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The most well-known fascist propaganda film in Portugal. A communist man falls in love with a woman of Salazarian beliefs and changes his way of looking at things.
Jorge, a successful engineer and employee of a ministry and Luísa, a romantic and dreamy girl, star as the typical bourgeois couple of the Lisbon society of the 19th century.
Seven years after the disastrous Battle of Alcácer Quibir, where King Sebastian and the nobleman Dom João disappeared, the latter's wife Dona Madalena de Vilhena finally gives up hope that he'll return and marries the knight Dom Manuel de Sousa Coutinho, with whom she has a daughter, who is afflicted by a fatal illness. Now only the tutor Telmo Pais retains the hope that the lost husband is alive, a premonition that may be confirmed after two decades, with the arrival of a mysterious pilgrim...
Luís immigrated to the USA and intends to become an American. But after his father invites him on a journey to the Portuguese territories in Africa, he will find true love, and also learn to value his country and its colonial grandeur.
The fatalism caught up and the amorous tragedy between Teresa de Albuquerque and Simão Botelho, who survives the intolerant litigation of her noble families.
A love triangle set in Lisbon between German singer Nina, bullfighter Garrido and local girl Branca.
While rehearsing the annual play, a clerk tries to regain the attention of his beloved, in a comedy of equivoques.
Recent population growth in the capital leads to an ambitious development plan, involving public and private initiative as documented here, pinpointing over 60 locations (streets, roads, parks, schools) being modernized or built anew. The narrative and soundtrack are grandiloquent, in the propaganda style required by the Producer (the Municipal Council of Lisbon, then directly dependent of the national government), but the images and data are now of historical relevance.
Evocation of Salazar's birth, his passage through Coimbra and salient facts of his political life.
Interesting, almost ethnographic, sequences on peoples of southern and central Angola, show the diversity of their customs and the richness of their cultures. The images often of quality are not devoid of a dominant look that frames them as exotic. The Euro-centric commentary on the exaltation of “lusitanity” is rather paternalistic and even contemptuous: “All these peoples are Portuguese and love Portugal, what a wonderful destiny it is for this country that came to civilize them and lead them on the paths of spirituality after having opened the roads of the world.”