O objetivo principal deste projeto é refletir sobre duas revistas literárias de caráter romântico: Ilustração Goana (1864-1866) e Minerva Brasiliense (1843-1845), abordando as diferentes concepções da relação entre literatura, sociedade e autonomia intelectual que cada uma apresenta. Vale notar que, em certa medida, os processos históricos de Goa e do Brasil se aproximam por terem origem na colonização portuguesa, sendo que ambos revelam uma vida literária bastante profícua em meados do século XIX, guardadas as devidas proporções. / The purpose of this project is to ponder on two literary romantic magazines: Ilustração Goana (1864-1866) and Minerva Brasiliense (1843-1845), bringing to light the different conceptions of the relationship between literature and society; and the intellectual autonomy represented by each of them. Its Worthy of attention, to a certain extent, Goan and Brazilian Historical processes have similarities due to their Portuguese colonization origin, both revealing, to a certain point, prolific literary activity in the mid XIX century.

Ce travail a pour objectif de décrire et de classer les emplois du génitif à partir des textes publiés en tokharien A et en tokharien B. La description synchronique des emplois du génitif, qui constitue en quelque sorte une syntaxe normative de ce cas, conduit à des comparaisons avec des faits syntaxiques connus à partir d'autres langues indo-européennes (en particulier les langues dites « classiques », sanskrit, latin et grec), et place également cette étude dans une perspective comparatiste, et typologique. Le génitif tokharien est étudié dans ses trois emplois : adnominal, adverbal et régi par une adposition (pré- ou postposition). Le génitif adnominal présente les mêmes valeurs que le génitif reconstruit classiquement pour l'indo-européen ; on met cependant en lumière sa particularité à ne transposer qu'un élément sujet lorsqu'il est génitif de procès, et ses critères de commutation ou de distribution complémentaire avec l'adjectif dérivé. Le génitif adverbal présente des emplois qui sont exprimés dans d’autres langues indo-européennes par le datif, alors que l’inventaire des cas tokhariens ne comporte pas de datif. On envisage donc l’hypothèse d’un syncrétisme entre génitif et datif. L'étude du génitif régi par une adposition met en lumière le fait que, malgré la refonte du système casuel en tokharien, certaines formes adverbiales ou schémas de formation sont hérités. Dans l'ensemble de cette étude, on tient compte des paramètres qui sont propres au tokharien telle l'influence de la syntaxe sanskrite sur celle du tokharien (la plupart des textes bouddhiques étant traduits ou adaptés d’originaux sanskrits). / The purpose of this study is the description and classification of the uses of the genitives attested in the Tocharian A and B published texts. A second purpose is comparison : the synchronic description of the genitive (a normative syntax of this case) is compared to the syntax of other Indo-European languages (so-called “classical languages”, such a Sanskrit, Latin and Greek). Three uses of the Tocharian genitive are investigated: the adnominal genitive, the adverbal genitive and the genitive after and adposition (pre- or postposition). The adnominal genitive behaves the same as the (traditionally reconstructed) Indo-European génitive. Nonetheless we emphasize two things : firstly, the Tocharian genitive cannot transpose a verbal phrase [vb + direct object] into a noun phrase. Secondly, very precise criteria rule the competency between genitive and derived adjectives. The uses of the Tocharian adverbal genitive are assumed by the dative in other Indo-European languages. The hypothesis of a syncretism is thus proposed. The study of the genitive after and adposition shows that some adverbial terms or some methods of forming are inherited. In the whole study, one always considers specific parameters of the Tocharian languages, which syntax is widely influenced by Sanskrit, as most part of the Tocharian material is translated from Sanskrit.

L’histoire de l’Anatolie « hittite » constitue une page importante de l’histoire du Proche-Orient ancien du deuxième millénaire avant J.-C. Pendant longtemps après la découverte des Hittites la recherche s’était focalisée sur le cœur de l’Empire hittite. Excepté le Sud-Est les zones périphériques sortent peu à peu de l’ombre C’est dans cette perspective que cette thèse s’inscrit : les rapports entre l’empire hittite et les entités politiques situées à l’Est dont le territoire avait été considéré comme le berceau d’un peuple d’origine toujours obscure : les Arméniens.Un certain nombre d’inscriptions cunéiformes hittites ont été étudiés dans le but de trouver des traces des Proto-Arméniens en Anatolie orientale au deuxième millénaire avant J.-C. Notre recherche est donc constituée selon le plan suivant : Dans le cadre du premier chapitre, nous examinerons l’histoire de la philologique régionale, y compris les langues. Nous présenterons les écoles de pensée et les méthodes appliquées par les grands savants occidentaux et soviétiques dès 19ème siècle pour le classement de ces langues « voisines » régionales qui appartiennent pourtant à des familles linguistiques différentes.Dans le cadre du deuxième chapitre, nous étudierons la géographie historique de l’Anatolie orientale (régions mentionnées par les sources hittites et arméniennes), considérées comme le berceau des Arméniens. Le troisième chapitre a été consacré à l’étude comparée du vocabulaire hittito-arménien. Dans le cadre du dernier chapitre (chapitre 4), nous présenterons et étudierons les textes hittites relatifs à l’Anatolie orientale. / The history of 'Hittite' Anatolia is an important part of the history of the ancient Near East of the second millennium B.C.For a long time after the discovery of the Hittites, the research had focused on the heart of the Hittite Empire. With the exception of the Southeast, the peripheral areas gradually emerge from the shadows. It is in this perspective that this thesis takes place: the relations between the Hittite empire and the political entities situated in the East, whose territory had been considered the cradle of a people of obscure origin : the Armenians.A number of Hittite cuneiform inscriptions have been studies with tha aim of finding traces of the Proto-Armenians in Eastern Anatolia in the second millennium B.C.Our research constituted according to the following plan: Within the framework of the first chapter, we will examine the history of regional philology, including languages. We will present the schools of thought and the methods applied by the great Western and Soviet scholars of the 19th century for the classification of these neighboring regional languages which belong to different linguistic families.In the second chapter, we will study the historical geography of Eastern Anatolia (areas mentioned by Hittite and Armenian sources), considered the cradle of the Armenians.The third chapter was devoted to the comparative study of the Hittite-Armenian vocabulary. In the last chapter (chapter 4), we will present and study the Hittite texts relating to Eastern Anatolia.

O objetivo principal deste projeto é refletir sobre duas revistas literárias de caráter romântico: Ilustração Goana (1864-1866) e Minerva Brasiliense (1843-1845), abordando as diferentes concepções da relação entre literatura, sociedade e autonomia intelectual que cada uma apresenta. Vale notar que, em certa medida, os processos históricos de Goa e do Brasil se aproximam por terem origem na colonização portuguesa, sendo que ambos revelam uma vida literária bastante profícua em meados do século XIX, guardadas as devidas proporções. / The purpose of this project is to ponder on two literary romantic magazines: Ilustração Goana (1864-1866) and Minerva Brasiliense (1843-1845), bringing to light the different conceptions of the relationship between literature and society; and the intellectual autonomy represented by each of them. Its Worthy of attention, to a certain extent, Goan and Brazilian Historical processes have similarities due to their Portuguese colonization origin, both revealing, to a certain point, prolific literary activity in the mid XIX century.

La relation entre la peinture et la littérature persane était étroitement liée pendant toute l'histoire del'Iran après la conquête de l'Islam. Ce sont souvent les sujets mystiques qui dominent la littérature persane et ils se manifestent également dans la peinture par l'illustration des divans et des ouvrages soufis. C'est ainsi que la peinture persane est le grand témoin de l'approche gnostique et elle possède une dimension mystique transcendante. Les éléments et les symboles, inspirés des métaphores sublimes de la littérature soufie persane, nous orientent vers des interprétations mystiques dont on trouve la manifestation explicite dans la plupart des suppléments de la peinture persane. Les conceptions soufies se sont manifestées également dans la peinture des écoles dérivées de la peinture persane comme l'école de la peinture inde-persane et l'école de la peinture moghole. Il faut souligner que la circulation de la langue persane avait un rôle remarquable dans ce parcours. Notamment, d'une part le persan était la langue officielle de l'Inde sous le règne d'Akbar, l'empereur moghole passionnée de la culture persane, et de l'autre part les vagues d'émigrations des poètes et des peintres iraniens vers l'Inde, sous la pression des docteurs religieux safavides développaient l'influence de la culture persane dans le sous-continent indien.Les deux raisons essentielles qui préparaient la base d'un grand mouvement artistique. L'affection des rois moghols envers les confréries soufies, hérité de leur grand ancêtre Tamerlan, se manifestait par le respect qu'ils avaient pour les soufies et, en particulier, pour les Sheikh (s) naqšbandî. / Persian painting and Persian literature were closely linked during the history of Iran after the conquest of Islam. lt is often the mystical topics of Persian literature, which have an effect on the Persian painting. During the Timurid dynasty, Sufism has occupied a central place in the society of Iran. The Sufism ideology, in particular the naqsbandî beliefs, has brought a transcendent mystical dimension to the illustrations of this period of history of Persian art. We can find the explicit mystical influence of the big naqshbandî master and the last great medieval mystic, Jami, on the painting of Kamâl al-Dîn Bihzâd. Obviously, the success of Bihzâd disciples, who were under his influence, gave birth to the lndo-Persian painting in Mughal court.Moreover, Akbar (1542-1605) and his great passion for the Persian language and culture had adecisive role in the development of the Persian mystical thoughts in lndia. The Persian language became the official language of the lndian Mughal Empire du ring his reign.The devotion of Akbar for the Sufism was particularly manifested in his special respect toward naqsbandî Sheikhs. At the same time, under the religious pressure of the Safavid dynasty some of the lranians were obliged to leave their country. The big passion of Akbar in one hand and the immigration waves of lranians, especially Sufis, poets and artists to the lndia, on the other hand,prepared the society for intellectual and artistic movements.ln fact, the naqsbandî traditions and ideas have travelled from Iran to the northern lndia. Bokhara played a great role in the circulation of beliefs and ethics of the naqsbandî order between Persia and India.

Este trabalho tem como horizonte a análise da produção do escritor goês Júlio Gonçalves, composta por matérias não ficcionais, tais como biografias, estudos historiográficos e crônicas, bem como por crônicas, contos e poesia. O corpus do trabalho advém, sobretudo, da revista Illustração Goana (1864-1866), que o escritor dirigia e editava. O presente estudo tem dois objetivos: tratar da imprensa literária da qual a referida publicação fez parte e analisar a produção em prosa de Júlio Gonçalves. Tendo sido o primeiro escritor goês a escrever e publicar contos, foi um dos grandes promotores das letras em Goa, podendo ser tomado como um paradigma da produção literário daquele momento. / This thesis has as its main aim the analyses of the oeuvre of the Goan writer Júlio Gonçalves, composed of non-fiction works such as biographies, historiographical studies and chronicles, as well as short stories and poetry. The corpus of the work comes, mainly, from the journal Illustração Goana (1864-1866) that Gonçalves both directed and edited. The present study has two main objectives: to deal with the literary press of which this publication was part, and to analyze the prose production of Júlio Gonçalves. Having been the first author to write and publish short stories, he was one of the great mentors of literature in Goa, and could be considered as a paradigm of the literary production of Goan literature of the time.

O presente trabalho analisa o romance do escritor goês Francisco João da Costa (1859-1900), Jacob e Dulce scenas da vida indiana (1896), publicado em Goa, antiga colônia portuguesa na Índia. O principal foco da obra é criticar o comportamento colonial da elite goesa cristã, isto é, retratar de forma bastante ácida seus hábitos e costumes, denunciando sua imitação servil aos modelos europeus. O presente trabalho procura analisar a crítica ali presente, assim como situar o texto em meio a outras obras coloniais de referência para outras tradições literárias, nomeadamente a moçambicana e a marfinense. Finalmente, revela como a crítica produzida na altura do surgimento do livro acaba por colocar em diálogo o escritor goês com um escritor brasileiro, Visconde de Taunay, em cujo debate podemos constatar a densidade intelectual de Francisco João da Costa, assim como alinhá-lo a críticos do colonialismo como Frantz Fanon. / This works analyzes the novel Jacob e Dulce scenas da vida indiana (1896), written by the Goan author Francisco João da Costa (1859 1900) and published in Goa, a former Portuguese colony in India. Its main focus is to criticize the colonial behavior adopted by the Goan Christian elite, in other words, to render an acid portrayal of their habits and traditions exposing their servile imitation of European models. Therefore, our main focus is to study such views on Goan society and to place the novel among other colonial works that are representative to other literary traditions, namely the ones belonging to Mozambican and Ivorian literature. Finally, this investigation reveals how the criticism produced at the time the book was published generated a dialogue between the Goan writer with Visconde de Taunay. Due to this connection, we can determine João Francisco da Costas intellectual density and put him in a group that comprises Frantz Fanon as a critic of colonialism.

Le phrygien est la langue la plus proche du grec parmi toutes les autres langues indo-européennes. Les isoglosses confirment que ces deux langues ont partagé une phase commune sur les Balkans, avant que les populations phrygiennes ne commencent à migrer vers l’Anatolie autour du XIIe siècle av. J.-C. En dépit de leur parenté génétique, ces deux peuples ont connu des développements historiques différents, ce qui a conduit les Grecs à identifier les Phrygiens comme l’incarnation du stéréotype de l’esclave barbare au Ve siècle av. J.-C. La complexe relation entre Grecs et Phrygiens n’a jamais été étudiée d’un point de vue sociolinguistique. Le but de cette étude est de combler cette lacune. Mon exploration sémantique de l’ethnonyme « Phrygiens », ainsi que mes analyses sociolinguistiques et pragmatiques des passages littéraires grecs et épigraphiques phrygiens permettent une compréhension plus nuancée de la perception réciproque des identités grecque et phrygienne. Au delà de tous les stéréotypes des Phrygiens barbares et esclaves, produits de la vision traditionnelle hellénocentrique qui se dégage des textes grecs, le « renaissance » de la langue phrygienne dans les inscriptions néo-phrygiennes me semble une preuve de la survie de l’identité linguistique et culturelle phrygienne à travers les siècles en Anatolie. La langue est un aspect clé dans la construction de l’identité ethnique et un moyen de résistance dans le cadre d’une culture ou d’un groupe social dominant. J’interprète cette résistance linguistique du phrygien comme une forte revendication identitaire de la part d’un groupe ethnique marginalisé dans le monde hellénisé issu des conquêtes d’Alexandre le Grand. / Scholarship has uncovered several isoglosses which show that Ancient Greek and Phrygian are genetically connected,having shared a common prehistory on the Balkans, before the Phrygian populations started migrating to Anatolia around the 12th century BCE. Despite this linguistic kinship, Greeks and Phrygians underwent different historical developments, which eventually led the Greeks to progressively identify the Phrygians as the incarnation of the stereotype of barbarian slaves in the 5th century BCE, even if, paradoxically, their idiom was the closest one to Greek among all the other Indo-European languages. The complex relationship between Greeks and Phrygians has never been studied from a sociolinguistic point of view, although it seems to me a productive field of investigation. The aim of this study is to fill this gap. My semantic exploration of the ethnonym ‘Phrygians’ as well as my sociolinguistic and pragmatic analyses of significant literary and epigraphic passages has produced a more nuanced understanding of the reciprocal perception of Greek and Phrygian identities, indirectly from the Phrygian inscriptions, directly from the Greek literary texts. Beyond all the stereotypes of the Phrygians as barbarians and slaves, products of the Hellenocentric traditional view that emerges from the literary Greek texts, the “revival” of Phrygian language in the Neo-Phrygian inscriptions in the Roman Era seems to me to be evidence of the survival of linguistic and cultural Phrygian identity through the centuries in Anatolia. This can be interpreted as a striking manifestation of preservation of diversity in the Hellenized world that emerged from Alexander’s conquest.

Made available in DSpace on 2016-04-29T14:16:31Z (GMT). No. of bitstreams: 1 Bruno Simioes Goncalves.pdf: 1740603 bytes, checksum: cfb13501f5b47517e60c194bfbccc6b6 (MD5) Previous issue date: 2014-05-23 / The present work is a study of the historical and philosophical background of Latin American double consciousness. Since the beginning of America, Latin American identity has been forged through a breakup and a tension between the logic of coloniality of power (one as a principle) and the logic of critical mestizaje (two as a totality). In the first one, difference is radically denied; in the second one, it is legitimized as a foundation of reality. This originates a dialectic of extremes proper to Latin America s formation, in which different memories and times are mixed in a heterogeneous and contradictory totality. In the beginning of the XX century, the work of the thinker José Carlos Mariátegui was the expression of such tension. Being the first great Marxist thinker of Peru, Mariátegui defended the idea that there is an agonizing struggle between two souls in Latin American consciousness: on the one hand, the positivist decaying edifice built from capitalism; on the other hand, the new impetus, the passionate desire in search of Indo-American socialism, capable of bringing together indigenous world, revolution, spirituality and poetic imagination in the same movement of the subversion of Latin America s historical double consciousness. The tradition of a critical thinking that can express the way of life of different populations of Latin America continued throughout the XX century, when the idea of a critical mestizaje develops in the literature, the philosophy and the social thinking of the whole continent. It is in this context that the category of liberation is constituted as an expression proper of the Latin American critical thinking and, in the beginning of the XXI century, unfolds in the search for an intercultural and decolonized praxis. Considering this long-lasting historical arc, the thesis brings subsidies to a reading of the current context of capitalism s structural crisis, from the standpoint of the intersubjective dimension as divided historical consciousness. And it puts forward approaches to the construction of a new historical sense for the contemporary social struggles / O presente trabalho é um estudo sobre a formação histórico-filosófica da dupla consciência latino-americana. Desde o início da América, a identidade latino-americana se forjou a partir de uma cisão e de uma tensão entre a lógica da colonialidade do poder (um como princípio) e a lógica da mestiçagem crítica (dois como totalidade). Na primeira, a diferença é radicalmente negada; na segunda, é legitimada enquanto fundamento da realidade. Disso se origina uma dialética dos extremos própria à formação latino-americana, em que diferentes memórias e tempos se combinam em uma totalidade heterogênea e contraditória. No início do séc. XX, a obra do pensador José Carlos Mariátegui é a expressão dessa tensão. Primeiro grande pensador marxista do Peru, Mariátegui defendia a ideia de que havia uma luta agônica entre duas almas na consciência latino-americana. De um lado, o decadente edifício positivista erigido a partir do capitalismo. Do outro, o novo ânimo, a vontade apaixonada em busca do socialismo indo-americano, capaz de reunir mundo indígena, revolução, espiritualidade e imaginação poética em um mesmo movimento e de subverter a dupla consciência histórica latino-americana. A tradição de um pensamento crítico que seja expressão do modo de vida das diferentes populações da América Latina tem continuidade no decorrer do séc. XX, quando a ideia de uma mestiçagem crítica se desenvolve na literatura, na filosofia e no pensamento social de todo o continente. É nesse contexto que a categoria da libertação se constitui como uma expressão própria do pensamento crítico latino-americano e se desdobra, no início do séc. XXI, na busca por uma práxis intercultural e descolonizada. Ao analisar esse arco histórico de larga duração, a tese traz subsídios para uma leitura do atual contexto de crise estrutural do capitalismo, a partir da dimensão intersubjetiva enquanto consciência histórica dividida e aponta caminhos para a construção de um novo sentido histórico para as lutas sociais do tempo presente

La thèse présente en premier lieu l'historique de la découverte du texte, les sources textuelles, les différentes éditions et commentaires du sāmavidhānabrāhmaṇa. La partie succédante de l'étude expose le corpus du sāmaveda qui, à ce jour, compte cent sāmagrantha avec une recension la plus complète possible et une présentation de chaque œuvre. Puis quelques notions-racines sont revisitées afin de mieux circonscrire le pouvoir d'expression du Mot intuitif dans son application sāman. La manière dont s'exécute le stotra, cette louange chantée, est décryptée jusqu'à son emploi particulier dans le yajña et la place de l'udgātṛ. S'il est des variantes justifiées entre les deux sam̐hitā (ṛc, sāma) celles-ci sont relevées pour leur pertinence au texte, puisque chaque résultante de l'action est déclenchée par le chant de l'ardent. Un examen de l'éthique de vie, l'art de vie, la biosphère, l'environnement sociétal et économique du quotidien qui émane de ce texte indatable, permet de saisir aussi l'évolution de la culture indo-iranienne depuis la proto-histoire dans sa tradition orale. En dernière partie de ce volume est présentée la composition textuelle du sāmavidhānabrāhmaṇa. Un accent est mis tout particulièrement sur ses traits remarquables. Les études historiques, philologiques et épistémologiques sont revisitées au regard de leur contexte. Le volume se clôt par le chapitre douze portant sur les questions ouvertes soulevées par le texte. Le deuxième volume présente le texte sanskrit des trois éditions du sāmavidhānabrāhmaṇa, texte devanāgarī en mode continu et translittéré en mode padapāṭha reconstruit. / The thesis first presents the history of the discovery of the text, the textual sources, the different editions and comments on sāmavidhānabrāhmaṇa. The succeeding part of the study presents the corpus of the sāmaveda which, to date, counts hundred sāmagrantha in the most comprehensive review possible and a presentation of each work. Then a few basic concepts are revisited in order to define in a better way the power of expression of the intuitive Word in its application sāman. The ways and means the stotra is executed, this chanted praise, is decrypted unto its specific employment in the yajña and the udgātṛ in his place. If there have been justified variations between the two sam̐hitā (ṛc, sāma), these have been taken up as regards their relevancy throughout the text, since each resultant of action is triggered by the chant of the ardent one. A review of the ethics of life, the art of life, the biosphere, the societal and economic environment of everyday life that emerge from this undatable text also allows us to capture the evolution of the Indo-Iranian culture since the proto-history in its oral tradition. In the final part of this volume is presented the textual life of the sāmavidhānabrāhmaṇa. Emphasis is specially laid on its remarkable traits. The historical, philological and epistemological studies are reconsidered from their context. The volume ends with chapter twelve which deals with open questions raised by the text. The second volume presents the Sanskrit text of the three available editions of sāmavidhānabrāhmaṇa, continuous devanāgarī text, and then transliterated in reconstructed padapāṭha mode.