Este trabalho constitui uma análise histórico-antropológica de duas obras do médico, fisiólogo e antropólogo italiano Paolo Mantegazza (1831-1910). Trata-se, principalmente, de abordar o seu trabalho de escrita sobre o Amor. Pretende-se descrever como o autor, sobretudo em seu trabalho antropológico, introduz elementos à pesquisa do campo da sexualidade que não estavam na pauta de discussão de antropólogos que trabalhavam a partir do evolucionismo cultural; bem como as maneiras como Mantegazza apresenta certos problemas que serão longamente trabalhados por sexólogos e outros cientistas no decorrer dos séculos XX e XXI. Para isso, busca-se refletir em que medida seus argumentos estavam inseridos em um campo de conhecimento dividido entre as determinações da “natureza” e aquelas da “cultura” na classificação da vida social e que elementos de diferentes “ciências” o autor mobilizou para a formulação desses argumentos. A partir dessa discussão, intenciona-se problematizar uma forma específica do fazer antropológico no século XIX e a constituição da noção de evolucionismo tanto como um conceito fronteira quanto como uma ampla teoria que, junto ao Amor, tornaram possível dissertar sobre o sexo. / This work is a historical-anthropological analysis of two books of the Italian physician, physiologist and anthropologist Paolo Mantegazza (1831-1910). It is intended to describe how the author, especially in his anthropological work, introduces elements of research in the field of sexuality that were not in the agenda of anthropologists who worked from the cultural evolution; well as the ways Mantegazza presents certain problems that are extensively worked by sexologists and other scientists over the XX and XXI centuries. For this, we seek to reflect the extent to which his arguments were entered in a field of knowledge shared between the determinations of "nature" and those of "culture" in the classification of social life and how elements of different "sciences" was mobilized for the author to the formulation of these arguments. From this discussion, it intends problematize a specific way of doing anthropology in the nineteenth century and the establishment of the notion of evolution both as a concept and as a wide border theory, next to Love, made possible speak about sex.

Este trabalho constitui uma análise histórico-antropológica de duas obras do médico, fisiólogo e antropólogo italiano Paolo Mantegazza (1831-1910). Trata-se, principalmente, de abordar o seu trabalho de escrita sobre o Amor. Pretende-se descrever como o autor, sobretudo em seu trabalho antropológico, introduz elementos à pesquisa do campo da sexualidade que não estavam na pauta de discussão de antropólogos que trabalhavam a partir do evolucionismo cultural; bem como as maneiras como Mantegazza apresenta certos problemas que serão longamente trabalhados por sexólogos e outros cientistas no decorrer dos séculos XX e XXI. Para isso, busca-se refletir em que medida seus argumentos estavam inseridos em um campo de conhecimento dividido entre as determinações da “natureza” e aquelas da “cultura” na classificação da vida social e que elementos de diferentes “ciências” o autor mobilizou para a formulação desses argumentos. A partir dessa discussão, intenciona-se problematizar uma forma específica do fazer antropológico no século XIX e a constituição da noção de evolucionismo tanto como um conceito fronteira quanto como uma ampla teoria que, junto ao Amor, tornaram possível dissertar sobre o sexo. / This work is a historical-anthropological analysis of two books of the Italian physician, physiologist and anthropologist Paolo Mantegazza (1831-1910). It is intended to describe how the author, especially in his anthropological work, introduces elements of research in the field of sexuality that were not in the agenda of anthropologists who worked from the cultural evolution; well as the ways Mantegazza presents certain problems that are extensively worked by sexologists and other scientists over the XX and XXI centuries. For this, we seek to reflect the extent to which his arguments were entered in a field of knowledge shared between the determinations of "nature" and those of "culture" in the classification of social life and how elements of different "sciences" was mobilized for the author to the formulation of these arguments. From this discussion, it intends problematize a specific way of doing anthropology in the nineteenth century and the establishment of the notion of evolution both as a concept and as a wide border theory, next to Love, made possible speak about sex.

Este trabalho constitui uma análise histórico-antropológica de duas obras do médico, fisiólogo e antropólogo italiano Paolo Mantegazza (1831-1910). Trata-se, principalmente, de abordar o seu trabalho de escrita sobre o Amor. Pretende-se descrever como o autor, sobretudo em seu trabalho antropológico, introduz elementos à pesquisa do campo da sexualidade que não estavam na pauta de discussão de antropólogos que trabalhavam a partir do evolucionismo cultural; bem como as maneiras como Mantegazza apresenta certos problemas que serão longamente trabalhados por sexólogos e outros cientistas no decorrer dos séculos XX e XXI. Para isso, busca-se refletir em que medida seus argumentos estavam inseridos em um campo de conhecimento dividido entre as determinações da “natureza” e aquelas da “cultura” na classificação da vida social e que elementos de diferentes “ciências” o autor mobilizou para a formulação desses argumentos. A partir dessa discussão, intenciona-se problematizar uma forma específica do fazer antropológico no século XIX e a constituição da noção de evolucionismo tanto como um conceito fronteira quanto como uma ampla teoria que, junto ao Amor, tornaram possível dissertar sobre o sexo. / This work is a historical-anthropological analysis of two books of the Italian physician, physiologist and anthropologist Paolo Mantegazza (1831-1910). It is intended to describe how the author, especially in his anthropological work, introduces elements of research in the field of sexuality that were not in the agenda of anthropologists who worked from the cultural evolution; well as the ways Mantegazza presents certain problems that are extensively worked by sexologists and other scientists over the XX and XXI centuries. For this, we seek to reflect the extent to which his arguments were entered in a field of knowledge shared between the determinations of "nature" and those of "culture" in the classification of social life and how elements of different "sciences" was mobilized for the author to the formulation of these arguments. From this discussion, it intends problematize a specific way of doing anthropology in the nineteenth century and the establishment of the notion of evolution both as a concept and as a wide border theory, next to Love, made possible speak about sex.

Talvez demasiado complexa, caminho tortuoso para a compreensão das sociedades ameríndias, a questão do político parece receber pouca atenção por parte dos americanistas. Diante deste relativo e peculiar abandono, esta pesquisa visa fornecer estímulos e subsídios para a retomada das reflexões a respeito. Mais precisamente, alvitro sopesar o silêncio identificado e localizar o objeto a política tal como emerge num panorama duplamente restrito: à etnologia jê, dedicada a uma conjunção antropológica homônima de grupos indígenas, e ao período que, segundo os próprios jê-ólogos (cf. Coelho de Souza 2002), circunscreveria o processo de instituição de sua subdisciplina enquanto domínio científico relativamente autônomo, limitado, de um lado, pelo momento em que a etnologia forma, nomeia e individualiza os Jê no início do século XX , e, de outro, pelos esforços pioneiros de Curt Nimuendajú e pelo empreendimento sintético em que consistiu o Handbook of South American Indians (cf. Steward 1949). Espécie de Arqueologia (cf. Clastres 1980), o presente trabalho rechaça a pretensão de reagir à raridade com que o objeto a política jê encontra-se devidamente formalizado como uma espécie de pobreza enunciativa a compensar, e impõe-se o dever de tratar a variedade dos sentidos que lhe são imputados e a heterogeneidade de suas proveniências não como obstáculos no caminho de uma síntese qualquer, mas, justamente, como aquilo a descrever e a analisar. / Perhaps a rather slippery path to the understanding of Amerindian societies, perhaps an avoidable complexity, politics is a subject usually met with silence by americanists. Given its relative and peculiar abandonment, this research aims to supply incentives and materials for forthcoming reflections. More precisely, I try to locate and reconstruct the object politics along a double-restricted panorama: to Gê Ethnology committed to a homonymous anthropological conjunction of indigenous groups; and to the period which, according to my fellow gê-ologists (cf. Coelho de Souza 2002), encompasses the sub-disciplines establishment as relatively autonomous scientific niche, limited, on one side, by the ethnological forming, naming and individualization of the Gê in the early twentieth century , and, on the other, by Curt Nimuendajús pioneer efforts and by Julien Stewards synthetic enterprise, i.e., the Handbook of South American Indians (1949) later on the course of that same century. Some kind of Archeology (cf. Clastres 1980), this work repels the pretense of regarding the objects Gê politics lack of formal definitions as enunciative deficiencies to compensate for, and undertakes the incumbency of treating its polysemic fleeting substance(s) not as obstacles impeding any sort of synthesis, but as the very stuff of its descriptions and analyses.

O tema da investigação trata da presença estrangeira no desenvolvimento das Ciências Sociais no Brasil, entre as décadas de 1930 e 1950 tendo como fio condutor a atuação profissional e intelectual de Donald Pierson nos Estados Unidos e em dois momentos no Brasil, durante o desenvolvimento de sua pesquisa sobre relações raciais na Bahia e o período de atuação como professor na Escola Livre de Sociologia e Política de São Paulo. Esta pesquisa é desenvolvida no interior da área de história das ciências sociais com foco no momento de institucionalização das universidades brasileiras e projetos de instituições estrangeiras como a Fundação Rockefeller e a Smithsonian Institution. / The theme of this research is the foreign presence in the development of the Social Sciences in Brazil, between the decades of 1930 and 1950, having as guide line the professional performance and intellectual production of Donald Pierson in the United States and Brazil, between the development of his research on racial relation in Bahia and the period of his work as professor at the Free School of Sociology and Political Science of São Paulo. This research is developed within the area of Social Sciences History, and the focus is the moment of institutionalization of the Brazilian Universities and projects of foreign institutions such as Rockefeller Foundation and Smithsonian Institution.

This thesis explores the history of British anthropology at the start of the twentieth century through a biographical focus on Maria Antonina Czaplicka (1884-1921). The title calls into question the marginalisation of people and processes in the history of anthropology that do not explicitly contribute to the dominant lineage of British social anthropology and offers to add depth and nuance to the narrative through analysis stemming from material sources. I use Czaplicka as a case study to demonstrate how close attention to a seemingly marginal person with an incomplete and scattered archival record, can help formulate a clearer picture of what anthropology was and what it can thus become. My research contributes to the understanding and appreciation of women's involvement in anthropology, calls into question national borders of the discipline at this point in time, highlights the networks that nurtured it, and demonstrates the potential that museum collections have for an enriched understanding of the history of anthropology. I propose that history of anthropology is better understood through a planar approach that allows multiple parallel developments to exist together rather than envisaging a linear evolution towards a single definition of social anthropology. The project lays the groundwork for further research into the role that museums can have for understanding anthropological legacy and the possibilities they may have in creating fresh understandings of the contemporary world.

Taking Saba Mahmood's question 'Can secularism be other-wise?' (2010) as the starting point for a critical-historical investigation of the 'secular body' (Asad 2003; Hirschkind 2011), my thesis develops in two stages. In the first, I argue that current works of secular theory - particularly A Secular Age (Taylor 2007) - tend to rely on an excessively rationalistic conception of Enlightenment thought for the construction of their central conceptual categories (e.g. the 'immanent frame', 'buffered self', or 'modern exclusive humanism'), thus reinforcing a double-binary linking rationality to Euro-American secularity, and emotion to subaltern 'religion'. Against Taylor and others, I emphasise the contradictory, 'assembled' nature of Enlightenment discourse, and point to alternative, more body-centred strands of thought in key figures of the seventeenth-eighteenth-century French Enlightenment, such as Descartes, Montesquieu, Voltaire, Diderot, Helvétius, and Holbach. Against common perceptions, and drawing on a range of philosophical works, institutional reports, and stage plays in French and in translation, I suggest these figures in some ways reinstated emotion and the body against the rationalistic tendencies of the past. Insofar as 'the secular' was shaped by the Enlightenment, it emerged out of a conscious project of nationalist cultivation, based fundamentally on manipulating the body and emotions. In the second stage, I consider the way Orientalist representations of non-Western religions meshed with prevalent theories of political manipulation to generate an affective system of anti-Catholic propaganda geared towards the national good. Though existing critiques of Taylor tend to focus on the importance of religious (i.e. Christian) constructions of Oriental religions for the genealogy of secularity (e.g. Mahmood 2010), I suggest a distinctively secular form of Orientalism emerged in the eighteenth century, in which anti-religion, racism, and nationalism merged into a powerful weapon of republican discourse, congruent with ambient theories of emotion. The aesthetic manipulation of racist and Orientalist tropes in Montesquieu's Lettres Persanes (1721) and Voltaire's Le Fanatisme (1741), for example, can be read as a practical response to existing theory on the power of images to regulate people's passions in the national interest.

Little research has been devoted to studying the interconnections between the ambiguous border identities along the so-called ‘Celtic fringe’ in the UK. It is important to explore whether, in the new context of the devolved Welsh and Scottish states, people resident in the border areas of Wales and Scotland will increasingly come to identify with the Welsh or Scottish “nation” and with its official “nationality”. Using the sociological approach advocated by Robert K. Yin, this thesis draws on ethnographical research to explore the precise nature of the relationship between contemporary national identity, nationalism, borderlands and football fandom. It examines supporters in three border towns: Oswestry (Shropshire), Hay-on-Wye (Powys), and Berwick-upon-Tweed (Northumberland). Focus groups were conducted with match-going supporters of Welsh league champions The New Saints of Oswestry Town, Scottish League Two side Berwick Rangers and Hay St. Mary’s Football Club, who compete in both the Herefordshire and Mid Wales leagues. Examining football fans’ expressions of identity, this study discusses national sentiment and explores identity – local, regional and national – in the England-Wales and England-Scotland border regions from a theoretical and comparative perspective. A detailed and grounded study of national identity and nationalism amongst fans in the borderlands of Wales and Scotland will appeal to academics and students of sports history and with interests in ethnography, the sociology of sport, football fandom, debatable borderlands and contemporary national identities.

This thesis questions a series of assumptions concerning the nineteenth- and early-twentieth-century modernization of European spaces. Current scholarship tends to concur with essayistic texts and images by contemporary intellectuals that technological and organizational developments increased the freedom of movement of those living in western-European societies, while at the same time alienating them from each other and from their environment. I assess this claim with the help of Dutch travel egodocuments such as travel diaries and letters. After a prosopographical investigation of all available northern-Netherlandish travel egodocuments created between 1500 and 1915, a selection of these documents is examined in greater detail. In these documents, travellers regarded the possession of identity documents, a correct appearance, and a fitting social identity along with their personal contacts, physical capabilities, and the weather as the most important factors influencing whether they managed to gain access to places. A discussion of these factors demonstrates that no linear increase, nor a decrease, occurred in the spatial power felt by travellers. The exclusion many travellers continued to experience was often overdetermined. The largest groups affected by this were women and less educated families. Yet travellers could also play out different access factors against each other. By paying attention to how practices matched hopes and expectations, it is possible to discover how gravely social inequities were really felt by travellers. Perhaps surprisingly, all social groups desired to visit the same types of places. Their main difference concerned the atmosphere of the places where the different groups felt at home. To a large degree this matched travellers' unequal opportunities. Therefore, although opportunities remained strongly unequal throughout the period, this was not always experienced as a problem. Also, in cases where it was, many travellers knew strategies to work around the obstacles created for them.

En España, al igual que en el resto de países europeos a finales del siglo XIX y principios del XX, se hace exhibición de "lo primitivo": personas (indígenas procedentes de los nuevos territorios colonizados) y objetos (piezas de arte y artefactos de la cultura material de los indígenas procedentes de las colonias). Algunas de estas muestras coinciden con las primeras exposiciones organizadas en España: Exposición General de las Islas Filipinas en Madrid (1887), Exposición Universal de Barcelona (1888) y Exposición Internacional de Barcelona (1929). El presente trabajo analiza la presencia o ausencia de "lo primitivo" (personas y objetos) en los principales acontecimientos expositivos españoles, su relación con acontecimientos homónimos en otros países europeos y su posible recepción en colecciones museísticas (museos de antropología, etnología y misionales). / In Spain, as in the rest of European countries at the end of the nineteenth century and beginning of the twentieth, aboriginal from the new colonized territories and "primitive" objects (art and artefacts from the material culture of the colonies) were also exhibited. Some of these events coincide with the first organized Exhibitions in Spain: General Exhibition of the Philippines Islands in Madrid (1887), Barcelona World Exhibition (1888) and Barcelona International Exhibition (1929). This work analyzes the presence or absence of "the primitive" (people and objects) in the major Spanish exhibitions, the relationship with similar events in other European countries and the possible reception in museum collections (museums of anthropology, ethnology and missionary).