This thesis attempts to explain the reasons states choose to prey on other states or territories. A way of testing significance was devised and three variables were produced: Proclivity to violence, winning coalition size, and whether or not a war of conquest took place. The scope for this project was the time period of 1900-1950 and the location was Europe. The European countries were then refined down to a list of 10 states based on power ratings used in the Correlates of War. Then the leaders of each of these states were rated on a scale of 1 – 5 on personal violence, or how inclined they were to act violently. In order to determine this number their biographies were researched and specific traits were used to determine if they were violent individuals. These include military service, criminal history, participation in violent sports, support of military action, participation in a war effort, and any other examples of violent behavior. Second, the winning coalition size of each of these leader’s states was determined as an indicator of the amount of domestic support a leader had. This was ascertained by Bruce Bueno de Mesquita’s rating system. The third variable, the occurrence of a war of conquest, was determined by finding if there was a war of conquest that took place during the tenure of the individual leaders. The hypothesis is that a leader with a high proclivity to violence and a small winning coalition size will have presided over more wars of conquest than leaders with a low proclivity to violence and a large winning coalition. The three variables were compiled at the individual leader level totaling 151 cases and 10 countries. Then they were tested using the SPSS statistical program using a binary logistic regression. The results showed no significance between the variables. When tested individually however the independent variable of proclivity towards violence showed a p-value of .054, making it nearly significant at the .05 level. This finding illustrates a potentially significant correlation between the individual violence level of a leader and whether or not they initiate or continue a war of conquest.

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Made available in DSpace on 2016-08-03T12:21:02Z (GMT). No. of bitstreams: 1 Juarez Ferreira de Jesus.pdf: 452692 bytes, checksum: 4807659fa6cf84f2343483c21e0abfa0 (MD5) Previous issue date: 2010-03-08 / Slightly more than half a century after the discovery of the New World, Spanish Conquest in full, would take place in Valladolid in 1550 and 1551, an unprecedented event: a public debate starring two remarkable characters, namely, the Dominican Friar Bartolome de Las Casas and Juan Gines de Sepulveda. This debate is known in history as the Controversy of Valladolid, and had as main objective, to discuss how the Indians of the New World would be treated, what were their rights and their responsibilities. This thesis discusses the context in which this controversy took place, its characters and, of course, itself, in its arguments, exposure mode and constituent structure.(AU) / Pouco mais de meio século depois da descoberta do Novo Mundo, em plena Conquista espanhola, ocorreria em Valladolid, nos anos de 1550 e 1551, um evento sem precedentes: um debate público protagonizado por duas notáveis personagens, a saber: o Frei dominicano Bartolomé de Las Casas e Juan Ginés de Sepúlveda. Este debate ficou conhecido na História como a Controvérsia de Valladolid, e teve, como principal objetivo, discutir o modo como deveriam ser tratados os índios do Novo Mundo, quais eram os seus direitos e as suas atribuições. Esta tese discute o contexto em que se deu essa controvérsia, suas personagens e, é claro, ela própria, em seus argumentos, modo de exposição e estrutura constitutiva.(AU)

A presente dissertação analisa o arranjo e a execução de entradas espanholas na fronteira ori-ental dos Andes centrais, entre os anos de 1538 e 1561. Nosso objetivo consiste em avaliar as origens do interesse, os resultados apresentados e as razões para o arrefecimento dos contatos. A região em questão identifica-se com as terras situadas a leste da cidade de Cuzco, parcial-mente inserida no quadrante que os incas chamavam de antisuyu. Algumas vezes, essas em-presas foram além daquele território, alcançando as terras baixas do vale; configurando desse modo a primeira série de contatos sistemáticos com o que hoje chamamos de Amazônia. No período pesquisado, a expansão da conquista em direção a essa região esteve sempre na agen-da dos castelhanos, ainda que não tenham logrado êxito em consolidar esse projeto / This Dissertation examines the planning and execution of the Spanish expeditions on the east-ern border of the Central Andes, between 1538 and 1561. Our purpose is inquire the origins of interest, the results presented and the reasons for the reduction of the contacts. The region in question is identified with the lands located at the east of Cuzco, partly inserted in the incas antisuyu. Sometimes, these expeditions were beyond that territory, reaching the lowlands; thereby configuring the first series of systematic contacts with the region that we now call Amazon. In the period surveyed, the expansion of conquest to these lands always been on the plans of the Castilians, although it has not been successfully

Made available in DSpace on 2016-07-27T13:48:48Z (GMT). No. of bitstreams: 1 Valdivino Souza Ribeiro.pdf: 567901 bytes, checksum: 69a69fd9cb68efe7eeb2b277f019d190 (MD5) Previous issue date: 2002-12-10 / One can perceive very clearly how the historical development of Brasil is permeated by the history of mankind. Religion especially marks the struggles for survival, the conquest of the land, and better conditions for life. Indigenous people show how the relationship to the land is profound and logical like the relationship to the Creator. The African Negroes procured divine attunement and return to roots. The Canudos movement is a search for faithfulness to God's law in contrast to Satan's. In the land struggle and the equitable distribution of income, the CPT (Pastoral Land Commission) and the MST (Landless Peasant Movement) endeavour to make use of this mysticism. Religious motivation is always present in the movements of land resistance and conquest. Deut 26, 5-11 is a Biblical text that forms part of a larger whole: the feast of the first fruits, and signalizes that, even in an accumulative process, there exists a counter reaction. Such was the case with Hezechias and, especially, Josiah in their opposition to political and religious concentration. The Biblical text shows that the State didn't totally win the battle, for there are references to resistance that survive in the political-religious reform ceremony. In the modern era it is very opportune to read Deut 26,5-11 and sing popular community liberation hymns seeing that land and income continue to be monopolized. Liberation Hymns invite all to resist and take possession of the land. The struggle is all encompassing as should joy. / No processo histórico do Brasil, percebe-se de maneira muito clara como a religiosidade permeia a história da humanidade. A religião marca, principalmente, as lutas por resistência e conquista da terra e melhores condições de vida. Os nativos mostram que a relação com a terra é profunda e lógica, como a relação com o Criador. Os negros africanos buscam a harmonia da divindade e o retorno à liberdade, segundo as origens. O movimento de Canudos é a busca da fidelidade à lei de Deus e não à do cão. Na luta pela terra e distribuição da terra e da renda, a CPT e o MST se empenham em fazer valer a mística. A motivação religiosa está sempre presente nos movimentos de resistência e conquista da terra. O texto de Dt 26,5-11 na Bíblia, faz parte de um conjunto: a festa das primícias, e sinaliza que, mesmo em um processo concentrador, existe reação à centralização políticoreligiosa promovida por Ezequias e, sobretudo, por Josias. O texto mostra que o Estado não venceu totalmente, pois há referência a expressões resistentes que permanecem dentro de uma cerimônia da reforma político-religiosa. Nos tempos atuais, quando a terra e a renda continuam sendo concentradas, é oportuno ler Dt 26,5-11 e cantar o Baião das Comunidades. O canto convida todos/as à resistência e conquista da terra. A luta é ampla como também ampla deve ser a alegria.

L’Afrique centrale a été marquée par une longue guerre de Trente Ans, des années 1880 aux années 1900, lorsque s’est imposé dans la région l’État indépendant du Congo, propriété privée du Roi des Belges, Léopold II. Cette thèse a pour objectif d’étudier les violences armées à l’œuvre au Congo à la fin du XIXe siècle en s’intéressant à l’expérience des combattants européens partis faire la conquête – les « conquistadors ». Elle se fonde sur l’utilisation d’archives privées (carnets, lettres, souvenirs) mais aussi étatiques (commission d’enquête) ainsi que sur une série d’images produites par ces hommes (dessins, photographies) : ces sources ont permis de brosser une histoire sociale, depuis le départ de ces hommes vers le Congo jusqu’à leur retour en Europe. L’analyse de leurs représentations et de leurs pratiques durant la conquête coloniale révèle l’importance de leur rapport à la nature et à la faune sauvage. Fervents chasseurs, ils définissent les espaces naturels et les populations comme autant d’exemples de la sauvagerie africaine qu’il faut domestiquer et dominer. Cette thèse démontre les liens puissants établis par ces hommes entre la chasse et la guerre de conquête. Aidés par une armée coloniale puissante, la Force Publique, bien armés et se représentant comme des chefs puissants, ces militaires européens développent des pratiques et des gestuelles cynégétiques dont l’objectif est de soumettre les populations, les contraindre au travail forcé et mettre la main sur les chefs rebelles. Cette thèse met notamment en avant le rôle de ce modèle cynégétique dans les guerres du caoutchouc menées par l’État indépendant du Congo et les compagnies privées, et montre l’importance des trophées dans cette expérience combattante. Les liens entre chasse et guerre se retrouvent à leur retour en Europe par l’exhibition d’objets africains et de trophées animaux. / Central Africa has been characterized by a very long thirty years war from the 1880s to the 1900s as the Congo Free State, the private property of the King of the Belgians Leopold II, was built up in the region. This thesis aims at analysing armed violence and conflicts occurring in the Congo area at the end of the 19th Century and studying war experiences of European soldiers involved in the colonial conquest – also named “conquistadors”. This research is based on a various sources such as private archives (letters, memoirs, notebooks), state archives (commission of inquiry) and iconographic material (drawings, photographs), embracing a large social history of those soldiers from their departure to the Congo to their return in Europe. The analysis of their representations and practices during the colonial conquest period reveals one key element, i.e. the importance of their relationship to nature and wildlife. As fierce hunters they define the natural world and populations as many examples of savagery that need to be domesticated and controlled. Thus this research showcases the strong links established by those men between hunting and war of conquest. Those European soldiers think of themselves as powerful chiefs, well armed and helped by a mighty colonial army, the Force Publique. They have developed hunting gestures and practices that helped them to submit indigenous peoples and impose forced labour. This thesis especially argues that such hunting model is very significant in the rubber wars that were led by the Congo Free State and private companies; it also shows the importance of trophies in colonial war experiences. The links between hunting and war are finally well-exemplified back in Europe when those soldiers displayed African items and animal trophies.

The thesis is focused on the Nueva Coronica y Buen Gobierno, by Felipe Guaman Poma de Ayala, written in the Peruvian highlands between the end of the sixteenth and the beginning of the seventeenth centuries. Although specifically designed to superficially appear innocuously and mildly complaining, the author disguises his transcendental subversive intentions by limiting the scope of the referential subject to the members of his cultural group. / While the introduction explains in detail the objective of the thesis and reviews some literature on the subject, the first chapter provides a broad and summary overview of indigenous Andean cosmology, its constitutive elements and its main characteristics. In the second chapter these elements of cosmological philosophy are presented as the only available tools at the disposal of the indigenous population in order to understand that catastrophic event referred to as the Conquest and the inevitable conclusion to which it arrived. The third chapter explores the use of those cosmological tools and the understanding of the disaster in the subversive endeavour of cultural survival in the context of colonization. Finally, the fourth chapter examines the plurality of levels of subversive messages conveyed by the author and his hidden message of rebellious hope. Within the same frame of cosmologically oriented thought patterns and messianistic expectations, Guaman Poma alters one apparently insignificant historical detail, thereby making possible the cosmic regeneration and historical rebirth of the last Inca emperor and his entire people. A section of conclusions and a bibliography follow the fourth and last chapter.

Orientador: Ana Raquel Marques da Cunha Martins Portugal / Banca: Eduardo Natalino dos Santos / Banca: Lélio Luiz de Oliveira / Resumo: Esta dissertação tem por proposta analisar visões de alteridade no Altiplano Mexicano do século XVI, contrastando códigos culturais tanto de ascendência indígena como de espanhola, em relação à alteridade mexica. O período abordado é aquele relativo à tomada da capital asteca México-Tenochtitlan pelos espanhóis (1519-1521), estendendo-se ao alvorecer do século XVII, momento em que uma nova realidade colonial se configura na região em questão. Dentro das possíveis maneiras de se entender o Outro, tanto do espanhol frente ao habitante nativo, como da perspectiva do povoado tezcocano, que fez aliança com os mexicas antes da chegada dos espanhóis, pretendemos explorar ambas as visões recaídas sobre os mexicas. Para tanto, utilizaremos a seguinte documentação de época: As Cartas de Relación do conquistador Hernán Cortés, a Historia General de las Cosas de Nueva España do frei Bernardino de Sahagun, a Relación de Tezcoco de Juan Bautista de Pomar e a Historia de la Nacion Chichimeca de Fernando de Alva Ixtlilxochitl. Portanto, procuraremos mapear os mecanismos retóricos utilizados pelos autores selecionados para enunciar os mexicas e refletir sobre os níveis de apronfundamento nas descrições em relação às idiossincrasias do Outro. Como alicerce metodológico, utilizaremos a obra O Espelho de Heródoto do historiador François Hartog / Abstract: This dissertation proposes to analyze visions of alterity in the Mexican Highlands during the XVI century, contrasting cultural codes - both from indigenous and Spanish ancestry - in relation to the Mexica alterity. The period studied relates to the taken over of the Aztec capital, Mexico-Tenochtitlan (1519-1521), by the Spaniards until the dawn of the XVII century, a moment when a new colonial order was established in the region in question. Among the possible ways of understanding the Other, both the Spanish when confronted with the native inhabitant and the Tezcocano village's perspective (who made alliances with the Mexicas before the arrival of the European), intending to exploit both visions about the Mexicas. In order to do this, we will use the following sources: The Cartas de Relación by conqueror Hernán Cortés; Historia General de las Cosas de Nueva España by Friar Bernardino de Sahagun; a Relación de Tezcoco by Juan Bautista de Pomar and Historia de la Nacion Chichimeca by Fernando de Alva Ixtlilxochitl. Thus, we intend to map out the rhetorical mechanisms used by the selected authors in order to enunciate the Mexica and to reflect on the levels of depth in the descriptions regarding the idiosyncrasy of the Other. As a methodological tool, we will use the work O Espelho de Heródoto by the historian François Hartog / Mestre

Made available in DSpace on 2016-08-03T12:19:51Z (GMT). No. of bitstreams: 1 Juarez Ferreira de jesus.pdf: 2116295 bytes, checksum: 6e9317a40158dc7944284fe3525050b3 (MD5) Previous issue date: 2015-03-24 / In 1492, the Spanish arrived in the so-called New World, known today as Latin America, in search of wealth. For such a purpose, they quickly implemented their government system, culture and religion through war, whose historical concept was reformulated and applied. The concept of fair war in Latin America, between 1482 and 1566, was developed from the history of the Roman conquest, the Aristotelian philosophy, Augustines and Thomas Aquinas theology, the Scripture and weapons. Upon advancing in areas occupied by the indigenous peoples, the concept of fair war brought about harmful effects. Deaths of innocents, trespassing of lands, wealth possession, slavery, destruction of culture and religion of the indigenous and all sorts of violence took place against the indigenous peoples. As part of this scenario, Juan Ginés de Sepúlveda, the author of Democrates Alter, which embraced the concept of fair war, had the Dominican friar Bartholomew de Las Casas as his opponent, who valiantly struggled in favor of the indigenous peoples. Another theologian, Francisco de Vitoria, from the University of Salamanca, also belongs to the historical portrait. Vitoria created the Derecho Natural y de Gentes, which supported Sepúlveda and Las Casas in their doctrines. Effectively, Sepúlveda achieved his goal. Christianity was implemented through violence. In response, Las Casas wrote Del único modo de atraer a todos los pueblos a la verdadera religión, a peace-oriented form of Christianity. Both missionary projects conceived by Sepúlveda and Las Casas defined the two ecclesiastic hermeneutics in Latin America until the XIX Century, when a new mission proposal was brought forward by the protestants. / Em 1492, com o objetivo de adquirir riquezas e expansão territorial, os espanhóis chegaram à América Latina. Para tanto, rapidamente implantaram o seu sistema de governo, cultura e religião. Este processo só foi possível por meio da guerra. Para legitimá-la, foi necessário a reelaboração e a inversão de um antigo conceito de guerra e a sua consequente instauração nas terras recém ocupadas. O uso do conceito de Guerra Justa na América Latina, entre os anos1492 a 1566, fundamentava-se na história das conquistas romanas, filosofia de Aristóteles, teologia de Agostinho e Tomás de Aquino, nas leis jurídicas, Escrituras Sagradas e nas armas. Ao ser aplicado nas províncias indígenas, o conceito de Guerra Justa proporcionou efeitos trágicos pela sua violência. Ocorreram mortes de inocentes, invasão das terras, posse das riquezas, escravidão, destruição da cultura e da religião dos indígenas. Diante destes fatores, as divergências e debates tornaram-se inevitáveis. Juan Ginés de Sepúlveda, o autor do Democrates Alter, tratado que hospeda o conceito de Guerra Justa, teve como opositor tanto na Espanha quanto na América Latina, o frei dominicano Bartolomé de Las Casas que lutou a favor dos indígenas frente a injustiça da guerra deflagrada pelos conquistadores espanhóis e da cristianização por meio das armas. Entre esses dois controversistas encontra-se outro teólogo-jurista, catedrático da Universidade de Salamanca, Francisco de Vitoria. Vitoria elaborou o Derecho Natural y de Gentes, obra que concedeu a Sepúlveda e Las Casas argumentos para fundamentar suas doutrinas. A julgar pelos resultados duradouros da conquista, Sepúlveda atingiu seus objetivos. A cristandade foi implantada em substituição às religiões dos nativos e os interesses políticos e econômicos dos conquistadores, entrementes, foram concretizados. Las Casas, por sua vez, ao discordar desse método, propôs, em sua obra, Del único modo de atraer a todos los pueblos a la verdadera religión, uma cristianização pacífica que se conduzisse somente por meio da pregação do evangelho e da fé cristã. Para chegarem a essa posição, ambos os controversistas analisaram as fontes e tradições literárias aristotélica, agostiniana e tomista, em especial. O projeto missionário colonial vislumbrado por Sepúlveda e Las Casas, definiu as duas hermenêuticas eclesiásticas presentes na América Latina que se estenderam até o século XIX quando aportou-se na América uma nova proposta de missão através dos protestantes.

"Neo-Inca" or Colonial? The Death of Inca Architecture and other ParadigmsMost indigenous architectural traditions are believed to have ended abruptly with the European invasion of the Americas. In the Andes, scholars have argued that Inca architecture ceased soon after the arrival of the Spaniards and was rapidly replaced with European models. In this paper, I argue that the perceived death of Inca architecture is a false paradigm based on a variety of factors, such as a split in scholarly disciplines, a lack of scholarship on indigenous post contact architecture, and —most importantly— naming practices that have carried mistaken assumptions about the past. Focusing on Chinchero, the private estate of Thupa ‘Inka, as a case study, this paper demonstrates that Inca architecture continued well after the Spanish invasion. / Por lo general, se cree que las tradiciones arquitectónicas indígenas finalizaron bruscamente con la invasión europea de las Américas. En los Andes, los especialistas piensan que la arquitectura inca cesó poco después de la llegada de los españoles y fue reemplazada de manera rápida por modelos europeos. En el presente artículo, la autora plantea que la percepción de la "muerte" de la arquitectura inca es un paradigma falso, cuyo origen se debe a varios factores, tal como la separación en disciplinas académicas, la ausencia de estudios calificados sobre arquitectura indígena posterior a la Conquista, y, sobre todo, las denominaciones modernas, que implican erróneas aseveraciones acerca del pasado. Los trabajos de investigación se concentran en Chinchero, la propiedad privada de Thupa ‘Inka, como un caso en el que se demuestra que la arquitectura inca siguió en existencia después de la invasión española.