Orientador: Fernando Antonio Novais / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Economia / Made available in DSpace on 2018-08-08T20:19:57Z (GMT). No. of bitstreams: 1 Pinheiro_JoelyAparecidaUngaretti_D.pdf: 2067887 bytes, checksum: 336ac1f2f94710bb4ffdc5d2df469db4 (MD5) Previous issue date: 2007 / Resumo: O presente trabalho analisa os conflitos entre jesuítas e colonos, que ocorreram após a promulgação o breve do Papa Urbano VIII, Commissum Nobis, de 22 de abril de 1639, sobre a ¿Liberdade dos Índios da América¿, que ameaçava de excomunhão todo aquele que tivesse um índio como cativo. As zonas de conflito estudadas, correspondem hoje em dia aos estados do Maranhão, Rio de Janeiro e São Paulo. O cerne desses conflitos estava centrado na tensa relação entre colonos e os membros da Companhia de Jesus, por causa da administração da mão-de-obra indígena. As leis que regulavam o cativeiro indígena oscilavam entre a liberdade e a escravidão do índio, favorecendo ora os jesuítas, ora os moradores da colônia. Esses acontecimentos ocorreram no processo de colonização da América Portuguesa, dentro do Antigo Sistema Colonial, cujo tipo de regime de trabalho adotado era o trabalho compulsório / Abstract: The present work analyses the conflicts between the Jesuits and the ¿colonos¿, that happened after the publication of the document from Urbano VIII, Commissum Nobis, in 22/04/1639, about the freedom of the Americans Indians, which threatened with excommunication everyone that held a Indian as a slave. The studied zones of conflicts correspond the modern Brazilian States of Maranhão, Rio de Janeiro e São Paulo. The essence of these conflicts were in the difficult relationship between the ¿colonos¿ and the members of Jesus Company, about the Indians labour administration. The laws that controlled the Indian slavery hesitated between the freedom and the slavery of the Indians, and sometimes had been benefitted also the Jesuits and also the ¿colonos¿. All these events happened in the Portuguese America Colonization, inside of the Old Colonial System, which labour that had been adopted was the compulsory labour / Doutorado / Historia Economica / Doutor em Economia Aplicada

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-10-17T11:15:52Z No. of bitstreams: 1 iversongeraldodasilva.pdf: 464423 bytes, checksum: f0858b8224c8442765c4303e7b4e03a1 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-10-22T13:10:09Z (GMT) No. of bitstreams: 1 iversongeraldodasilva.pdf: 464423 bytes, checksum: f0858b8224c8442765c4303e7b4e03a1 (MD5) / Made available in DSpace on 2016-10-22T13:10:09Z (GMT). No. of bitstreams: 1 iversongeraldodasilva.pdf: 464423 bytes, checksum: f0858b8224c8442765c4303e7b4e03a1 (MD5) Previous issue date: 2008-11-20 / Esta dissertação centra sua análise na obra do padre oratoriano Luís Antônio Verney, O Verdadeiro Método de Estudar (1746) – especificamente no que tange aos temas da ciência moderna e da jurisprudência. O livro foi escrito e tido como oposição ao pensamento neoescolástico, representado pelos jesuítas, e detentora de um cunho filosófico alinhado com a filosofia moderna de fins do século XVII e início do século XVIII. Esta pesquisa questiona tal idéia, argumenta que tais temas, presentes na referida obra, fazem parte de um projeto em convergência com o pensamento oriundo da Ordem Oratoriana em Portugal, que por sua vez se aproximava do pensamento do Estado Português contra a Ordem dos Jesuítas e a favor de uma chamada “Ciência” e “Filosofia” “modernas”. Busco demonstrar que, embora declarando sua adesão a uma idéia “moderna” e alinhada com o tempo em que estava inserido, Verney se apropriou não só das idéias ditas “modernas” como daquelas idéias provenientes da neoescolástica, ou seja, não rompendo e/ou não abrindo mão do conhecimento estabelecido pelo pensamento jesuítico, para propor um meio de superação do sistema educacional inaciano. Por essas características, o consideramos como um singular representante do que aqui conceituamos como Ilustração Católica. / This dissertation analyses the work The True Method for Studying (1746) (O Verdadeiro Método de Estudar) of the Father oratorian Luis Antonio Verney, - specifically with regard to issues of modern science and jurisprudence. The book was written and considerate as an opposition to thinking neoescolastic, represented by the Jesuits, and as aligned with the philosophy modern of the end of the seventeenth century and beginning of the eighteenth century. This research questions this idea, argues that such themes, present in that work, are part of a project on convergence with the thought arises from the Order Oratorian in Portugal, which in turn approached the thought of Portuguese rule against the Jesuit Order and call for a "Science" and "Philosophy" "modern". We try to demonstrate that, while declaring their adherence to an idea "modern" and aligned with his time, Verney been appropriated not only the ideas called "modern" as these ideas from neoescolastic, not breaking and / or not open-hand knowledge of thought established by Jesuit, to propose a means of overcoming the Ignatian educational system. For these characteristics, the Verney’s work is representative of that we defined as Catholic Illustration.

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 Renata Lopes (renatasil82@gmail.com) on 2016-03-29T11:52:56Z No. of bitstreams: 1 brenomachadodossantos.pdf: 3023681 bytes, checksum: d99dd1283017b88720f4b01444434376 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-04-24T02:46:04Z (GMT) No. of bitstreams: 1 brenomachadodossantos.pdf: 3023681 bytes, checksum: d99dd1283017b88720f4b01444434376 (MD5) / Made available in DSpace on 2016-04-24T02:46:04Z (GMT). No. of bitstreams: 1 brenomachadodossantos.pdf: 3023681 bytes, checksum: d99dd1283017b88720f4b01444434376 (MD5) Previous issue date: 2013-11-14 / FAPEMIG - Fundação de Amparo à Pesquisa do Estado de Minas Gerais / Não sem razão, quando se fala em jesuítas na Amazônia portuguesa seiscentista, o que se evoca imediatamente são as figuras dos padres Figueira, Vieira e Bettendorff, largamente reconhecidos como os grandes protagonistas da Missão do Maranhão e Grão-Pará naquele século, seja por suas valiosas produções textuais, aliás amplamente divulgadas, seja por terem colaborado ativamente e, em circunstâncias particulares, para a implantação do projeto jesuítico naquelas partes da Colônia. Avançando nessa direção, esforço-me por inserir a figura desconhecida do padre Manuel Gomes entre os personagens-chave daquela empresa, situando-o ao lado de Luís Figueira. Diante da importância da escrita entre os membros da Companhia de Jesus como meio privilegiado de comunicação, ação e registro, o objetivo central desta tese consiste em analisar o corpus epistolar dos padres Luís Figueira, Manuel Gomes e Antônio Vieira, bem como a Crônica do padre João Felipe Bettendorff, com vistas a identificar alguns dos principais propósitos perseguidos por esses textos referentes à Missão do Maranhão e Grão-Pará durante o século XVII e apreender as operações discursivas mobilizadas por seus autores para tanto. E, ao fazê-lo, colocando em evidência a trajetória e os feitos de tais inacianos, almejo contribuir com a historiografia que trata da Companhia de Jesus na Amazônia portuguesa, chamando a atenção para o fato de que seus referidos escritos foram construídos de modo a desempenhar papéis estratégicos em atenção a interesses e desafios do projeto jesuítico na região Norte da Colônia, em contextos específicos, ao longo do Seiscentos. / Not without reason, when talking about Jesuits in the seventeenth-century Portuguese Amazon, what immediately comes to mind are the figures of Fathers Figueira, Vieira, and Bettendorff, widely recognized as the great protagonists of the Mission of Maranhão and Grão-Pará in that century, whether for their valuable written works, as well widely publicized, or for having actively collaborated, and under special circumstances, in establishing the Jesuit project in those parts of the Colony. Proceeding in that direction, I am attempting to include the unknown character, Father Manuel Gomes, among the key figures of that enterprise, placing him alongside Luís Figueira. Given the importance of writing among the members of the Society of Jesus as a privileged instrument of communication, action, and record keeping, the principal goal of this thesis is to analyze the epistolary corpus by Fathers Luís Figueira, Manuel Gomes, and Antônio Vieira, as well as the Crônica by Father João Felipe Bettendorff, in order to identify some of the principal aims of such texts related to the Mission of Maranhão and Grão-Pará during the seventeenth century, and to understand the discursive means employed by their authors to do so. And, in so doing, by placing in evidence the course and the achievements of these Ignatians, I strive to contribute to the historiography concerning the Society of Jesus in the Portuguese Amazon, calling attention to the fact that their abovementioned writings were constructed in order to fulfill strategic roles in attending to the interests and challenges of the Jesuit project in the Northern Region of the Colony, in specific contexts, throughout the 17th century.

Orientador: Águeda Bernardete Bittencourt / Dissertação (mestrado) - Universidade Estadual de Campinas, Faculdade de Educação / Made available in DSpace on 2018-08-19T19:43:34Z (GMT). No. of bitstreams: 1 Canto_PaulodeTarsoLeitedo_M.pdf: 1806091 bytes, checksum: bd365b565cebaa43c2ee8fec3f7cd2bc (MD5) Previous issue date: 2011 / Resumo: Este trabalho se propõe, por meio da biografia do Padre Edward John Dougherty Junior, jesuíta radicado no Brasil desde o final da década de 1960 - um dos primeiros missionários a trazer ao Brasil a Renovação Carismática Católica -, a descrever os passos dados na criação de uma associação leiga católica (Associação do Senhor Jesus) e de um canal de TV (Centro de produção Televisiva Século XXI) para divulgação da fé. Considerando o fato de esse religioso ser o empresário responsável pela fundação e pelo desenvolvimento dessas empresas, destacar-se-ão os agentes sociais ali implicados. Dessa maneira, esta dissertação trata a história desse jesuíta - seu interesse pelo sacerdócio, sua intenção de ser empresário, de estudar Administração de Empresas e de ser atleta -, tendo como referência a concepção weberiana de vocação vista como profissão e esta, concebida como missão a ser desempenhada para a confirmação da eleição por parte de Deus, dentro do que se chama Teologia da Predestinação; toma sua análise particular sobre os dons e os carismas; e estuda o papel do padre em contraposição ao do profeta. / Abstract: This study aims, through the biography of Father Edward Dougherty John Junior, a Jesuit living in Brazil since the late 1960s - one of the first missionaries to Brazil to bring the Catholic Charismatic Renewal - to describe the steps in creating a Catholic lay association (Association of the Lord Jesus) and a TV (television production Center Century XXI) for spreading the faith. Considering the fact that religion is the entrepreneur responsible for founding and development of these companies will be highlighting the social workers there implicated. In this manner, this dissertation is the story of Jesuit - his interest in the priesthood, his intention to be an entrepreneur, to study Business Administration and be an athlete - with reference to the Weberian sense of vocation as a profession and is designed as a mission to be performed to confirm the election by God, in what is called Theology of Predestination; takes his analysis on the particular gifts and charisms, and studies the role of the priest as opposed to the prophet. / Mestrado / Educação, Conhecimento, Linguagem e Arte / Mestre em Educação

Apparues en 1563, sous la forme d’associations d’élèves de collèges jésuites, les congrégations mariales se développent rapidement dans le contexte de la Réforme catholique, en s’étendant à l’ensemble des fidèles, encadrés selon leur âge et milieu social. Encouragées par la papauté, les autorités civiles et religieuses, comme « un rempart contre les hérétiques », ces congrégations restent liées entre elles du fait de leur agrégation à la congrégation, initiale, du Collège romain (Prima Primaria). Ses membres suivent les mêmes Règles communes, et ils bénéficient de ses indulgences. En se soumettant à divers exercices, et en s’obligeant à une vie spirituelle exemplaire, ils créent l’émulation dans leur entourage familial et professionnel. En France, les congrégations mariales s’implantent prioritairement dans les lieux destinés à l’éducation et sur les frontières entre catholiques et protestants, en premier lieu, pour former les futures élites chrétiennes et gagner les élites urbaines. Fondée, vers 1630, dans la maison professe des jésuites de Paris, la Congrégation des Messieurs rassemble les dévots des classes dirigeantes de la capitale. Parmi ceux-ci, on relève plusieurs grandes figures qui s’inscrivent, conjointement, dans d’autres cercles dévots, comme la Compagnie du Saint-Sacrement. Souvent, au sortir de leurs études dans les collèges jésuites, s’étant élevé socialement, ces dévots poursuivent leur vie congréganiste, en s’appuyant sur leur parenté et leurs relations, pour s’efforcer d’agir dans la cité vers une perfection chrétienne. Cette sociabilité, poursuivie de génération en génération, est d’autant plus précieuse dans les milieux de l’artisanat. Le réseau ainsi créé, qui apporte un secours tant spirituel que matériel, constitue également une structure d’accueil dans leur mobilité.Y aurait-il un déclin général des congrégations mariales au siècle des Lumières ? Le nombre de leurs créations diminue, dans un premier temps. Puis, ces associations se trouvent affectées par les querelles qui se développent entre jésuites et jansénistes, autour de la bulle Unigenitus. À Paris, par exemple, on constate surtout un recul du nombre des magistrats des cours souveraines, compensé par une augmentation du nombre des ecclésiastiques antijansénistes et philojésuites. Pourtant, cet apparent déclin est loin d’être unanime, selon les milieux sociaux et les régions. On constate, durant la seconde moitié du XVIIe siècle et jusqu’au XVIIIe siècle, une augmentation des effectifs des Congrégations des Artisans, et même la multiplication de ces congrégations dans la province jésuite de Lyon. Cette extension vers des catégories sociales plus modestes passe également par l’accueil de femmes. On pourrait s’étonner, aussi, d’y constater la vitalité des demandes des messes pour les morts. Le cas de la Congrégation des Artisans de Montpellier est exemplaire. Cette sodalité conserve, en effet, une réelle attractivité dans la vie associative et religieuse montpelliéraine, même après l’expulsion de la Société de Jésus, et elle maintient le réseau tissé avec les autres congrégations mariales affiliées à la Primaria. Les congrégations mariales ont donc évolué : elles ne se limitent plus à des cercles de dévots mais, en s’étendant à des catégories sociales plus modestes, elles forment désormais une communauté de « bons chrétiens ». Elles nous offrent, alors, un nouvel éclairage sur le comportement religieux des sociétés urbaines au siècle des Lumières. / The Marian congregations appeared in 1563, as association of Jesuit College students, and developed rapidly in the context of the Catholic Reformation, extending to all faithful, supervised according to their age and social backgrounds. Encouraged by the papacy, civil and religious authorities, as a "rampart against the heretics", these congregations remained interconnected because of their aggregation to the initial congregation of the Roman College (Prima Primaria). Its members followed the same Common Rules, and they benefited from its indulgences. By submitting to various exercises, and by committing themselves to an exemplary spiritual life, they created emulation in their family connections and professional relationships.In France, Marian congregations were firstly established in places for education and on the borders between Catholics and Protestants, their main purpose being to train the future Christian elites and to gain the urban elites. Founded around 1630 in the Jesuit professed house of Paris, the Congregation of Gentlemen (Messieurs), gathered the “dévots” of the ruling classes of the capital. Among these are several great figures which are jointly inscribed in other devout circles, such as the Company of the Holy Sacrament. Often, as a result of their studies in Jesuit colleges, having risen socially, these dévots pursued their congregation activity, relying on their kinship and their relations, to strive to act in the city towards a Christian perfection. This sociability pursued from generation to generation was all the more valuable among the artisans. The network thus created, which bring both spiritual and material assistance, was also a welcome structure in their mobility.Would there be a general decline of the Marian congregations in the Age of Enlightenment? Indeed, the number of newly created foundations decreased, at first. Then, these associations were affected by the conflict which had developed between Jesuits and Jansenists, around the bull Unigenitus. In Paris, for example, the number of sovereign courts magistrates, specifically, declined. This decrease was compensated by an increase in number of anti-Jansenist and philo-Jesuit clergy. However, this apparent decline is far from unanimous, depending on social categories and regions. Research shows, in the second half of the seventeenth century and up until the eighteenth century, an increase of the numbers of the Congregations of Artisans, and even the multiplication of these congregations in the Jesuit province of Lyon. This extension to more modest social categories also involves the reception of women. It is remarkable, too, to note the vitality of the demands of the masses for the dead. The case of the Congregation of the Artisans in Montpellier is exemplary. This sodality retained a real attractiveness in Montpellier's religious and associative life, even after the expulsion of the Society of Jesus, and it maintained the network with the other Marian congregations affiliated to the Primaria.Marian congregations have evolved: they are no longer confined to circles of dévots, but by extending to more modest social categories, they now form a community of "good Christians". They then give us a new insight into the religious behavior of urban societies during the Age of the Enlightenment.

Cette thèse étudie l’implantation et l’action apostolique des jésuites dans la ville de Panama entre 1578 et 1671. Cette chronologie correspond à la création du premier domicile jésuite dans cette ville, et à la destruction de celle-ci par le corsaire anglais Henry Morgan. De passage à Lima où il allait établir la Compagnie avec quelques compagnons, Jéronimo Ruiz del Portillo, chef de l’expédition, arrive donc à Panama en 1568 dans le cadre de la route des Indes. Immédiatement, il écrit à François de Borgia, préposé général, pour lui demander de faire de cette ville une mission stable, et par-dessus tout, le siège de la Compagnie du Pérou. Face aux réticences de Borgia et de ses successeurs, c’est seulement en 1578 que deux jésuites s’y établissent avec le concours des bourgeois et des autorités locales, après une mission dans les montagnes de Bayano contre les Noirs marron. A travers l’étude croisée des sources de la Compagnie et celles de la monarchie, nous avons pu définir le type de domicile que les disciples d’Ignace de Loyola implantent à Panama d’abord en cette année 1578, puis en 1585. A partir de cette deuxième date, ils entremêlent les missions citadines et rurales au travers desquelles il est possible d’analyser les relations qu’ils nouent avec les oligarchies locales, avec la monarchie et avec les dirigeants de l’Ordre du Pérou et de Rome. L’étude de ces relations permet donc de mettre en évidence les agissements des jésuites dans la société coloniale panaméenne / This dissertation examines the establishment and the action of the jesuits in the city of Panama from 1578 to 1671. This chronology corresponds to the creaction of the first Jesuit house in this city, and to the destruction of this one by the English privateer Henry Morgan. On his way to Lima, where he was to set up the Compagny with a few companions, JéronimoRuiz del Portillo, chief of the expedition, arrived in Panama in 1568 as part of Indian Route. Immediately, he wrote to Francis de Borgia, general attendant, asking him to make this city a stable mission, and above all, the headquarters of the Peruvian Compagny. Faced with the refusal of Borgia and his successors, it was only in 1578 that two Jesuits settled there with the help of the bourgeois and the local authorities, after a mission in the mountains of Bayano against the maroons. Through the cross-examination of the sources of the Compagny and those of the monarchy, we have been able to define the type of domicile that the disciples of Ignatius of Loyola established in Panama first in this year 1578 and then in 1585. From this second date, they intermingled the urban and rural missions through wich it is possible to analyse the relations that they established with the local oligarchies, with the monarchy and with the leaders of the Order of Peru and of Rome. The study of these relations makes it possible to highlight the actions of the Jesuits in the Panamanian colonial society

The thesis is primarily focused on the person of the Polish Jesuit preacher Piotr Skarga and his most famous work Kazania Sejmowe, 1597. In the introduction of our thesis we deal with the area of The Polish-Lithuanian Commonwealth at the turn of 16th and 17th century. We put more detailed emphasis on political and cultural history and we describe life, activities and literary work of Piotr Skarga. In the core of our thesis we analyse the selected parts, elements and themes of the literary work Kazania Sejmowe. Subsequently we compare them with several other central european literary works. The aim of our thesis is to take a closer look at the personality and the literary work that have a firm place in Polish culture and to compere them with other central european literature. Keywords Piotr Skarga, Polish literature, Counter-Reformation, 16th century, jesuits, PolishLithuanian Commonwealth

In this dissertation I analyze issues of Christian roots presentation in primary education. I also emphasis deviation from human being understanding - as being physical and spiritual. Actually physical dimension is preferred. I point to often forgotten pedagogical legacy of apostles saint Cyril and Metod, also their bravery related to the confidence in Jesus Christ legacy. Mentioned three church institutions are not mentioned in the education system, instead of Jesuits. In case of Jesuits, there is totally missing positive point of view and information about benefits for actual education model. This benefit I describe also for other two church institutions, piarists and salesians, whose are not implemented in to the logical documents. Also pedagogic legacy of Jan Amos Komensky is not presented as a work focused on both human dimensions and is limited only on practical part of his pedagogical work. That is why I emphasis those diversions and I described benefits of individual personalities and institutions, their sense and focus on human included, and not only his physical part, but also spiritual. In the end of my dissertation I propose way of Christian roots presentation in RVP ZV, I mention didactic tools useful for their learning at all levels and periods in primary education system.

No description available.