Educational leadership preparation is not an explicit priority in the scholastic formation of future Catholic priests in the Philippines. Consequently, there may be those assigned to lead in parochial mission schools early on in their ordained ministry but lack leadership training and experience. Thus, this study sought to answer the following research questions: What are the experiences of educational leadership successes and challenges of newly ordained Jesuit priests assigned as directors of Jesuit mission high schools in the Philippines? What are the perceptions of newly ordained Jesuit priests assigned as directors of Jesuit mission high schools in the Philippines on how their seminary formation contributed to their preparation as school leaders? This phenomenological research explored the experiences of seven first-time Jesuit school directors of mission high schools in the Southern Philippines and examined their perceptions about the leadership formation that they received as seminarians before being missioned to the ministry of leading high-needs schools in the peripheries of rural Philippines. Through a modified educational leadership preparation framework presented originally by Capper, Theoharis, and Sebastian (2006), I analyzed the qualitative data from the field and determined how the participants’ peculiar leadership experiences and keen assessment of their seminary formation can inform enhancements in the Jesuit leadership formation’s context-specific curriculum, andragogy, and holistic evaluation to prepare future Jesuit educational leaders’ critical consciousness and socially just leadership knowledge and skills. In line with this, I recommended the institutionalization of programmatic leadership training modules for Jesuits before they are missioned as first-time school directors.

Cette thèse présente les réponses données à la question du fondement du possible et de l’impossible dans la scolastique jésuite espagnole de l’époque moderne :en vertu de quels critères jugeons-nous que telle chose ou tel événement sont possibles, alors que tels autres nous paraissent impossibles ou contradictoires ?La double nature de ce travail, philosophique et historique, s’incarne dès lors en deux volumes à la fois distincts et complémentaires. Le premier volume est consacré à l’analyse philosophique des différentes réponses apportées au problème du possible, entre les premiers pas académiques de la Compagnie de Jésus espagnole jusqu’à son expulsion définitive du royaume en 1767. Après quelques préliminaires généraux sur le développement institutionnel et doctrinal de la scolastique moderne, on y présente successivement les solutions des écoles dominicaine et franciscaine espagnoles du XVIe siècle avant de passer aux différents grands modèles jésuites :les synthèses de Gabriel Vázquez et Francisco Suárez ;l’émergence d’un courant ultra-essentialiste ;la critique inspirée par le nominalisme de Pedro Hurtado de Mendoza ;le développement d’une ontologie conditionnaliste par Juan de Lugo et ses nombreux élèves ;la critique néo-augustinienne de toutes les traditions antérieures par Antonio Pérez et ses nombreux élèves ;le développement d’une ontologie des états de choses par Sebastián Izquierdo ;et enfin le développement d’une série d’autres solutions marginales à la fin du XVIIe siècle. Le travail se clôture sur l’expulsion d’Espagne de la Compagnie de Jésus en 1767 et par quelques réflexions sur la « migration » de ces problématiques vers l’Europe Centrale. <p>Le second volume est quant à lui purement historique et textuel. Il propose l’édition de différents textes, tirés d’ouvrages imprimés anciens ou bien de manuscrits inédits, rédigés par vingt des principaux auteurs engagés dans la querelle des possibles, à savoir, dans l’ordre chronologique :F. Albertini, P. Hurtado de Mendoza, J. de Lugo, R. de Arriaga, Th. Compton Carleton, A. Pérez, F. de Oviedo, M. de Elizalde, T. González de Santalla, T. Muniesa, S. Mauro, S. Izquierdo, G. de Ribadeneira, I.F. Peinado, J. de Sousa, A. Sémery, J. de Campoverde, E. Láriz, Á. Cienfuegos et J. Rufo. Chaque édition de texte est précédée d’une biographie intellectuelle retraçant les principales étapes de la carrière de l’auteur, avec des indications sur ses maîtres, collègues et disciples, ainsi que sur le contexte institutionnel de son enseignement. L’ensemble est précédé d’une étude sur les rapports entre les cours imprimés et manuscrits dans la tradition scolastique moderne. <p>Un troisième et court volume se compose d’un bref « who’s who » scolastique ainsi que d’une bibliographie générale, reprenant toutes les sources primaires et secondaires utilisées.<p> / Doctorat en philosophie et lettres, Orientation philosophie / info:eu-repo/semantics/nonPublished

Ce mémoire examine l’ethos d’historien de François Du Creux dans ses Historiæ canadensis publiées en 1664. Cette œuvre relativement peu connue, qui consiste, pour une bonne part, en une réécriture latine des Relations jésuites de Nouvelle-France, pose des problèmes de statut et de finalité découlant notamment des transformations que connaissait l’écriture de l’histoire à l’époque de Du Creux. L’étude de l’ethos est ici envisagée comme un moyen d’aborder les grands enjeux de l’œuvre en précisant le projet auctorial lié au statut de l’historien. À partir des occurrences de la première personne dans les pièces liminaires et dans le corps du texte, nous dégageons d’abord les trois statuts énonciatifs de la figure auctoriale, en tant que Français, Jésuite et historien. Ces statuts évoquent des questions religieuses et politiques, souvent polémiques, qui sont associées à la Compagnie de Jésus au xviie siècle. L’auteur les convoque pour établir son autorité en se référant à sa tâche d’historien, en défendant ses positions sur les questions qui concernent son ordre et en faisant valoir sa familiarité avec les acteurs et les faits historiques. Nous montrons enfin comment les figures adoptées par l’auteur orientent la lecture des événements racontés et affinent la compréhension de la visée de l’œuvre. / This thesis examines the ethos François Du Creux as a historian in his Historiæ canadensis published in 1664. This relatively unknown work, which mostly consists of a rewriting of the New France Jesuits’ Relations, presents problems of status and purpose largely derived from the transformations that were characteristic of the writing of history in Du Creux’s time. The study of the ethos is used here as a way to address the key issues of the book by clarifying the authorial work associated with the status of the historian. First, we have drawn from occurrences of verbs in the first person in the introductory pieces and the main text three descriptive statuses of the authorial figure: Frenchman, Jesuit, and historian. Theses statuses are linked to religious and politic matters, often controversial, that were associated with the Society of Jesus during the 17th century. Du Creux invokes them to establish his authority by citing his historian function, by defending his positions on matters that concern his order, and by asserting his familiarity with the historical players and facts. Lastly, we demonstrate how the figures used by Du Creux guide the reader’s understanding of the events that are described and deepen the comprehension of the work’s aim.

ABSTRACT THE ARCHITECTURE OF KNOWLEDGE: THE JESUIT COLLEGE OF OAXACA (XVI-XIX CENTURIES). By Marina Mellado Corriente, MA. A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Art Historical and Curatorial Studies at Virginia Commonwealth University. Virginia Commonwealth University, 2015 Major Director: Michael Schreffler, Associate Professor, Department of Art History The educational endeavor that the Jesuits – members of the religious order known as the Society of Jesus – carried out in Mexico in the course of the colonial period, when this territory belonged to the Viceroyalty of New Spain (sixteenth to nineteenth centuries), was exceptional. Even though this endeavor has been extensively studied, not much has been written about the edifices, and their significant artistic contents, that not only facilitated the endeavor, but also allowed it to thrive. With the aim of contributing to fill that gap in the scholarly literature, this study engages in an artistic and architectural examination of one among the dozens of school complexes that the Jesuits built and decorated in New Spanish territory: the College of Oaxaca. This establishment was the primary educational institution in one of the most prosperous cities of the viceroyalty, and it ranked third in importance among the colleges that the Jesuits founded in New Spain, representing a clear example of the process of spiritual, intellectual and material expansion that the Society of Jesus carried out in Spanish America. By locating, transcribing and interpreting primary sources (primarily inventories and commissions for works of art) that have not been noticed before or have remained unpublished, and by analyzing the material remains that have survived to this day, it has been possible to reveal that the former Jesuit complex – which today serves, simultaneously, as an apartment building, an indoor parking, a series of storefronts, and a church served by a community of Jesuits – once featured a significantly rich artistic and architectural program, the result of assimilating, but also of rejecting, local and Jesuit traditions. This program, unfortunately, has been progressively disappearing since the expulsion of the Jesuits from Oaxaca in 1767.

This work deals with the iconographic programme of the Jesuits in the baroque sculptural decoration of Svatá Hora (Holy Mountain). The first chapter is devoted to the literature, which has been written about Svatá Hora (Holy Mountain) near Pribram. The next chapter talks of the history of the pilgrimage site before the Society of Jesus became active there, after its arrival in 1647 until its suppression in 1773. It was also opportune to deal with the history of Svatá Hora (Holy Mountain) during the period of the provosts in the years 1773 - 1861. I also dealt at least in outline form with the years 1871-1950, when the Redemptorists administered Svatá Hora (Holy Mountain) and made significant changes to the iconography of the compound. In the following chapter, I devoted myself to the building and artistic activities during the time of the priests of the Society of Jesus. A separate chapter is dedicated to the illustration and veneration of Our Lady of Svatá Hora (Holy Mountain). In another work, I focused primarily on the individual sculptural decorations of the pilgrimage site and its iconographic illustrations. Individual sub-chapters deal with the Marian Pillar, the Calvary statue, the Upper Terrace inside the ambit, the Prague and the Breznice Gates. In the last chapter, I dealt with the...

Esta tese propõe uma reflexão e análise sobre as estratégias lúdicas utilizadas, pelos primeiros jesuítas, para educar e catequizar os nativos da América portuguesa do século XVI, entre 1549 a 1579. O período escolhido marca a chegada de Manoel da Nóbrega e a presença de José de Anchieta na Colônia. Durante o processo de análise observamos as influências da educação humanística do Renascimento na elaboração e desenvolvimento da pedagogia inaciana, voltada para um aprendizado prazeroso. Verificamos que os primeiros documentos elaborados por Inácio de Loyola foram instrumentos que alicerçaram a pedagogia e as normas gerais da Companhia de Jesus, e merecem destaque por terem legitimado a elaboração da Ratio Studiorum; modelo pedagógico vigente a mais de quatrocentos anos nos colégios jesuíticos, formando leigos e religiosos. Verificamos nas correspondências e documentos do século XVI que o catequizar e o educar dos nativos da América portuguesa se deram a partir da pedagogia jesuítica que privilegiava as estratégias lúdicas, tais como o teatro, o coral, o canto, as danças, a música, entre outras ações, promovendo a interação e a simbiose entre a cultura indígena e a cultura europeia. Analisamos o teatro anchietano, utilizado como estratégia lúdica antes mesmo do ensino da leitura, da escrita e do contar. / This theory proposes a reflection and analysis on the entertainment strategies used by the first Jesuits to educate and to catechize the natives of Portuguese America of the XVI century, between 1549 to 1579. The chosen period marks the arrival of Jesuit Priest Manuel da Nóbrega and the presence of the Jesuit missionary José de Anchieta in the then Portuguese Colony, now Brazil. During the analysis process, we have observed the influences of the humanistic education of the Renaissance in the preparation and development of the Ignatian pedagogy turned to a pleasurable apprenticeship. We noted that the first documents prepared by Ignatius of Loyola, were instruments that laid the pedagogy foundations and the general standards of the Company of Jesus and deserve distinction because of having legitimized the preparation of the Ratio Studiorum, a pedagogic model in force for over four hundred years in the Jesuitical colleges, forming laymen and monks. We notice in the correspondence and documents of the XVI century that catechizing and educating the natives of Portuguese America happened from the Jesuitical pedagogy which was privileging entertainment strategies such as theater, corals, singing, dancing and the music amongst other actions promoting this way the interaction and the symbiosis between the native culture and the European culture. We analyzed the Anchietan Theater used as entertainment strategy even before the teaching of reading, writing and arithmetic.

Esta tese propõe uma reconstituição da história da flauta doce no Brasil entre 1550 e 1970. Na primeira parte averiguamos a presença da flauta doce no período colonial, sobretudo no âmbito das missões jesuítas. Demonstramos que a flauta foi usada principalmente por crianças indígenas, como complemento à catequese e preparação para a prática musical da liturgia. Foram abordados aspectos como metodologia de educação, repertório provável e origem dos instrumentos utilizados. Enumeramos também algumas possibilidades de uso da flauta doce em ambientes não jesuítas entre os séculos XVI e XVIII. Na segunda parte discorremos sobre a flauta doce baixo que faz parte do acervo da Escola de Música da UFRJ, doada em 1896 por Leopoldo Miguez. Para concluir, apresentamos um abrangente panorama do retorno da flauta doce ao cenário musical brasileiro no século XX. Através de entrevistas e consultas com várias personalidades que se destacaram em ações pró-instrumento, elaboramos um percurso da flauta doce pelos estados do Rio Grande do Sul, Santa Catarina, Paraná, São Paulo, Rio de Janeiro, Minas Gerais, Bahia, Pernambuco, Ceará e Rio Grande do Norte. Observamos que os pioneiros da flauta doce no século XX eram, em sua maioria, imigrantes europeus ou alunos destes imigrantes, sem formação específica no instrumento. Apontamos os ambientes onde a flauta doce circulou entre as décadas de 1950 e 70, reiterando sua vocação de instrumento musicalizador e conquistando espaço como instrumento artístico. / This dissertation proposes a reconstitution of the recorder history in Brazil between 1550 and 1970. At first, we have investigated the presence of the recorder in the colonial period, especially in Jesuit missions. We have shown that the recorder was used mainly by indigenous children as a complement to catechesis and preparation for the practice of the liturgy. We have discussed aspects such as education methodology, probable repertoire and origins of the instruments used there. We also enumerated some possibilities of recorder practice in non-Jesuit environments in the 16th and 18th centuries. In the second part we talk about the bass recorder that belongs to the Music School of UFRJ, donated in 1896 by the composer Leopoldo Miguez. At the end, we present a comprehensive overview about the return of the recorder to the Brazilian music scene in the 20th century. Through interviews and consultations with several personalities who excelled in pro-instrument actions, we have developed a recorder tour through the states of Rio Grande do Sul, Santa Catarina, Paraná, São Paulo, Rio de Janeiro, Minas Gerais, Bahia, Pernambuco, Ceará and Rio Grande do Norte. We observed that the pioneers of the recorder in the twentieth century were mostly European immigrants or students of these immigrants, with no specific instrumental training. We point out the spaces where the recorder circulated between 1950s and 70s, reiterating its vocation as first instrument and gaining prestige as an artistic instrument.

Submitted by SBI Biblioteca Digital (sbi.bibliotecadigital@puc-campinas.edu.br) on 2018-04-12T17:21:23Z No. of bitstreams: 1 LAIS DA SILVA LOUREN?O.pdf: 3680367 bytes, checksum: b27c93094653f6877ebbe136d185e51d (MD5) / Made available in DSpace on 2018-04-12T17:21:23Z (GMT). No. of bitstreams: 1 LAIS DA SILVA LOUREN?O.pdf: 3680367 bytes, checksum: b27c93094653f6877ebbe136d185e51d (MD5) Previous issue date: 2017-12-11 / Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior - CAPES / The present research, looks for analyze the trajectory of Jesuit clergy, settled down in Itu since the ?return? of the Order in 1856 to 1918, when themselves moved to S?o Paulo. Before, as one of the most important shelters of the regalist clergy formation ? like Diogo Ant?nio Feij? ? Itu, became one of the focal point of Jesuits? setting in the moment of the Order?s return to Brazil. This fact reveals itself inside the ultramontane revolts context, starting in 1844, when the priority guidelines was the normalization of clergy formation, the affirmation papal infallibility and the subordination of the church to Rome. Those remodels were realized through the actions from different people, including the laymen ? presents inside the Christian brotherhood ? and religious orders, that settled in Brazil since the second half of XIX century, as well. Between of them, the Jesuits had a remarkable role inside south of Brazil and then, in Itu small village, where it used to be the stage of ultramontane actions. Using the background of that moment, when happened the transition related of the mindset changing about the church and its relationship with the state ? process called ?Romanization? by historiography ? this research, attempts to understand which were the methods of Itu's Jesuits Clergy, figuring out the intern strategies suggested by them and between them which ones, the education and the media were the most fundamental ones. Through the analyze of the religious speech proposed by Orlandi (1983), it looks to comprehend the articulations between the fundamental elements of Order, the instructions from Rome (the dictates of Pope Pio IX, since the Encyclical Quanta Cura by the September convention od 1864, followed by Syllabus Errorum) and, the local contingencies of Itu?s society. It still aims observing the conflict of the dynamic between the representative of the Order and the power instances in local and provincial aspects, minding this action did not restrict only the religious field, ?cause this relation was determined also by the deep and complex relationship of religion and politics as Pierre Bourdieu alerts. In the same way, seeks to understand how the doctrine aspect, based in the order tradition, was modeled and influenced by new representative ideals in occidental modernity, as the progress, the science and the education. Therefore, this research shall collaborate with the comprehension of the assumed directions by ultramontanes reforms happened in Brazil during the XIX century, and the problematization of concepts solidified in historiography about the ?Romanization? process. / A presente pesquisa busca analisar a trajet?ria dos cl?rigos jesu?tas instalados em It?, desde o retorno da Ordem, em 1856, at? 1918, quando transferem-se para S?o Paulo. Antes um dos principais redutos da forma??o regalista de cl?rigos ? como de Diogo Antonio Feij? ?, It? tornou-se um dos locais de fixa??o dos jesu?tas no momento do retorno da Ordem ao Brasil. Tal fen?meno se insere no contexto das reformas ultramontanas, iniciadas em 1844, cujas principais diretrizes eram: a normatiza??o da forma??o clerical, a afirma??o da infalibilidade papal e a subordina??o da Igreja a Roma. Tais reformas foram realizadas atrav?s da a??o de diversos atores, n?o podendo dispensar a participa??o de leigos ? presentes nas irmandades ? e das Ordens Religiosas, as quais instauraram-se no Brasil a partir da segunda metade do s?culo XIX. Dentre estas, os jesu?tas exerceram papel marcante no sul do Brasil e na ent?o Vila de It?, local que se tornara palco da atua??o ultramontana. Tomando como pano de fundo o momento em que se verificava uma transi??o em rela??o ? orienta??o do modelo de Igreja Cat?lica proposto, bem como de seu relacionamento com o Estado - processo denominado pela historiografia como ?romaniza??o? -, a presente pesquisa buscar? compreender quais as estrat?gias de atua??o adotadas pelos cl?rigos jesu?tas instalados em It?, dentre as quais a imprensa e a educa??o demonstraram-se fundamentais. Atrav?s da an?lise do discurso religioso proposta por Orlandi (1983), buscou-se compreender as articula??es entre os princ?pios fundamentais da Ordem, as orienta??es provindas de Roma (os ditames do Papa Pio IX, a partir da enc?clica Quanta Cura de 8 de dezembro de 1864, seguida pelo Syllabus errorum) e as conting?ncias locais da sociedade ituana. Visa, ainda, observar a din?mica conflitiva entre os representantes da Ordem e as inst?ncias do poder local e provincial, compreendendo que sua a??o n?o se restringiu ao campo religioso, j? que tamb?m fora determinada pelas profundas e complexas rela??es entre este campo e o pol?tico, conforme alerta Pierre Bourdieu. Da mesma forma, visa compreender como o aspecto doutrin?rio, baseado na tradi??o da Ordem, fora moldado e influenciado pelos novos ideiais em voga representativos da modernidade ocidental, tais como o progresso, a ci?ncia e a educa??o. Dessa forma, a presente pesquisa busca colaborar na compreens?o dos rumos assumidos pelas reformas ultramontanas ocorridas no Brasil durante o s?culo XIX, bem como na problematiza??o de interpreta??es consagradas pela historiografia sobre o processo de ?romaniza??o?.

Submitted by Eunice Novais (enovais@uepg.br) on 2018-08-20T23:36:22Z No. of bitstreams: 2 license_rdf: 811 bytes, checksum: e39d27027a6cc9cb039ad269a5db8e34 (MD5) NataliaOliveira.pdf: 20124319 bytes, checksum: 866c1e23eda49a8741f1a48221f4f92c (MD5) / Made available in DSpace on 2018-08-20T23:36:22Z (GMT). No. of bitstreams: 2 license_rdf: 811 bytes, checksum: e39d27027a6cc9cb039ad269a5db8e34 (MD5) NataliaOliveira.pdf: 20124319 bytes, checksum: 866c1e23eda49a8741f1a48221f4f92c (MD5) Previous issue date: 2018-06-28 / O objetivo desta tese é discutir a participação e contribuição do Padre Leonel Franca(1893-1948), durante as décadas de 20 a 40 do século XX – especificamente entre 1923 e 1948, enfatizando sua atuação no campo educacional brasileiro. Para tanto, considera-se a trajetória intelectual deste padre, integrante da Companhia de Jesus, particularmente em sua atuação na esfera pública para defender a posição da Igreja Católica nos debates da educação brasileira e do Ensino Religioso. O jesuíta é considerado como orientador de uma geração de intelectuais católicos e mediador das demandas eclesiásticas e imperativos do governo Getúlio Vargas. Os critérios para delimitação temporal são a data de sua ordenação (1923) e o ano em que se efetivou Reitor da Pontifícia Universidade Católica (1948), da qual – também – foi fundador, consonante a isso sua morte, aos 55 anos. Esta tese tem como principais fontes, correspondências, notas de leitura e anotações – localizadas em diário particular – no Arquivo da Província dos Jesuítas no Brasil, com sede no Rio de Janeiro. O acervo documental é composto por pertences e manuscritos de padres jesuítas do país todo, dentre eles Padre Leonel Franca; são mantidos sob responsabilidade dos representantes desta Ordem no país. Além do material citado, considerou-se a obra produzida ao longo de sua trajetória. No que diz respeito às estratégias de análise desta produção, são desenvolvidas considerações com base na perspectiva do sociólogo Pierre Bourdieu, particularmente ao compreender este padre jesuíta como um mediador. São utilizados os conceitos de habitus, campo e capital para entender suas ações sociais em favor dos interesses da Igreja Católica. Além disso, discute-se a sua rede de sociabilidade, utilizada pelo integrante da Companhia de Jesus, ao transitar nos mais variados meios sociais e culturais. Demonstra-se, inicialmente, como o jesuíta iniciou sua formação que proporcionou, mais tarde, transitar nos campos políticos e educacionais a fim de atingir conquistas religiosas. Em seguida, é apresentada a projeção do padre na estrutura e os formatos de sua rede de sociabilidade ao alcançar argumentos que justifiquem sua atuação política no que tange à educação brasileira. E, por fim, sua consagração por meio da reverberação de suas produções, no que diz respeito ao Ensino Religioso e à criação de uma universidade católica para atingir a configuração desejada de uma sociedade católica. Franca estabeleceu uma rede ampla de contatos para sistematizar e projetar o programa educativo da Igreja e isso foi possível via relações diretas com o Estado. Este padre jesuíta, considerado pelos críticos literários “o polemista” do século XX, consolidou sua trajetória intelectual trilhando o caminho da racionalidade jesuítica, travando embates e alianças com o Estado e firmando seu legado nas conquistas em favor da Igreja Católica, em diferentes esferas do mundo social. / The aim of this thesis is to discuss the participation and contribution of Father Leonel Franca (1893-1948), during the XX century - specifically between 1923 and 1948, emphasizing his performance in the Brazilian educational field. For doing so, it is taken into consideration his intellectual trajectory, as a member of the Society of Jesus, particularly in his performance in the public sphere to defend the Catholic Church’s position in the debates of the Brazilian education and the Religious Teaching. The Jesuit is considered the guide of a Catholic intellectuals generation and the mediator of the ecclesiastical demands and imperatives of Getúlio Vargas’ government. The criteria for the temporal delimitation are the date of his ordination (1923) and the year he became the Pontifícia Universidade Católica’s Chancellor (1948), of which - also - was a founder, consonant to this his death, at the age of 55. This thesis has as its main sources correspondences, reading notes and annotations - localised in his journal - in Arquivo da Província dos Jesuítas no Brasil, whose head office is in Rio de Janeiro. The documental collection is composed by belongings and manuscripts of Jesuit priests from the whole country, among whom is Father Leonel Franca; and also are kept under responsibility of the representants of this Order in the country. As well as the mentioned material, what was also considered was his work over his trajectory. Concerning the analytical strategies of this production, considerations are developed based on Pierre Bourdieu’s sociological perspective, particularly in order to comprehend this Jesuit priest as a mediator. Herein concepts such as habitus, field and capital are used to understand his social actions in favour of the Catholic Church’s interests. Furthermore, it is discussed Franca’s sociability web, used by any member of the Society of Jesus transiting in the most various social and cultural environments. It is demonstrated, initially, how the Jesuit started his education which proportioned to him, later, transit in the political and educational fields in order to reach religious accomplishments. Thereafter, it is presented the Father’s projection in the structure and the formats of his sociability web reaching arguments which justify his political acting concerning Brazilian Education. Lastly, his consecration through the reverberation of his works, concerning the Religious Teaching and the creation of a Catholic university to reach the desired configuration of a Catholic society. Franca established a wide contacts web to systematize and project the Church’s educative program and that was made possible through direct relations with the State. This Jesuit Father, considered by the literary critics “the polemicist” of the XX century, consolidated his intellectual journey treading the Jesuitical rationality path, engaging war and alliances with the State and firming his legacy in the conquest in favour of the Catholic Church, in different social spheres of the social world.

Made available in DSpace on 2016-04-27T19:30:28Z (GMT). No. of bitstreams: 1 Jorge Luzio Matos Silva.pdf: 10358496 bytes, checksum: 06ca1047eb6b07e5892106cecc164fbd (MD5) Previous issue date: 2011-10-24 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The maritime expansion of the Kingdom of Portugal overseas which resulted in the discoveries of Portuguese America and the ocean routes to Africa and Asia, produced the flow of a commercial network that constituted the Portuguese Colonial Empire. Intra-colonial relations were created and from these emerged a multicultural commercial exchange that determined the cultural roundness and permeability consequent of the traffic of navigators, missionaries and goods in the Atlantic and Indian Ocean. The latter also served in promoting a deep interaction between East and West through the daily routines of the ports and ships, with repercussions on practices and customs. This research examines ivory in the world Portuguese, from Africa to Índia through the Goa-Salvador intra-colonial relations in the Carreira da Índia so as to observe the impact of indo-portuguese iconography on ivory made in Índia and their influence in the local craftwork as brazilian material culture / Os prolongamentos ultramarinos do Reino de Portugal, em plena expansão marítima que resultou nos descobrimentos da América portuguesa e nas rotas oceânicas para África e Ásia, produziram o fluxo de uma rede comercial que constituiu o Império colonial português. Relações intracoloniais foram tecidas e destas surgiu um intercâmbio mercantil multiculturalista que determinou as circularidades e as permeabilidades culturais provenientes do trânsito de navegadores, missionários e mercadorias, no Atlântico e Índico, promovendo uma profunda interação Oriente e Ocidente através do cotidiano dos portos e das naus, com repercussão em práticas e costumes. Esta pesquisa analisa o marfim no mundo português, da África ao subcontinente indiano e percorre a Carreira da Índia no intervalo Goa - Salvador, para observar o impacto da iconografia indo-portuguesa em marfim procedente da Índia, na Bahia, influenciando a produção artesanal local e participando da formação da cultura material do Brasil