Tourist Attractions in the Contestado Valley regionPublicado em 21/05/2020 às 18:36
The Contestado Valley, where the War of 1912 – 1916 took place, presents the presence of Italian, German and Japanese immigrants, as well as caboclos and indigenous people from the region, creating a place of great cultural plurality that attracts tourists from all regions of Brazil and the world. Recently, on July 4th, 2019, the Regional Government of Vale do Contestado decided to change the name of the region to Vale dos Imigrantes, generating much criticism from researchers and residents of the region. For more information about the change, see the post here. This decision has the main objective of increasing the tourist attractions of the region with economic bias, aiming at increasing regional development. However, there are several culinary festivals, tourist attractions, and other attractions that, with the proper government stimulus to increase resources and expand the infrastructure of the cities, could lead to growth in tourism without changing the name of the region. The following are examples of actions in which the name of Contestado Valley is very well used in several cities:
The Contestado Valley is composed of several municipalities, among which: Treze Tílias, Fraiburgo, Piratuba, Videira, Tangará, Pinheiro Preto, Porto União, Itá, Seara, Frei Rogério and others such as Campos Novos and Curitibanos which, right after BR-116, are the first cities in a vast territory that moves forward to the west of the State of Santa Catarina. Campos Novos and Curitibanos preserve many characteristics of the Santa Catarina mountain range: planes, cattle grazing, campeiro customs and Gaudério’s way of talking and dressing (typical behavior). Joaçaba and Concórdia are progressive cities and main economic centers of the region. The multiplicity of sceneries, people and cultures is the biggest attraction of the region, for example the Austrian city of Treze Tílias, which has many points of visitation.
Portal of the city of Treze Tílias. Source.
The cities of Videira, Tangará and Pinheiro Preto are part of the Wine Valley, colonized mainly by Italians. The wineries of the city of Pinheiro Preto, like the Vinícola da Serra, receive visitors for guided tours and tasting. The temperate climate and the excellent wine make this region a great destination during the winter.
Vinícola da Serra, Pinheiro Preto/SC. Source.
Another great attraction is the city of Piratuba, where the thermal waters, hotels that refer to the Germanic style and water parks allow visitors an unforgettable experience.
Thermal Waters of Piratuba/SC. Source.
For visitors who are interested in knowing the history of the Contestado War, the Museu Histórico e Antropológico da Região do Contestado located in the city of Caçador/SC is a true cultural landmark of permanent information and reflection that keeps the memory of the Contestado Region for future generations.
Front of the Museu Histórico e Antropológico da Região do Contestado, Caçador/SC. Source.
Another very interesting place is the Contestado Cemetery, located in the city of Irani/SC, where the victims of the first battle between the caboclos and the troops commanded by the colonels in 1912 are buried, starting the war.
Front of the Cemitério do Contestado, Irani/SC. Source.
Typical parties in Santa Catarina
The vast diversity of municipalities brings with them typical festivals to celebrate the culture of the settlers. Below is the list of cities and festivals:
In Campos Novos there are six types of CTG Rodeios in the localities of Crossroads District, Pito District, Deer Farm, Good Hope, Model Farm, and Ibicuí District in different months of the year.
The biggest party in the city, at the Ouro Verde Exhibition Park the State Festival of Erva-Mate (Fesmate). In September.
Butter Festival, in the district of Marcílio Dias. In November.
Shooting Party, at the headquarters of the Clube de Tiro ao Alvo in the Campo d’Água neighborhood. In October.
Shooting Party. Source.
National Baked Piglet Festival (FENAL). The National Festival of Roast Piglet is held annually in the city.
Sakura Matsuri – Cherry Blossom Festival. In September, early spring.
Fruits of Peace Party. It brings together all the agricultural crops of the region. In the second weekend of February.
Frei Fest. Every two years, between January and February.
Party Sakura Matsuri. Source.
Feast of gold, at Servita’s Gym. In March.
Anniversary of the City, at Dr. Aldo Ivo Stumpf Square. In December.
Grated Meat and Chicken on the Spit Party that celebrates the anniversary of the city. It takes place in October, on structures set up in the streets of the historic neighborhood Alto Paraguaçu.
Polish Night, promoted by the Polish Cultural Association. In August. Feast Room of St. Stanislaus Church. Historical Center of Alto Paraguaçu.
Polish night. Source.
Heimfest, typical German party, with music, dancing and local cuisine. Lar dos Velhinhos, 1.120 Gustavo Friedrich Street, Vila Nova. In March.
Bucovinafest, dances, folkloric presentations and typical foods celebrate the tradition of families from Bavaria (Southern Germany). In July.
City’s anniversary celebrations, shows, handicraft fair, typical foods and Producer’s Party. In September.
Hawaii Night, at the Termas de Piratuba complex. In January.
Kerbfest, in the Event Center. In January
Steinhaeger and Xixo Party: besides the specialties that give the party its name, it serves dishes of German gastronomy. There are also artistic performances, shows and parades. At Espaço Estação União. Hercílio Luz Square, s/n, Centro. In December. www.festadoesteinhaeger.com.br.
Bergbauernfest, it is the Feast of the Mountain Settlers, a typical German event, which rescues Germanic customs and traditions. In the locality of Maratá, 15 km from the center of Porto União. In November.
Italian Sheep Feast and Dinner, held every two years, they celebrate the cultural heritage of immigrants, with emphasis on typical cuisine.
Harvest Festival, event that celebrates the grape harvest with cultural presentations, followed by a typical Italian dinner. Held every year in the Rondinha community, in January or February.
Expo Videira, shows, cultural presentations, knowledge seminars, business promotion and typical gastronomy. Every two years, at SER BRF Recreational Sports Society. Rua 10 de Setembro, 1.996 – Universitário.
Christmas Decoration, with different themes every year, the magic of Christmas grows in Vine. The Rio do Peixe Park receives special lighting celebrating the coming of Santa Claus. The high points of the party are the Giant Tree and the Little House of Santa Claus. Cultural presentations also make the joy of the public and children.
Anniversary of the Mário de Pellegrin Wine Museum, celebration of the foundation of the Wine Museum and the Canonical House, a building of relevant historical value, with cultural presentations. In September.
The region’s cuisine shows the diversity of the colonizers, who brought with them the typical German and Italian culture and dishes and the food originating from the caboclos. The Flavors of Contest Festival, held by the city of Porto União/SC, enables a gastronomic circuit, where visitors have the opportunity to try several common dishes in the region. Another option for visitors is the Cansian Zamban restaurant located in Lages/SC, which besides the typical Italian cuisine also brings a collection of traditional recipes from the mountain region, such as paçoca de pinhão, entrevero, escondidinho, farofa de carne seca, quirera, feijão tropeiro, aipim frito, cabbage stew, carreteiro rice, feijoada, among others. In the city of Papanduva/SC the typical restaurants of the region serve the roasted lambari (of indigenous origin), the farofa de charque (heritage of the troopers) and the typical Polish recipes, such as the julienne soup (based on cooked vegetables, seasoned and served with cream) and the pierogi (similar to a baked pastry stuffed with ricotta). The oriental descendants who live in Frei Rogério’s town keep the Japanese cuisine alive, among the many prepared foods are Inarizushi, one of the sushi varieties; Makizushi, rice rolls with seaweed and various fillings; Ryugan, a slice of seasoned bread stuffed with boiled egg, spicy flavor; Sakura Mochi: boiled rice dough with red dye spilled with salty cherry leaf; Moti tsuki: rice cake (moti) is punched in the wooden pestle and then distributed to those present at the Sakura Matsuri party. Several people take turns in the work of punching the moti, which symbolizes the human effort to have good luck in the year that is coming; Gings khan: strips of baked beef or sheep on a hot stove. And finally, the wineries of the Wine Valley region, responsible for 50% of all the wine produced in Brazil, close with a golden key the delights of the region. The mixture of German, Italian, Japanese gaucho and tropeira cuisine, among others, attracts many tourists who come to enjoy the delights of the state of Santa Catarina.
The great attractions of the Contestado Valley, which honor the local history and culture, exemplify the possibilities of tourist exploitation in the region, which have resulted in greater economic development and improved the quality of life of residents.
Test by Francine Soares de Almeida and Karen Wesseler Jung.
ATEMA, Associação do Turismo e Meio Ambiente. Festival Sabores do Contestado. Visite União, 2017. Disponível em: <http://visiteuniao.com.br/festivalsaboresdocontestado/>. Acesso em: 21 maio. 2020.
BALMANT, Evandro Klimpel. Irani – O Berço do Contestado. Blogger Turismo 2 rodas, 2012. Disponível em: <https://www.turismo2rodas.com.br/irani-o-berco-do-contestado/>. Acesso em: 21 de maio. 2020.
Conheça Pinheiro Preto, capital Catarinense do Vinho. Blogger Casa de Roda, 2018. Disponível em: <https://www.casadedoda.com/pinheiro-preto-santa-catarina/>. Acesso em: 21 maio. 2020.
Culinária Campeira e Gaúcha. Turismo Santa Catarina. Disponível em: <http://turismo.sc.gov.br/atividade/culinaria-campeira-e-gaucha/>. Acesso em: 21 maio. 2020.
Festas Típicas. Turismo Santa Catarina. Disponível em: <http://turismo.sc.gov.br/atividade/festas-tipicas/>. Acesso em: 21 maio. 2020.
O que fazer: Piratuba. Blogger Tripadvisor. Disponível em: <https://www.tripadvisor.com.br/Attractions-g2572668-Activities-Piratuba_State_of_Santa_Catarina.html>. Acesso em: 21 maio. 2020.
RIBEIRO, Edison. Águas Termais de Piratuba – SC. Blogger Destino Florianópolis. Disponível em: <http://destinoflorianopolis.com.br/aguas-termais-de-piratuba-sc/>. Acesso em: 21 maio. 2020.
Portal de Turismo de Frei Rogério. Disponível em:<https://turismo.freirogerio.sc.gov.br/equipamento/index/codEquipamento/5786>. Acesso em: 21 maio. 2020.
Site do Restaurante Cansian Zamban. Disponível em: <https://www.cansianzamban.com.br/>. Acesso em: 21 de maio. 2020.
VIANA, Andyara Lima Barbosa. Modelos relacionais para a organização e o desenvolvimento regional do turismo. UNISC, 2012. Disponível em: <https://repositorio.unisc.br/jspui/handle/11624/404>. Acesso em: 21 de maio. 2020.
Kendo – The Sword’s PathPublicado em 08/05/2020 às 18:40
Kendo is a martial art of Japanese origin and means ‘sword path’, similar to fencing. In kendo today bamboo swords (shinai) and armor are used to protect the head, belly and arms. In its origin, kendo did not use bamboo and protections, as it was created from the combat techniques of the samurai (who used traditional swords) in the period of feudal Japan and over time the sport has been modernizing. The fight consists of handling the sword and hitting the opponent on specific points. In addition to the lessons of fighting, the Kendokans learn about respect and discipline, lessons that are present in everyday Japanese life. Respect is maintained among all, also to clothing, the Dojo (training place), nature and everything around it.
In Brazil there are records of about 1000 kendocas, in Japan about 1.2 million and in the world 2 million practitioners. The kendo arrived in Brazil together with the first immigrants who already practiced it, their descendants also practiced it, initially only among them in the interior of the state of São Paulo and later the practice was being spread and taking greater proportions as the creation of several training centers in several Brazilian states. The following video was recorded at Celso Ramos Colony, in the city of Frei Rogério – SC and relates about the day-to-day training, some fights and the clothing used for the practice of martial art.
KOBAYASHI, Luiz. Kendo no Brasil – panorama da pesquisa e um breve histórico. Centro de Estudos Nipo-Brasileiros, 2008. Disponível em: <https://cenb.org.br/articles/display/137>. Acesso em: 17 mai. 2020.
SATO, Aline Oshiro. A História do Kendo no Brasil. Japas no Brasil, 2018. Disponível em: <https://japasnobrasil.com.br/a-historia-do-kendo-no-brasil/>. Acesso em: 16 mai. 2020.
Enchanted in the middle of the people: The presence of the Prophet Saint John Mary in Santa CatarinaPublicado em 30/04/2020 às 11:40
Tânia Welter’s book will interest many readers. Her light and fluent prose stimulates us to read and to reflect on the take us through a contemporary universe in which religiosity linked to a holy figure who passes through social classes, religions and ethnicities. Stimulated by her own experience as a researcher and teacher, Tânia Welter arrives at the figure of João Maria without stopping at an exploration history of the monk João Maria and of the Contestado War, theme so widely treated by various researchers. Before, it explores the contemporaneity of the universe of social relations that it calls “Joanine”: the universe today of the devotees of the monk João Maria. Dialogues, in However, with historians and anthropologists who have dedicated themselves to the subject.
Without neglecting an appropriate methodology, showing the reader its production process, the text is not made in academic jargon restricted. However, the reader will be led to theoretical reflections and from them you’ll enjoy it if you choose to. Here begins the expression of the respect of author with those who are involved or have been involved in her work. In building the Joanine designation for her research universe, Welter is not building an ideal guy. Joanine is, rather, a interpretation device that makes it possible to show characteristics of a multifaceted universe which, as a result, makes it possible to know the extent of the social and cultural value of the figure of the monk to this day, past over 100 years from his death. This amplitude corresponds to a range of “appropriations” of the figure of the monk in rituals that propagate regardless of one’s religious affiliation and in the definition of places sanctified by him. The progressive and relatively fast introduction of Pentecostal churches into a universe primarily catholic did not bring back the devotion to the monk nor the rituals to him related. Welter’s approach opposes the folklorization of the monk and of the historical episode of its origin – the Contestado War (1912-16). Treated by the people of the Joanine universe as the Holy War, it is this is the historical fact to which the memory of John Mary refers. Welter treats also with a deep respect to the people with whom he lived during his long and extensive research work. The research work is a high point of this book, not only for the extent of the covered field but for the care with which the records were made and organized. It is worthy of notes the merit of a Tânia Welter researcher who immersed herself in her field without losing perspective on the goal of his work.
She shows, then, how John Mary is still the figure that justifies family and social structures and even, in certain cases, leads to female empowerment. It shows how the elements that constitute the holiness of John Mary unveil a universe of social values who cross classes, ethnicities and religious backgrounds. It shows how your sanctification by individuals and families leads to identification with the nature by associating the monk with clean waters and fertile fields, and that the perspective of the end of the world is present in many formulations of John Mary as prophet. It also shows that John Mary is a factor of aggregation in peasant struggles and that both political and ecclesiastical power appropriate the figure of the monk in specific ways and on specific occasions.
The book closes with a dense chapter of theoretical reflections that are responsible for the competent handling of field material. On the other hand, they are a stimulus to the birth of new questions and questions to be answered by other researches in the field of religiosity. In this book, in addition to what has been said, the purpose of inciting questions has been fully accomplished. Good answers lead to new questions.
Presentation of the book by Maria Amélia Schmidt Dickie.
WELTER, Tânia. Encantado no meio do povo: a presença do Profeta São João Maria em Santa Catarina. Sao Bonifacio: Edições do Instituto Egon Schaden, 2018.
JAPANESE IMMIGRATION TO BRAZILPublicado em 16/04/2020 às 12:11
The story begins in 1888, when Princess Isabel decrees the Golden Law, abolishing slavery in Brazil. Coffee production in this period was the great economy of Brazil and especially in São Paulo, but the farms worked with slave labor and with the abolition of slavery came the idea and the need to bring labor from immigrants.
During the same period, Japan was isolated from the rest of the world for a period of more than 200 years during the EDO dynasty, ruled by the Tokogawa family, and there were no wars, epidemics and emigrants. Japan’s problem was that, being an archipelago, it would soon become saturated with overpopulation and that was what happened at the end of the 19th century. With the opening of its borders to foreign trade, many farmers suffered from unemployment due to the mechanization of agriculture, others lost their land because they could no longer pay the taxes that were collected in cash and no longer from their production, so they migrated to large cities that ended up being saturated with miserable workers.
The problem is that before in Brazil only migration of European citizens was allowed, because due to prejudice, the idea was to ‘whiten the population’. Only in 1890 did President Deodoro da Fonseca sign a decree allowing the immigration of people from Africa and Asia, but only with the permission of Congress. Already in 1892 Law No. 97 was passed, which allowed this process without restrictions.
Despite the beginning of planning on immigration between the two countries, in 1897 there was a crisis with overproduction of coffee and the price fell sharply, recovering only in 1901 and Brazil again encouraged immigration of Japanese to work on coffee farms. In 1905, Japan’s Minister Fukashi Sugimura visited Brazil to write a report for the Japanese authorities, the Minister was well received and welcomed and thus reported on the country in a positive manner. Thus began the preparations for the arrival of the first ship with Japanese immigrants that arrived in Brazil on the ship Kasato Maru on June 18, 1908 in the port of Santos bringing with it 781 Japanese.
However, the arrival in Brazil was not as expected by the immigrants, because despite having a negotiation agreement between the two governments for immigration, the labor agency was carried out by private companies that live based on profits. The Brazilian propaganda to encourage immigrants was that coffee was easy to pick with your hands, it was the “tree that gave gold” due to great productivity and that the contractors would give housing, but without specifying the housing conditions, because they needed to make it attractive to the Japanese. Then, they soon saw that they wouldn’t get rich enough to return to their country of origin, another difficulty was the adaptation with the climate, alimentary habits and the way of life in general, besides the prejudice.
However, after years, some families ended up saving enough to buy their first land here, moreover, the immigration contracts were made with the family, meaning that the Japanese could not come here single or alone it was necessary to come in couples and with children. These factors ended up perpetuating the stay of the Japanese in Brazil.
The first impression of Brazilians for the Japanese, despite the prejudice, was quite surprising, this because the Japanese came here from lower social classes and the Brazilians thought they would be dirty and miserable people and when they arrived here even the lower classes of Japanese were extremely clean, organized and educated.
Some even brought pen and paper which at that time was considered a luxury for a manual laborer. Although everyone had educated dignity, prejudice still existed in most of the population and the media spoke ill of the government that wanted to bring them.
Due to the isolation in the countryside to work on the farms, they lived more or less as they did in their home country, formed communities around here with Japanese schools for their children and continued to speak Japanese, many did not even learn the Portuguese language while living here. After the Kasato Maru, several other ships came to Brazil bringing thousands of immigrants who later dispersed to several states of the country forming colonies and spreading the culture of their people.
FREITAS, Eduardo de. Imigração japonesa no Brasil. Mundo Educação, 2018. Disponível em: <https://mundoeducacao.bol.uol.com.br/geografia/imigracao-japonesano-brasil.htm>. Acesso em: 22 mar. 2020.
KAWANAMI, Silvia. Imigração japonesa no Brasil. Japão em Foco, 2008. Disponível em: <https://www.japaoemfoco.com/imigracao-japonesa-no-brasil/>. Acesso em: 16 abr. 2020.
Text by Alexandre Lima de Oliveira
The Contestado War: Brazil’s Biggest Civil WarPublicado em 15/04/2020 às 16:10
The Contestado War was an armed conflict between the peasants and the army of the states of Santa Catarina and Paraná – a region that did not have the boundaries well defined, therefore the name Contestado – between 1912 and 1916. The construction of the railroad by the North American company Brazil Railway, which linked the city of São Paulo to Santa Maria, in Rio Grande do Sul, is considered by researchers to be one of the main reasons for the conflict.
Together with the concession for the construction of the road, the Brazil Railway Company, created by Percival Farquhar in 1906, now owns 15 kilometers of land strip on either side of the highway. This concession expelled thousands of caboclos from their lands who would have nowhere else to make a living. The large complex, in addition to working in the railroad branch, promoted the deforestation of the region for use in logging companies.
The original inhabitants of the region, who lost their lands, rebelled. They destroyed railway stations, burned Lumber, in the city of Calmon, which was part of the Company, and attacked the colonels, who represented the state. The war left approximately 8,000 dead, mostly poor peasants from the Contestado region.
The map below shows the State of Santa Catarina, and the path taken by the railroad in dotted, with the cities of the region in focus.
Source: DIACON, Todd A. Millenarian vision, capitalist reality – Brazil’s Contestado Rebelion, 1912-1916. 4 ed., Durham and London: Duke University Press, 2002. p. 47.
VALENTINI, Delmir José. Atividades da Brazil Railway Company no sul do Brasil: A instalação da Lumber e a Guerra na região do Contestado (1906-1916). PUCRS. Porto Alegre, 2009. Disponível em: <http://tede2.pucrs.br/tede2/handle/tede/2277>. Acesso em: 15 abr. 2020.
Test by Karen Wesseler Jung.
Japanese Immigration and it’s cultural influence on the Plateau CatarinensePublicado em 15/04/2020 às 11:14
Banner The New Valley of ImmigrantsPublicado em 15/04/2020 às 11:09
Banner Influence of the Contestado War on the old Village of CuritibanosPublicado em 15/04/2020 às 11:09
Monk João Maria – important figure of the Contestado WarPublicado em 06/04/2020 às 15:47
In 1851, the monk João Maria D’Agostin, a healer, hermit, alchemist, prophet, mystic and profound connoisseur of the occult sciences, arrived in the region of the disputed (old town of Curitibanos). This enigmatic figure made the way for the troopers to reach the south of the country, becoming known as the messianic figure. The historical moment that the country was going through, with the arrival of European immigrants in lands already occupied by the native population, made this impoverished people feel abandoned by the authorities. The monk’s presence was seen as a religious reference by these relatively isolated populations.
Many authors suggest that another João Maria would have appeared between 1886 and 1893, and that the figures that are known to this day of the monk would have been made of him. The story has many variations, but the main line is that the prophet would have had a dream, that he should go out into the world of penitentiary and preaching. The beginning of the Contest Movement in that same period, in a struggle against economic and political power, used the name of the monk João Maria as a symbol of the movement. If it was a priest, or many known by the same name who contributed to the monk’s vision of immortality and reincarnation, the fact is that his figure attracts pilgrims to this day.
As a result of the covid-19 pandemic, where social isolation is necessary, uncertainties and fears permeate the minds of the residents of the Contestado region. However, images of the monk João Maria circulate through social media, bringing comfort to those who believe in the saint and pray to him. The figure of “The monk who heals”, as in 1912, brings comfort again to the population that is going through difficulties. The photo of the saint shared in a Facebook group in the city of Curitibanos received more than 500 likes and a hundred comments from its faithful. As an example, comments like that of Rozana Lima, who says: “Protect us, Saint John Mary” are the most common. The belief in the monk remains alive in the memory of the residents of the Contestado region and manifests itself mainly in times of adversity.
Commentary of a city member in the post (João Maria the monk who heals) taken from Mercadão Curitibanos page of facebook.
Figure of the Monk João Maria shared in Facebook group.
Source: Post held in a private Facebook group Mercadão Curitibanos available at: <https://www.facebook.com/groups/638473372930818/for_sale_search/?forsalesearchtype=all&query=monge&referral_surface=direct_link&availability=available>.
The Monument to the Monk João Maria, built from 1983 to 1989 in the city of Curitibanos/SC, receives devotees and religious, who come to seek the saint’s blessing. The figure, which brought hope and inspiration to the peasant movement, is still worshipped and maintains its importance immortalized in the popular imagination of the Contestado Valley residents.
Monument to the monk João Maria, in the district of Água Santa in the municipality of Curitibanos/SC. Photograph taken by Daniel Granada, project coordinator.
Image of the Monk João Maria present in the monument. Photograph taken by Daniel Granada, project coordinator.
WELTER, Tania. O Profeta João Maria continua encantando no meio do Povo: Um estudo sobre os discursos contemporâneos a respeito de João Maria em Santa Catarina. Universidade Federal de Santa Catarina. Florianópolis, 2007. Disponível em: <https://cpdoc.fgv.br/sites/default/files/imagens/dossies/contestado/trabalhos/WELTERTania.pdf>. Acesso em: 06 abr. 2020.
MONUMENTO ao monge João Maria. Alma Cabocla Proposta de Desenvolvimento Turístico Cultural. Blogger. Curitibanos, 2014. Disponível em: <http://contestadoalmacabocla.blogspot.com/2014/10/monumento-ao-monge-joao-maria.html>. Acesso em: 06 abr. 2020.
Text by Karen Wesseler Jung.
New Immigrant Valley generates criticism from researchersPublicado em 01/04/2020 às 15:21
The Contestado War (1912-1916), which put the peasants and the Federal Government of the time on opposite sides, took place in the former Contestado Valley. The memory of the war is preserved in museums, monuments, historical sites and religious pilgrimage spaces in several municipalities of the Contestado valley. The historical region built by the presence of German, Italian and Japanese immigrants, in addition to the caboclos and person of African descent who already inhabit the region, is today a much sought after tourist destination in Brazil.
On July 4, 2019, the decision of the Contestado Valley Regional Government was issued, changing the name of the tourist region to Vale do Imigrante, which will consist of 25 municipalities, including the cities of Itaiópolis, Mafra, Major Vieira and Porto União. The detachment of Vale do Contestado has already been recognized by the Ministry of Tourism and is part of the 13th tourist region of Santa Catarina, being published in the Brazilian Tourism Map 2019.
This controversial decision, taken without consultation with the academics and historians of the Memory Institution of the region, was not well received by the majority of the population and a denunciation of the absence of debates about the substitution was taken to the Public Ministry and Legislative Assembly. According to Professor Nilson Cesar Fraga, who has been studying the region and the Contestado War for 25 years, the change is an “attack against the formation of the Santa Catarina people”. The history and effects that the Guerra do Contestado had on the region, and the presence of blacks and caboclos have their importance denied in favour of the valorisation of European colonisation.
Such a controversial decision, taken without consultation with the academics and historians of the Institution of the Memory of the region, was not well received by the majority of the population. The history and effects that the Contest War had on the region, and the presence of blacks and caboclos have their importance denied in favor of the valorization of European colonization. The Government justified its decision in the minutes as a better way of presenting the region for the tourist route.
The Government Court justified its decision in minutes as a better way of presenting the region for the tourist route, trying to make the Valley of the Immigrant a tourist project that reminds the gaucho cities of Gramado and Canela. For the researcher Paulo Pinheiro Machado, professor of History at the Federal University of Santa Catarina, trying to imitate a successful model, denying the identity of the region is a disrespect for our history and there is no economic justification that allows this achievement.
For the president of IGR Caminhos do Contestado, Viviane Bueno, the dismemberment will help to develop the region, which is one of the most impoverished in Santa Catarina. It justifies that cities like Piratuba, with much more infrastructure, were classified in the same region as municipalities that did not have the capacity to serve visitors.
BASTOS, Ângela. Mudança do nome e perda de área do Vale do Contestado geram críticas de pesquisadores. NCS Total notícias, 2019. Disponível em: <https://www.nsctotal.com.br/noticias/mudanca-do-nome-e-perda-de-area-do-vale-do-contestado-geram-criticas-de-pesquisadores>. Acesso em: 23 de março de 2020.
MACHADO, Paulo Pinheiro. Em defesa da Memória, da Justiça e da Cidadania das populações do Contestado. Universidade Federal de Santa Catarina. Florianópolis, 2019. Disponível em: <https://paulopinheiro.paginas.ufsc.br/2019/11/>. Acesso em: < 23 de março de 2020.
Test by Karen Wesseler Jung and Francine Soares de Almeida.