[Discurso do Deputado Herbert Levy : Sessão da Câmara dos Deputados de 28 de agosto de 1957]

Discussão do Projeto nº 1.773-A, de 1956, que fixa a data para a mudança da Capital Federal. Apoio à mudança da Capital Federal em virtude de considerar não ter o Rio de Janeiro a austeridade necessária ao funcionamento de uma capital administrativa. Expectativa de que, em Brasília, os deputados tenham condições ambientais e materiais para o melhor exercício do mandato. Relatório do presidente da Companhia Urbanizadora da Nova Capital, Israel Pinheiro, sobre a exequibilidade da mudança da capital no prazo estipulado.

[Discurso do Deputado Herbert Levy : Sessão da Câmara dos Deputados de 02 de maio de 1960]

Discurso proferido durante a 1ª Sessão da Câmara dos Deputados na nova capital do país. Alteração da Bandeira Nacional por decreto do Presidente da República sem audiência do Congresso Nacional.

[Discurso do Deputado Herbert Levy : Sessão da Câmara dos Deputados de 08 de novembro de 1962]

Resposta a discurso de um Senador por Goiás, que lhe fez referências desairosas baseando-se em publicação deturpada feita por um jornal local de suas declarações sobre o problema do funcionamento de Brasília como Capital da República. Apartes: Fernando Ferrari, Oliveira Brito, Pacheco Chaves, Wagner Estelita, Adauto Cardoso.

The mission as a frontier institution in the Spanish american colonies, by Herbert E. Bolton.

http://www.archive.org/details/missionasfrontie00boltrich

The social aspects of foreign missions, by William Herbert Perry Faunce.

http://www.archive.org/details/socialaspectsoff013484mbp

To Hell with Herbert Read

Freee write manifestos by taking a pencil (or a laptop) to an historical text, usually belonging to the entwined traditions of the avant-garde and political activism. Sometimes, as Tristan Tzara advised, we choose the text according to its length, while other times, such as in this instance, we selected the text according to the conditions of the invitation that triggered the writing of the manifesto. Our manifesto ‘To Hell with Herbert Read’ was written originally as a contribution to a conference held in Manchester that took its title from Herbert Read’s book ‘To Hell with Culture’. ‘To Hell with Culture’ is a book that cuts itself off from the world whereas ‘To Hell with Herbert Read’ relocates Read’s book in a world of cultural, social, economic and political actualities that are part of common experience. Read rejects culture because he thinks it is a useless, wasteful, elitist, puffed-up, decorative supplement to the functional, factual, palpable, purposeful world of things. He is a positivist kind of modernist who presents himself as the opposite, an enemy of the status quo. He is an anarchist of a particularly bourgeois hue: he wants us all to have decent pots and pans, not the inferior ones that are supplied by market forces cheaply. Rather than taking his aim precisely to target the dominant forces of his day - the industrial capitalists and their financiers - he rejects the world and all its inhabitants. He not only despises elitist culture but popular culture too.

To Hell with Herbert Read

Freee write manifestos by taking a pencil (or a laptop) to an historical text, usually belonging to the entwined traditions of the avant-garde and political activism. Sometimes, as Tristan Tzara advised, we choose the text according to its length, while other times, such as in this instance, we selected the text according to the conditions of the invitation that triggered the writing of the manifesto. Our manifesto ‘To Hell with Herbert Read’ was written originally as a contribution to a conference held in Manchester that took its title from Herbert Read’s book ‘To Hell with Culture’. ‘To Hell with Culture’ is a book that cuts itself off from the world whereas ‘To Hell with Herbert Read’ relocates Read’s book in a world of cultural, social, economic and political actualities that are part of common experience. Read rejects culture because he thinks it is a useless, wasteful, elitist, puffed-up, decorative supplement to the functional, factual, palpable, purposeful world of things. He is a positivist kind of modernist who presents himself as the opposite, an enemy of the status quo. He is an anarchist of a particularly bourgeois hue: he wants us all to have decent pots and pans, not the inferior ones that are supplied by market forces cheaply. Rather than taking his aim precisely to target the dominant forces of his day - the industrial capitalists and their financiers - he rejects the world and all its inhabitants. He not only despises elitist culture but popular culture too.

Révérend Herbert Bury archevêque [anglican] : [photographie de presse] / [Agence Rol]

Référence bibliographique : Rol, 59280