Ce mémoire s’inscrit dans le cadre disciplinaire d’études théâtrales. Son but est d’approfondir les connaissances concernant le théâtre d’évangélisation du XVIe siècle qui s’est développé au Japon après l’arrivée de missionnaires jésuites en 1549, afin de mieux saisir l’envergure et les éléments qui le définissent. En premier lieu, ce type d’art dramatique est situé dans le contexte du théâtre religieux européen du XVIe siècle en considérant, en plus, sa relation avec le théâtre d’évangélisation en Nouvelle Espagne. Ensuite, en tenant compte des investigations de Bourdon, Leims, Rubiera et Ruiz-de-Medina et après une analyse des quatre principaux recueils de lettres des missionnaires jésuites au Japon, nous dédions notre recherche à la lecture intégrale du seul parmi ces-derniers traduit entièrement en castillan : Cartas que los padres y hermanos de la Compañía de Jesús que andan en los reinos del Japón escribieron a los de la misma Compañía, desde el año de 1549 hasta el de 1571 (Alcalá, 1575), avec l’objectif d’extraire et analyser toute l’information pertinente reliée à l’art dramatique évangélisateur. En plus, nous effectuons une comparaison du segment principal de texte épistolaire concernant ce théâtre (De una [carta] del hermano Juan Fernández, de Bungo para los padres y hermanos de la Compañia de Jesús, a ocho de octubre de mil y quinientos y sesenta y uno) qui est identifiable dans les quatre principales collections de correspondance mentionnées ci-haut, afin de confirmer la possible divergence du contenu qui circulait dans les différentes compilations publiées. Les résultats de cette recherche permettent de mettre à jour l’information disponible reliée au théâtre missionnaire japonais du XVIe siècle. En plus, ceux-ci offrent de nouvelles possibilités d’étude principalement à travers l’édition critique de Ruiz-de-Medina et à l’aide du recueil de missives d’Évora (1598). / This thesis explores a topic attributed to the field of theatre studies. Its purpose is to deepen the knowledge concerning the evangelization theater of the 16th century that developed in Japan after the arrival of Jesuits in 1549, in order to better grasp the scope and the elements that define it. Firstly, this type of dramatic art is studied within the context of the European religious theatre of the 16th century and in relation to the New Spain evangelization theater. Then, considering the investigations of Bourdon, Leims, Rubiera and Ruiz-de-Medina and after analysis of the four main collections of Jesuit letters in Japan, we dedicate our research to the only work, of those four, written entirely in Castilian: Cartas que los padres y hermanos de la Compañía de Jesús que andan en los reinos del Japón escribieron a los de la misma Compañía, desde el año de 1549 hasta el de 1571 (Alcalá, 1575), with the purpose of extracting and analysing all relevant information related to evangelisation dramatic art . In addition, we make a comparison of the main segment of epistolary text concerning this theatre (De una [carta] del hermano Juan Fernández, de Bungo para los padres y hermanos de la Compañía de Jesús, a ocho de octubre de mil y quinientos y sesenta y uno), which is identifiable in the four main correspondence collections mentioned above, in order to confirm possible content discrepancies. The results of this research allow to update the available information related to Japanese missionary theatre of the 16th century, as well as to identify potential new study paths primarily through analysis of the critical edition of Ruiz-de-Medina and the missive collection from Évora (1598). / Esta memoria se inscribe en el marco disciplinar de los estudios teatrales. Su objetivo es profundizar en el conocimiento del teatro de evangelización del siglo XVI desarrollado en Japón después de la llegada de los misioneros jesuitas en 1549, para comprender mejor su significación y los elementos que lo definen. En primer lugar, este tipo de arte dramático se sitúa en el contexto del teatro religioso europeo del siglo XVI, considerando, además, su relación con el teatro misionero en Nueva España. A continuación, teniendo en cuenta las investigaciones de Bourdon, Leims, Rubiera y Ruiz-de-Medina, y tras un análisis de las cuatro principales recopilaciones de cartas enviadas por los misioneros jesuitas desde Japón, se dedica la atención a la lectura integral de la única de estas últimas traducida al castellano (Cartas que los padres y hermanos de la Compañía de Jesús que andan en los reinos del Japón escribieron a los de la misma Compañía, desde el año de 1549 hasta el de 1571, Alcalá, 1575), con el objetivo de extraer y analizar toda la información pertinente relacionada con el arte dramático evangelizador. Además, se realiza una comparación del segmento principal de texto epistolar relativo a este teatro (De una [carta] del hermano Juan Fernández, de Bungo para los padres y hermanos de la Compañía de Jesús, a ocho de octubre de mil y quinientos y sesenta y uno), que es identificable en las cuatro principales colecciones de correspondencia mencionadas anteriormente, con el fin de observar la posible divergencia del contenido que circulaba en las diferentes compilaciones. Los resultados de la presente investigación permiten actualizar la información disponible relacionada con el teatro misionero japonés del siglo XVI y ofrecen posibles nuevas pistas de estudio principalmente a través de la edición crítica de Ruiz-de Medina apoyándose, además, en la colección de misivas de Évora (1598).

[pt] A presente tese objetiva estudar a formação institucional do Exército Brasileiro, particularmente no que se refere à constituição da mentalidade militar do grupo que compõe seus oficiais. Buscou-se, a partir das ideias de Edmund Burke, cuja obra, Reflexões sobre a revolução na França, publicada em 1790, constitui arcabouço conceitual do conservadorismo clássico, identificar e entender as influências desse tipo de pensamento político e social na consolidação de aspectos conservadores da sociedade brasileira e de suas instituições, como o Exército. Realizou-se um estudo interdisciplinar, utilizando-se, por metodologia, uma pesquisa bibliográfica qualitativa, que abrangeu os campos da história, da sociologia e da ciência política. Usou-se, como indicadores comparativos entre a mentalidade militar e a mentalidade conservadora, os dez princípios apresentados por Russel Kirk, na obra The Conservative Mind: From Burke to Eliot. Foram analisados os Regulamentos e currículos da formação do oficial do Exército Brasileiro no período compreendido entre 1810 e 1944, e, também, o perfil do oficial na atualidade, recorrendo, para isso, às pesquisas realizadas pelo Programa de Apoio ao Ensino e à Pesquisa Científica e Tecnológica em Defesa Nacional (Pró-Defesa). O conservadorismo burkeano inseriu-se na sociedade brasileira durante o Império e alguns de seus aspectos foram adaptados à nossa cultura ibérica, que desenvolveu um tipo de conservadorismo com feições conciliatórias. Originando-se dessa sociedade, o Exército também consolidou, ao longo de sua evolução histórica e do processo de profissionalização de seus oficiais, uma mentalidade militar com firmes traços conservadores conciliatórios que até hoje pode ser identificada pelo capital simbólico desses profissionais. / [en] This thesis aims to study the institutional formation of the Brazilian Army, particularly with regard to the constitution of the military mentality of the group that makes up its officers. Based on the ideas of Edmund Burke, whose work, Reflections on the Revolution in France, published in 1790, it was sought to identify and understand the influences of this type of political and social thought in the consolidation of conservative aspects. of Brazilian society and its institutions, such as the Army. An interdisciplinary study was carried out, using, as a methodology, a qualitative bibliographic research, which covered the fields of history, sociology and political science. As comparative indicators between the military mentality and the conservative mentality, the ten principles presented by Russell Kirk, in the work The Conservative Mind: From Burke to Eliot, were used. The Regulations and curricula of the formation of the officer of the Brazilian Army were analyzed in the period between 1810 and 1944, as well as the profile of the officer today, using, for this, the research carried out by the Support Program for Teaching and Scientific Research. and Technological in National Defense (Pro-Defense). Burkean conservatism was inserted in Brazilian society during the Empire and some of its aspects were adapted to our Iberian culture, which developed a type of conservatism with conciliatory features. Originating from this society, the Army also consolidated, throughout its historical evolution and the process of professionalization of its officers, a military mentality with firm conciliatory conservative traits that until today can be identified by the symbolic capital of these professionals.

Os vínculos identitários associados ao toureio estão presentes na formação de um conceito de Espanha, apropriados por diferentes grupos ao longo dos séculos, e referendados por todos eles. A reflexão da historiografia presente na dissertação, indica a possibilidade de as touradas a pé profissionais terem se tornado o amálgama geográfico cultural no século XVIII, de uma sociedade aglutinada por um ritual espetacularizante, onde uma rigorosa estética se configurou como o cumprimento indissolúvel de uma nova ética burguesa, articulada por trabalhadores urbanos. Esse percurso de transferência das projeções simbólicas das touradas cavalheirescas nobres para as touradas a pé profissionais foi o resultado de um processo de crise e consequentemente de busca de novas alternativas de reiteração social e outros significados para o toureio. Assim, por meio de testemunhos documentais do século XVIII, na voz de um dramaturgo ilustrado, um cavaleiro plebeu e um famoso toureiro, perscrutamos os caminhos das apropriações identitárias e de que maneira aparecem como processos constitutivos de um sentido de Espanha, para a historiografia taurina contemporânea. / The identity ties associated with bullfighting are present in the formation of a concept of Spain, appropriated by different groups throughout the centuries, and endorsed by all of them. The reflection of the historiography present in the dissertation indicates the possibility that professional bullfights have become the cultural geographic amalgam in the eighteenth century, a society agglutinated by a spectacular ritual, where a rigorous aesthetic was configured as the indissoluble fulfillment of a new Bourgeois ethics, articulated by urban workers. This transfer of the symbolic projections of the noble chivalrous bullfights to the professional bullfights was the result of a crisis process and consequently of search of new alternatives of social reiteration and other meanings for the bullfighting. Thus, through documentary testimonies of the eighteenth century, in the voice of an illustrated dramatist, a plebeian knight and a famous bullfighter, we investigate the paths of identity appropriation and how they appear as processes, that constitute a sense of Spain for bullfighting historiography contemporary.

Os vínculos identitários associados ao toureio estão presentes na formação de um conceito de Espanha, apropriados por diferentes grupos ao longo dos séculos, e referendados por todos eles. A reflexão da historiografia presente na dissertação, indica a possibilidade de as touradas a pé profissionais terem se tornado o amálgama geográfico cultural no século XVIII, de uma sociedade aglutinada por um ritual espetacularizante, onde uma rigorosa estética se configurou como o cumprimento indissolúvel de uma nova ética burguesa, articulada por trabalhadores urbanos. Esse percurso de transferência das projeções simbólicas das touradas cavalheirescas nobres para as touradas a pé profissionais foi o resultado de um processo de crise e consequentemente de busca de novas alternativas de reiteração social e outros significados para o toureio. Assim, por meio de testemunhos documentais do século XVIII, na voz de um dramaturgo ilustrado, um cavaleiro plebeu e um famoso toureiro, perscrutamos os caminhos das apropriações identitárias e de que maneira aparecem como processos constitutivos de um sentido de Espanha, para a historiografia taurina contemporânea. / The identity ties associated with bullfighting are present in the formation of a concept of Spain, appropriated by different groups throughout the centuries, and endorsed by all of them. The reflection of the historiography present in the dissertation indicates the possibility that professional bullfights have become the cultural geographic amalgam in the eighteenth century, a society agglutinated by a spectacular ritual, where a rigorous aesthetic was configured as the indissoluble fulfillment of a new Bourgeois ethics, articulated by urban workers. This transfer of the symbolic projections of the noble chivalrous bullfights to the professional bullfights was the result of a crisis process and consequently of search of new alternatives of social reiteration and other meanings for the bullfighting. Thus, through documentary testimonies of the eighteenth century, in the voice of an illustrated dramatist, a plebeian knight and a famous bullfighter, we investigate the paths of identity appropriation and how they appear as processes, that constitute a sense of Spain for bullfighting historiography contemporary.

No description available.

Analitzo els rituals a santuaris no monumentals fenício-púnics de la Península Ibérica, Eivissa i Sardenya (ss. VII-II a. C.) tenint en compte la Teoria de la Pràctica (Bourdieu) i la ritualització (Bell). Estudio els rituals com a processos dinàmics i contextuals construïts a travès de la percepció dels paisatjes i les corporalitats dels participants als santuaris (gesticulacions, sentits i decoració). Defineixo els rituals en relació amb les rutines diàries (menjar, beure o caminar) ja que son activitats ritualitzades que es realitzen amb un èmfasi especial. Finalment, interpreto els rituals com a àmbits en què es construeixen tradicions i es negocien dinàmiques de poder. / Se analizan los rituales en santuarios no monumentales fenicio-púnicos de la Península Ibérica, Ibiza y Cerdeña (ss. VII-II a.C.) tomando en consideración la Teoría de la Práctica (Bourdieu) y la ritualización (Bell). Se estudian los rituales como procesos dinámicos y contextuales construidos a través de la percepción de los paisajes y las corporalidades de los participantes en los santuarios (gestos, sentidos, movimientos y decoración). Se concluye que los rituales están en relación con rutinas diarias (comer, beber o caminar) en tanto que actividades ritualizadas que se realizan con un énfasis especial. Finalmente los rituales se interpretan como ámbitos en los que se construyen tradiciones y se negocian dinámicas de poder. / Rituals in Phoenician and Punic non-monumental sanctuaries from the Iberian Peninsula, Ibiza and Sardinia are analized, taking into account the Theory of Practice (Bourdieu) and the Ritualization Theory (Bell). Rituals are studied as dynamic and contextual processes constructed through the perception of the landscapes and the corporealities of the participants in each sanctuary (gestures, senses, movements and decoration). I conclude that rituals are related to everyday practices (eating, drinking, walking) as ritualized activities overemphasized. Finally, rituals are interpreted as arenas in which traditions are constructed and power dynamics are negotiated.

This is an investigation of the epic poetry produced in and about the Ibero-American world during the early modern period (sixteenth to eighteenth centuries) in trilingual perspective: in addition to the more familiar Spanish- and Portuguese-language texts, consideration is also––and, for the purposes of the thesis, above all––given to material in Latin. Latin was the third of the international literary languages of the Iberian imperial world; it is also by far the most neglected, having fallen between the cracks of modern disciplinary boundaries in their current configurations. The thesis seeks to rehabilitate the Latin-language component as a fully-fledged member of the Ibero-American epic tradition, arguing that it demands to be analysed with reference not only to the classical and classicising traditions but to those same themes and concerns––in this case, the centre|periphery binary––as are investigated for counterparts when in Spanish or Portuguese. The crucial difference is that––while the ends may be the same––the means of thematising these issues derive in form and signifying power from interactions with the conceptual vocabularies and frameworks of the Greco-Roman epic tradition. How is America represented and New World space figured––even produced––in a poetic idiom first developed by ancient Mediterranean cultures with no conception whatsoever of the continent of the western hemisphere? At the core is one such long neglected Ibero-American Latin-language epic by a figure who lived across the Iberian imperial world: the 'De Invento Novo Orbe Inductoque Illuc Christi Sacrificio' (Faenza, 1777) by Catalan-born Jesuit José Manuel Peramás. Peramás’s epic––which has never been the subject of a literary-critical study before––is offered as a test case: an exercise in analysing a Latin-language Hispanic epic qua Hispanic epic and setting it into Ibero-American literary-cultural context. This is to be understood in relation to the field of so-called ‘New World poetics’: an at present emergent zone of inquiry within Iberian colonial studies which until now has been developing almost completely without reference to the Latin-language portion of the corpus.

Durant les derniers siècles avant notre ère, les sociétés protohistoriques d’Europe occidentale sont successivement aux prises avec les grandes puissances méditerranéennes. Cette proximité a pu engendrer des modifications de l’armement qui sont souvent analysées dans une optique bilatérale, entre une population et Rome. Nous proposons une étude des interactions guerrières en Europe occidentale qui ne se contente pas d’analyser les échanges entre puissances méditerranéennes et populations protohistoriques mais qui prend en compte l’ensemble des armes échangées et qui essaye d’en déterminer les mécaniques. Après avoir introduit les grands groupes culturels présents dans la zone étudiée et discuté des principaux apports historiographiques, nous proposons de déterminer la place de l’armement dans les sociétés protohistoriques. En nous fondant sur une documentation abondante des contextes de découvertes fiables (environ 900), nous proposons d’analyser les dynamiques socio-culturelles inhérentes à chaque société dans leurs rapports à la guerre. Ce rapport des sociétés au fait guerrier est observé dans le temps : les modifications de ce rapport peuvent être liées à des changements propres aux groupes protohistoriques ou peuvent être mises en lien avec des bouleversements imposés par Rome. En analysant un corpus abondant d’armes (plus de 3500), nous pouvons mettre en évidence des choix particuliers à chaque groupe culturel mais également des emprunts et des adoptions. Les techniques de combats jouent un rôle essentiel dans les choix d’adopter ou non certaines armes. Cette analyse nous pousse à proposer de nouveaux moyens d’appréhender certaines problématiques depuis longtemps débattues comme le cas du glaive romain. Traiter des interactions guerrières en Europe occidentale implique d’analyser une grande variabilité de données. Ces analyses permettent de resituer plus précisément la place du fait guerrier dans les sociétés protohistoriques et de comprendre les moteurs des échanges d’armes. Elles permettent également de rendre compte et de relativiser l’impact de Rome dans le rapport des sociétés protohistoriques à la guerre ainsi que des techniques de combats des populations protohistoriques dans le système militaire romain. / During the last centuries BC, late prehistorical societies were struggled against great Mediterranean Powers. With this proximity, some weapon modifications has been seen as a one way exchange: between one people and Rome. We want to study the warfare interactions in Western Europe in a large range of possibility by the analyses of all the warlike artefacts exchanged without focusing on the Mediterranean Powers against the prehistorical peoples. Through this we can understand the warfare interactions mechanisms. Introducing the main cultural groups and discussing the history of weaponry research, we propose to understand the place of the weapon in the late prehistorical societies. Through the trustworthy discovery contexts (around 900), we want to understand the socio-cultural dynamics of each group in relation to warfare behavior. This relation will be seen during the long time to approach the modifications that are strictly from the prehistorical people or that are deliberate conducted by Rome. Through analyses of several weapons (more than 3500), we can highlight the choices of each cultural group and the adoptions. The fighting techniques are essential in the choices to adopt some weapons. This analyses leads us to propose some new ways to think about ancient issues as the roman gladius. We must use several kind of data to apprehend the warfare interaction in Western Europe. These analyses are useful to understand the warlike behavior in the societies and so the mechanics of weapon exchanges. They also permit to realize and relativize the impact of Rome, as in the rapport of the prehistorical societies to warfare, as the fighting techniques in the roman military system.

Peut-on lire l’épopée espagnole et l’épopée portugaise du seizième siècle indépendamment l’une de l’autre ? La présente étude montre qu’entre 1569 et 1589, l’Espagnol Alonso de Ercilla et le Portugais Jerónimo Corte-Real composèrent une série d’épopées au fil desquelles émerge une pratique commune et originale du genre. Étroitement liées aux Lusiades de Luís de Camões (1572), elles dessinent un modèle partagé de narration épique dans une étroite relation intertextuelle. Lues dans l’ensemble de la péninsule ibérique, ces épopées portugaises et espagnoles éveillèrent l’intérêt du public pour leurs sujets tirés de l’histoire récente. La comparaison avec les chroniques révèle une mimésis formelle, destinée à autoriser ces récits en vers en adoptant de certains traits de l’histoire en prose. Mais le choix de l’épopée les rattache au traitement de la guerre et des conflits dans la longue histoire du genre. À l’instar de la tradition épique depuis Homère, elles reflètent les profonds changements qui accompagnent l’expansion territoriale espagnole et portugaise et la réunion des deux couronnes en 1580. Cette convergence des poètes autour de l’actualité de l’Ibérie moderne les place en situation de concurrence. Il en résulte une émulation affichée dans l’imitation de modèles communs – latins, le plus souvent – et dans la reprise de motifs caractéristiques de l’épopée dans lesquelles est chiffrée cette concurrence. En travaillant ces mêmes motifs, en se répondant d’un texte à l’autre, Ercilla, Corte-Real et Camões, forgent sur deux décennies un patron narratif ibérique qui rompt avec le modèle du Roland furieux avant que celui du Tasse ne s’impose dans la péninsule. / Can we read Spanish and Portuguese epic poetry independently of each other? This study demonstrates that between 1569 and 1589 the Spaniard Alonso de Ercilla and the Portuguese Jerónimo Corte-Real published a series of epic poems through which emerged a common and original practice of the genre. Closely linked to Camões’ Lusiadas (1572), they form a shared epic model built on an intertextual poetic practice. Read throughout the Iberian peninsula, this Spanish and Portuguese epic demonstrates its readers’ interest for the subjects based on recent history. Compared to the chronicles it reveals a formal mimesis through which verse history is authorized by some formal imitations of prose history. Nevertheless, by choosing epic poetry, poets link these narratives to the treatment of war and military conflicts during the long history of the genre. As epic poets since Homer, these modern poets unveil the deep changes that occurred during the Spanish and Portuguese colonial expansion and the union of the two crowns in 1580. Because they deal with current events in modern Iberia, the poets are placed in a competitive situation, coded in the text, in the imitation of common poetic models –Latin, mostly– and in the use of some typical epic motives. Through working on the same motives and dialoguing from one text to another, Ercilla, Corte Real and Camões invent, over the course of two decades, a narrative Iberian pattern that breaks with the Orlando furioso tradition before Tasso’s model became preponderant in the peninsula.

[pt] A presente pesquisa visa à fundamentação teórica do reconhecimento dos povos indígenas como verdadeiros sujeitos do Direito Internacional dos Direitos Humanos, através do resgate do pensamento jurídico e teológico dos autores da Escola Ibérica da Paz, cujos escritos, datados dos séculos XVI e XVII, colocaram em causa os fundamentos éticos, jurídicos e políticos do processo de conquista e colonização do Novo Mundo. Trata-se de um momento histórico particularmente privilegiado para esta análise, em primeiro lugar, pelo ineditismo do contato civilizacional proporcionado pela chegada das naus espanholas e portuguesas na América, sob os auspícios das Coroas ibéricas e do Papa, impulsionando os autores do Renascimento peninsular a adequar toda a tradição filosófica mediterrânea cristã a uma nova realidade, resultando na reinvenção do direito natural e das gentes no quadro de uma realidade cultural bastante distinta daquela do orbis christianus medieval. Em segundo lugar, este contexto histórico e geográfico permite uma análise do Direito Internacional, ainda como jus gentium, ou seja, antes do modelo westfaliano de repartição das soberanias estatais pós 1648. Para a compreensão do problema de pesquisa proposto em toda sua amplitude, o trabalho divide-se em três partes principais. A primeira dedica-se ao estudo do fenômeno da coletivização da proteção internacional dos direitos humanos, analisando de início as fontes de inspiração utilizadas para a redação da Declaração Universal dos Direitos Humanos e o processo decisório que gerou a divisão dos Pactos Internacionais das Nações Unidas em dois instrumentos com a previsão de direitos civis e políticos separadamente dos direitos econômicos, sociais e culturais e com mecanismos de implementação distintos, o que resultou na proteção dos direitos humanos individuais mais amplamente desenvolvida que aquela em dimensão coletiva. Demonstra-se, ao final, que, apesar de resistências teóricas, as coletividades humanas possuem, contemporaneamente, um lócus standi nos sistemas de peticionamento internacional em casos de graves e sistemáticas violações de direitos humanos. A segunda parte destaca a trajetória dos povos indígenas de objetos a sujeitos do direito internacional, assim como examina o processo emancipatório dos povos indígenas no Novo Constitucionalismo Latino-Americano. Esta parte intermediária do trabalho demonstra ainda o reconhecimento da condição de sujeitos coletivos dos povos indígenas por meio do estudo da casuística indigenista da Corte Interamericana de Direitos Humanos, sobretudo após o caso paradigmático do povo Kichwa de Sarayaku v. Equador (2012). Entretanto, por este trabalho não objetivar uma análise apenas hermenêutica e normativista do Direito Internacional dos Povos Indígenas, a terceira parte revela o papel da Escola Ibérica da Paz, nos séculos XVI e XVII, na defesa dos direitos dos povos indígenas do Novo Mundo. Graças à perspectiva do direito natural e das gentes, os povos indígenas eram considerados pelos autores ibéricos como comunidades humanas livres e soberanas que, como qualquer outro reino cristão, tinham o direito de se autogovernar e dispor de suas terras. / [en] The aim of this thesis is to research the theoretical basis for the recognition of indigenous peoples as true subjects of the international law for human rights, by means of recovering the legal and theological thought of the authors of the Iberian School of Peace. Their written work which dates of the sixteenth and seventeenth centuries discuss the ethical, legal and political basis for the process of conquer and colonization of the New World. Their debates occurred in a privileged moment for the analysis, firstly because of the unprecedented contact of civilizations created by the arrival of the Spanish and Portuguese caravels in America, under patronage of the Iberian kings and the Pope. This contact stimulated the authors of the Renascence in the Iberian Peninsula to adapt the Christian Mediterranean philosophy tradition to a new reality which resulted on reinvention of the natural law and the law of nations under the frame of a cultural reality very different from that of the medieval orbis christianus. Secondly, the historic and geographic context of the Iberian School of Peace allows an analysis of the International Law still as jus gentium, i.e. before the Westphalian model of state sovereignty established in 1648. For complete understanding the research problem, the thesis is divided in three parts. The first part is dedicated to the study of phenomenon of the collectivization of the international law of the human rights. It analyses the sources that provide inspiration for the Universal Declaration of Human Rights and the decision process that divided the International Pacts of the United Nations in two instruments, one for civil and political rights and other for economic, social and cultural rights. The fact that the two instruments have distinct implementation mechanisms resulted on the protection of individual human rights being more widely developed than the protection of the collective dimension of human rights. It is demonstrated that besides the resistance in the tradition of human rights theory, human collectivities currently have locus standi in the international petitioning systems for the systematic violation of human rights. The second part emphasizes the trajectory of indigenous peoples from objects to subjects of international law, and examines their emancipatory process under the New Latin American Constitutionalism. This intermediate part of the work demonstrates the recognition of the condition of collective subjects for the indigenous peoples by means of the study of indigenous case law brought to the Inter-American Court of Human Rights, especially after the paradigmatic case of the people Kichwa de Sarayaku v. Ecuador (2012). As this thesis does not aim to analyze the international law of the indigenous peoples resorting only to legal hermeneutics and normative studies, the third part reveals the role of the Iberian School of Pace of the sixteenth and seventeenth centuries to the protection of indigenous peoples rights in the new world. Due to the perspective of the natural law and the law of nations, the indigenous peoples were considered by the Iberian authors as free and sovereign human communities that, as any other Christian kingdom, had the right of self-government and control of their lands.