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Orientador: Ivan Aparecido Manoel / Banca: Danilo José Zioni Ferretti / Banca: Genaro Alvarenga Fonseca / Resumo: Este trabalho pretende investigar alguns traços da concepção de história veiculada pelos compêndios destinados à formação da infância no Brasil imperial. Analisando as obras escritas pelo cônego Joaquim Caetano Fernandes Pinheiro (1825-1876) - impressos largamente utilizados nas escolas primárias, secundárias e normais entre os anos 1860 e 1880 -, pretende-se indicar de que modo as narrativas de história do cônego apresentavam aos jovens engenhos um tempo histórico para o Império, fundamentando as virtudes do governo do presente. Ao organizar fatos, datas e "grandes homens" em lições destinadas especificamente ao ensino da infância, as obras de Fernandes Pinheiro diluem a escrita da história em uma narrativa cujo enredo é orientado pela centralidade da religião na civilização do trópico (com a narrativa situada numa temporalidade, não raro, marcada pela interferência da Providência no curso dos eventos), construindo o tempo histórico na projeção de uma origem virtuosa que se desdobra como um continuum no presente imperial necessário para o governo moral e político de uma nação. Trata-se, também, de articular a escrita da história do cônego com os traços estruturais do processo de construção do saber escolar por meio da gradativa formação de uma cultura escolar à luz do papel fundamental desempenhado pela cultura letrada dos impressos nas salas de aula do Império / Abstract: The research intends to investigate some aspects concerning the conception of history in nineteenth-century Brazilian textbooks by analyzing the works of canon Joaquim Caetano Fernandes Pinheiro (Rio de Janeiro, 1825 - Rio de Janeiro, 1876) - books widely distributed to schools between the early 1860s and the late 1880s. This work aims to point out how Fernandes Pinheiro's narratives of history presented to the children and young students a historical time for Brazilian Empire by justifying the virtues of the government of the present. Canon Fernandes Pinheiro's narratives, by organizing dates, facts and the "great men", compose a writing of history based upon the major role played by religion for the civilization in the tropics (with a temporality sometimes guided by the presence of the Providence in the course of events) - conception that implies the formation of historical time in the projection of a virtuous origin which takes the Imperial present as a continuum, a necessary phase (justified by history) for the moral and political government of the nation / Mestre

Made available in DSpace on 2014-06-11T19:26:21Z (GMT). No. of bitstreams: 0 Previous issue date: 2012-04-20Bitstream added on 2014-06-13T20:15:12Z : No. of bitstreams: 1 narita_fz_me_fran.pdf: 1235959 bytes, checksum: 7525828c75f08d220c2840a27d67ffd3 (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP) / Este trabalho pretende investigar alguns traços da concepção de história veiculada pelos compêndios destinados à formação da infância no Brasil imperial. Analisando as obras escritas pelo cônego Joaquim Caetano Fernandes Pinheiro (1825-1876) – impressos largamente utilizados nas escolas primárias, secundárias e normais entre os anos 1860 e 1880 –, pretende-se indicar de que modo as narrativas de história do cônego apresentavam aos jovens engenhos um tempo histórico para o Império, fundamentando as virtudes do governo do presente. Ao organizar fatos, datas e “grandes homens” em lições destinadas especificamente ao ensino da infância, as obras de Fernandes Pinheiro diluem a escrita da história em uma narrativa cujo enredo é orientado pela centralidade da religião na civilização do trópico (com a narrativa situada numa temporalidade, não raro, marcada pela interferência da Providência no curso dos eventos), construindo o tempo histórico na projeção de uma origem virtuosa que se desdobra como um continuum no presente imperial necessário para o governo moral e político de uma nação. Trata-se, também, de articular a escrita da história do cônego com os traços estruturais do processo de construção do saber escolar por meio da gradativa formação de uma cultura escolar à luz do papel fundamental desempenhado pela cultura letrada dos impressos nas salas de aula do Império / The research intends to investigate some aspects concerning the conception of history in nineteenth-century Brazilian textbooks by analyzing the works of canon Joaquim Caetano Fernandes Pinheiro (Rio de Janeiro, 1825 – Rio de Janeiro, 1876) – books widely distributed to schools between the early 1860s and the late 1880s. This work aims to point out how Fernandes Pinheiro’s narratives of history presented to the children and young students a historical time for Brazilian Empire by justifying the virtues of the government of the present. Canon Fernandes Pinheiro’s narratives, by organizing dates, facts and the “great men”, compose a writing of history based upon the major role played by religion for the civilization in the tropics (with a temporality sometimes guided by the presence of the Providence in the course of events) – conception that implies the formation of historical time in the projection of a virtuous origin which takes the Imperial present as a continuum, a necessary phase (justified by history) for the moral and political government of the nation

Orientador: Eliane Moura da Silva / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-08T00:42:44Z (GMT). No. of bitstreams: 1 Almeida_AngelicaAparecidaSilvade_D.pdf: 1929139 bytes, checksum: 622f6314a90d4fe6ddaeb9d55b74252a (MD5) Previous issue date: 2007 / Resumo: história do Espiritismo e da Psiquiatria apresenta vários pontos de contato, mas este tem sido um tema pouco explorado pelos historiadores. No Brasil, particularmente, houve um acirrado, mas pouco investigado, confronto entre psiquiatras e espíritas na primeira metade do século XX em torno da "loucura espírita". o objetivo deste estudo foi investigar o processo de construção da representação da mediunidade 'enquanto loucura, aqui definida como "loucura espírita", ou seja, como as experiências mediúnicas espíritas passaram a ser interpretadas pelos psiquiatras como causa e/ou manifestação de doenças mentais. Este estudo se concentrou no local e período onde este conflito foi mais intenso, ou seja, no sudeste brasileiro, entre 1900 e 1950 No Brasil da primeira metade do século XX, tanto a Psiquiatria como o Espiritismo estavam em busca de legitimação, de seu espaço cultural, científico e institucional dentro da sociedade brasileira. Estes dois atores sociais estavam ligados às classes urbanas intelectualizadas e defendiam diferentes visões e abordagens terapêuticas relacionadas à questão da mente e da loucura. Ambos disputavam um mesmo espaço no campo científico, cultural, social e institucional, buscando a afirmação da própria legitimidade. Este conflito se manifestou através de constantes embates entre psiquiatras e espíritas. Os médicos publicaram teses, artigos e livros no âmbito acadêmico sobre a "loucura espírita" e a necessidade de combatê-Ia através do controle governamental sobre os centros espíritas, proibição da divulgação do Espiritismo, combate ao charlatanismo supostamente praticado por médiuns, tratamento e internação dos médiuns, considerados graves doentes mentais. Os espíritas também publicaram livros, escreveram artigos em periódicos espíritas, produziram uma tese em medicina (que foi reprovada) e fundaram hospitais psiquiátricos espíritas. Os espíritas, além de negarem ser a mediunidade uma forma ou causa / Abstract: The history of spiritismand psychiatry share several common elements and intersections. However, historians have inadequately explored this subject. Particularlyin Brazil,there has been an intense, but littlestudied onflictbetween psychiatristsand spiritistsin regards to "SpiritistMadness"duringthe firsthalfof the twentiethcentury. This present study investigates the construction of the representation of mediumship as madness: the "Spiritist Madness". In other words, how spiritist mediumistic experiences became classified by psychiatrists as a cause andlor manifestation of mental disorders. This study focuses on the place and the time where this conflict was more severe, in the southeast of Brazil, between 1900 to In Brazil, during the first half of the twentieth century, both, psychiatry and spiritism were seeking legitimation, through cultural, scientific, and institutional means within Brazilian society. These two social actors were related to urban, . intellectualized classes, proposing different views and therapeutic approaches to the mind and madness. Both disputed the same space within scientific, cultural, social, and institutional fields, attempting to each establish their own legitimation. This conflictwas expressed through constant quarreJs between psychiatrists and spiritists. Physicians published academic theses, papers, and books about "spiritist madness" and the need to oppose it through governmental control of spiritist groups, forbidding spiritist publications, fighting against charlatanry allegedly practiced by mediums, and hospitalization of mediums, regarded as insane. On the other hand, spiritists also published books, wrote papers in spiritist periodicals, produced a thesis in medicine (that was reproved), and built spiritist psychiatric hospitais. Besides defending against mediumship as a sort of madness, spiritists defended spiritismand criticized psychiatry for its poor clinical effectiveness and for not taking into aecount possible spiritual causes of madness. This struggle was reported by the lay media, and a large number of articles aOOutthis subject were printed in large circulation newspapers. The resolutionof this conflictis related to the achievement of social integration and legitimationby both spiritismand psychiatry, although in differentfields. Psychiatryfound its placa basicallywithinmedicaland academic environments; on the other hand spiritism received its legitimationmainlywithinthe religious field. However, representations of mental disorders' in Braziliansociety have suffered influences from both groups. A large proportionof Brazilians seek spiritual treatments as a complementto psychiatrictherapies. Psychiatricand spiritist representations of mental disorders are ofien understood more as complementaryratherthan opposed. This symOOlicdispute between representations aOOutthe mind, madness and mediumshrp has had rts role rn the constitutron of psychiatry and spiritism as we understand presently in Brazi!.This conflict provided psychiatry with more social visibilityand institutional power to treat mental disorders, and also influenced the Brazilian spiritist movement through rts emphasis on the religrous aspects of charity and spiritual consolation / Doutorado / Historia Cultural / Doutor em História

The Brazilian Neo-Pentecostal Movement has impressively spread throughout the country in the past two decades and significantly diversified the evangelical landscape in the nation. Churches affiliated with the movement comprise the fastest growing segment in Brazilian evangelicalism and their adherents make up an estimated forty-two percent of the Pentecostal camp. The Igreja Universal do Reino de Deus (IURD, Universal Church of the Kingdom of God) is the most well-known denomination to come out of the movement and possibly the largest contemporary missionary export from a third-world nation. Therefore, the missiological case analysis centers on the IURD to determine if it has actually facilitated or inhibited the successful evangelization of Brazilian society. Published documents by the Lausanne Committee for World Evangelization and evangelical scholars who are in general agreement with the Lausanne Movement provide sound criteria for the evangelical mission assessment. In the first chapter, I present preliminary details concerning Brazilian Neo-Pentecostalism and the IURD, the research question, a literature review, and rational for the project. The second chapter documents the development of Brazilian Pentecostalism from its inception to the 3 present third-wave movement. Chapter three surveys aspects of the IURD: its founder and principal leader, controversies and criticisms around the denomination, ecclesiastical organization, principal ministry outlet, primary message, and expansion. The fourth chapter explores factors that have facilitated the IURD‟s growth and integration in Brazilian society. The fifth chapter analyzes certain features of the IURD to determine if it has promoted or deterred the evangelization of Brazilian society; areas for consideration include soteriological tenets, certain aspects related to worldview, fellowship dynamics, the importance of financial giving, and societal interaction. The last chapter recaps the thesis‟ content, summarizes a response to the research question, and elaborates on the implications that the findings mean for evangelical mission. Through the contents herein, mission researchers and the global church can better comprehend the IURD‟s complexity, teachings, strategies, and practices and begin to understand its impact on evangelical mission. Furthermore, pastors and parishioners can effectively serve potential, current, and former adherents of the IURD and similar churches. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

The Brazilian Neo-Pentecostal Movement has impressively spread throughout the country in the past two decades and significantly diversified the evangelical landscape in the nation. Churches affiliated with the movement comprise the fastest growing segment in Brazilian evangelicalism and their adherents make up an estimated forty-two percent of the Pentecostal camp. The Igreja Universal do Reino de Deus (IURD, Universal Church of the Kingdom of God) is the most well-known denomination to come out of the movement and possibly the largest contemporary missionary export from a third-world nation. Therefore, the missiological case analysis centers on the IURD to determine if it has actually facilitated or inhibited the successful evangelization of Brazilian society. Published documents by the Lausanne Committee for World Evangelization and evangelical scholars who are in general agreement with the Lausanne Movement provide sound criteria for the evangelical mission assessment. In the first chapter, I present preliminary details concerning Brazilian Neo-Pentecostalism and the IURD, the research question, a literature review, and rational for the project. The second chapter documents the development of Brazilian Pentecostalism from its inception to the 3 present third-wave movement. Chapter three surveys aspects of the IURD: its founder and principal leader, controversies and criticisms around the denomination, ecclesiastical organization, principal ministry outlet, primary message, and expansion. The fourth chapter explores factors that have facilitated the IURD‟s growth and integration in Brazilian society. The fifth chapter analyzes certain features of the IURD to determine if it has promoted or deterred the evangelization of Brazilian society; areas for consideration include soteriological tenets, certain aspects related to worldview, fellowship dynamics, the importance of financial giving, and societal interaction. The last chapter recaps the thesis‟ content, summarizes a response to the research question, and elaborates on the implications that the findings mean for evangelical mission. Through the contents herein, mission researchers and the global church can better comprehend the IURD‟s complexity, teachings, strategies, and practices and begin to understand its impact on evangelical mission. Furthermore, pastors and parishioners can effectively serve potential, current, and former adherents of the IURD and similar churches. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-09-27T12:27:03Z No. of bitstreams: 1 Claudinei Espirito Santo.pdf: 655863 bytes, checksum: b2fddc58a46e369a8108826c08dc367a (MD5) / Made available in DSpace on 2018-09-27T12:27:03Z (GMT). No. of bitstreams: 1 Claudinei Espirito Santo.pdf: 655863 bytes, checksum: b2fddc58a46e369a8108826c08dc367a (MD5) Previous issue date: 2018-08-31 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This text presents as search object evangelic communities located in Carapicuiba, with the aim to find elements among them that represents, manifest or rebuild African native religion matrix religiosity. To achieve this goal observational and active engagement on meetings and interviews with two Christian religious leaders and Candomble obedentiary were performed. Historical and religious texts were also employed. In this research the African native religion matrix influence was confirmed, not only, as initially supposed by the Candomble touch points, but also with Afro-catholic traditions, as of mystical prayers like "benzimento" (blessing), and popular belives on "simpatias" (spells). Also noticed, the creation and development of these churches, teology and peculiar cosmovision from Reformed as from Pentecostals tends to answer africanbrazilian from diaspora religious yearnings, which re-create, in the middle of oppression, their ancestral culture. The presented text opens up a window to understand how afro-brazilian religiosity has been developing around the growing Christian traditions in Brazil; how the black people from diaspora search, in a certain way, to belong to the captive land, even after 130 years later from abolition. Keywords: Teology; Religiosity; Black people / Esta dissertação tem como objeto de pesquisa as comunidades evangélicas localizadas em Carapicuíba, com a finalidade de nelas encontrar elementos que representem, manifestem ou recriem a religiosidade encontrada nas religiões de matriz africana. Para alcançar esse objetivo, nos servimos da observação com participação ativa em reuniões e realizamos entrevistas com dois líderes religiosos cristãos das igrejas escolhidas e com sacerdotes de Candomblé. Também fizemos uso de textos históricos e religiosos. Nessa pesquisa, ficou comprovada a influência da matriz cultural africana não somente, como supomos inicialmente, por meio do contato com o Candomblé, mas também das tradições afro-católicas, como rezas místicas ("benzimento") e simpatias originárias das crenças populares. Foi notado também que a criação e o desenvolvimento dessas igrejas e de uma teologia e cosmovisão peculiares, que se distanciam das conhecidas Reformadas e Pentecostais, e se inclinam a atender aos anseios religiosos inerentes ao negro da diáspora, tendendo a recriar, em meio à opressão, a cultura de seus ancestrais. A presente dissertação nos abre, nesse sentido, mais uma janela para compreender como a religiosidade afro-brasileira tem se desenvolvido em meio ao crescimento de tradições cristãs no Brasil e como o negro da diáspora ainda busca, de alguma maneira, pertencer à terra do cativeiro, mesmo 130 anos após a abolição

Dentre as práticas mágicas realizadas pelos africanos e crioulos no Império Português, tiveram destaque os amuletos em formato de bolsinha contendo ingredientes que protegiam contra armas e doenças. Sua popularidade atiçou os inquisidores do Santo Oficio que a denominou bolsa de mandinga, e os confeccionadores de mandingueiros, e interpretaram a prática como uma manifestação de feitiçaria. Essa pesquisa propõe uma análise das bolsas de mandinga utilizadas nas sociedades atlânticas como resultado da recriação de tradições africanas no mundo do cativeiro e da circulação de saberes entre africanos de diferentes origens, a partir de um fundamento da cultura banto associada ao cristianismo. / Among the magical practices done by Africans and Creoles in the Portuguese Empire, we can point out charms in shape of small bags containing specific ingredients that protected against harm made by guns and illness. Their popularity intrigued the Inquisition and their agents had called them bolsa de mandinga, and the people who made them mandingueiros, interpreting those practices as manifestations of sorcery. This research tries to analyze the bolsas de mandinga utilized in the Atlantic societies as a result of the recreation of African traditions in the world of slavery and circulation of knowledge related to Africans from different origins, based in a Bantu culture associated with Christianity.

Dentre as práticas mágicas realizadas pelos africanos e crioulos no Império Português, tiveram destaque os amuletos em formato de bolsinha contendo ingredientes que protegiam contra armas e doenças. Sua popularidade atiçou os inquisidores do Santo Oficio que a denominou bolsa de mandinga, e os confeccionadores de mandingueiros, e interpretaram a prática como uma manifestação de feitiçaria. Essa pesquisa propõe uma análise das bolsas de mandinga utilizadas nas sociedades atlânticas como resultado da recriação de tradições africanas no mundo do cativeiro e da circulação de saberes entre africanos de diferentes origens, a partir de um fundamento da cultura banto associada ao cristianismo. / Among the magical practices done by Africans and Creoles in the Portuguese Empire, we can point out charms in shape of small bags containing specific ingredients that protected against harm made by guns and illness. Their popularity intrigued the Inquisition and their agents had called them bolsa de mandinga, and the people who made them mandingueiros, interpreting those practices as manifestations of sorcery. This research tries to analyze the bolsas de mandinga utilized in the Atlantic societies as a result of the recreation of African traditions in the world of slavery and circulation of knowledge related to Africans from different origins, based in a Bantu culture associated with Christianity.