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A \"mulher brasileira\" em ação: motivações e imperativos para o golpe de 1964 / \"Brazilian woman\" in action: motivations and imperatives for the 1964 military coupSestini, Dhärana Pérola Ricardo 28 January 2008 (has links)
Existe no Brasil dos anos de 1960 um projeto de \"mulher brasileira\" em vigor entre os setores conservadores das camadas médias e altas. Uma mulher dócil, elegante, caridosa, religiosa e que ocupa um lugar social específico: o espaço doméstico. A \"mulher brasileira\", que surge vivamente das páginas da Revista Família Cristã, ao zelar pelo bemestar do lar, filhos e marido perpetua essa visão do mundo para as novas gerações, conservando, desta maneira, seu espaço na sociedade. Foi baseada nessa visão de mulher que se formaram as entidades femininas, entre as quais destaca-se a União Cívica Feminina de São Paulo, fundada em fevereiro de 1962. As entidades femininas tiveram na \"mulher brasileira\" e no anticomunismo alicerces fundamentais para sua formação e suas ações públicas, sendo que a principal delas foi a \"Marcha da Família com Deus pela Liberdade\", realizada em 19 de março de 1964, em São Paulo. A manifestação representou a sinalização para as Forças Armadas de que teriam apoio da sociedade civil para o golpe militar, além de significar a materialização da visão do mundo de um grupo social. A \"Marcha\" foi convocada em nome de dona Leonor Mendes de Barros, esposa do governador Adhemar de Barros, que reunia em sua figura os atributos da mulher brasileira ideal, realizando, portanto, a concretização da \"mulher brasileira\" desenhada pelas entidades. / In 1960\'s there was in Brazil a project of \"Brazilian woman\" within conservative sectors of the middle and high classes. A docile, elegant, gentle, religious woman that occupies a specific social role: the domestic role. The \"Brazilian woman\", which is frequently one of the subjects of the pages of Família Cristã Magazine, when watching over for well-being of the home, children and husband, perpetuates this vision of the world for the new generations maintaining, in such way, its role in society. Based on this vision of woman, feminine entities were formed, like the União Cívica Feminina de São Paulo established in February of 1962. These entities had in the \"Brazilian woman\" and the anticommunism the basic foundations for its formation and public actions, like the \"Marcha da Família com Deus pela Liberdade\" in 19 of March of 1964 in São Paulo. The manifestation indicated to the Army that they would have support from the civil society on the military coup, meaning the materialization of the vision of the world of a social group. The \"Marcha\" was convoked on behalf of Mrs. Leonor Mendes de Barros, wife of governor Adhemar de Barros, who congregated in its figure the attributes of the ideal \"Brazilian woman\" carrying through, therefore, the consolidation of the Brazilian woman envisioned by the entities.
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A \"mulher brasileira\" em ação: motivações e imperativos para o golpe de 1964 / \"Brazilian woman\" in action: motivations and imperatives for the 1964 military coupDhärana Pérola Ricardo Sestini 28 January 2008 (has links)
Existe no Brasil dos anos de 1960 um projeto de \"mulher brasileira\" em vigor entre os setores conservadores das camadas médias e altas. Uma mulher dócil, elegante, caridosa, religiosa e que ocupa um lugar social específico: o espaço doméstico. A \"mulher brasileira\", que surge vivamente das páginas da Revista Família Cristã, ao zelar pelo bemestar do lar, filhos e marido perpetua essa visão do mundo para as novas gerações, conservando, desta maneira, seu espaço na sociedade. Foi baseada nessa visão de mulher que se formaram as entidades femininas, entre as quais destaca-se a União Cívica Feminina de São Paulo, fundada em fevereiro de 1962. As entidades femininas tiveram na \"mulher brasileira\" e no anticomunismo alicerces fundamentais para sua formação e suas ações públicas, sendo que a principal delas foi a \"Marcha da Família com Deus pela Liberdade\", realizada em 19 de março de 1964, em São Paulo. A manifestação representou a sinalização para as Forças Armadas de que teriam apoio da sociedade civil para o golpe militar, além de significar a materialização da visão do mundo de um grupo social. A \"Marcha\" foi convocada em nome de dona Leonor Mendes de Barros, esposa do governador Adhemar de Barros, que reunia em sua figura os atributos da mulher brasileira ideal, realizando, portanto, a concretização da \"mulher brasileira\" desenhada pelas entidades. / In 1960\'s there was in Brazil a project of \"Brazilian woman\" within conservative sectors of the middle and high classes. A docile, elegant, gentle, religious woman that occupies a specific social role: the domestic role. The \"Brazilian woman\", which is frequently one of the subjects of the pages of Família Cristã Magazine, when watching over for well-being of the home, children and husband, perpetuates this vision of the world for the new generations maintaining, in such way, its role in society. Based on this vision of woman, feminine entities were formed, like the União Cívica Feminina de São Paulo established in February of 1962. These entities had in the \"Brazilian woman\" and the anticommunism the basic foundations for its formation and public actions, like the \"Marcha da Família com Deus pela Liberdade\" in 19 of March of 1964 in São Paulo. The manifestation indicated to the Army that they would have support from the civil society on the military coup, meaning the materialization of the vision of the world of a social group. The \"Marcha\" was convoked on behalf of Mrs. Leonor Mendes de Barros, wife of governor Adhemar de Barros, who congregated in its figure the attributes of the ideal \"Brazilian woman\" carrying through, therefore, the consolidation of the Brazilian woman envisioned by the entities.
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Low Intensity Conflict: Contemporary Approaches and Strategic ThinkingSearle, Deane January 2007 (has links)
Low Intensity Conflict (LIC) is a significant feature of the contemporary world and it is a particular challenge to the armed forces of many states which are involved is such conflict, or are likely to become so. This thesis is not concerned with how such difficult conflict situations arise. Rather it is concerned with how, from the point of view of the state, they may be contained and ultimately brought to a satisfactory resolution. The work is thus concerned with the practicalities of ending LIC. More specifically, the purpose of this research is to establish a framework of doctrinal and military principles applicable to the prevention and resolution of LIC. The principles of this thesis are based in numerous historical examples of LIC and six in depth case studies. These distilled principles are analysed in two central chapters, and are then applied in two latter defence force chapters so as to ensure there practicality and resilience. Numerous defence academics and military practitioners have been consulted in the production of this thesis; their contribution has further reinforced the functionality of the principles examined in this research. The research illustrates the criticality of a holistic approach to LIC. The function of this approach is to guarantee the stability of the sovereign state, by unifying civil, police, intelligence and military services. The effectiveness of the military elements must also be ensured, as military force is central to the suppression of LIC. Consequently, the research makes strategic and operational prescriptions, so as to improve the capability of defence forces that are concerned with preventing or resolving LIC.
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