Esta tese tem como objetivo analisar os processos históricos envolvidos na criação e difusão de uma cultura urbanística lusitana, a qual se formou alinhavando e reinterpretando inúmeras referências e que as transformou continuamente ao longo dos séculos e de sua expansão territorial. Tomamos o século XVI como referência da expansão lusitana e o caso de São Paulo de Piratininga tida pela bibliografia especializada como uma excepcionalidade na história urbanística e colonial portuguesa como exemplo de alinhamento com a tradição urbanística portuguesa. Essa inserção é visível através do cotejamento da história urbana de outras cidades portuguesas (como Coimbra, Sintra, Tomar, mas, sobretudo, Lisboa). De outro lado, contempla-se o século XVIII como um momento de profundas mudanças nessa tradição urbanística e a inserção de novas mentalidades, práticas, motivadas principalmente pelo surgimento de novos movimentos (como o iluminismo) e protagonistas ou, ainda, suas novas faces (como o Estado português, em processo de centralização, de aproximação com os interesses mercantis e de medidas modernizadoras). Procura-se, por fim, demonstrar a complexidade dos processos culturais que envolvem, ao longo dos séculos, a criação e transformação das cidades, bem como a intensa circulação de ideias, pessoas, práticas entre a Europa e as Américas. / This thesis aims to analyse the historical processes involved in the creation and dissemination of a Lusitanian urban culture. Such culture was built on connecting and reinterpreting numerous references, and it has continually changed over the centuries and over its territorial expansion. We take the sixteenth century as a reference of the Portuguese expansion, and the case of São Paulo de Piratininga - taken by professional literature as an exception in urban history and Portuguese colonial experience - as an example of alignment with the Portuguese urban tradition. This connection is visible through collating the urban history of other Portuguese cities (such as Coimbra, Sintra, Tomar, but especially Lisbon). On the other hand, we look at the eighteenth century as a time of profound changes in such urban tradition. It is also a period of inclusion of new attitudes and practices, driven mainly by the emergence of new movements (such as the Enlightenment), of new protagonists or of their new faces (as the Portuguese State, which went through a process of centralization and rapprochement with the mercantile interests, and of modernizing measures). Lastly, we aim at demonstrating the complexity of cultural processes that, over the centuries, involve the creation and transformation of cities, as well as the intense flow of ideas, people, practices between Europe and the Americas.

Na missão jesuíta fundada no Japão a partir de 1549, alguns padres conquistaram destaque em virtude do seu trabalho individual de catequização e educação. Com a chegada de um maior número de missionários, o método de ação em relação ao trabalho doutrinário tomou formas e abordagens diferentes, de acordo com o jesuíta que as empregava e da experiência que era vivenciada. Nesse contexto, buscamos analisar as questões que foram levantas sobre a língua japonesa dentro da metodologia de trabalho compreendida como de acomodação cultural, a adaptação do religioso europeu à cultura local, que então se consolidava como opção viável para a missionação na região. Dessa maneira, selecionamos para análise relatos, cartas e tratados de três missionários jesuítas que representam diferentes fases da presença jesuítica em território japonês: Gaspar Vilela (1526-1572) e o primeiro momento da campanha, caracterizado pela experimentação, sendo que a missão ainda não estava consolidada e a cultura japonesa em geral causava estranheza aos missionários, que não conseguiam se comunicar com eficiência e recorriam a intérpretes, que tampouco eram exatos na tradução; Alessandro Valignano (1539-1606) e uma postura oficial quanto à adoção de uma política de adaptação cultural e o aprofundamento do caráter educacional, em um momento em que a compreensão do idioma japonês já era entendida como de vital importância para o sucesso na conversão e pregação, estando estritamente vinculada a essa inovação metodológica; e João Rodrigues Tçuzu (1561-1633), com a sistematização e compreensão da língua em gramáticas e dicionários, que auxiliariam no ensino e aprendizagem da língua japonesa. Centramos-nos, para tanto, na fundação da missão até 1620, com a publicação da Arte Breve da Lingoa Iapoa. / In the Jesuit mission founded in Japan from 1549, some priests had prominence by their individual work of catechesis and education. With the arrival of a larger number of missionaries, the method of action regarding the doctrinal work has taken different forms and approaches, according to the Jesuit who took it and the experience that they were living. In this context, we analyzed the issues that were rising about the Japanese language, within the working methodology understood as cultural accommodation, the adaptation of the European religious to the local culture, which was consolidated as a viable option for this region. That way, we selected for analysis reports, letters and treatises of three Jesuit missionaries that represent different phases of the Jesuit presence in Japanese territory: Gaspar Vilela (1526-1572) and the first moment of the campaign, characterized by experimentation, when the mission was not consolidated yet and the Japanese culture in general caused strangeness to the missionaries, who were unable to communicate effectively and resorted to interpreters, which were not quite accurate in the translation; Alessandro Valignano (1539 -1606) and an official posture on the adoption of a cultural adaptation policy and development of the educational character, in a moment when the knowledge of the Japanese language was already seen as vital to the conversion and preaching success, being strictly linked to this methodological innovation; and João Rodrigues Tçuzu (1561-1633), with the systematization and understanding of the language in grammars and dictionaries, which would assist the teaching and learning of japanese . We are focused here on the founding of the mission until 1620, with the publication of Arte Breve da Lingoa Iapoa.

Submitted by Maria Dulce (mdulce@ndc.uff.br) on 2013-12-09T18:13:40Z No. of bitstreams: 2 Silva, Carolina-Dissert-Historia-2013.pdf: 1393729 bytes, checksum: 1159b41f8f014cee019e1d5f035ff5ae (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Made available in DSpace on 2013-12-09T18:13:40Z (GMT). No. of bitstreams: 2 Silva, Carolina-Dissert-Historia-2013.pdf: 1393729 bytes, checksum: 1159b41f8f014cee019e1d5f035ff5ae (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) Previous issue date: 2013 / Esta dissertação tem como eixo principal os depoimentos de duas escravas mestiças, Joana e Custódia de Abreu, que assumiram participar de encontros noturnos firmados por pactos diabólicos no Piauí colonial. O documento foi escrito e enviado ao Tribunal do Santo Ofício de Lisboa pelo jesuíta Manuel da Silva e possui descrições muito semelhantes com os elementos que definem o complexo sabático europeu. O texto foi resultado da confluência de diversas crenças mágico-religiosas, a descrição dos encontros noturnos com o diabo se aproximou ora da magia popular, ora dos calundus coloniais e ora do sabá europeu. As intenções do padre ao enviar as confissões para a Inquisição parecem vir da vontade de denunciar o estado de “abandono religioso” dos sertões e de destacar a importância da Ordem do qual fazia parte. As fontes também funcionaram como indícios que levaram a compreensão de um cenário mais amplo e multifacetado, no qual foi possível investigar: o amplo uso de práticas mágicas no reino e na América Portuguesa; o papel da Companhia de Jesus no processo de colonização e catequização dos ameríndios, e as adaptações que a Instituição sofreu no Brasil; a ocupação dos sertões através da “Guerra dos Bárbaros”; e a formação cultural e religiosa do Piauí no século XVIII. / This work has a main axis testimony from two slave crossbred, and Custodian of Jeanne Abreu, who took part in nightly meetings diabo9lical pacts signed by the colonial Piaui. The document whas written and sent to the Court of the Inquisition of Lisbon by the Jesuit Manuel da Silva and has very similar descriptions with the elements that define the complex European sabbatical. The text was the result of the confluence of the several magical-religious beliefs, the description of the nocturnal meetings with the devil approached either of folk magic, sometimes calunduns of colonial and now European Sabbath. The intentions of priest to send the confessions to the Inquisition seem to come from the desire to terminate the state of the “religious abandonment” of the interiors and emphasize the importance of which was part of the Order. The sources also functioned as evidence that led to understanding of a more broad and multifaceted, in which was possible to investigate: the widespread use of magical practices in the kingdom and in Portuguese America, the role of the Society of Jesus in the process of colonization and catechizing the Amerindians, and the adjustments that the institution has suffered in Brazil, the occupation of the hinterland through the “War of the Barbarians” and the cultural and religious formation of Piaui in the eighteenth century.

L’histoire chrétienne latino-américaine est le résultat d’une rencontre entre deux civilisations très différentes : l’Europe de la Contre-Réforme et le monde des Guaranis.Dans cette rencontre, les missionnaires jésuites occupèrent la position d’intermédiaires privilégiés entre le Paraguay et l’Europe. Ils initièrent les Guaranis aux arts et aux techniques européennes, qui rayonnaient alors de toute leur nouveauté. Ceci fut possible grâce, notamment, à la présence de nombreux musiciens de talent embarqués dans l’aventure missionnaire, dont, incontestablement, se dégage le personnage de Domenico Zipoli (1688-1726). En retour, ces musiciens recréèrent en Amérique une musique d’esthétique baroque, longtemps restée sinon ignorée du moins mythique, et aujourd’hui dévoilée. / Christian history in Latin America is the result of an encounter between two verydifferent civilizations: the Europe of the Counter-Reformation and the world of theGuaranis. In this meeting, Jesuit missionaries occupied the privileged position ofintermediaries between Paraguay and Europe. They initiated the Guaranis to Europeanarts and techniques, in the full radiance of their novelty. This was possible especiallythanks to the many talented musicians embarked on the missionary adventure, where,undoubtedly, emerges the figure of Domenico Zipoli (1688-1726). In return, in Americathese musicians recreated the music of Baroque aesthetics, which remained for long if notignored, at least mythical, and is unveiled to us today.

Cette thèse analyse le discours et les pratiques des Jésuites missionnaires au Casanare-Orénoque, territoire qui correspond actuellement aux régions des plaines orientales colombiennes et du cours bas et moyen de l’Orénoque (Colombie et Venezuela). Elle inscrit l’action jésuite dans ces territoires dans le contexte universel des missions catholiques en étudiant l’esprit de corps des missionnaires sous son aspect institutionnel et en tant que vocation ascétique. Elle présente aussi, à travers l’étude des vies missionnaires, des aspects historiques plus spécifiques du travail apostolique. Elle analyse également trois problématiques de l’action évangélique dans sa relation avec la colonisation : la conquête des Indiens, le degré d’autonomie ou de dépendance des villages-missions vis-à-vis du monde laïque, et le rôle politique et culturel de la mission comme marqueur d’une frontière territoriale. Elle étudie enfin les discours sur l’Indien et les pratiques pastorales. / The thesis analyses the discourses and practices of Jesuit missionaries in the former Casanare-Orénoque region, which roughly covers the plains in today’s eastern Colombia as well as the lower part of the Orinoco river. The study describes the missionary work of the Jesuits in its universal context of catholic missions and focuses on the corps spirit of the missionaries in its institutional aspect and its ascetic vocation. Thus, by concentrating on missionary live cycles, more specific historical aspects of apostolic work are investigated. Three sets of questions about evangelical action in its relation to colonization are also raised: the conquest of the Indians, the missionary village’s degree of autonomy or dependence in relation to the laic world, and the political and cultural role of the missions in the establishment of a territorial frontier. Finally, the discourses about the Indians and the pastoral practices are studied.

Aux sources de la pensée chinoise: l‘œuvre du P.de Mailla (1669-1748) et l’histoire des idées européennesMissionnaire jésuite en Chine, le P. de Mailla publia une oeuvre monumentale sur l'histoire de la Chine et l'origine de la culture chinoise. Son Histoire générale de la Chine eut un retentissement considérable en France et en Europe. L'ouvrage s'inscrivait dans la longue liste des travaux érudits publiés par les jésuites sur la Chine. Une polémique naquit cependant à propos des affirmations de l'auteur sur la haute antiquité de la Chine, qui semblait contester la chronologie biblique. La thèse replace l'ouvrage du P. de Mailla dans son contexte historique ; elle en étudie la gestation et la diffusion dans l'espace européen, et tout particulièrement en France. La recherche porte également sur l’influence de la pensée chinoise auprès des écrivains européens, aux XVIIe et XVIIIe siècles. A travers la réception de l’Histoire, on découvre aussi la différence entre deux types de culture philosophique, notamment en ce qui concerne la vision du cosmos et de l'histoire. Des systèmes métaphysiques divergents sont ainsi mis au jour dans une perspective transculturelle, où les effets de miroir prolongent la quête du sens.Mots-clés: mission(missionnaire), histoire, jésuites, chronologie, cosmologie, valeurs, étude transculturelle et interculturelle, dix-septième et dix-huitième / At the source of the Chinese thought: the work of Father Mailla (1669-1748) and the history of european ideasJesuit missionary in China, Father Mailla published a monumental work about chinese history and the origin of Chinese culture. His General history of China had a considerable echo in France and Europe. The book was part of the long list of scholarly works published about China by the Jesuits. However, the polemics were born due to the author's affirmation about chinese high antiquity, who seemed to challenge the biblical chronology.The thesis puts the book of Father Mailla in its historical context; it studied the gestation and the diffusion in the European area, and particularly in France. The Research also focuses on the influence of Chinese thought to the european writers and philosophers in the seventeenth and eighteenth centuries. Through the reception of “history”, we also discover the difference between two types of philosophical culture, particularly with regard to the vision of the cosmos and of the history. The divergent metaphysical systems are brought to light in a transcultural perspective, where the mirror effects extend the search for meaning.Key words. Mission(missionary), history, jesuits, chronology, cosmology, value, intercultural and transcultural studies, seventeenth and eighteenth centuries.

Orientador: Leandro Karnal / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas / Made available in DSpace on 2018-08-27T04:02:11Z (GMT). No. of bitstreams: 1 RuzTorres_EduardoAndres_M.pdf: 2490271 bytes, checksum: d2941fc5c3094cb33dca8f7cbcda4d58 (MD5) Previous issue date: 2015 / Resumo: Nos séculos que antecederam a Idade Moderna, normatizar a figura do demônio foi um processo essencial para os trabalhos evangelizadores de uma Europa heterogênea e que se repetiram nos Andes peruanos do século XVI. Se bem entendemos (dentro do discurso proposto pelos conquistadores) que evangelizar, na perspectiva dos religiosos, tratava-se em resgatar da ignorância e aproximar à população nativa ao único caminho tolerado pelos europeus (a verdadeira religião). Para conseguir este objetivo, se valeram do mal, num movimento aparentemente contraditório, mas que havendo sido uma estratégia longamente usada no Velho Mundo teve resultados excepcionais. O deslocamento de um satanismo comprovadamente utilitário foi parte da construção de um discurso de dominação e aculturação, mas que também permitiu concentrar os esforços políticos e sociais europeus numa guerra cósmica infatigável, permitindo a constante renovação de religiosos e laicos nas terras falsamente edênicas. Neste contexto, agostinianos e jesuítas escutaram o chamado evangelizador procedente do Novo Mundo e empreenderam sistemáticas campanhas em procura deste objetivo, cada ordem evidenciando diferentes mecanismos, mas tendo uma visão bastante aproximada do que era necessário fazer: os primeiros, através, da doutrina; os segundos por meio da missão. Mas tanto os ermitões como os da companhia, sempre esperaram deparar-se com o mal em pessoa, o próprio diabo, mas, ao não poder ter esta batalha real, passou-se à demonização da cultura local / Abstract: In the centuries preceding the Modern Age, regulate the devil¿s figure was an essential process for the evangelizer work in a heterogeneous Europe. This work was replicated in the Peruvian Andes, in the XVIth century. Comprehending (according to the discourse proposed by the conquistadores) that evangelize, in the religious¿ perspective, meant to rescue the native population from ignorance and to introduce it to the only way tolerated by the Europeans (the true religion). To achieve this goal, they took advantage of evil, in a movement apparently contradictory, but already utilized in the Old World, had exceptional results. The displacement of a Satanism proved useful was part of the construction of a domination and acculturation discourse, which also permitted the concentration of European political and social efforts in an indefatigable cosmic war, permitting the constant renovation of religious and laic in the falsely Edenic lands. In this context, augustinians and jesuits heard the evangelizer call coming from the New World and undertook systematic campaigns searching for this objective, each order showing different mechanisms, but possessing a very similar vision concerning what was necessary to do: the former, through the doctrine; the later, through the mission. Although, both the hermits and the society members continually hope to face the evil in person, the devil himself; but, not being able to have this real battle, they moved to the demonization of local culture / Mestrado / Historia Cultural / Mestre em História

O objetivo do presente trabalho é apresentar a monarcomaquia como um instituto jurídico criado no processo verbal de expulsão dos jesuítas em Portugal e França e diferenciá-la da lesa-majestade. Como metodologia utilizase o casuísmo e a contextualização pela metodologia da história dos conceitos através do método indutivo a partir da análise do processo verbal que ocorreu nestes países pois a monarcomaquia não havia sido utilizada antes como fonte do direito. Como resultado podemos caracteriza-la e diferenciá-la do lesamajestade. Concluímos a presente tese no sentido de que a monarcomaquia é criada como um instituto jurídico do absolutismo francês e do despotismo português por conta dos fatos envolvendo a Companhia de Jesus, no contexto de século XVIII, apresentando como sanção a expulsão e a tomada do patrimônio, diferenciando-se do lesa-majestade. / The objective of the present work is to present monarcomaquia as a legal institute created in the verbal process of expulsion of the Jesuits in Portugal and France and to differentiate it from the lese-majesty. As methodology is used casuism and the contextualization by the methodology of the history of the concepts through the inductive method from the analysis of the verbal process that occurred in these countries because monarcomaquia had not been used as a source of law. As a result, we can characterize it and differentiate it from lese-majesty. We conclude this thesis in the sense that monarcomaquia is created as a legal institute of French absolutism and Portuguese despotism on account of the facts involving the Society of Jesus, in the context of the eighteenth century, presenting as a sanction the expulsion and the taking of the patrimony, differentiating itself from lese-majesty.

Baroque piety has been the centre of research of some historians, who tried to describe the main and unique features of this time. They studied some sources to find out that this time`s piety was emotional, Christocentric and using some violent means. The present study tries to find typical virtues of holy people in the Baroque era and so describe the piety and name the character qualities which Jesuit scholars wanted to input and influence so that Czech people follow them. I used structural analysis to separate stories of the lives of saints and find the desired virtues. I found out that most important virtues were taken from the Gospel of Matthew, i.e. mercy, fasting and prayer. The sources tended to describe quite normal people so that there appeared to be some tendency to democratize sanctity. These findings help us to understand features of Baroque piety as well as its influence into the modern times.

Firstly, the present thesis, "The Impact of The Society of Jezus on education in The Czech lands", introduces a person of Ignatius of Loyola, who founded the Society of Jezus, and gives a short overview of events including the establishment of the Society and its expansion mainly in Europe. Concerning this the thesis answers a question of some typical features of The Company. The history of the Society in the Czech lands follows. This chapter also includes some notable Czech members of the Society of Jesus. A view of process of education in the Czech lands introduces a second part of the thesis. In the second part of the thesis there is reflected education though time. There is pointed out the influence of the Society not only on process of school education, but also on process of education in general. However, it is difficult to see all of these in complexity of contemporary education. Moreover, it is not the point of the thesis to cover this complexity of problems of education, so the emphasis is put on some main periods and forms of Jesuits' activities. Considering all of this, of course it is possible to find some disadvantages of their impact on society, but anyway, in this case positive aspects are more noteworthy.