Estudar a história da educação brasileira é imprescindível a todos os setores da sociedade. Visando a essa necessidade, esta pesquisa procura contribuir, por meio da análise dos escritos de Anchieta. O objetivo principal das páginas que se seguem é reforçar as novas tendências analíticas sobre a influência jesuítica nos primórdios da formação social do Brasil. A observação da produção literária de Anchieta remete a uma revisão de sua atuação dentro dos colégios e, principalmente na catequese dos índios. Sua intencionalidade e o caminho percorrido com o fim de cristianizar merecem análise cuidadosa, mesmo porque não se pode perder de vista o contexto histórico nem o ideológico nos quais se inserem os fatos. Temos aqui a leitura das cartas, da poesia, do teatro e dos registros sobre os aldeamentos, analisados após a definição clássica de educação. / The study of Brazilian education is essential to all society levels. With This aim, this research searches to contribute the knowledge about that subject by the analysis of Anchieta\'s literature. The true aim of our study strengthen the new analytical trends about Jesuit influences in the beginning of social formation of Brazil. The comment of Anchieta is literary production requires a revision on his performances in Colleges and, primarily in the natives\' catechism. His true intention, the way by which to christianize deserves careful analysis, because, we should not forget the historic and ideological context in which occurred those facts. We present here the reading of the letters, the poetry, theatre and comments about \"aldeamentos\", after display a definition of classical education.

Durante mais de cento e cinquenta anos os missionários jesuítas conviveram, no território da Província Jesuítica do Paraguai, com os índios Guaranis, Guayanás, Mbayás, Chiquitos entre outros. Cientes da multiplicidade de forças em jogo, os padres da Companhia de Jesus buscaram expandir seu poder de influência e atuação por meio da conversão e, posteriormente, da redução dos índios paraguaios. Neste contexto, os jesuítas precisaram se utilizar de uma gramática civilizatória de amplitude não restrita à cultura europeia. Se, por um lado, os elementos de sua contribuição clerical-pastoral eram, por óbvio, europeus, era necessário encontrar ou mesmo desenvolver uma linguagem em comum, uma sintaxe que permitisse a constituição de uma gramática simbólico-religiosa compartilhada. Para o Pe. Antônio Sepp S.J. (1655-1733), fundador da missão de São João Batista e atuante em diversas outras, tratou-se principalmente da música. Este missionário inaciano, mas também os músicos indígenas formados por ele, são os sujeitos deste trabalho. Em um ambiente de profundas transformações, marca das reduções jesuíticas, a prática musical garantiu papel de destaque a estes atores sociais, que acabaram compondo um grupo diferenciado graças, principalmente, às suas habilidades técnicas. / For over one hundred and fifty years, jesuit missionaries lived in the territory of the Jesuit Province of Paraguay, with the Guarani, Guayanas, Mbayás, Chiquitos among others indians groups. Aware of the multitude of forces at play, the Company of Jesus priests sought to expand their power of influence and action by converting and subsequently reducing the paraguayan indians. In this context, the jesuits needed to use a civilizing grammar not restricted to european culture amplitude. If the elements of their clerical and pastoral contributions were, obviously, europeans, on the other hand they had to find - or even develop - a common language, a syntax that would allow the creation of a shared symbolic-religious grammar. For the priest Antonio Sepp SJ (1655-1733), founder of the São João Batista mission and active in several other, it was the music. This jesuit, but also the indigenous musicians formed by him, are the subject of this work. In an environment of profound transformations, aspect of the jesuit reductions, musical practice secured prominent role of these social actors, who had composed a distinct group thanks mainly to their technical skills.

In 1986 the International Commission on the Apostolate of Jesuit Education (ICAJE) produced a document titled The Characteristics of Jesuit Education. This document was an attempt to define the distinctive nature of Jesuit Education. Seven years later, Ignatian Pedagogy: A Practical Approach (1993) was written by the same body in response to the following questions: How can the principles and orientation of The Characteristics be made more useable for teachers? How can Ignatian values be incorporated into a practical pedagogy for use in the daily interactions between teachers and students in the classroom? This study investigates the nature and origins of Ignatian Pedagogy, and its implementation in Jesuit schools in Australia. The first part of the dissertation is a documentary analysis and interpretation. It traces the historical development of Ignatian Pedagogy in the context of Jesuit history and spirituality, and clarifies its purposes in relation to the educational mission of the Jesuit order. The inspiration for Ignatian Pedagogy is based on the purpose and methodology of the Spiritual Exercises of Saint Ignatius Loyola. The dissertation describes the implementation of the Pedagogy within the five Jesuit schools in Australia in the period 1994 to 2000. Ignatian Pedagogy is then located and evaluated within an educational framework. Its purposes are compared and contrasted with 5 different learning theories (Behaviourist; Cognitivist; Humanist; Social Learning and Constructivist), and comparisons are also made with approaches to ‘personal change’ education such as Groome’s Shared Christian Praxis, Freire’s Pedagogy of the Oppressed and Critical Pedagogy. It is shown that Ignatian Pedagogy has many points of similarity with elements in these various theories; the pedagogy was somewhat eclectic in the ideas it incorporated in trying to be faithful to the original vision of Jesuit education, while seeking to provide a coherent across-the-curriculum strategy for promoting the spiritual and moral development of pupils.The second part of the dissertation reports a qualitative empirical study of teachers’ perceptions of the Ignatian Pedagogy and its implementation in Jesuit schools. This data collection set out to investigate the level of congruence between the intentions of Ignatian Pedagogy and teachers’ perceptions of its purposes. A sample of teachers from all five Jesuit schools in Australia were interviewed in small focus groups and the data were analysed and interpreted using the method of grounded theory according to Strauss and Corbin (1990). Their responses were consistent with the findings from interviews with a selection of ‘key informants’ – very experienced educators/administrators within Jesuit schools who had a more extensive and responsible role in schools for the implementation of the Ignatian Pedagogy. 5 key themes were abstracted from the data. The core theme was the paradoxical nature of Ignatian Pedagogy. The teachers on one hand referred to it as “good teaching practice” and yet struggled to understand and implement the pedagogy. Other themes were the relational, methodological, Christian ministry and political categories. The data shows a level of congruence between the intentions of the Pedagogy, the historically stated aims and purposes of Jesuit education and the perceptions of current Australian teachers in Jesuit schools implementing the pedagogy. The data also shows problems with implementation: ecclesiastical/religious/educational terminology caused difficulties; the term ‘pedagogy’ itself resulted in misunderstandings; the politics of implementation were influential. The study shows that Ignatian Pedagogy as an attempt to sustain and develop the vision of Jesuit education for the lay people who now constitute the teaching staff in Jesuit schools incorporated ideas that are also prominent in other theories of education for personal change. Also, because of the natural complexities and uncertainties in links between pedagogy and actual spiritual/moral change in pupils, Ignatian Pedagogy, like other intentional spiritual/moral pedagogies, (e.g., critical pedagogy, values education), exhibits common problems with its conceptualisation and implementation. Ignatian Pedagogy is best interpreted as a ‘global ministry perspective’ informing teaching across the curriculum. The study helps put Ignatian Pedagogy into perspective within the context of contemporary Australian education. It shows how an educational thrust towards the development of critical thinking, social awareness and responsibility has been attempted within Jesuit education. The dissertation concludes with proposed implications for the more effective presentation and implementation of Ignatian Pedagogy. While these implications have particular relevance for Jesuit schools and religious schools in general, they also relate to the contemporary interest in the spiritual and moral dimensions to Australian education as evident in the national Values Education programme.

Namban screens are a well-known Japanese art form that was produced between the end of the 16th century and throughout the 17th century. More than 90 of these screens survive today. They possess substantial historical value because they display scenes of the first European activities in Japan. Among the subjects depicted on Namban screens, some of the most intriguing are ships: the European ships of the Age of Discovery. Namban screens were created by skillful Japanese traditional painters who had the utmost respect for detail, and yet the European ships they depicted are often anachronistic and strangely. On maps of the Age of Discovery, the author discovered representations of ships that are remarkably similar to the ships represented on the Namban screens. Considering the hypothesis that ships of some of the Namban screens are copies of ships represented on contemporary European cartography, the author realized that one particular historical event connecting Europe and Japan may be the source of these representations. This was the first visit of the Japanese Christian embassy, the Tensho Embassy, to Rome, in 1582. Its journey to Europe and its following visit to the Taiko, or first effective leader of Japan, Hideyoshi Toyotomi, may have been a trigger for the production of one of the most well-known Japanese artworks, the Namban screens.

This thesis drew upon the resources of philosophical hermeneutics to construct a conceptual framework for understanding the process of educational change. The experience of a particular case of change was then analysed from the perspective of the hermeneutic change agency framework. The conceptual framework for the thesis was developed from the writings of Hans-Georg Gadamer and also from writers who engaged with Gadamer, most notably, Paul Ricoeur and Jurgen Habermas. The retrieval orientation in Gadamer's hermeneutics was balanced by the critical analyses of Ricoeur and Habermas. Gadamer's notion of the 'fusion of horizons' was presented as the culmination of the change process: a fusion between the horizon of the change text, and the horizons of the change process participants. The thesis explored the potential of hermeneutic strategies such as play and conversation as a means to animate a hermeneutic form of change agentry. The case investigated in this thesis was a change process comprised of four strategies conducted over the years 1980 to 1996 at a Jesuit school located on the east coast of Australia. The change strategies aimed to promote the Jesuit ethos of the school and hence have been described in this thesis as 'ethos strategies'. The purpose of the thesis was not to evaluate the success of the ethos strategies, it was to explore how insights derived from philosophical hermeneutics could illuminate an analysis of the lived experience of a particular case of change. The subject matter of this thesis is timely because many Catholic schools are currently in a period of transition from a leadership exercised by Religious (nuns, brothers or priests) to a leadership exercised by lay people. The thesis situated the ethos programs in their theological and demographic contexts by presenting relevant theological developments from the Second Vatican Council and by describing the sharp decrease in the numbers of Religious personnel available to work in the schools. The teacher response to the ethos programs was considered in the context of the many practical difficulties associated with the scheduling of teacher development programs in fast-moving and busy schools. Although this thesis was particularly focused on change strategies that were conducted in the context of Jesuit education, the thesis is more generally situated in the research literature on educational change. The hermeneutic orientation of this thesis highlighted the elements of understanding, interpretation and meaning, and these elements are given some prominence in the more recent research literature on the change process. The complexity of change and the cultural dimension of the change process has been emphasised in the most recent educational change research literature and these themes have also found expression in this thesis. Participant observation, document analysis and qualitative interviews were used as data collection strategies for the case study in this thesis. The researcher was actively involved in the events investigated in the case study, and a case narrative was developed from the researcher's experience as a change agent responsible for implementing one of the change strategies at the case site. The case narrative was written in the first person and from the perspective of the researcher as a change manager. The methodology of the research was grounded in the hermeneutic insight that understanding and tact lies at the heart of the research process, rather than procedure and method. Hermeneutic research relies upon a capacity to identify and respond to the question that is presented by the expression of life being understood. Change agentry was presented in this thesis as unfolding in a middle space between the familiarity of current practice and the unfamiliarity of the new world that a change process seeks to open up. Hermeneutics has long understood that that interpretation would be impossible if the expressions of life were totally alien and unnecessary if there was nothing alien in them. A hermeneutic approach to change agentry seeks to discover points of commonality and points of challenge between the world of current practice and the world that the change process would open up. This thesis points to the tactful and dialogical dimensions of change agency when it is considered from the vantage point of philosophical hermeneutics.

A partir de la mi-XVIe siècle et pendant près de cent ans, les lettres et témoignages offerts à l’attention des lecteurs européens contribuent à créer un « Japon textuel » où viennent s’entrelacer deux histoires : d’une part, celle d’un pays féodal et instable mais accueillant aux influences extérieures ; d’autre part, celle d’âpres rivalités européennes à la fois religieuses et économiques. Mais à partir de 1639, date de la fermeture du Japon aux pays occidentaux, et plus encore au XVIIIe siècle, cet entrelacs prend, par la force des choses, une autre forme, purement intertextuelle cette fois. Objet de la thèse, cette présence du Japon dans les écrits de langue française au XVIIIe siècle témoigne de l’élaboration progressive d’une topique qui tient lieu de connaissance en même temps que de support à un imaginaire « japonisant ». C’est également sur fond de cette méconnaissance que sont parfois développés les thèmes chers à la réflexion philosophique des Lumières - la tolérance, la liberté religieuse, la justice, l’obscurantisme et le despotisme -. Révélateurs du fossé sans cesse grandissant qui se creuse entre la réalité historique japonaise et la représentation qui en est faite par les lettrés français, les documents pris en considération se révèlent également riches en enseignements sur les pratiques d’écriture - et en l’occurrence de réécriture - des auteurs français, sur leur volonté de raisonner à l’échelle du monde mais aussi sur la résistance que la pensée des Lumières opposait aux autres formes de pensée. / With an interest in the origins of various representations of Japan during the Enlightenment, we have studied three centuries of Japanese history as they relate to the West. Even though in the eighteenth century China was of primary interest, some French authors refer to the Land of the Rising Sun in their texts. This was true even though there was no contact between Japan and the West at that time. Therefore, in order to write about Japan, they had to rely on older texts to obtain information. Because of the particular history of Japan, whose highlights we present, the first reports written by Europeans emanated from the pens of authors from different worlds. First of all Jesuits from Iberian countries (1549-1620) who were mainly concerned with evangelical activities in Japan, wrote about these activities and the difficulties of carrying out their mission. Then, once these missionaries were expelled from the country, Dutch Reformed Church traders, the only ones to live in Japan, offered information on the country. The various paraphrased texts of these authors, copied by the authors of the seventeenth and eighteenth centuries, religious and laity, were used to draw an imaginary Land of the Rising Sun according to the latter group's personal and religious opinions. Japan notably appears in the Encyclopedia of Diderot, and we also noticed that the French writers of the Enlightenment who speak of Japan offer a vision consistent with their way of thinking and their philosophy. They use some subjects about Japan to illustrate a particular theme related to their own philosophical interest.Somehow, whenever they expound on Japan, in the end they are expounding equally on France. Indeed, the issues they raise have a direct relationship with questions such as justice, tolerance, religious freedom, etc.

En este texto presentamos una edición crítica de un documento conservado en el Archivo Romano de la Compañía de Jesús, escrito por el jesuita Diego de Rosales en Arauco, Chile, el 20 de abril de 1643. El destinatario de la carta era el jesuita Luis de Valdivia que había fallecido, en Valladolid, el 5de noviembre de 1642. El remitente, al no conocer la noticia de la muertede Valdivia, convirtió implícitamente su texto en un retrato de una ausencia evocando su presencia a través de la referencia a los frutos del proyecto de guerra defensiva, ideado por Luis de Valdivia, entre 1612 y 1626, en el confín meridional del virreinato peruano.

This dissertation examines the fortunes of two families of the territorial nobility in Paderborn, the barons (Freiherren) of Büren, and the baronets (Adelherren) of Fürstenberg. In doing so, it provides a paradigm for understanding the history of the territory over the course of the period 1550–1650. In contrast to their contemporaries in southern Germany, the nobles of Westphalia, the area of Germany in which Paderborn is located, are relatively under-studied. My research indicates that this area, with its myriad small territories and relative power vacuum, was also a microcosm for the political developments of the Holy Roman Empire. In studying these families, the culture of politics in the early modern Empire is illuminated. This dissertation is arranged thematically, where each chapter uses an incident in this territory to discuss a broad theme. My first chapter discusses the development of a significant party of Protestant nobles in Paderborn, and discusses the creation and reinforcement of noble identity. Particular attention is paid to the cultures of noble friendships and patronage. The political usefulness of the feud is also discussed. The second chapter examines a case of two conversions. Elisabeth von Büren, a recently-widowed Calvinist noblewoman, converted from Protestantism to Catholicism because of her increasingly difficult social and political situation. In contrast, her son Moritz experienced an internal conversion that led him to join the Jesuit order, an act that in time resulted in the extinction of this family. This chapter discusses not only the motivations for each conversion, but also the political uses of these converts, and their conversion narratives. The third chapter follows the political fortunes of two brothers, Kaspar and Dietrich von Fürstenberg. Due to his vocal alliance to the Catholic faction in Paderborn, Dietrich, who was a priest, was able to become an imperial prince. His brother, Kaspar, who was the head of the family, not only benefited from this rise in status, but also had to change his sexual practices in response to his family's increased notoriety. This chapter discusses the effects of the Counter-Reformation in Paderborn in both the public and private spheres. The fourth chapter discusses the descendant of these two men, Ferdinand von Fürstenberg. Thanks to his connections and the political realities in Westphalia after the Thirty Years' War, Ferdinand was able not only to become the prince-bishop of Paderborn, but also to enact administrative reform in the rural parishes and employ irenicism, a proto-secularist philosophy, as an aspect of his foreign policy. Ferdinand's patronage networks are analyzed in the context of post 1648 elite intellectual and cultural life. The last two chapters concentrate on the physical legacy of the two Fürstenberg bishops previously discussed. The fifth chapter discusses the "Reformation of the Landscape" enacted through the building programs of these two bishops. Through the building and decoration of monumental structures, the two bishops helped to impose a Catholic order on the countryside, and erase the signs of the previous, defeated Protestant faction. The final chapter discusses the funerary monuments of the family from which these two bishops came. Although they are scattered throughout the region, the funerary monuments of this family form a coherent propagandistic message, intended to promote their majesty, nobility and Catholicism.

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Submitted by Renata Lopes (renatasil82@gmail.com) on 2015-12-09T12:38:04Z No. of bitstreams: 1 julioeduardodossantosribeiroreissimoes.pdf: 1183121 bytes, checksum: 825b28f5e29b3e6022160ae6180aef3d (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2015-12-09T13:50:03Z (GMT) No. of bitstreams: 1 julioeduardodossantosribeiroreissimoes.pdf: 1183121 bytes, checksum: 825b28f5e29b3e6022160ae6180aef3d (MD5) / Made available in DSpace on 2015-12-09T13:50:03Z (GMT). No. of bitstreams: 1 julioeduardodossantosribeiroreissimoes.pdf: 1183121 bytes, checksum: 825b28f5e29b3e6022160ae6180aef3d (MD5) Previous issue date: 2015-02-12 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Os estudos mais recentes sobre a identidade católica têm apontado para o século XVI como o ponto de partida de muitos traços delineadores desta mesma identidade, especialmente pela ação missionária dos jesuítas no contexto das Grandes Navegações. Este trabalho dispõe-se a compreender o motivo pelo qual os mesmos missionários oscilavam entre um discurso tridentino de fechamento doutrinário e a ação evangelizadora inclusiva, especialmente na Ásia. Para tanto, lança mão da análise de um missionário específico, Roberto Nobili (1577-1656), atuante na Índia do século XVII. O mesmo tem sido tomado como exemplo de abertura cultural e alteridade. Pretendemos demonstrar que Nobili pode ser compreendido como um jesuíta típico dentre os não-portugueses no século XVII, que corresponde à segunda geração de missionários da citada Ordem religiosa. Foi possível delimitar esta possibilidade interpretativa como clara, e as ambivalências da ordem ficam igualmente claras ao lidar com as produções literárias de Nobili. / The most recent studies about catholic identity point towards 16th century as the origin of many traces which delineate such identity, specially through the jesuit‟s missionary action in the context of Great Navigations. This essay pretends understanding the motives for the tension between a Tridentine doctrinaire enclosure and a inclusive missionary approach, especially in Asia. For that, we assay a specific missionary, Roberto Nobili (1577-1656), who worked on India during the 17th century. Roberto has being taken as an example of cultural openness and otherness. We aim to demonstrate that Nobili can be comprehended as a typical Jesuit among the non-Portuguese in 17th century, which corresponds to the second generation of missionaries of the quoted religious Order. It became possible to delimitate such interpretative approach as clear, and the ambivalences of the Order are also quite clear when we deal with Nobili‟s literary productions.