By the turn of the twentieth century, British and American evangelical Christianity was sharply divided over, among other things, the issues of biblical authority, the nature of the person and work of Christ and the validity of modern scientific thought. Dwight L. Moody, the major evangelical figure of the late nineteenth century, found himself in the centre of this controversy. As a man of conservative theology yet ecumenical spirit, both the Fundamentalists and the liberal evangelicals 'claimed' him for their cause. The tension which developed between these two sides is well illustrated in the lives and ministries of Moody's protégés, R. A. Torrey and Henry Drummond, who ended up on opposite sides of the modernist/Fundamentalist debate, one perpetuating Moody's theological beliefs and the other his broad, irenic spirit. Having examined the religious historical context in both Scotland and America, this study will consider Moody's development as an ecumenically minded evangelist. Furthermore, both in the Scottish and in the American settings, it will consider the work of Drummond and Torrey, examining Moody's influence upon them and tracing the development of each man's thought and career from the time of their early contacts with the great evangelist. It will explore the nature of the modern/Fundamentalist controversy within late nineteenth century evangelicalism as illustrated in the lives of these three men: Moody the mentor-father figure and Torrey and Drummond as unlikely stepbrothers. In addition to the theological issues, it will be concerned to investigate the spirit in which this debate was carried on. Most importantly, it will argue that, contrary to the claims of Fundamentalists to the present day, their movement did not perpetuate the work of D. L. Moody because it lost the warm catholicity which was integral to Moody's ministry.

Set in the context of the Chinese Exclusion Acts, the Woman's Missionary Association (WMA) of the Church of the United Brethren in Christ supported the community education and evangelistic work of Moy Ling in Portland, Oregon, from 1882 until his death in 1926.Moy immigrated to the United States in 1872 at the age of 19. Settling in Portland, Moy worked as a household servant for General Oliver Otis Howard who was stationed in Portland as commander of the Department of the Columbia from 1874 to 1880. Howard was instrumental in Moy's conversion to Christianity. Moy opened a night school for the Chinese community of Portland in 1877. In 1882, Moy came in contact with Bishop Nicholas Castle who brokered a partnership between Moy and the WMA. Over the next half century, the Portland Chinese Mission made important contributions to the education of the Chinese immigrant communities in Portland, established the Kwan Hing Church, and shaped the attitudes of a generation of United Brethren members toward the Chinese.The United Brethren Church experienced a schism in 1889, dividing into the New Constitution and Old Constitution branches. Moy was instrumental in the establishment of United Brethren missions in Guangzhou, China, for both branches of the church. In 1889, Moy traveled to China with a New Constitution delegation to open a mission in Guangzhou. In 1924, Moy introduced the Old Constitution WMA to Chiu Yan Tsz, a professor at Canton Christian College in Guangzhou, who then founded the Old Constitution mission in China.Moy sought to influence United States immigration policy. His relationship with Howard developed into a lasting friendship, and they kept in contact for over 30 years. Letters between the two men show that Moy, together with a group of Portland merchants, engaged Howard to use his national reputation to advocate against the permanent congressional renewal of the Geary Act in 1902.The relationship between Moy and the WMA displayed characteristics which are consistent with current missiological definitions of healthy partnership. Such characteristics, as described by Luis Bush, include autonomy, trust, agreed-upon expectations, complementary resources, and mutual goals. / Department of Educational Studies

We first demonstrate the importance of the doctrines of the quantity theory and the long-period stationary state in the formulation of Marshall's, Wicksell's, and Keynes' pre-General Theory monetary theories. We analyze the anomalous events characterized by these writers as short-period phenomena. From the perspective built up around the quantity equation and its long-period context, business cycles represent economic convolutions in which the behavioral mechanisms of the long-period break down. We demonstrate the theoretical breakdown; importantly, it is not reflected in the work of these writers that they understood that their explanations of short-period events undermined the long-period theorizing they carefully built. Second, it is argued that Keynes saw the General Theory as a theory of the short-period in contrast to the long-period monetary frameworks. We use the General Theory's criticisms of classical monetary theory to establish this point.

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Este trabalho pretende analisar a obra de Simões Lopes Neto e como ela se insere na tradição dos estudos folclóricos, tendo como objeto de comparação a obra de Silvio Romero, principalmente os Contos Populares do Brasil. O critério para a comparação entre os dois se deve ao fato de este ser o primeiro folclorista representativo no Brasil, além do fato de Silvio Romero recolher da tradição oral o conto “Melancia e Coco Mole”, muito semelhante ao conto de Simões Lopes Neto, “Melancia – Coco Verde”. A análise parte do contraponto entre os projetos dos dois autores e como estes se complementam ou se distanciam. É possível perceber que ambos valorizam a voz do narrador oral, pertencente ao povo, carregado pela cultura popular e esquecido da historiografia oficial. Além disso, através do registro dos contos e das tradições populares, pretendem construir uma possível identidade que represente o tipo social do qual se fala, proveniente da miscigenação das três raças formadoras: o branco, o índio e o negro. No entanto, Simões Lopes Neto inova o campo do folclore ao criar um personagem-narrador com desenvolvimento psicológico e inserido em um contexto histórico específico. Enquanto Romero elimina as marcas do narrador, Simões as usa à exaustão, lançando uma nova maneira de pensar o estudo folclórico. / En este trabajo se analiza la obra de Simões Lopes Neto y cómo se encaja en la tradición de los estudios del folclore, con el objetivo de comparar la obra de Silvio Romero, principalmente los Contos Populares do Brasil. El criterio para la comparación entre los dos es debido al hecho de que este es el primer folclorista importante en Brasil, además del hecho de que Silvio Romero recoge de la tradición oral el cuento “Melancia e Coco Mole”, muy similar a la historia de Simões Lopes Neto, “Melancia – Coco Verde”. EL análisis parte del contrapunto entre los proyectos de los dos autores, cómo se coplementan y al mismo tiempo como se alejan. Se puede ver que tanto el valor de la voz del narrador oral, del pueblo, llevado por la cultura popular y olvidado por la historiografía oficial. Además, mediante el registro de los cuentos y tradiciones populares, con la intención de construir una posible identidad que represente el tipo social que se habla, y que proviene de la mezcla de las tres razas de origen: el blanco,el indio y el negro. Sin embargo, Simões Lopes Neto innova el campo del folclore para crear un personaje-narrador con el desarrollo psicológico insertado en un contexto histórico específico. Mientras Romero elimina las marcas del narrador, Simões las utiliza hasta el cansancio, introduciendo una nueva forma de pensar para estudiar el folclore.

Made available in DSpace on 2014-06-11T19:25:23Z (GMT). No. of bitstreams: 0 Previous issue date: 2009-02-27Bitstream added on 2014-06-13T20:13:44Z : No. of bitstreams: 1 guesse_eb_me_arafcl.pdf: 471308 bytes, checksum: b402e5c3d415016b023c29747a10fc6e (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / A presente pesquisa tem por objetivo apresentar uma proposta de análise de um grupo de onze contos populares brasileiros de origem indígena, coletados por Silvio Romero e publicados no volume Contos populares do Brasil (1883), que reúne contos populares brasileiros de origem européia, indígena e africana. A dissertação aborda basicamente quatro tópicos. O primeiro deles trata das características fundamentais da literatura oral brasileira, com enfoque especial para as tradições orais indígenas, além de apresentar um levantamento de informações biobibliográficas sobre Silvio Romero. O segundo tópico consiste em um estudo da teoria proposta por Alan Dundes, em Morfologia e estrutura no conto folclórico, que serve de ferramental teórico para a leitura estrutural dos contos (uma vez que Dundes parte das funções de Propp e dos estudos do antropólogo/lingüista Kenneth L. Pike para chegar a um modelo de análise específico para narrativas de origem indígena). No terceiro tópico, são realizadas as análises das narrativas que compõem o corpus. As análises mostram que a maioria dos contos indígenas coletados por Romero pode ser analisada a partir dos esquemas estruturais de Dundes, embora algumas adaptações sejam necessárias devido às especificidades das narrativas brasileiras. Por fim, no quarto tópico, desenvolvemos um quadro comparativo que concentra os principais resultados das análises. A partir desse quadro, apresentamos algumas possíveis interpretações dos dados coletados, vistas como perspectivas que complementam as análises estruturais realizadas. / This research aims at presenting a proposition for analysis of a set of eleven Brazilian folktales with indigenous origins, gathered by Silvio Romero and published in the Contos populares do Brasil (1883) volume, which collects Brazilian folktales with European, indigenous and African origins. This work approaches basically four topics: the first is about fundamental characteristics of oral Brazilian literature having a special focus on oral indigenous traditions, besides presenting a collection of bibliographical information about Silvio Romero; the second topic is a study on the theory proposed by Alan Dundes, in Morphology and structure in the folktale, which serves as theoretical tool for the structural reading of the short stories (once Dundes starts with Propp’s functions and anthropologist/linguist Kenneth L. Pike’s studies to come to a specific analysis model for narratives with indigenous origins); in the third topic, the narrative analyses which compose the corpus are performed. Through these analyses, we show that most indigenous short stories collected by Romero can be analyzed from Dunde’s structural schemes, with some adaptations due to specificities of Brazilian narratives. Finally, in the fourth topic, we develop a comparative chart that shows the main results from the analyses. From this chart, we show some possible interpretations of the data collected, seen as perspectives that complement the structural analyses performed.

Made available in DSpace on 2014-06-11T19:26:21Z (GMT). No. of bitstreams: 0 Previous issue date: 2008-10-02Bitstream added on 2014-06-13T19:34:06Z : No. of bitstreams: 1 pereira_ms_me_fran.pdf: 812804 bytes, checksum: f529b98e366355c8596ade9694fa1b35 (MD5) / Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP) / O terceiro quartel do século XIX tornou-se conhecido como um efervescente palco de agitações culturais. Contou, entre outros acontecimentos, com o surgimento de uma “nova geração”, da qual Sílvio Romero foi um dos representantes por excelência. Nesse cenário, a polêmica, como procurarei desdobrar na dissertação, foi tomada como a forma mais profícua para o debate intelectual sobre a sociedade brasileira, sobre a construção da história da nação e sobre a produção literária, tendo se tornado um meio de interação, apresentação e autoafirmação dos intelectuais. Nos estudos sobre a obra de Sílvio Romero, a polêmica foi abordada sob diversos ângulos; contudo, o presente trabalho busca enfatizar sobretudo a polêmica como modeladora de uma idéia de Brasil e de povo brasileiro. Em outras palavras, partindo da hipótese de que a polêmica foi traço estruturante do pensamento do final do Oitocentos, proponho-me interrogar especificamente como um suposto discurso polêmico, sustentado pelas teorias evolucionistas, teria sido constitutivo da leitura que Romero fez da sociedade brasileira a partir da literatura nacional – por ele considerada o principal instrumento para o conhecimento do “espírito do povo brasileiro”. Questão que será explorada com o objetivo de se compreender os fundamentos dessa idéia de Brasil que então se consolidou e da qual somos de alguma forma herdeiros / The third quarter of the XIX century has become known as an effervescent stage for cultural agitations. It counted, among other happenings, with the emerging of a “new generation”, from which Sílvio Romero was, by excellence, one of the representatives. In this context, the polemics, as I’ll try to show in this dissertation, appeared as the main platform to the intellectual debate over the Brazilian society, the construction of the nation’s history and the literary production, having become a way of interaction, introduction and self-assertion for intellectuals. In the studies on the work of Sílvio Romero, the polemics has been addressed from different angles; however, this work aims to emphasize, above all, the polemics as shaping an idea of Brazil and its people. In other words, assuming the hypothesis that the polemics was a part of the framework for the thought at the eight hundred’s, I propose myself to question especially how a supposed polemic speech, supported by the evolutionary theories, would have constituted Romero’s reading of the Brazilian society from the national literature – considered by him the main tool for knowing the “spirit of the Brazilian people”. This question will be explored with the objective of understanding the basis of that idea of Brazil which was then consolidated and from which we are heirs in a certain way