Habilitationsschrift--Cologne. / Includes bibliographical references.

Dissertação (mestrado) - Universidade Federal de Santa Catarina, Centro de Comunicação e Expressão, Programa de Pós-Graduação em Estudos da Tradução, Florianópolis, 2013 / Made available in DSpace on 2013-12-05T23:34:09Z (GMT). No. of bitstreams: 1 317581.pdf: 1476214 bytes, checksum: 3d4e10d60fc9bcfded69f280581f3cfe (MD5) / Área pouco lembrada, a tradução teatral - tradução da literariedade e arte performativa - oferece ao tradutor duas possibilidades, ambas no contexto da cultura de chegada: traduzir o texto dramático através da sua integração no contexto da encenação, privilegiando o seu caráter performativo, ou, como é o nosso caso, traduzir o texto dramático exclusivamente na qualidade de texto literário. O estudo abrange uma parte prática (a tradução do drama Medeia, de Hans Henny Jahnn) e uma parte teórica (reflexão sobre o processo tradutório) guiada por reflexões de Hans Vermeer, Katharina Reiss, Christiane Nord, Antoine Berman, com os quais encontramos apontamentos e métodos a serem aplicados na tradução, pensando também outras abordagens teóricas ligadas ao processo da tradução teatral, como as de Patrice Pavis e Susan Bassnett. Por fim, com a apresentação do percurso literário de Hans Henny Jahnn, sua recepção na Alemanha e a tradução do seu texto dramático Medeia, pretendemos divulgar a obra de um dos autores mais prolíficos do século xx.<br>

[pt] Este trabalho teve como principal objetivo compreender os discursos veiculados pelo mercado de produtos eróticos na construção de novas convenções morais. O enfoque analítico em seus processos de comercialização foi organizado através de observações exploratórias em duas edições das principais feiras eróticas brasileiras, bem como pela experiência etnográfica em um sex shop localizado no Complexo do Alemão, Zona Norte da cidade do Rio de Janeiro. Dentre as reflexões propostas, algumas questões foram levantadas: Como o mercado erótico produz e transforma hierarquias de gênero e sexualidade? De que forma suas verdades são agenciadas nas práticas eróticas contemporâneas? Aliado ao reflexo das recentes mudanças políticas e econômicas observadas na favela em questão, os limites e trânsitos entre norma e transgressão apontaram para narrativas nas quais as classificações do erotismo se estabelecem em constante diálogo com o processo civilizador. / [en] This work intended to understand the speeches of erotic products market in the construction of new moral conventions that circulate in this context. The analytical approach in their marketing processes were organized through exploratory observations in two Brazilian editions of erotic fairs, as well as the ethnographic experience on a sex shop located in Complexo do Alemão, one of the biggest favelas located in North Zone of Rio de Janeiro. Among the reflections proposed, some issues were raised: How the erotic market produces and transforms hierarchies of gender and sexuality? How their truths transforms contemporary erotic practices? Associated with the reflection of the recent political and economic changes observed in this especially urban space, limits and movement between norm and transgression points to narratives in which the ratings of eroticism is settled in constant dialogue with the civilizing process.

[pt] Esta pesquisa disserta sobre as soluções de mobilidade urbana em favelas de encostas como parte integrante do planejamento urbano, tendo como foco a implantação do sistema de transporte teleférico e como estudo de caso, o teleférico do Complexo do Alemão. Inicialmente é apresentado um panorama histórico das intervenções do poder público nas favelas do Rio de Janeiro e como se desenvolveu a mobilidade urbana nessas áreas. Em seguida, é exposto o problema da mobilidade nas favelas e a implantação de equipamentos alternativos de transportes. Os Projetos de implantação do teleférico Metrocable em Medellín, o teleférico de San Augustín em Caracas, o teleférico do morro da Providência e o projeto para o teleférico da favela da Rocinha são expostos como exemplos desse sistema. No Estudo de caso, foram analisados os impactos da implantação do teleférico no Complexo do Alemão, sua eficiência e principalmente, os custos de execução, operação e os custos sociais. Considera-se que o impacto estudado é moldado por análises contextuais, avaliações empíricas de visitas ao local, entrevistas com os moradores e usuários do sistema em questão, conteúdos bibliográficos e análise de indicadores. / [en] This research is on urban mobility solutions in favelas (slums) on hills as an integral part of urban planning. With a focus on the implementation of cable cars as transport systems, this research examines the cable car of the Complexo do Alemão as a case study which is located on the north side of the city of Rio de Janeiro. In Chapter 1, the research outlines the problem of poverty and absence of urban planning in Brazilian cities, which has intensified since the 1950s because of the rapid influx of migrants in search for work in the great economic city centers. Currently in Rio de Janeiro, 22 per cent of the population lives in favelas. The population of the favelas grew disproportionally in the last two decades, four times more than the population of the officially recognized areas of the city. The problem of housing in the favelization process of the city is aggravated by poor sanitation, violent conflicts, problems with security and safety, a lack of public services, poor access, precarious urban mobility, irregular services like illegal connections to electricity, among other problems. Additionally, there is the overarching problem of urban mobility. Spatial segregation makes it difficult for low-income populations to move from one place to another and is mainly due to the historical selection of occupations in isolated and peripheral areas of the city. The problem of mobility is further aggravated by underdeveloped transitional areas between the rural and urban parts of the city especially when, like in the case of this research, those populations occupy areas with steep hills. The chapter continues by tracing a history of public policies affecting the favelas of Rio de Janeiro, from the first removal of tenement houses in the city center in the nineteenth century, to the developmental policies of today. The chapter follows the formation of the first favelas with an occupation organized by the people who were removed from tenement houses and who needed to live near the economic city centers, the eventual expansion to other areas, the first removal policies for temporary housing and subsequently a more rigid posture of the state in regard to favelas. The 1960s and 1970s were periods marked by the removal and political denial of favelas, it was only in the 1980s that the state began to provide public policies to improve favelas. Thus, there has been a gradual acceptance of these occupations in the landscape of the city. Beyond the social problems aforementioned, Chapter 2 points more specifically to the problems of mobility in favelas on hills because of high building density, risks of landslides and precarious road access. In Rio de Janeiro, the state started to intervene in regard to the issue of mobility in favelas during the first term of Leonel Brizola (1983-1987), with the construction of the Inclined Plane in the Pavão Pavãozinho favela. But it was not until the Favela Bairro program that mobility initiatives were executed on a much wider scale, the program initiated walkways and improved stairs which greatly increased accessibility and the flow of traffic on road networks. With an urbanization policy for favelas in motion, other urban mobility transport systems were established, like the inclined plane on the Hill of Santa Marta in 2008 and the elevator of Cantagalo in 2010. While these transport systems assert the presence of the state in marginal communities, the daily transportation of the residents are mainly local options like vans and motorcycle taxis which continue to play a fundamental role and also contribute to the local economy. This generates income for residents because many of the people working with this type of transport also live in the favelas. The chapter then describes cable car technology and looks at specific examples of cable cars built or planning to be built in the favelas of Latin America. The lines of Medellin are used as an example because they inspired so many others like San Agustín in Caracas, Complexo do Alemão in Rio de Janeiro, Providencia in Rio de Janeiro and the cable car project of Rocinha in Rio de Janeiro. The city of Medellin for many years suffered from violence generated by drug trafficking and came to be known in the early 90s as one of the most violent cities in the world. The high murder rate and violence receded after a series of investments that occurred in the city, mainly investments towards urbanization, education and security. The urban planning of Medellin was based on major public interventions through specific projects in the poorest sectors of the city. Initially structured around the cable cars, called Metrocables, and spatially articulated with other projects extended to formal sectors of the city, known as Urban Integral Projects (Proyectos Urbanos Integrales-PUIs), the aim of these initiatives was to connect various urban spaces. One of the characteristics of these projects was the emphasis on aesthetics as an engine for social change. This aesthetic quality to the new cable cars resulted in an increase of residents self-esteem but was also criticized for its stark contrast with poor local reality. In 2004, the Line K of the cable car was constructed in Comunas 1 and 2, and initiated an urban planning of the city based on the theory of Social Urbanism, with several projects aimed at improving infrastructure and education in favelas. In 2010, Line K was supplemented by a transfer to the Line L, which goes to the Arvi Park, an ecological park created on the border of a green area to Comuna 1, stimulating tourism. There is also Line J which meets Comunas 7 and 13, inaugurated in 2008. Medellín has become a model for other cities to adopt the cable car system for transportation in favelas. One example was the cable car of San Agustín in Caracas, designed as an important integrator between the favela and the rest of the city. In January 2010, the system started was connected to the subway. In contrast to Medellin, the Metrocable system in Caracas is characterized with large stations that integrate cultural facilities, sports arenas, and shopping centers together in one convenient location. The estimated daily demand during the planning stages of the project was 15 thousand passengers. Approximately 40,000 people live in San Augustin which means that the demand estimate would amount to 37.5 per cent of the residents. The data in 2012 showed that only 4,500 passengers use the system daily, about three times less than expected, showing that the cable car, which cost 318 million dollars, is being underutilized. In Rio de Janeiro, in the favela Morro da Providência, there is a cable car built and because the favela is considered the first favela in Rio, current projects by the municipal government show that there is interest in promoting tourism and to integrate it with the dynamics of cultural and historical revitalization of the port area and the cable car is the vehicle proposed for this purpose. However, the Hill of Providence (Morro da Providência) is suffering from forced evictions, mainly due to the Morar Carioca project, an urban program of the city government. These interventions have not been discussed with the residents and involve the demolition of nearly half of the residences. The idea is to replace the residences with a historical and cultural center in the favela. According to the city administration, about 42 houses block, in the context of urban landscape, the view of the chapel located at the highest point of the hill and thus those 42 houses would have to be removed. Although the construction of the cable car has also caused the removal of a few houses, its implementation is linked more with tourism in the favela. Various resident led protests organized with activists and supported by critical news sources released in Brazil and abroad, put the Hill of Providence in the spotlight as an example of the negative impact of mega-events on the poor. Consequently, after the injunction obtained in a lawsuit, the projects in the community are at a standstill and the houses that were scheduled to be removed remain standing. In Rocinha, the PAC 2 (Accelerating Growth Program is a federal program that has as the main objective the development of the country through the planning and execution of large urban infrastructure, works in the transportation sector and the energy sector) provides for the cable car installation, an elevator, escalators, and other mobility infrastructure. This project is very controversial because the cable car project has an estimated budget of 700 million reais, an amount that would consume approximately 44 per cent of the total amount available for the PAC 2. Most debate is on the residents priorities, which if considered would require that the funds be applied to the sanitation of the favela, which the current project does not guarantee. In the project under study, the cable car will connect to the future subway station of Line 4 in São Conrado to the top of the favela and have 6 stations distributed in two lines, 2,500 meters long. This would be the third cable car built in the favelas of the city, reflecting a state trend to adopt this transportation method in favelas. It seems that cable cars are more than a modal of mass transport, but also as a way to enter favelas as a new tourist attraction of the city. In Chapter 3, the case study is presented about the cable car of Complexo do Alemão, an integral part of PAC. The cable car was built with 3.4 km in length, 152 cabins half of which are in regular operation, while the other half is parked. The system has six stations and the capacity to carry 30,000 passengers daily. The path between the first transfer station with the train, the Bonsucesso Station, and the last stop, the Palmeiras Station, is traversed in about 20 minutes. Using other means of transport, the time to travel the distance between these two places is about 40 minutes. The six stations are located on the tops of hills that form the intricacies of the favelas and therefore, many residents complain about the accessibility of the system. For those who live far away and do not see advantage in climbing the hill to use the system, it is more common to use van or motorcycle taxis to move around. This is the main reason that the cable car is underused even though residents are entitled to two free trips per day. According to the Supervia, which operates the system, the daily movement of people is about 10,000 to 11,000 people, but, as we reported, the equipment has been design for a capacity of 30,000 passengers per day. The construction of the cable car cost the government R$ 210 million, equivalent to 22.35 per cent of the total PAC work in Complexo do Alemão, and the operating cost is about 50.1 million reais a year. What we can conclude is that the cable car has a relatively high operating cost for low use by residents, and it is also expensive to build. The high investment in the cable car is not justified when there are still major problems to be solved in favelas. One of the main complaints made by residents is the lack of investments in priority areas, such as basic sanitation. As part of this research a survey was given to 50 residents. When asked if the resources used to cable car execution, being very high, could be implemented in other areas, 74 per cent said yes. Among the responses on areas where resources should be invested, they pointed mainly to sanitation, health and education. Some health problems in the favelas worsened while tourism has increased with the use of the cable car. Also according to the data from the Supervia, the percentage of passengers with gratuities, i.e. registered residents using the cable car during the week is 75 per cent and the percentage of those who paid the fare, mostly tourists, is 25 per cent. On weekends, the number of visitors almost doubled: 54 per cent of gratuities and 46 per cent of tourists. The cable car has always had a tourist appeal due to its comfort and excitement by offering the experience of getting a suspended adventure of great heights with a privileged view of the favela landscape. This also happens with the cable car of the Complexo do Alemão, but in another context, within a patrimonialization effort of those spaces. The research makes clear that even with the difficulties within a space precariously built, mobility solutions that were initially created by the residents are still the most used, for example, the alternative transport system like vans and motorcycle taxis. To establish that the cable car is the solution for urban mobility on slopes of slums is quite questionable, as each case requires a specific and detailed study. In the case of the Complexo do Alemão, for example, both positive and negative factors were found. On the one hand the cable car considerably reduced the Bonsucesso travel time to some community points and provided connection with the train, on the other, the number of users contained does not justify its high cost. It is also clear that the general population in favelas want more primary rights met like access to health care, the installation of sewer systems, and competent schools as their priority.

[pt] O Programa Bolsa Família se tornou uma das principais políticas de combate à pobreza da América Latina, e sua titularidade fornecida preferencialmente às mulheres abriu diversos debates acadêmicos sobre autonomia feminina. Na intersecção entre classe, raça, gênero e território, o presente trabalho tem como objetivo analisar as narrativas construídas pelas mulheres aqui entrevistadas em torno da maternidade e do estigma e as experiências de serem beneficiárias desta política social e moradoras da favela do Complexo do Alemão, na Zona Norte do Rio de Janeiro. Neste sentido, o trabalho observou a disputa em torno da concepção de beneficiário e como a reprodução do estigma representa uma resistência criada por elas aos controles morais e uma autovalorização de suas atividades maternas. Além disso, o trabalho também abordou a realidade das mulheres num território marcado pelas violências e operações militares e a relação entre maternidade e contexto social da favela. / [en] The Bolsa Família Program has become one of the main policies to combat poverty in Latin America, and its ownership provided preferentially to women has opened several academic debates on female autonomy. At the intersection of class, race, gender and territory, the present work aims to analyze the narratives constructed by the women interviewed here about motherhood and stigma and the experiences of being beneficiaries of this social policy and living in the favela of Complexo do Alemão, in the North Zone of Rio de Janeiro. In this sense, the work observed the dispute over the concept of beneficiary and how the reproduction of the stigma represents a resistance created by them to moral controls and a self-worth of their maternal activities. In addition, the work also addressed the reality of women in a territory marked by violence and military operations and the relationship between motherhood and the social context of the favela.

[pt] O presente trabalho consiste numa exposição do conceito de crítica de arte, através de uma análise das suas determinações essenciais. O objetivo principal é mostrar como a crítica de arte é capaz de expor o caráter puro e acabado das obras de arte. Mas expor o seu caráter puro e acabado significa confrontar-e com o enigma de toda obra de arte autêntica, isto é, a emergência da verdade. Concebido como um estudo sobre a crítica de arte, este trabalho também é uma reflexão sobre a filosofia entendida como crítica, comentário e tradução. / [de] Die vorliegend Arbeit ist eine Darstellung des Kunstkritik- Begriffs durch eine Analyse ihrer wesentlichen estimmungen. Das Hauptziel ist, darzulegen,warum die Kunstkritik stelle den reinen und vollendeten Charakter des Kunstwerks dar. Darzustellen aber seinen reinen und vollendeten Charakter ist stellen sich das Geheimnis des echten Kunstwerk gegenüber, d. i., das des Erscheinen der Wahrheit. Als eine Studie über die Kunstkritik gedacht, ist diese Arbeit auch eine Reflexion über Philosophie als Kritik, Kommentar und Übersetzung.

[pt] A dissertação se propõe a analisar os encontros e desencontros entre música e linguagem no Romantismo alemão, período em que a música instrumental alcança definitivamente sua legitimidade enquanto forma artística autônoma. Antes dependente e submetida à poesia, a música passa a ser então concebida como a linguagem do inefável, capaz de expressar uma dimensão do dizível que excede o meramente comunicável através de palavras. Além de investigar os pressupostos filosóficos e históricos das diferentes abordagens da música enquanto linguagem no Romantismo alemão, o presente trabalho se ocupa também dos pontos de convergência e de tensão entre linguagem das palavras e linguagem musical. Os embates entre música vocal e música instrumental, música programática e música absoluta, assim como a questão da traduzibilidade entre música e palavra são desenvolvidos a partir de fontes diversas, mais destacadamente, os escritos filosófico-literários de autores como Wackenroder, Tieck, Novalis e Friedrich Schlegel; as críticas de jornal de E. T. A. Hoffmann e Robert Schumann; e os ensaios estético-musicais de Richard Wagner e Eduard Hanslick. / [en] The dissertation proposes to analyze the encounters and disagreements between music and language in German Romanticism, a period in which instrumental music definitively reaches its legitimacy as an autonomous artistic form. Once dependent and subject to poetry, music is then conceived as the language of the ineffable, capable of expressing a dimension of the sayable that exceeds the merely communicable through words. In addition to investigating the philosophical and historical assumptions of the different approaches of music as a language in German Romanticism, the present work also deals with the points of convergence and tension between language of words and musical language. The clashes between vocal music and instrumental music, programmatic music and absolute music, as well as the question of the translatability between music and word are developed from diverse sources, most notably the philosophical-literary writings of authors like Wackenroder, Tieck, Novalis and Friedrich Schlegel; the newspaper criticisms of E. T. A. Hoffmann and Robert Schumann; and the aesthetic-musical essays of Richard Wagner and Eduard Hanslick.

[pt] A presente tese se propõe a fazer uma comparação das obras de Schelling e Hegel. Com a diferença entre coisa em si e fenômeno, Kant teria operado uma cisão entre sujeito e objeto. A partir disso, se descortina para nós um problema epistemológico, na medida em que há a delimitação das condições para nosso conhecimento, assim como uma questão ontológica, uma vez que se tem a mudança do sentido de objetividade e, por conseguinte, de realidade exterior. Nossa investigação então se concentra nas Antinomias da razão que apresentam dois discursos filosóficos opostos (organizados como tese versus antítese), tendo como horizonte a distinção entre fenômeno e coisa em si. Dando prosseguimento a isso, Fichte não apenas retém o sentido de subjetividade proposta por Kant com o sujeito transcendental, como ainda ressignifica o argumento antinômico a partir da distinção entre Eu (sujeito) e não-Eu (objeto). Essa diferença fundamenta duas tendências do pensamento filosófico, uma idealista, mais voltada para o sujeito e outra realista, que tem o objeto como ponto de partida. Assim, buscamos propor como a filosofia de Schelling e Hegel se encaixam nessa estrutura antinômica tanto presente em Kant como em Fichte com a distinção entre Eu e não-Eu e, respectivamente, as posições do idealismo e realismo. Schelling concebe um pensamento que se volta mais para a realidade exterior, algo que analisamos tanto em relação à sua Filosofia da Natureza e da Identidade. E na medida em que há uma filosofia que se volta para explicações ontológicas, Schelling propõe a intuição intelectual e a construção como meios epistemológicos de acesso ao Todo da Natureza, assim como à Identidade primeira. Ao contrário, Hegel resgata a questão transcendental na Fenomenologia do Espírito, não apenas demonstrando um desenvolvimento histórico inerente à consciência universal e ao Espírito, como também determina o que seria o Conceito. É então que nossa tese se concentra a investigação do que seria o conceitual como meio complexo para a organização da realidade. Observamos, assim, que Schelling e Hegel trazem dois projetos opostos tanto no que tange à epistemologia quanto à ontologia. Enquanto Schelling preza por uma filosofia centrada na realidade e seu desenvolvimento e, desse modo, o conhecimento será mais intuitivo, Hegel pensa em uma realidade organizada a partir do Conceito, o que lhe garante uma ontologia em que se torna claro o aspecto intelectualista ou melhor, lógico. Essa diferença se torna mais evidente no último capítulo, em que de fato comparamos a obra dos dois a partir do recorte proposto. É nesse sentido que, para responder à questão kantiana sobre sujeito e objeto, de modo a propor uma reunificação desses dois elementos, Schelling e Hegel optam por posições opostas, o que os coloca em uma configuração antinômica por natureza. / [en] This dissertation aims to compare the works of Schelling and Hegel. Taking the difference of thing in itself and phenomenon as a starting point, Kant came up with a split between subject and object. This division is the origin of an epistemological problem, since it implies a sharp definition of the conditions for knowledge. But even more, it also suggests an ontological matter, since it proposes a change in the meaning of objectivity and, therefore, of external reality. Our research entails an analysis of the so-called Antinomies of reason that shows two opposing philosophical standpoints (arranged as thesis versus antithesis), that are constructed according to the previous distinction of phenomenon and thing in itself. Following from Kant s philosophy, Fichte not only maintains the idea of subjectivity proposed by Kant s transcendental subject, but also transforms the argument present in the Antinomies with his distinction between the I (subject) and the Non-I (object). This difference underlies two trends in philosophical thinking, one idealistic, more focused on the subject and the other realistic, which has the object as a starting point. Thus, we suggest that the philosophy of Schelling and Hegel fit into this antinomic structure both present in Kant and Fichte with the distinction between I and Not-I and, respectively, the positions of idealism and realism. Schelling develop a thought that turns more towards external reality, something that is evident when we analyze his Philosophy of Nature and the Philosophy of Identity. And insofar it concerns an ontological explanation of reality, it is possible to understand why Schelling sees the intellectual intuition and the construction of matter as the two possible epistemological access of the Whole of Nature, as well as the original Identity. On the contrary, Hegel brings back the transcendental problem in his Phenomenology of the Spirit, not only demonstrating a historical development regarding consciousness and Spirit, but also exposing what he calls the Notion (or the Concept). Therefore, we try to consider what Hegel meant with the Notion and how it is a sort of complex medium used to organize reality. It is possible to think that Schelling and Hegel bring two opposing alternatives concerning both an epistemological perspective and an ontological plan. While Schelling values a philosophy centered on reality and its development and, thus, a more intuitive kind of knowledge, Hegel thinks of reality as organized through the Concept, which clearly implies a conceptual, or even better, logical ontology. This distinction between the two philosophers becomes more evident in the last chapter, in which we compare Schelling and Hegel. In this sense, in relation to the Kantian problem about subject and object, they try to offer a reconciliation of these two terms. And they do this by formulating two different philosophical perspectives, something that place them in an antinomic position.

[pt] O chamado Novo Imperialismo e os processos colonizatórios levados a cabo pelas grandes potências europeias nos séculos XIX e XX não apenas tiveram um papel fortemente constitutivo nas disciplinas da História, Sociologia, Antropologia e Relações Internacionais como também definiram em grande medida a geopolítica do sistema internacional contemporâneo. Apagado pela sequência de acontecimentos que fizeram do século XX um dos mais conturbados da História Ocidental, o colonialismo alemão tem passado nas últimas décadas por uma revisão profunda do ponto de vista historiográfico. O presente trabalho apresenta os marcos da inserção da mulher durante o Kaiserreich questionando as narrativas que a apresentam como questão. Uma das soluções à Frauenfrage será a criação das escolas coloniais femininas de Witzenhausen, Bad Weilbach e Rendsburg, temática retomada aqui a partir das lentes epistemológicas da História Global. A partir não apenas da história da experiência de formação colonial feminina, mas também de achados documentais que atestam uma troca de cartas entre as egressas da escola por mais de 20 anos, a pesquisa é guiada pelas seguintes perguntas: onde estão, ou estiveram, as mulheres no projeto de formação colonial? (Enloe, 2014) E o que disseram sobre o mundo ao seu redor? As percepções da realidade política e social partilhadas nas Rundbriefe - correspondências que circularam entre a narrativa pública e privada entre os anos o de 1938 e 1960 - desvelam um outro mapa de relações transnacionais: uma cartografia em que mulheres reescreveram os destinos traçados pelo modelo de formação colonial e política populacional da Alemanha imperial definidos no início do século passado, escreveram a partir de novos lugares materiais e sociais e, por fim, construíram narrativas da geopolítica do decorrer do século XX com efeitos até os dias de hoje. / [en] During the XIX and XX centuries, what was known as New Imperialism and the wave of colonization fuelled by major European powers played a leading role in structuring studies of History, Sociology, Anthropology and International Relations, while also defining the international framework of contemporary geopolitics, to a great extent. Eclipsed by the string of events that made the XX century one of the most turbulent in Western History, German colonialism has undergone a sweeping review during the past few decades from the historiographic standpoint. This analysis explores the roles of women during the Kaiserreich, examining narratives presenting them as a question. One of the solutions to Frauenfrage was to set up colonial girls schools at Witzenhausen, Bad Weilbach and Rendsburg, exploring this topic here through the epistemological lenses of Global History. Based not only on the track-record of colonial schooling for women, but also documentary findings reflecting exchanges of letters between school friends for more than twenty years, this research project is steered by the following questions; where are (or were) the women addressed by the colonial schooling project? (Enloe, 2014) What did they say about the world around them? Perceptions of the political and social realities are shared in these Rundbriefe that move seamlessly between public and private narratives between 1938 and 1960, disclosing very different depictions of transnational relationships. In this personal cartography, women rewrote the fates shaped for them by the colonial education model and population policies of Imperial Germany defined at the start of the past century. Described from unsuspected locations both in material and social terms, they built up geopolitical narratives that streamed through the XX century, with effects that extend through today.

Submitted by Luciana Ferreira (lucgeral@gmail.com) on 2018-03-29T11:13:07Z No. of bitstreams: 2 Dissertação - Murilo Gonçalves dos Santos - 2018.pdf: 1330525 bytes, checksum: 8db093afbfdb2c921a3bd7c11efc306d (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2018-03-29T11:39:29Z (GMT) No. of bitstreams: 2 Dissertação - Murilo Gonçalves dos Santos - 2018.pdf: 1330525 bytes, checksum: 8db093afbfdb2c921a3bd7c11efc306d (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2018-03-29T11:39:29Z (GMT). No. of bitstreams: 2 Dissertação - Murilo Gonçalves dos Santos - 2018.pdf: 1330525 bytes, checksum: 8db093afbfdb2c921a3bd7c11efc306d (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2018-02-26 / Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq / Abstract: The work is subsumed on the objective of examining the theory of history developed by Raymond Aron (1905 - 1983), accounted primarily in relation to its connection with german thought. The process of constitution of his theoretical-epistemological, as well as political thought was deeply marked by the strenuous presence of german philosophical conceptions, whose fruitful dialogue took place, especially, during the decade of 1930, which resulted in the conception of his doctoral thesis, namely, Introduction à la philosophie de l'histoire: Essai sur les limits de l'objectivité Historique. The defense of this thesis is the representation of a process marked by the struggle not only of generations, but also of different systems of thought. The question of this work is, in this sense, precisely the critical analysis of the "appropriation" presented by the work of Aron, from the confrontation of the works he carried out in the 1930s with the tradition of which he is considered to belong and, finally, to prescribe its specificity. This discussion is embedded in a larger context which deals with the reception of german philosophical and sociological thought in France. Aron was from his formation linked to german philosophy, initially to Kant and, later, to phenomenology, marxism, to the philosophy of W. Dilthey, as well as to the Neo-Kantianism of the Baden School, and especially to Max Weber. This period is decisive for the constitution of his theory of history or, in Aron's terms, of his "critical philosophy of history", based on the "critique of historical reason". A theory distinguished mainly by the search of the limits of historical objectivity and by an ontological-existential perspective. / O trabalho encontra-se subsumido no objetivo do exame da teoria da história desenvolvida por Raymond Aron (1905 - 1983) considerada, primordialmente, em relação ao seu vínculo com o pensamento alemão. O processo de constituição do seu pensamento teórico-epistemológico, bem como político, foi profundamente marcado pela forte presença de concepções filosóficas alemãs, cujo fecundo diálogo foi realizado, especialmente, durante a década de 1930, o qual resultou na concepção de sua tese de doutoramento, a saber, Introduction à la philosophie de l'histoire: Essai sur les limites de l'objectivité Historique. A defesa dessa tese é a representação de um processo marcado pelo embate não só de gerações, mas de sistemas de pensamento distintos. A questão de trabalho é, nesse sentido, justamente a análise crítica dessa “apropriação” apresentada pela obra de Aron, a partir da confrontação de seus trabalhos realizados na década de 1930 com a tradição da qual se julga pertencente e, finalmente, da determinação de sua especificidade. Esta discussão está inserida em um contexto maior que trata da recepção do pensamento filosófico e sociológico alemão na França. Aron esteve desde a sua formação ligado à filosofia alemã, inicialmente a Kant e, posteriormente, com a fenomenologia, o marxismo, com a filosofia de W. Dilthey, bem como com o neokantismo da Escola de Baden e, principalmente, com Max Weber. Este período é determinante para a constituição de sua teoria da história ou, nos termos de Aron, de sua “filosofia crítica da história”, baseada na “crítica da razão histórica”. Uma teoria marcada principalmente pela busca dos limites da objetividade histórica e por uma perspectiva ontológico-existencial.