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Canudos
Canudos was a town founded in the racially diverse 〔Da Cunha, Euclides: "Rebellion in the Backlands", Chicago: University of Chicago Press, 1944, p. 67.〕 Bahia state of northeastern Brazil in 1893 by Antônio Vicente Mendes Maciel, an itinerant preacher from Ceara.〔Della Cava, Ralph: "Brazilian Messianism and National Institutions: A Reappraisal of Canudos and Joaseiro", 406. The Hispanic American Historical Review, vol. 48, no. 3, Aug. 1968, p. 406〕 Mendes Maciel had been wandering through the backroads and lesser-inhabited areas of the country from the 1870s onwards, followed by a band of loyal supporters. As his following swelled, he took on the name Antônio Conselheiro (''Antônio the Counselor'') and increasingly began to trouble the local authorities, who saw him as a Monarchist 〔Madden, Lori: "The Canudos War in History", Luso-Brazilian Review, vol. 30, no. 2, Special Issue: "The World Out of Which Canudos Came". Winter 1993, pp. 5,6.〕 and thus a threat to their legitimacy.
==Settlement==
In 1893, following a protest over taxation and a violent melee with the police forces in Masseté, Conselheiro and his band settled on an abandoned farm called Canudos, so called because a plant, ''canudo-de-pita'' (scientific name ''Ipomoea carnea'', its popular name referring to its hollow tubes, used for manufacturing smoking pipes) was common in the region. The place was named ''Belo Monte'' (Beautiful Mount) by Antonio Conselheiro, but the old name, ''Arraial de Canudos'', prevailed. Over the years people from across Bahia, including landless farmers, former slaves, indigenous people and ''cangaceiros'' flocked to join him, and within a few years the fledgling settlement numbered 30,000 people (which made it the second largest urban center in Bahia behind Salvador〔Levine, Robert M. “Canudos in the National Context.” ''The Americas'' (Oct., 1991), 207.〕) and had developed a leather exporting business.〔Madden, Lori: "The Canudos War in History", Luso-Brazilian Review, vol. 30, no. 2, Special Issue: "The World Out of Which Canudos Came". Winter 1993, p. 7.〕
As a community, Canudos operated somewhat like a religious commune, with Antônio Conselheiro as the principal member and director. Canudos was a heavily religious settlement, under the sway of Antonio's fanaticism, but despite his fanaticism he did not assume any official position of authority. Canudos was not explicitly communist, and in fact could even be called monarchistic, but the settlement worked along somewhat communistic lines, practicing common ownership, abolishing the official currency, negating Brazilian national laws, as well as participating collectively in the management of the town. Canudos was in essence a reaction against the contemporary Brazilian nation-state.〔Da Cunha, Euclides: "Rebellion in the Backlands", Chicago: University of Chicago Press, 1944〕
Neither the local nor national government supported the settlement in Canudos. The local government of Bahia felt pressure from landowners to take action against the settlement because of labor shortages caused by migration.〔 The Brazilian national government wanted a military expedition sent to destroy Canudos in the name of liberalism and progress.〔Johnson, Adriana. “The War of the End of the World or the End of Ideology.” ''Journal of Latin American Cultural Studies'' (August, 2004). 223〕 In the words of one historian, "The mere existence of autonomous movements not subject to state control was antithetical to the national interest. Canudos stood for such autonomy, and therefore had to be destroyed."〔
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