O objetivo desta pesquisa é estudar a obra do escritor Rubem Braga e analisar a configuração da crônica moderna brasileira em conjunção com a perspectiva de integração nacional, horizonte que parecia alcançável no Brasil dos anos 1950. Para tanto, nos deteremos principalmente nos livros Ai de ti, Copacabana! (1960) e A traição das elegantes (1967), que compreendem a produção do cronista entre os anos de 1955 e 1967. Contudo, recorreremos quando necessário a crônicas anteriores a esse período, para ilustrar como o escritor veio forjando um estilo próprio, que por sua vez correspondia em alguma medida a mudanças políticas, sociais e culturais pelas quais o país passava desde 1930. Desse modo, pretendemos de início demonstrar tanto os fundamentos sociais e históricos do gênero quanto a filiação modernista da crônica de Braga. Em seguida, analisaremos em detalhe algumas crônicas representativas de sua produção, buscando identificar temas e formas recorrentes e sua relação com a arrancada modernizante daquela época. Depois, a intenção é verificar em textos de cronistas do período como a perspectiva de classe coloca problemas para a combinação de humor, poesia e fato miúdo, fórmula proposta por Antonio Candido para caracterizar a crônica moderna. Por fim, pretende-se mostrar como se dá a representação dos pobres a partir desse ponto de vista. A hipótese é que a crônica moderna, que teve em Braga um de seus grandes representantes, passa a lidar com impasses com o desmantelo da perspectiva de integração nacional, prometida pelo desenvolvimentismo daqueles anos e encerrada com o desfecho do golpe militar. / This research aims to study the work of the writer Rubem Braga and to analyze the shaping of the Brazilian modern chronicle in the context of a national integration perspective, a horizon that seemed achievable in Brazil during the 1950s. In order to do so, we will focus mainly on the books Ai de ti, Copacabana! (1960) and A traição das elegantes (1967), which represent the writers work between 1955 and 1967. When necessary, we will also resort to chronicles published prior to this period, to illustrate how the writer forged a style of his own, which, to a certain extent, corresponded to the political, social and cultural changes that the country had been undergoing since 1930. We intend, at first, to demonstrate both the social and historical foundations of this literary genre and the influence of the Brazilian Modernism in Braga\'s chronicles. Furthermore, we will analyze in detail some of his most representative chronicles, trying to identify recurrent themes and forms and their relation to the modernizing surge of that era. We will also investigate how the combination of humor, poetry and small fact, a formula proposed by Antonio Candido to characterize the Brazilian modern chronicle, can be problematic if analyzed through a social class perspective. Finally, based on this point of view, we intend to show the representation of poor people in different chronicles. The hypothesis is that the modern chronicle, which had in Braga one of its greatest representatives, starts to deal with impasses when the perspective of national integration, as promised by the developmentalism of that period, falls apart with the Brazilian military coup.

[pt] O Rio de Janeiro é uma cidade de alta densidade demográfica em uma situação geográfica excepcional, entre o mar, as montanhas e diversas lagoas. Uma parcela de sua população, de aproximadamente 6 milhões de habitantes, vive em edifícios de apartamentos. Em muitos bairros não há mais terrenos disponíveis para novas edificações. A construção sustentável é necessária para redução de consumos e desperdícios, assim como a fundamental atenção a aspectos de conforto ambiental e sociais (o morador). Visando a melhoria da qualidade de vida e para atingir um estágio de sustentabilidade será necessário pensar em como aperfeiçoar os edifícios e quadras existentes. Na cidade do Rio de Janeiro há diversos proprietários e locatários, sendo importante elaborar uma estratégia específica para desenvolver uma renovação do parque construído. A presente tese aborda: os edifícios residenciais no Rio de Janeiro (e a legislação), a construção sustentável, a renovação de edifícios e quadras, recomendações para projetos de acordo com as características climáticas e verificações sobre as condições existentes (físicas, ambientais e sociais). Foi desenvolvido um estudo de caso em uma quadra típica no famoso e de alta densidade demográfica bairro de Copacabana (96 porcento de seus moradores vivem em apartamentos, sendo 1/3 com mais de 60 anos) que teve praticamente todos os seus prédios e quadras construídos entre 1940 e 1960 com características semelhantes como: estrutura em concreto, edifícios de 10 e 12 pavimentos e com pouco ou nenhum afastamento entre si. / [en] Rio de Janeiro is a very dense city in an exceptional geography situation between the sea, the mountains and some lakes. The population of six million inhabitants only in the municipality area lives mainly in apartments buildings. In some neighborhoods there are no empty sites for new constructions. Sustainable construction is a necessary step to reduce the consumption and the waste, and also the focus in the comfort conditions and social aspects (the dwellers). To improve the quality of living and achieve the environmental goals it is necessary to think how to upgrade the quality of existing buildings and blocks. In Rio de Janeiro each building has different owners and dwellers, and it will be important to work in a specific strategy to develop the building stock renovation. This thesis involves: apartment buildings in Rio de Janeiro (including the legislation), sustainable construction, renovation (refurbishment) of buildings and blocks, design recommendations according to the climatic conditions in Rio de Janeiro, and the verification of apartment building conditions (physical, environmental and social). One case study in a regular block of a very dense and famous neighborhood named Copacabana (96 percent of dwellers in this neighborhood live in apartments and 1/3 is older than 60 years old) was developed. Copacabana has almost all the buildings and blocks built during the 1940 and 1960 decades with common features like: concrete structure, buildings with 10 to 12 floors, and no distance between them.

Submitted by Patricia Gonzalez de Souza (patgs1973@gmail.com) on 2016-05-03T21:31:09Z No. of bitstreams: 1 Dissertação em pdf.pdf: 1880743 bytes, checksum: e9338d8a59382bc12a4a43cbae84d635 (MD5) / Approved for entry into archive by GILSON ROCHA MIRANDA (gilson.miranda@fgv.br) on 2016-05-12T16:33:03Z (GMT) No. of bitstreams: 1 Dissertação em pdf.pdf: 1880743 bytes, checksum: e9338d8a59382bc12a4a43cbae84d635 (MD5) / Approved for entry into archive by Maria Almeida (maria.socorro@fgv.br) on 2016-08-25T20:42:37Z (GMT) No. of bitstreams: 1 Dissertação em pdf.pdf: 1880743 bytes, checksum: e9338d8a59382bc12a4a43cbae84d635 (MD5) / Made available in DSpace on 2016-08-25T20:42:56Z (GMT). No. of bitstreams: 1 Dissertação em pdf.pdf: 1880743 bytes, checksum: e9338d8a59382bc12a4a43cbae84d635 (MD5) Previous issue date: 2016-04-25 / From the path of Zenita dos Santos Teixeira, black, born in a tribe of Tapuios Indians of Maranhão, and the stories of other individuals on the streets, ethnography, set in the streets of Copacabana, analyzes the dynamics of survival networks, focusing on how they are made, they reproduce and break. The withdrawal of Zenita the sidewalks of the neighborhood in 2012, and the compulsory reception in Abrigo Cristo Redentor, in Bonsucesso, where she lived the last years of his life under the state supervision, enabled the construction of the hypothesis that the networks on the one hand, guarantee the survival of the population called on the streets; but agents and state agencies, often articulated with other social agents who deal with this population, act in order to remove it from the public space, undoing its temporarily or permanently networks / A partir da trajetória de Zenita dos Santos Teixeira, negra, nascida em uma tribo de índios tapuios, no Maranhão, e das histórias de outros indivíduos em situação de rua, a etnografia, ambientada nas ruas de Copacabana, analisa a dinâmica das redes de sobrevivência, focalizando o modo como são constituídas, se reproduzem e se desfazem. A retirada de Zenita das calçadas do bairro, em 2012, e o acolhimento compulsório no Abrigo Cristo Redentor, em Bonsucesso, onde viveu os últimos anos de sua vida sob a tutela do Estado, possibilitou a construção da hipótese de que as redes, por um lado, garantem a sobrevivência da chamada população em situação de rua; porém, agentes e agências estatais, muitas vezes articulados a outros agentes sociais que lidam com esta população, atuam de forma a retirá-la do espaço público, desfazendo suas redes de forma temporária ou definitiva.

The research was carried out to show the potential consequences of the conversion of indigenous peoples in Bolivia to Pentecostalism. The research was based on a research conducted by Canessa in 2000 on two movements already taking place at the time of his research, the rise of Indigeonus recognition in society and the rise of Pentecostalism. The results show how these phenomena have developed in Bolivia since 2000, during which Bolivia, for example, had its first Indigeonus president, Evo Morales, who led the country between 2006 and 2019, and Bolivia went through a coup d'état in which the new president, Jeanine Áñez, representing the right, associated the Bible with the mestizos and spread hatred of the Indigeonus beliefs.  Religious conversions from Catholicism / Pachamama to Pentecostalism in relation to decolonization and in- and out-group associations were investigated. The research was written with a narrative research design, in which I interviewed Pentecostal pastors who worked in La Paz and in the rural area of Quellani outside the predominantly indigenous El Alto, as well as an indigenous person who had converted to Pentecostalism. Likewise, my observations were included, mainly on Pentecostal services in La Paz and Quellani, as well as on comparisons of Catholic churches in Cochabamba and Copacabana. The observations suggest interpretations of the situation as an outsider, a Western scholar.  The indigenous beliefs are commonly referred to as Madre Tierra "mother earth" or Pachamama. During colonization, however, the Spaniards came with Catholicism, and since then, indigenous beliefs and Catholicism have been syncretized and incorporated into the beliefs of Bolivians, including many indigenous peoples. Catholicism / Pachamama's religious activities are also essential for Bolivia's culture and national identity.  However, since the other half of the twentieth century, many Bolivians, also indigenous, have converted to Pentecostalism, although Indigeonus are fighting for decolonization, and Pentecostalism is less accepting of adherents who preserve cultural and religious parts of indigenous peoples. Alcohol consumption, for example, is an essential part of the religion and culture of the indigenous people, accepted within Catholicism, and prohibited within Pentecostalism. In addition, the Pentecostals pride themselves on following the Bible and not displaying "contradictory behavior". 3 The theory of in and out-group was applied, as it was considered a relevant identity theory. The identity of the Pentecostals seems to correlate with a particular perception of Catholics. I have observed it as an inferior relationship to the Catholics, who often include indigenous beliefs, represent the largest number of believers in Bolivia, are deeply intertwined in Bolivia's culture and history, and earlier the only officially accepted religion.  The results showed that indigenous peoples can gain several benefits by converting to Pentecostalism, including improved status and perceived new possibilities, a new community, and a path to decolonization from the Catholicism associated with colonization. Some elements of their indigenous background can be preserved, including their clothing and language. However, they will have to give up certain traditions related to indigenous beliefs, as they are more syncretized with Catholicism, including alcohol, and relationships are often affected. Perceived positive effects may depend on whether others convert with them, although the Pentecostal community offers a much more personal and intimate community than Catholicism.