Calmon’s works often reflect an empathetic—and occasionally sympathetic—view of Portuguese colonisation. For example, in a rhetorical flourish about the founding of Salvador, he praises the "Portuguese colonial genius," likely influenced by the analyses of Gilberto Freyre, an author he frequently cites. Nevertheless, he does not shy away from condemning the darker aspects of colonisation. He criticises the practices of the Inquisition, the absolutism of the kings, and the unrelenting despotism of metropolitan authorities, particularly in their exploitation of the colony's riches, such as the gold of the Gerais region, "from which Portugal drew petty resources for the astonishing expenses of King João V" ( História da civilização Brasileira , 2002, pp. 157-158). Conversely, the Bahian historian presents a largely positive perspective on the actions of the Jesuits, aligning himself with the views of Nóbrega and Vieira regarding settlers and indigenous issues. He goes even further, asserting: "The Jesuits contributed intellectually to this ' Brazilianisation ' of the settler by making themselves Indianists (...) Instead of Europeanising the savage, it was the white man who became Indianized (...)." In Calmon’s view, the Jesuits had a unique capacity to foster unity, which, he argues, "explains part of the national evolution, at least this mameluco , mestizo Brazil, harmonious in its apparent ethnic confusion, ultimately balanced and—as we shall see—almost homogeneous" ( Idem, pp. 49-50).

Upon their release, Pedro Calmon's major syntheses had a significant impact, perhaps due to their appeal to both secondary and university students. The História da civilização brasileira had three editions in Brazil during the 1930s alone and was also published in Spanish in Argentina in 1937. Nevertheless, Pedro Calmon's critical reception remains modest for such a prolific author whose works were translated into multiple languages and reprinted many times. In the later decades of the 20th century, his extensive historiographical output fell into relative obscurity, overshadowed by Marxist interpretations and the innovative approaches of the Annales school. Calmon was increasingly viewed as an outdated historian—labelled as "right-wing" and "nostalgic for the Empire" (REIS, 2008, p. 21, p. 85)—whose writings were often criticised for an overuse of rhetorical flourishes. However, revisiting his lesser-known works reveals some unexpected insights. These include explorations of thought-provoking themes that today might be classified within the domain of cultural history. One notable example is História do Brasil na poesia do povo [History of Brazil in the Poetry of the People], where he compiles street verses, songs, and popular critiques of political figures and pivotal events in Brazilian history. Similarly, in Figuras de azulejo. Perfis e cenas da História do Brasil [Tile Figures: Profiles and Scenes from the History of Brazil], Calmon presents texts akin to exercises in micro-history. Here, he illuminates facets of daily life in colonial Brazil, celebrates anonymous heroes and historical figures, and delves into religious customs and mundane traditions. He also comments on books and artworks while offering vivid descriptions of the Brazilian friends of the poet Bocage, among other intriguing subjects.

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