[pt] A tese se insere no campo de estudos sobre o refúgio e sua intersecção com o campo das dissidências LGBTQIA+. Nesse contexto, produziu-se uma leitura acerca da geopolítica de corpos dissidentes em deslocamento em busca de refúgio no Brasil, em particular na cidade de São Paulo. Corpos que se deslocam nas fronteiras, atravessados por seus gêneros, sexualidades e outros marcadores da diferença. Corpos que sofrem perseguições, violências e políticas de morte (necropolítica), que têm os seus direitos humanos negados: o direito à vida, à residência e a viver livremente. Os principais objetivos deste trabalho basearam-se em refletir sobre as articulações entre a tríade gêneros, sexualidades e a política de refúgio na perspectiva contemporânea; analisar o contexto sociopolítico em que ocorreu a incorporação da temática das dissidências de gêneros e sexuais no Sistema Internacional de Proteção às pessoas refugiadas; analisar as experiências dos atendimentos dos profissionais de um centro de atendimento que atuam com o deslocamento, a integração local e o acolhimento de pessoas refugiadas e solicitantes de refúgio LGBTQIA+ na cidade de São Paulo; conhecer os processos de partidas e chegadas das tessituras institucionais de refugiados/as LGBTQIA+ no acesso aos direitos em São Paulo e identificar barreiras nos serviços, projetos e programas prestados nos diferentes espaços das redes de apoio e proteção, dentro das políticas públicas aos/as refugiados/as LGBTQIA+ na cidade de São Paulo. O percurso metodológico baseou-se em pesquisa qualitativa e exploratória. Foi realizado levantamento bibliográfico sobre dissidências de gênero e sexuais, Teoria Queer, refúgio, migração e análise de documentos internacionais e nacionais das políticas de proteção aos refugiados. Foram realizadas entrevistas semiestruturadas de forma remota com duas profissionais do Centro de Referência e Atendimento para Imigrantes – Oriana Jara (CRAI) de São Paulo e com um ativista que atua com a população LGBTQIA+ em situação de refúgio, tendo em vista o cenário pandêmico da COVID-19. Observou-se que em São Paulo, apesar de possuir uma rede complexa de serviços públicos e privados que integram políticas de atendimento/acolhida/integração para imigrantes e refugiados/as (heterossexuais) e políticas para LGBTIs (nacionais), ainda não dispõe de ações e estratégias consolidadas em relação ao público imigrante LGBTQIA+. Logo, o cenário vivenciado pela população LGBTQIA+ é de vulnerabilidade e marginalização, suscetíveis a sofrerem desproteção social, LGBTfobia, xenofobia e racismo. Pode-se inferir que existe uma invisibilidade das pessoas que migram devido às questões de gênero e sexualidade nos atendimentos do CRAI, pela ausência de dados oficiais dos órgãos locais, nacionais e internacionais. O maior desafio apontado pelos profissionais é a questão do trabalho para este público, por sofrer discriminação de várias ordens. Ressalta-se, porém, que mesmo com obstáculos de ordem jurídica, social, política e econômica, encontra-se potência na agenda de proteção social no Brasil para pessoas LGBTQIA+ refugiadas, como os grupos organizativos que possibilitam resistências coletivas, o respeito ao uso do nome social nos equipamentos públicos e o acesso aos serviços de saúde. São inúmeros os desafios ao acesso da população LGBTQIA+ aos tratamentos no Sistema Único de Saúde - SUS, principalmente ao grupo trans, como a transfobia, discriminação, exclusão, violências, patologização da transexualidade, porém, de acordo com os profissionais, o Brasil é um dos países compreendidos por esse público, onde possuem o direito ao acesso a tratamentos e serviços específicos. / [en] The thesis is part of the field of studies on refuge and its intersection with the field of LGBTQIA+ dissidences. In this context, a reading was produced about the geopolitics of dissident bodies in displacement in search of refuge in Brazil, particularly in the city of São Paulo. Bodies that move across borders, crossed by their genders, sexualities and other markers of difference. Bodies that suffer persecution, violence and death policies (necropolitics), who have their human rights denied: the right to life, residence and to live freely. The main objectives of this work were based on reflecting on the articulations between the triad of genders, sexualities and the refuge policy in the contemporary perspective; to analyze the socio-political context in which the issue of gender and sexual dissidence was incorporated into the International System for the Protection of Refugees; to analyze the experiences of professionals from a service center who work with displacement, local integration and reception of refugees and LGBTQIA+ asylum seekers in the city of São Paulo; to know the departure and arrival processes of the institutional fabrics of LGBTQIA+ refugees in accessing rights in São Paulo and identify barriers in the services, projects and programs provided in the different spaces of the support and protection networks, within the public policies for refugees LGBTQIA+ in the city of São Paulo. The methodological course was based on qualitative and exploratory research. A bibliographic survey was carried out on gender and sexual dissidence, Queer Theory, refuge, migration and analysis of international and national documents on refugee protection policies. Semi-structured interviews were conducted remotely with two professionals from the Centro de Referência e Atendimento para Imigrantes – Oriana Jara (CRAI) from São Paulo and with an activist who works with the LGBTQIA+ population in refugee situations, in view of the COVID pandemic scenario. It was observed that in São Paulo, despite having a complex network of public and private services that 17 integrate care/welcome/integration policies for immigrants and refugees (heterosexuals) and policies for LGBTIs (nationals), it still does not have actions and consolidated strategies in relation to the LGBTQIA+ immigrant public. Therefore, the scenario experienced by the LGBTQIA+ population is one of vulnerability and marginalization, susceptible to social unprotected, LGBTphobia, xenophobia and racism. It can be inferred that there is an invisibility of people who migrate due to gender and sexuality issues in CRAI care, due to the absence of official data from institutions (local, national and international). The biggest challenge pointed out by professionals is the issue of work for this public, as they suffer discrimination of various kinds. It is noteworthy, however, that even with legal, social, political and economic obstacles, there is power in the social protection agenda in Brazil for LGBTQIA+ refugees, such as the organizational groups that enable collective resistance, respect the use of the social name in public facilities and access to health services. There are numerous challenges to the LGBTQIA+ population s access to treatments in the Unified Health System - SUS in portuguese, especially to the trans group, such as transphobia, discrimination, exclusion, violence, pathologization of transsexuality, however, according to professionals, Brazil is a of the countries comprised by this public, where they have the right to access specific treatments and services.

No description available.

No description available.

A cultura de massa (midiática) tem sido tradicionalmente considerada pouco criativa, alienada e, portanto, menos relevante do que as formas artísticas clássicas e canônicas. Sua incapacidade de se relacionar com a sociedade de outro modo que não como produto disponível no mercado fariam dela mero sustento da lógica de consumo. Propomos no presente trabalho a observação desta forma de cultura a partir de uma outra perspectiva. Com base em teorias Pós-Coloniais, da Complexidade e do Letramento Crítico, mostramos que a alienação da cultura de massa não lhe é uma característica intrínseca, mas uma construção feita a partir de práticas sociais cotidianas. Sendo uma construção, a alienação pode ser desconstruída, e a cultura pode tornar-se crítica, política, socialmente interessada e interessante. Trabalhamos com esta hipótese analisando o heavy metal, tomado como manifestação cultural (de massa) tradicionalmente identificada com a rebeldia e a contestação cultural e social. Observamos diferentes estratégias de dissidência a que recorrem roqueiros e headbangers, constatando que rupturas mais profundas com o conformismo alienado emergem de sua participação crítica em sua cultura musical, na cultura de massa e na sociedade de consumo. A confirmação de tal constatação foi obtida pela análise (multimodal) de um caso, representado pela banda sueca Pain of Salvation. / Mass culture has been traditionally associated with lack of creativity and alienation, being considered less valuable and interesting than classic and canonic forms of Culture and Art. Its only role in society would be that of a commodity. It would be destined to serve consumption. The aim of our research is to offer a change in the perspective from which we see mass culture. Based on concepts and ideas coming from Postcolonial theories, Social Complexity and Critical Literacy, we can see alienation not as an intrinsic quality of mass culture, but as a construction that is socially produced. Therefore, we work on the hypothesis that, being a construction, alienation can be deconstructed, and culture can be made critical, political, socially interested and interesting. In order to confirm this, heavy metal music, traditionally identified with both cultural and social resistance and disobedience, was taken for analysis. We could, then, observe the different strategies of dissidence adopted by rockers and headbangers, finally concluding that deeper ruptures with alienated conformity emerge from their critical participation in the music culture, in mass culture, and in the consumer society. Final conclusions on this were made after the multimodal analysis of a case, represented by the Swedish band Pain of Salvation.

A cultura de massa (midiática) tem sido tradicionalmente considerada pouco criativa, alienada e, portanto, menos relevante do que as formas artísticas clássicas e canônicas. Sua incapacidade de se relacionar com a sociedade de outro modo que não como produto disponível no mercado fariam dela mero sustento da lógica de consumo. Propomos no presente trabalho a observação desta forma de cultura a partir de uma outra perspectiva. Com base em teorias Pós-Coloniais, da Complexidade e do Letramento Crítico, mostramos que a alienação da cultura de massa não lhe é uma característica intrínseca, mas uma construção feita a partir de práticas sociais cotidianas. Sendo uma construção, a alienação pode ser desconstruída, e a cultura pode tornar-se crítica, política, socialmente interessada e interessante. Trabalhamos com esta hipótese analisando o heavy metal, tomado como manifestação cultural (de massa) tradicionalmente identificada com a rebeldia e a contestação cultural e social. Observamos diferentes estratégias de dissidência a que recorrem roqueiros e headbangers, constatando que rupturas mais profundas com o conformismo alienado emergem de sua participação crítica em sua cultura musical, na cultura de massa e na sociedade de consumo. A confirmação de tal constatação foi obtida pela análise (multimodal) de um caso, representado pela banda sueca Pain of Salvation. / Mass culture has been traditionally associated with lack of creativity and alienation, being considered less valuable and interesting than classic and canonic forms of Culture and Art. Its only role in society would be that of a commodity. It would be destined to serve consumption. The aim of our research is to offer a change in the perspective from which we see mass culture. Based on concepts and ideas coming from Postcolonial theories, Social Complexity and Critical Literacy, we can see alienation not as an intrinsic quality of mass culture, but as a construction that is socially produced. Therefore, we work on the hypothesis that, being a construction, alienation can be deconstructed, and culture can be made critical, political, socially interested and interesting. In order to confirm this, heavy metal music, traditionally identified with both cultural and social resistance and disobedience, was taken for analysis. We could, then, observe the different strategies of dissidence adopted by rockers and headbangers, finally concluding that deeper ruptures with alienated conformity emerge from their critical participation in the music culture, in mass culture, and in the consumer society. Final conclusions on this were made after the multimodal analysis of a case, represented by the Swedish band Pain of Salvation.

L’Inquisition, en tant qu’institution d’Ancien Régime, était le commanditaire de toutes sortes de sermons intégrés aux cérémonies qu’elle organisait. Ceux-ci étaient prononcés lors des célébrations du calendrier inquisitorial, à savoir lors des autodafés, de la publication des édits de foi, d’anathème et de l’index expurgatoire. Ils étaient également prêchés lors de cérémonies de circonstance, relevant ou non du calendrier liturgique (fêtes expiatoires, de Carême, et autres). Par ce « mécénat homilétique », le Saint-Office et les tribunaux, en particulier en Espagne, menaient une politique d’affirmation statutaire et gagnaient une visibilité sociale à même de tempérer leur image répressive. Les sermons, vecteur idéologique de premier ordre, permettaient de diffuser, au sein de la communauté, une doctrine axée sur le rejet de l’altérité confessionnelle et une propagande acquise au commanditaire. / As an Old Regime institution, the Inquisition ordered all sorts of sermons wich were part of the ceremonies it organised. The latter were delivered during the inquisitorial calendar celebrations, that is during autos-da-fé, and during the publication of Edicts of Faith, anathema and Expurgatory Index. They were also preached during occasional celebrations, wether they were part of the liturgical calendar or not (expiatory celebrations, Lent …). The Holy Office and the tribunals led a statutory affirmation policy and obtained a certain social visibility through « homitic patronage », especially in Spain, in order to improve their repressive image. Sermons, wich were first hand ideological vectors, helped spread a doctrine focused around confessional alterity rejection and a patron’s acquired propaganda in the community.

William Hale White "Mark Rutherford", (1831-1913) est avant tout connu comme auteur d'une autobiographie romancée écrite sous la pression d'une intense inquiétude spirituelle et métaphysique. Né à Bedford dans un milieu de dissidents non-conformistes, ses écrits ne se font pas seulement l'écho de l'expérience poignante de la perte de la foi et de l'irruption du doute religieux sous l'effet de la critique biblique et du développement de connaissances dans le domaine des sciences, mais ils mettent aussi en évidence avec beaucoup de subtilité le très grand fractionnement du paysage religieux anglais dans une petite ville de province. White ne se considéra jamais comme un professionnel de l'écriture. Il avait cinquante ans lorsqu'il publia The Autobiography (1881) puis The Deliverance (1884), deux courts récits qui constituent lřhistoire fictionnalisée de son expérience personnelle dans lesquels il décrit les difficultés rencontrées par le narrateur-personnage principal dans son désir de trouver une forme de « délivrance » qui lui permette de refonder ses certitudes ébranlées en redonnant à son existence une orientation rassurante et clairement définie. Ce travail accorde une large place à l'histoire des idées religieuses et intellectuelles, aux relations entre religion et culture ; il s'efforce de reconstituer certains aspects du paysage religieux et idéologique de l'époque victorienne à partir de la prise en compte de l'itinéraire de White, qui est entièrement placé sous le signe de la rupture avec les formes les plus traditionnelles de croyance. Il s'intéresse aussi à la dimension sociale, culturelle et éthique des débats spirituels et religieux en Grande-Bretagne. / William Hale White "Mark Rutherford" (1831-1913) is best known as the author of a fictionalized autobiography written under the pressure of intense spiritual and metaphysical concerns during the Victorian period. Born in a non conformist background in Bedford, his writings not only mirror his loss of faith and the Victorian crisis of doubt triggered by Biblical criticism and the new developments in sciences at the time, but they also highlight with great subtlety the varied religious and political landscape in an English country town. White did not consider himself as a professional author. He was fifty when his first works were published. In his fictional autobiographical writings, The Autobiography of Mark Rutherford (1881) and Mark Rutherford's Deliverance (1884), William Hale White describes the agonies of religious doubt in the mid-19th century. This dissertation is not only a study of White's work and background, but also a study of the history of intellectual and religious ideas, as well as an analysis of the social, cultural, ethical and religious debates in Great Britain. The intellectual and historical approach of this work discusses the debates between culture, religion and ethics in the Victorian period.

En Aquitaine, les initiatives du castorat, mouvement coopératif polymorphe, se posent comme autant d'alternatives aux carences des politiques publiques, quand la société civile se charge de résoudre par elle-même le problème du logement. L'apparition d'un tel mouvement n'est pas étrangère à l'acuité du problème du logement, dans une région où l'industrialisation douce n'a pas autorisé de prise de conscience de la question sociale par les élites urbaines. La " nonchalance " aquitaine, dose à la fois de dissidence et d'autonomie, œuvre dans le sens d'une modération, facteur majeur de l'absence de tout municipalisme social, malgré la présence remarquable d'initiatives marginales et innovantes. Les Castors font émerger de leur mobilisation spontanée un nouveau modèle d'action coopératif, issu de leur opposition aux réalisations nationales, en lesquelles ils ne croient pas et ne se retrouvent pas. Si l'échelle quantitative de leurs réalisations n'est pas importante au vu des constructions globales de la période de la Reconstruction et des Trente Glorieuses, leurs réalisations sont novatrices dans la portée humaine qu'elles impliquent : plus qu'un logement, c'est un mode d'habiter que prônent les Castors, centré autour de leur aspiration à la maison individuelle. Le cas des Castors aquitains, qui témoigne de la période que nous qualifierons de militante, reste l'illustration du temps des pionniers, des origines du mouvement. Des pionniers autoconstructeurs lors de la Reconstruction de 1945, palliatif utile et nécessaire, aux coopérateurs du temps des " chemins de grue ", dissidents par rapport au choix étatique centré sur le collectif, ces expériences sont des réalisations atypiques promouvant la maison individuelle en accession à la propriété dans une période marquée par l'avènement de l'habitat collectif. Entre tradition et modernité, l'idéologie qui sous-tend la mise en place de ces coopératives laisse entrevoir une urbanité nouvelle, qui se ressource dans des sociabilités traditionnelles et fait apparaître des changements sociaux entre monde ouvrier et classe moyenne émergente. D'initiative privée et d'inspiration ouvrière, ces réussites urbaines s'affirment comme des mythes des Trente Glorieuses, participant d'un imaginaire de l'engagement collectif et communautaire pour un mieux-être. Traces visibles dans les paysages de nos villes contemporaines, les " petites maisons Castor " s'imposent comme des patrimoines à prendre en considération, une part négligée de la mémoire de nos villes.

Le présent mémoire analyse les dispositions sur l'arrangement ou compromis avec actionnaires prévues aux articles 192 de la Loi canadienne sur les sociétés par actions et 49 de la Loi sur les compagnies du Québec. Dans un premier temps, l'étude de la genèse des dispositions sur l'arrangement dans les lois canadiennes fait ressortir que ces dispositions ont une origine commune et qu'elles partagent une même philosophie, caractérisée par une dualité entre la permissivité des transactions et la protection des épargnants. L'étude des fondements juridiques des mécanismes prévus dans la loi fédérale et provinciale permet ensuite de réaliser que, alors qu'à l'origine, la disposition québécoise était en quelque sorte le calque de la disposition fédérale, cette dernière a été modifiée postérieurement à la réforme de la loi fédérale, de sorte que plusieurs différences distinguent aujourd'hui ces deux lois au chapitre de l'arrangement. Dans un contexte où des démarches ont été entamées afin de réformer la loi provinciale, la question à laquelle ce mémoire tente de répondre peut se poser en ces termes: La « nouvelle disposition» d'arrangement adoptée par le législateur fédéral rencontre-t-elle mieux les objectifs de permissivité des transactions et de protection des épargnants que la disposition québécoise qui, pour sa part, est demeurée pratiquement inchangée depuis son adoption? L'étude parallèle de ces dispositions permet de constater que la «nouvelle disposition» d'arrangement de la L.c.s.a. semble davantage rencontrer ces objectifs. / This thesis studies the arrangement procedure under section 192 of the Canada business corporations Act and the arrangement or compromise with shareholders procedure under section 49 of the Quebec's Companies Act. At the very beginning of this work, the study of the history of the arrangement procedure and its arrival in the canadian laws demonstrates that these provisions have a common origin and that they share the same philosophy, caracterized by a duality between the permissiveness of the transactions and the protection of investors. This history of this mechanism also emphasizes that, despite the fact that the provincial provisions were at the beginning a copy of the federal provisions, we find several differences between them today. In a context in which the legislator has already taken some steps in order to reform the Quebec's Company Act, this thesis endeavours to answer the following question: Does the "new arrangement procedure" under section 192 of the Canada business corporations Act meets the objectives of permissiveness and protection better than the arrangement procedure under section 49 of the Quebec's Companies Act, which has remained practically unchanged since its adoption? The comparison between the two arrangement procedures suggests an affirmative answer to this question.

No description available.