Submitted by Maria Dulce (mdulce@ndc.uff.br) on 2013-12-11T17:14:13Z No. of bitstreams: 2 Nogueira, Nathalia-Disser-2013.pdf: 963345 bytes, checksum: 5583e1c183d6009c7fd1a3b066ba8a96 (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Made available in DSpace on 2013-12-11T17:14:13Z (GMT). No. of bitstreams: 2 Nogueira, Nathalia-Disser-2013.pdf: 963345 bytes, checksum: 5583e1c183d6009c7fd1a3b066ba8a96 (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) Previous issue date: 2013 / Esta dissertação propõe remontar a feitura d‘Os sertões, de modo a recuperar as imagens traçadas por Euclides da Cunha a respeito das terras agrestes, desde sua mocidade aos escritos posteriores. Assim, preliminarmente, serão analisadas as oscilações euclidianas em torno do sertão, entre uma tônica idílica, nos poemas e artigos da juventude, e uma atordoante, nos registros ulteriores, marcados por leituras cientificistas. Em seguida, a partir de sua estada na Bahia, cruzando-se um "ter estado lá" e tendências do pensamento científico e histórico à época, pretende-se avaliar a centralidade do contato do autor com as coisas e pessoas deste canto de um Brasil ignoto e perceber como o exercício de um olhar etnográfico converteu a viagem em impulso e embrião para sua obra-mestra, o que se ambiciona corroborar em função do cotejo entre sua caderneta, suas correspondências enviadas ao jornal O Estado de S. Paulo e o livro em questão. Por último, estuda-se o mecanismo de tradução da alteridade sertaneja, perdida em recônditas trilhas, onde haveria o mais genuíno, anacrônico, aterrador e vigoroso Brasil. / This dissertation aims to reconstruct the made of Os Sertões (Rebellion in the Backland) in order to rescue the images built by Euclides da Cunha on the wild lands, from his youlth antil his late writings. Firstly, we analyze Euclidean variations on the backlands: something between in idyllic accent, during the poems and essays of his young years, and the dazzling tone of the scientific readings of his late works. Secondly, taking into consideration Cunha’s staying in Bahia and contrasting the experience of “having been there” to the scientific and historical thoughts of that moment, we evaluate the centrality of the author’s contact with peoples and things that belonged to an unknown part of Brazil, trying to understand how and ethnographic eye converted his voyage into the seed of his master piece. To do so, we collate his notes and letters to the newspaper O Estado de S. Paulo and the Rebellion in the Backlands. We finally study the translation of the backland people’s otherness, which was lost in the remote roads where the most genuine

Informe de Seminario para optar al grado de Licenciado en Lengua y Literatura Hispánica

Memoria (licenciado en ciencias jurídicas y sociales) / La noción de pluralismo ha tenido una amplia recepción no solo en la literatura especializada en filosofía, sino que en la mayoría de las disciplinas que reflexionan sobre lo humano. Desde el último cuarto del siglo XX, una afirmación estándar en los ámbitos filosófico y jurídico es recalcar que es indispensable la aceptación y valoración de la diversidad humana. Aunque no siempre es claro qué exactamente se reclama, pero sí es incontrovertible su necesidad. Asimismo, el debate político cotidiano se nutre de este concepto, emplazando al ordenamiento jurídico a reconocer las distintas identidades que forman parte de la sociedad contemporánea, situada en contextos complejos de interacción y desarrollo cultural. Pocos autores reconocen sus sospechas frente a la valoración de la diversidad humana, pero no han despejado la oscuridad conceptual que aqueja al término pluralismo. En lo que sigue, intentaré desarrollar parte de los antecedentes que sirvieron de fundamento al entendimiento del pluralismo en la primera década del siglo XXI. Circunscribiré mi investigación a las contribuciones al pluralismo en las obras de sir Isaiah Berlin (1909-1997) y sir P. F. Strawson (1919-2006); los dos pensadores de la Universidad de Oxford que alcanzaron mayor repercusión y prestigio internacional durante el siglo XX, como representantes de la tradición analítica en filosofía. Esta elección descansa en razones tanto de corte conceptual como institucional. Conceptuales, pues existe un parecido de familia que comparten sus posiciones en su rechazo al privilegio epistémico del pensamiento monista de la ciencia defendido desde principios del siglo XIX y su celebración de la diversidad de lo humano, como un aspecto normativamente deseable para nuestra civilización. Por el otro lado, mi formación académica en filosofía se inició en torno a tradición filosófica anglosajona, gozando del privilegio de estudiar con un heredero directo de sir P. F. Strawson, y cuya reflexión ha tenido por foco la legitimidad filosófica de las distintas formas en que se manifiesta la diversidad de lo humano. / Elaborada en el marco del Proyecto de Investigación FONDECYT Nº 1050348 “Pluralismo, igualdad jurídica y diversidad valorativa”.

From Preface: In 1778 Joachim van Plettenberg declared the Fish River as boundary between the Trekboer and the Xhosa. The area between the lower reaches of the Fish and Kei Rivers was to become the main centre of conflict in nine frontier wars. It was here, too, that successive governors carried out experiments to stabilize land and people in the area. But after 1820, while official attention was focused on this trouble spot, a new and related zone of conflict was gradually and almost unnoticed opening up. This was in the north-east where the first encounters between Trekboer and Thembu were beginning to take place. By 1825 the spearhead of the Thembu, harassed by the amaNgwane raids, had migrated across the Kei River to settle south of the Stormberg in what is now the district of Queenstown. By this time the first Trekboers in their perennial search for water and pasturage had crossed the Stormberg Spruit to settle on the waste land north of the Stormberg. The history of the Stormberg area is predominantly an account of the interaction between these two peoples.

With the possible exception of Hofmeyr and Schreiner, there is no Cape statesman whose career raises more tantalising questions than that of John X. Merr1man. Last Prime Minister of the Cape Colony, doyen of Parliamentarians, brilliant orator, versatile administrator, veteran politician, his public life stretched across fifty-five years of south African History. He entered upon it before the grant of Responsible Government, the discovery of diamonds and gold, and the awakening. of Afrikaner Nationalism; he departed from it on the eve of the Statute of Westminster, the establishment of Iscor and the coming to power of Hertzog and Malan. His contemporaries looked upon him as a man of immense knowledge and olympian ability. In the eyes of many his position as leader of the largest and oldest settled community in South Africa, not to mention his role as heir to the Cape tradition, made him the natural choice as first Prime Minister of the Union he had helped to establish. He was not called to office. Barely seventy, in the full maturity of his years, he withdrew trom active political leadership in the country of his adoption. He is hardly remembered today. This thesis seeks to contribute something to an understanding of the man and an assessment of his qualities by a study of his formative years. It attempts both to reconstruct his personality and analyse the nature of his statesmanship - not only by an examination of the role he played in the years under review, but also by an assessment of the part he failed to play. For this purpose both the structure of Cape politics and the ramifications of the various problems that presented themselves have been explored in greater detail than might otherwise have been the case.

This study is based on research carried out in East London, South Africa during the period September 1957 to August 1959 as an Assistant Research Officer of the Institute for Social and Economic Research, Rhodes University. The study is presented in three parts and its theme, broadly speaking, is the role of the church in an urban African society. In Part I, some aspects of the African Church in East London are discussed in general terms and an attempt was made to relate our own material with the findings of other researchers. Emerging from this discussion we have concluded that the Church could potentially play an important part in combating the social disorganization characteristic of urban locations in South Africa, but that on the whole this potential has not been fully exploited.

Informe de Seminario para optar al grado de Licenciado en Lengua y Literatura Hispánica mención Literatura / Sin muchos rodeos, que a veces pueden ser necesarios, comenzaré expresando mi profunda admiración por Juan Rafael Allende, poeta popular, periodista, dramaturgo, novelista y actor de fines de siglo XIX, que me cautivó desde la primera lectura de Memorias de un perro escritas por su propia pata y La República de Jauja. A partir de allí surgió mi interés por indagar sobre su obra, su vida y su trascendencia como intelectual: tres aspectos que espero plasmar al menos en parte, en las páginas siguientes. Me interesa especialmente plantear a Juan Rafael Allende como un intelectual popular, es decir, en términos de Antonio Gramsci, como un sujeto que conoce y comparte las necesidades del pueblo, sus aspiraciones y sentimientos, produciendo así una literatura popular que responde a los intereses del pueblo y que además educa y concientiza al pueblo chileno del siglo XIX, barajando a su favor la estética de la tradición popular que adquiere y cultiva en su entorno social del barrio de La Chimba, y su formación académica en el Instituto Nacional. Allende con mucho talento aúna y entreteje ambas vertientes en un discurso hasta ahora sin igual en nuestra literatura. Las obras literarias que analizaré para elaborar mi propuesta son: el drama De la taberna al cadalso, I tomo de Poesías populares del Pequén y el folleto Obreros i Patrones. El motivo de mi elección se fundamenta en que estas obras me permiten abordar la complejidad del intelectual popular desde diversos aspectos, que serán detallados en el tercer capítulo de este trabajo. Por otro lado, también esbozaré la trayectoria de Allende como periodista en sus periódicos satíricos, especialmente El Padre Cobos y El Padre Padilla, los más emblemáticos y polémicos de su carrera. Para darle una perspectiva crítica y teórica a mi proyecto, intentaré establecer un diálogo con los planteamientos de algunos intelectuales europeos y latinoamericanos, que han abordado algún aspecto de la problemática que quiero tratar en este trabajo. Entre ellos, cito el concepto de ‘intelectual popular nacional’, de Antonio Gramsci, la teoría del campo intelectual del sociólogo Pierre Bourdieu y el concepto de ‘ciudad letrada’ de Ángel Rama, absolutamente atingente para explicarnos la situación de enunciación de Allende en la modernidad latinoamericana.

Theodore Roosevelt is considered by many historians to have been one of the most skilled practitioners of foreign policy in American history. But while he continues to draw � considerable interest from scholars, one facet of his diplomacy continues to be poorly understood: the impact of public opinion. There was a discernable evolution in his relationship with public opinion over the course of his tenure, even if many core ideas and practices were already present when he took office. The President was often discouraged by the state of public opinion. In his view, Congress was often a poor partner in conducting foreign policy; sensationalist newspapers had considerable influence; the ideas and policy preferences of many Eastern elites were usually ill-conceived; and the broader public's ignorance and apathy about international affairs were troublesome. But these concerns were balanced by other factors. He had a better working relationship with the Senate than he was willing to admit. He had more success in gaining favourable newspaper coverage than all but . a few Presidents. And he believed strongly in the American system of governance and had faith in the common sense of most of his countiymen. Given these multifaceted ideas about the nature of American opinion, it is not surprising that Roosevelt placed considerable importance upon shaping and educating it. This was both a means to facilitating his foreign policy goals and a way to build and maintain political supp01t. In fact, the two were closely linked. While he enjoyed considerable success in shaping opinion, he also suffered notable setbacks. In the final analysis, public opinion played a key role in Roosevelt's conduct of foreign policy, though its degree of influence in his decision-making process varied according to circumstances. Three main variables seemed to have shaped his behaviour: the impo11ance of a policy to Roosevelt, his perception about the intensity and sources of opposition to it and the level of suppo11 among the broader public.

Following a general historical discussion of the idea of nature, the study continues with an analysis of the main sources for Tennyson's nature, concept. Here some stress is put upon the temperament of the poet as well as upon his scientific, philosophical and religious affinities with the doctrines of progress and evolution. Chapter three deals with the view of nature in Tennyson's poetry. That Tennyson regarded nature merely as the physical world interpreted by science is demonstrated by a treatment of his poetry that recognizes the different moods of the poet. The conclusion arrived at is that, no matter what mood he was in, Tennyson viewed nature with suspicion. His attempts to embrace pantheism or to escape actuality through mysticism, transcendentalism, or romantic primitivism indicated his failure to reconcile his idea of nature with religious beliefs that demanded personal immortality and absolute morality for man. Because of these emotional needs, Tennyson, especially after the publication of Darwin's scientific treatises on evolution, was forced into a dualism that separated moral (or spiritual) man from a vast, cruel, immoral (or amoral) nature that Tennyson saw as antagonistic to both man and God. For Tennyson man's progress had nothing to do with nature. Chapter four argues that Meredith adopted Goethe's idea that nature is a vital, benevolent being that includes man and God in a unity of the real and ideal worlds. Because Meredith avoided the contradictions that science and Kantian transcendentalism introduced into Tennyson's philosophy, he was able to attain to a conception of the creative and ethical oneness of Earth. Hence he could use Darwinism to clarify his basically Goethian concept of nature, for he abjured the ideas of personal immortality and absolute morality and saw man as a creature of Earth who was progressing toward the harmonious altruistic balance of blood, brain, and spirit that existed in essential humanity. Meredith could rejoice in the struggle of life, which he saw as a struggle for balance and not for existence, because he had from the beginning accepted nature as a beneficent Earth to whose operations man must adjust himself. The last chapter discusses the different approaches of Tennyson and Meredith to nature, their attitudes to nature's law, and their ideas concerning man's place in nature. One argument resulting from this comparison is that Tennyson, applying Kant's transcendental theories and his own emotional reactions to his scientific interpretation of nature, was pessimistic about nature, whereas Meredith, approaching nature by way of the Goethian synthesis and a happy outlook that discerned a desirable mean in all nature's operations, was optimistic about her. Moreover, Meredith's idea of nature was more modern than Tennyson's, for Meredith's belief in altruism and co-operation being the primary law of nature is supported by certain present-day biological and sociological theories. / Arts, Faculty of / English, Department of / Graduate

This thesis acknowledges the presence of a clear note of affirmation in some novels of the mid-Twentieth Century. Finding a similar affirmation in Albert Camus' essays, The Myth of Sisyphus and The Rebel, it attempts to demonstrate a basic agreement between the essays and a limited selection of such novels. It then attempts to support this conclusion by examination of two novels in some detail. It considers that this relationship arises naturally from the artists' mutual perception of man's perilous condition in the modern world, and that it does not imply the necessity of conscious imitation of Camus' thoughts on the absurd. Nevertheless, since this thesis intends to show that the affirmation in the novels arises from an attitude that Camus termed "absurdist" and inheres in a way of life that he termed "absurd," such novels, for the purpose of this study, are called "Absurd." Chapter One attempts to explain man's existential anxiety as a spiritual state germane to his condition as an intelligent being in an obscure universe, and to describe how this natural anxiety, painfully intensified in a godless, materialistic age, has resulted in spiritual sterility and paralysis of creative action. Of this condition, such novelists as Malcolm Lowry, Joseph Heller, William Golding, Lawrence Durrell and William Styron seem acutely aware. In addition, it attempts to define Camus' uses of the term "absurd," and to explain the nature of the absurd life—the life of absurd rebellion—that he advances as the only-positive answer to the challenge of the times. While recognizing that the diversity evident among these novels attests to their nature as independent creations, Chapter One attempts to establish their basic agreement with Camus' ideas of the absurd, and to trace the existence among them of broad similarities. Finally, by examination of values implied, it notes that these authors seem to arrive at Camus' conclusion that "everything is permitted," limited, as Camus limits it, by the necessity of individual responsibility. Chapters two and three, detailed examinations of the absurd in two novels, Malcolm Lowry's Under the Volcano and Joseph Heller's Catch-22, attempt to clarify the nature of the authors' protest by pointing out what forces, both external and internal, are attacked. As this process involves an analysis of the nature and results of destructive escapism, whether individual escape into alcoholism or mass escape into meaningless conformity or excessive rationalism, it suggests also the urgency of the individual struggle for the "lucid awareness" that Camus demands. In particular, these chapters hope to clarify the affirmation implied by the individual liberation from illusion and anxiety to defiant joy in conscious living. The Conclusion restates the fundamental agreement between the controlling themes of these novels and the tenets of the absurd delineated by Camus. Also, it demonstrates the diversity of method and approach by which the two novels deal with common themes and arrive at affirmative conclusions. Finally, it warns against the interpretation of this fiction as the expression of a doctrine for universal salvation. The Absurd Novel is not, therefore, what Camus would call disparagingly a "thesis-novel" ; at most, like The Myth of Sisyphus, it issues a positive challenge to the individual in the modem world. / Arts, Faculty of / English, Department of / Graduate