Apesar das investidas da Coroa Portuguesa para restringir o poderio da Igreja ao longo da Idade Moderna, uma ação sistemática nesse sentido foi possível apenas com novas ideias do século XVIII. Durante o consulado pombalino, embasado em teorias jansenistas, febronianistas e episcopalistas, o regalismo lusitano ganhou fundamentação doutrinal que o permitiram maior força e amplitude, conhecendo então seu apogeu, tanto perante a Igreja nacional quanto a Santa Sé. Dado o poderio material, privilégios e imunidades que as tornavam arredias à desejada centralização monárquica e à submissão dos diversos corpos da Igreja, as ordens religiosas constituíram-se alvos privilegiados das políticas regalistas ora estruturadas. Apesar disso, exceto pelos jesuítas, a historiografia nacional dispensou poucas atenções à investida regalista da Coroa e de seus representantes entre as diversas províncias religiosas espalhadas pelo território colonial, limitando-se a afirmações quase sempre genéricas. Dessa forma, no presente estudo analisamos justamente as ações de enquadramento da Província de Nossa Senhora do Carmo do Rio de Janeiro de 1750 a 1808, seus sucessos e limites, passos e contrapassos. / Despite the attempts of the Portuguese Crown to restrict the power of the nacional Church throughout the Modern Age, a systematic action was only possible with the new ideas of the 18th century. During the administration of Sebastião José de Carvalho e Melo, Marquis of Pombal, based on Jansenists, Febronianists and Episcopalists theories, the Portuguese Regalism won doctrinal grounds that allowed it greater strength and breadth, reaching its heyday, both before the national Church as the Holy See. Given its opulence, privileges and immunities that made them centrifugal bodies to the desired monarchical centralization and submission of Church, religious orders constituted one of the main targets of the regalists policies then structured. Despite this, except for the Jesuits, Brazilian historiography have dismissed little attention to the Regalism of the Lusitanian Crown and its representatives among the various religious provinces throughout the colonial territory, limited to statements almost always generic. Thus, in this study we analyze precisely the actions of framework of Província de Nossa Senhora do Carmo do Rio de Janeiro, from 1750 to 1808, their successes and limits, steps and countersteps.

Apesar das investidas da Coroa Portuguesa para restringir o poderio da Igreja ao longo da Idade Moderna, uma ação sistemática nesse sentido foi possível apenas com novas ideias do século XVIII. Durante o consulado pombalino, embasado em teorias jansenistas, febronianistas e episcopalistas, o regalismo lusitano ganhou fundamentação doutrinal que o permitiram maior força e amplitude, conhecendo então seu apogeu, tanto perante a Igreja nacional quanto a Santa Sé. Dado o poderio material, privilégios e imunidades que as tornavam arredias à desejada centralização monárquica e à submissão dos diversos corpos da Igreja, as ordens religiosas constituíram-se alvos privilegiados das políticas regalistas ora estruturadas. Apesar disso, exceto pelos jesuítas, a historiografia nacional dispensou poucas atenções à investida regalista da Coroa e de seus representantes entre as diversas províncias religiosas espalhadas pelo território colonial, limitando-se a afirmações quase sempre genéricas. Dessa forma, no presente estudo analisamos justamente as ações de enquadramento da Província de Nossa Senhora do Carmo do Rio de Janeiro de 1750 a 1808, seus sucessos e limites, passos e contrapassos. / Despite the attempts of the Portuguese Crown to restrict the power of the nacional Church throughout the Modern Age, a systematic action was only possible with the new ideas of the 18th century. During the administration of Sebastião José de Carvalho e Melo, Marquis of Pombal, based on Jansenists, Febronianists and Episcopalists theories, the Portuguese Regalism won doctrinal grounds that allowed it greater strength and breadth, reaching its heyday, both before the national Church as the Holy See. Given its opulence, privileges and immunities that made them centrifugal bodies to the desired monarchical centralization and submission of Church, religious orders constituted one of the main targets of the regalists policies then structured. Despite this, except for the Jesuits, Brazilian historiography have dismissed little attention to the Regalism of the Lusitanian Crown and its representatives among the various religious provinces throughout the colonial territory, limited to statements almost always generic. Thus, in this study we analyze precisely the actions of framework of Província de Nossa Senhora do Carmo do Rio de Janeiro, from 1750 to 1808, their successes and limits, steps and countersteps.

Thesis (Ph. D.)--Virginia Polytechnic Institute and State University, 1996. / Vita. Abstract. Includes bibliographical references (leaves 283-302). Also available via the Internet.

This thesis analyzes the major theme of ‘postcolonial genealogy’ in portraying the African bending under the weight of colonial history in Le vieux nègre et la médaille, Une vie de boy of Ferdinand Oyono and Le Chercheur d’Afriques of Henri Lopes. Being a product of a colonial Genesis, the African character runs behind the colonizer’s mirror through his Civilizing Mission. René Girard’s ‘double bind’ theory explains how this cultural assimilation is, in Le vieux nègre et la médaille and Une vie de boy, a dead end because the colonizer needs a subordinate and not an equal. The cohabitation of a black housewife with the French Commander in Le Chercheur d’Afriques should be seen as simply an allegory of postcolonial Africa’s dependency on the West. The consequences of the feminization of the African continent are enormous in the post-colonial imaginary. While the colonizer had conquered Africa with his Herculean body, in Oyono’s novels, his Fall is obtained through the aesthetics of Bakhtinian ‘rabaissement’ which degrades his ‘grotesque body’ to that of the colonized. The colonizer and the colonized are neutralized and leveled in their perishable bodies, thus, making futile the Civilizing Mission that operated by ranking races. Power is never total. It is always imperfect, and can never destroy a subjectivity that resists it. In Oyono’s novels, the Fall of the colonial Father is also obtained through the inquisitive gaze that the colonized return back to the colonizer, and through their ‘subversive mimicry’ that parodies his codes. In Une vie de boy and Le Chercheur d’Afriques, the ‘son-Father’ relationship between the hero and the colonial Father, is also symbolic of the ‘Africa-West’ rapports. Living under the specter of the Father, the son has to negotiate his survival between weaning and parricide. The biological miscegenation in Le Chercheur d’Afriques is a metaphor of the ‘rhizome identity’ of the postcolonial African who renounces both the Fathers of Negritude and those of the Civilizing Mission. / Thesis (Ph.D, French) -- Queen's University, 2011-06-24 12:43:30.006