The Cividade of Bagunte is a big fortified settlement from the Iron Age Period, which was widely transformed during the Romanization process of the Northwest of the Iberian Peninsula. The urban reorganization of the town happened in the 2nd half of the first century, with the Flavian dynasty. It had several archaeological campaigns during the 19th, 20th and 21th centuries. If the archaeological material dug in recent campaigns is in storage, the vast majority of the material collected in the 20 th century isn´t accounted for, exception made for the Torques made of silver. As for the archaeological artefacts gathered in the 19 th century, al are store at the University of Porto-Faculty of Sciences, being the subject of this article.

On the Atlantic coast of Africa, the Polity of Kongo, situated around the Congo River and to the south, constitutes a unique case of a secular lasting relationship with Christianity. In 1491, following Diogo Cão’s travels, Mwene Kongo Nzinga Nkuwu accepted the baptism offered him by the Portuguese priests. This set off a complex process of integration and appropriation of Christianity’s ritualistic and symbolic forms, accelerated, in particular, during the reign of Afonso Mvemba Nzinga (1504–1542). From the beginning, the incorporation of Christianity into Kongo resulted from an autonomous decision by local political leaders. The complicated process of cultural translation of the Christian theological world to the Kongo cosmology, heterogeneous and discontinuous, full of ambiguities and misunderstandings, depended on the active participation of members of the Kongo aristocracy who were sent to Portugal to study or trained locally in the precepts of the faith. Different religious orders established themselves in the region between the 15th and 19th centuries, Jesuits and Capuchins most prominent among them. In addition to countless reports and descriptions about the social reality of the region, some printed at the time, their presence resulted in a set of linguistic sources, including booklets, catechisms, and vocabularies that determine the way different concepts and rituals were translated into the Kongo frame of reference. Christianity and the related process of acquiring and using the written communication reinforced the tendency of the political entity for agglutination around its center Mbanza Kongo. At the same time, they opened a diplomatic channel that Kongo manipulated in order to counter the political, economic, and religious pressure of the Portuguese Crown and its colony in Luanda, and to defend its own sphere of interests on an Atlantic scale. After the fragmentation of the Kongo following the battle of Mbwila in 1665, Christianity, or at least the consolidated forms of its appropriation and the local agents of that process, continued to play a relevant political and social role, even when the presence of different European religious orders had become either scarce or virtually nonexistent. This pattern of establishing roots is well reflected in the successive prophetic movements that broke out throughout the 17th century, echoes of which were still visible at the turn of the 20th century, when new religious protagonists emerged on the scene. The voluminous and diversified documentary archive continues to raise important theoretical and methodological debates about the nature of the processes of appropriation, reframing, and cultural hybridity generated in the context of this historical relationship.

Resumo: O turismo cultural não vive só de realidades físicas, alimenta-se também da chamada cultura imaterial presente em cada recanto, em cada terra, em cada espaço geográfico. Ora a Ribeira Lima é um espaço privilegiado para analisarmos tais pressupostos, já que por aqui se entrecruzam festas e romarias com práticas outrora tidas como pagãs. O povo cristão tanto procura a romaria da Senhora da Agonia ou da Senhora da Peneda como participa activamente nas Feiras Novas de Ponte de Lima, uma realidade onde o sagrado tão bem se casa com o profano. É este mesmo povo que corre a pedir a proteção dos taumaturgos contra a peste, a fome, a guerra e as doenças de ossos (São Sebastião, São Roque e Santo Amaro), do mesmo modo que se protege com amuletos e ervas contra bruxas e feiticeiras, dos maus olhados e dos vizinhos invejosos. É este mesmo povo que bem cedo, nos alvores do II milénio, traçou os limites das suas paróquias e tratou de as proteger, bem como às suas casas e bens com os mais diversos símbolos, uns cristãos, outros oriundos de práticas bem mais ancestrais. Qualquer paróquia da Ribeira Lima serviria de exemplo, mas escolhemos a Santa Leocádia de Geraz do Lima, do município de Viana do Castelo, porque o ano de 2013 é o milenário da sua fundação. Palavras-chave: Cultura imaterial; identidades; sistemas de representaçãoA millennial village of Ribeira de Lima: the sacralization of its parish space Abstract: cultural tourism does not live on physical realities alone; it also feeds on the so called immaterial culture, present on every corner, in each land, in each geographical space. Ribeira Lima is a privileged space to analyze such presuppositions, since here feasts and processions are blended with practices that were once considered pagan. The christian people both seeks the Senhora (Our Lady) da Agonia or Senhora da Peneda processions, and actively takes part in the Feiras Novas (New Fairs) of Ponte de Lima, a reality where the sacred is so well combined with the secular. It is this very people who hastens to ask for the protection of thaumaturges against plague, famine, war and bones' ailments (Saint Sebastian, Saint Roque and Saint Amaro), also protecting itself with amulets and herbs against witches and sorcerers, against evil eye and envious neighbours. It was this people who, early on, at the dawn of the II Millennium, has drawn the limits of its parishes, and took steps in order to protect them, as well as its homes and property, with the most diverse symbols, some christian, some originating in far more ancestral practices. Any parish of Ribeira Lima would serve as an example, but we chose Santa Leocádia de Geraz do Lima, of the municipality of Viana do Castelo, because 2013 is the millennial of its foundation.