued that the specificity of this art resulted from the interaction between the living conditions of the fishing community and ritual needs: until the mid-twentieth century, the majority of fishermen had no residence on land, performing worship within the space of the vessel itself. Low literacy favoured the replacement of inscribed memorial tablets with small wooden figures that were more visible and comprehensible; these, however, were easily deteriorated by prolonged exposure to wind, rain and sunlight, necessitating constant replacement. Methodologically, the text proceeds from a historical-cultural reconstruction supported by descriptions of the socioeconomic context (1920s–1930s) and the dynamics of the craft, including demand from local fishermen and those from neighbouring coastal regions, which drove technical advancement and specialisation. It concludes that industrialisation and the decline of fishing, from the end of the 1950s, reduced the number of family workshops, but the continuity of some artisans and adaptation to the carving of Buddha statues enabled the survival of the know-how. The article culminates by justifying the candidacy and the inscription, in 2008, on the Second List of National Intangible Cultural Heritage.

This article examines how recent (largely post-1980s) English-language poetry about and from Macao represents the city as both historical stage and symbolic “otherworld portal” between East and West. Rather than treating contemporary Macao poetics as the start of a simple intercultural dialogue, the paper argues that Macao writing inherits multiple global literary traditions while grounding its imagery in a locally experienced sense of tangible continuities and ruptures. Methodologically, the study performs a thematic and close reading survey of published poems for the English-language reader, focusing on recurrent motifs—including border economies, gambling and “luck,” prostitution and marginal figures, development, and reclamation—through which poets negotiate the tension between orientalist or connotative place-making and direct witnessing of everyday Macao life. Special attention is given to spatial and geographic “illusions” in the poetic imagination (e.g., Macao’s frequent portrayal as an island, or mountain views borrowed from across the border), which both aestheticize and disclose Macao’s political embeddedness within the PRC. The article concludes that contemporary poetry turns reclamation and dredging into metaphors for cultural mixture and misunderstanding, revealing how poetic representation accounts for Macao’s hybrid, world-historical significance.