This article analyses the communist clandestinity, as a form of resistance to the dictatorship established in Portugal and overthrown with the 25 April Revolution. Going underground meant that a performance had to be adopted in order to allow the “clandestine” to survive and escape the police raids. This article aims to describe this process and to debate the issue of identity and the way the clandestine militants saw themselves. This article is understood as a part of an important ongoing debate.

Going underground took place in the context of a dictatorial regime. Having the so-called “mergulho” as a starting point, we proposed analyze of the modes of transmission of that particular experience both within the political organization and also in the family milieu. The key objective is to understand the process of memory transmission and how it is apprehended by the second generation, taking into account Michael Pollock’s idea of memories that are almost inherit.

In Bragança city there is a neighborhood, a school, a street, and a garden named Artur Mirandela. A monument was also erected in his honor in the same city. Despite the existence of these memorials there is no specific published research about this personality. During the Spanish Civil War, he has helped the Galician and POUMist refugee Alberto Mezquita to cross the country to Lisbon to try to embark for Latin America. Some hypotheses will be pointed and discussed in this article for Artur Mirandela not to be inscribed in the local, national and international history.

In the most developed countries, in the last seven decades, peasants become modernized farmers or have left villages. In the Southern countries, they are unable to reconvert or leave agriculture. They stayed in the villages, with a constantly growing population and always in a subordinate and fragile position. They are now mostly a population left over from the globalized economy. In these ways, the peasants sometimes revolted, resisted but were never in a postion to hegemonize and to govern the state. However, projects persist that aim to make peasants in control of their own destiny. Of these, we will mention two that have shown that, for the peasants, these proposals do not appear as a destination but only as possibilities to compare with other alternatives.

Agriculture is one of the sectors most directly affected by the impact of climate change. In many regions of the world, such as Portugal, smallholders farmers have developed over generations, agricultural systems adapted to local conditions and based on the diversification of cultivated species and varieties that allow them, even under difficult weather conditions, to guarantee continuous production with scarce resource to external factors of production. Besides the preservation of seeds of local/regional varieties, through their cultivation and dissemination, there is crucial the farmers knowledge mobilization and sharing, particularly among economically vulnerable smallholders facing similar climate problems.

The Centre of Memories from the Museum of Labour Michel Giacometti is a project that aims to gather collective, and individual memories. In the museum context, this participative action contributes to increase, and democratize, the nature of knowledge. Intimately connected with the museum’s collections of different objects and photographs, the communication of these memories brought us back to heritage’s focus: the relationship between man and objects. In 2017 the museum renewed its museography, and these memories were a strong influence and source for the process. Double standard narratives were adopted, the beauty and the ‘beast’ were exhibited – placing the museum between theory, and life.

This text discusses relations between processes of objectification of the past, identity construc tions and ways of living the present and imagining the future. Methodologically, the analysis stems from continuing ethnography in Portugal and Malaysia. Specifically, we discuss the relationship between experiences and expectations of/about a Creole group resident in Peninsular Malaysia that traces its origins to a genealogy of several centuries dating back to a Portuguese ancestry. Based on this analytical locus, it is shown how different categories of people, including expectations and everyday experiences, weave their lives intertwined in imaginary ideas of past and future.

By questioning the Enlightenment on its premise of the existence of a Universal Reason that Eric Wolf tackled in detail (1999) or of what Sahlins called the “Western illusion of human nature” (2011), Anthropology may in future have a significant field for thinking the world we live in. In the capitalism of a universal vocation, that neoliberalism has managed to impose, the naturalization of the ideas that justify itself is part of a hegemonic current that transforms neoliberal ideology into a condition of human nature. Cultures of resistance are thus a condition for thinking counter-hegemonic practices, or simply social realities that still escape the expropriation of common goods, the privatization of the future as a space of desire and collective imagination. In Bloch's (1982) praxis of concrete utopia, there may lie the horizon of the expectation that what is to come already exists.. Is there a bigger challenge for the social sciences?