It is considered a treasure of Haitian culture, which reflects the society of the Caribbean country. The krik-krak, the art of telling riddles or tales (kont, in Creole) is a living tradition that unites and transcends generations through oral speech.
Meanwhile, at the resort, the tourist gets bored with the life of being comfortably laying down, among flabby women taking selfies, strutting families, monotonous food, and swimming pools all the time. The entertainment area only offers the disinterest of bored couples, or a group of bank colleagues getting loudly drunk. The islet has little of the Africa he had dreamed of (except for the impressive landscape, but that resembled some corner of Brazil). The local inhabitants, all expelled for pocket change to build little houses and free up the islet for tourists. A few young people from São Tomé who come and go in little rubber boats to sell handicrafts to tourists and fish to the restaurants. If he manages to extract information about the lives of the “locals,” as he was told, it is perfectly conditioned by the commercial relationship that mediated them.
French ethnologist Jean-Yves Loude returned to the “black city” for a workshop on the figure of Lisbon in literature (you can consult the program here) and insists on counteracting the manipulation of facts that erases the African contribution to the great achievements of the world.
In Lisbon in the Black City (2003) the narrator discovered a city full of signs of this African presence and showed us this privilege as Lisbon residents.
Further deepening tensions that already existed between people who had often been enemies and who were now forced to live as compatriots in territories forced upon them by external forces. The colonizers began to give better treatment to those who were “assimilated” and, even better, those who were lighter and had “fine” features. And so, in a process of mimesis in relation to the concepts that reward the ideology of racism, the ideology of colorism emerges in which, the lighter and with finer features the Black person is the more easily they ascend socially.
Shot of Avenida Marginal: tourists walk along it for leasure, Cape Verdeans working. The accumulation of images creates a parallel view, of a world that interacts, but is mutually unaware of each other. We then begin to discover a reading line of the movie. The two worlds are presented to us in a certain manichaeism, famously assumed by the directors. On one side, the resilience of the islanders and their ability to take advantage of scarce resources. The struggling Cape Verdeans who resist the constraints that harass them, whose difficult lives are mitigated by interpersonal relationships of solidarity and some alienation.
It is considered a treasure of Haitian culture, which reflects the society of the Caribbean country. The krik-krak, the art of telling riddles or tales (kont, in Creole) is a living tradition that unites and transcends generations through oral speech. 
Meanwhile, at the resort, the tourist gets bored with the life of being comfortably laying down, among flabby women taking selfies, strutting families, monotonous food, and swimming pools all the time. The entertainment area only offers the disinterest of bored couples, or a group of bank colleagues getting loudly drunk. The islet has little of the Africa he had dreamed of (except for the impressive landscape, but that resembled some corner of Brazil). The local inhabitants, all expelled for pocket change to build little houses and free up the islet for tourists. A few young people from São Tomé who come and go in little rubber boats to sell handicrafts to tourists and fish to the restaurants. If he manages to extract information about the lives of the “locals,” as he was told, it is perfectly conditioned by the commercial relationship that mediated them. 
French ethnologist Jean-Yves Loude returned to the “black city” for a workshop on the figure of Lisbon in literature (you can consult the program here) and insists on counteracting the manipulation of facts that erases the African contribution to the great achievements of the world.
In Lisbon in the Black City (2003) the narrator discovered a city full of signs of this African presence and showed us this privilege as Lisbon residents. 
Further deepening tensions that already existed between people who had often been enemies and who were now forced to live as compatriots in territories forced upon them by external forces. The colonizers began to give better treatment to those who were “assimilated” and, even better, those who were lighter and had “fine” features. And so, in a process of mimesis in relation to the concepts that reward the ideology of racism, the ideology of colorism emerges in which, the lighter and with finer features the Black person is the more easily they ascend socially. 
Shot of Avenida Marginal: tourists walk along it for leasure, Cape Verdeans working. The accumulation of images creates a parallel view, of a world that interacts, but is mutually unaware of each other. We then begin to discover a reading line of the movie. The two worlds are presented to us in a certain manichaeism, famously assumed by the directors. On one side, the resilience of the islanders and their ability to take advantage of scarce resources. The struggling Cape Verdeans who resist the constraints that harass them, whose difficult lives are mitigated by interpersonal relationships of solidarity and some alienation. 
