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A cor que atravessa o tempo: habitar a luz em Portugal e no Brasil por entre memória e travessias
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A cor que atravessa o tempo: Habitar a luz em Portugal e no Brasil por entre memória e travessias The colour that travels through time: Dwelling in light in Portugal and Brazil, through memory and crossings Este artigo interroga a cor para além da sua mensurabilidade física, propondo compreendê-la como experiência corporal, temporal, situada e cultural. A partir de uma abordagem teórico-conceptual de orientação fenomenológico-hermenêutica, estabelece-se um percurso entre Newton, Goethe, Alexander von Humboldt e Wittgenstein e, posteriormente, Bergson, Husserl, Heidegger e Merleau-Ponty, para pensar a relação entre luz, perceção, linguagem, duração, corpo e mundo. A parede branca funciona como situação fenomenológica recorrente: permanece reconhecível enquanto a sua aparência se transforma, permitindo sustentar a hipótese de que a cor não apenas muda no tempo, mas pode tornar o próprio tempo sensível. Portugal e Brasil ampliam esta questão à paisagem e à cultura, através da relação entre luz, matéria, atmosfera, memória e práticas historicamente situadas. Com Pastoureau, Gage e Batchelor, discute-se de que modo a experiência cromática se sedimenta culturalmente sem estabelecer qualquer determinismo entre geografia e cultura. Ligados por uma história assimétrica, por uma língua comum e pelo Atlântico, Portugal e Brasil permitem pensar a permanência através da transformação: materiais, palavras, imagens e formas culturais atravessam o oceano e encontram outras luzes, corpos e memórias. Conclui-se que medir, classificar ou reproduzir uma cor não equivale a habitá-la e que a experiência cromática constitui uma relação entre corpo, tempo, lugar e cultura. Entre Portugal e Brasil, a cor não desenha, assim, uma fronteira, mas uma travessia.
Abstract This article examines colour beyond its physical measurability, proposing that it be understood as an embodied, temporal, situated, and cultural experience. Adopting a theoretical-conceptual approach informed by phenomenological hermeneutics, it traces a path from Newton, Goethe, Alexander von Humboldt, and Wittgenstein to Bergson, Husserl, Heidegger, and Merleau-Ponty in order to explore the relationships between light, perception, language, duration, embodiment, and world. The white wall serves as a recurring phenomenological situation: it remains recognisable while its appearance changes, supporting the hypothesis that colour does not merely change over time but may render time itself perceptible. Portugal and Brazil extend this question into landscape and culture through the relationships between light, matter, atmosphere, memory, and historically situated practices. Drawing on Pastoureau, Gage, and Batchelor, the article considers how chromatic experience becomes culturally sedimented without establishing any deterministic relationship between geography and culture. Connected by an asymmetrical history, a shared language, and the Atlantic, Portugal and Brazil make it possible to think of permanence through transformation: materials, words, images, and cultural forms cross the ocean and encounter other lights, bodies, and memories. The article concludes that measuring, classifying, or reproducing a colour is not equivalent to dwelling in it, and that chromatic experience constitutes a relationship between body, time, place, and culture. Between Portugal and Brazil, colour thus draws not a boundary, but a crossing.
Abstract This article examines colour beyond its physical measurability, proposing that it be understood as an embodied, temporal, situated, and cultural experience. Adopting a theoretical-conceptual approach informed by phenomenological hermeneutics, it traces a path from Newton, Goethe, Alexander von Humboldt, and Wittgenstein to Bergson, Husserl, Heidegger, and Merleau-Ponty in order to explore the relationships between light, perception, language, duration, embodiment, and world. The white wall serves as a recurring phenomenological situation: it remains recognisable while its appearance changes, supporting the hypothesis that colour does not merely change over time but may render time itself perceptible. Portugal and Brazil extend this question into landscape and culture through the relationships between light, matter, atmosphere, memory, and historically situated practices. Drawing on Pastoureau, Gage, and Batchelor, the article considers how chromatic experience becomes culturally sedimented without establishing any deterministic relationship between geography and culture. Connected by an asymmetrical history, a shared language, and the Atlantic, Portugal and Brazil make it possible to think of permanence through transformation: materials, words, images, and cultural forms cross the ocean and encounter other lights, bodies, and memories. The article concludes that measuring, classifying, or reproducing a colour is not equivalent to dwelling in it, and that chromatic experience constitutes a relationship between body, time, place, and culture. Between Portugal and Brazil, colour thus draws not a boundary, but a crossing.
Descrição
Palavras-chave
Cor Experiência Cromática Temporalidade
Contexto Educativo
Citação
Gonçalves de Sousa, V. M. (2026). A cor que atravessa o tempo: Habitar a luz em Portugal e no Brasil por entre memória e travessias. Revista Lusófona De Estudos Culturais E Comunicacionais (NAUS).