Submitted by Oliveira Santos Dilzaná (dilznana@yahoo.com.br) on 2016-07-01T13:54:51Z No. of bitstreams: 1 DISSERTAÇÃO de JORGE BISPO JR..pdf: 1962020 bytes, checksum: 2baaf3cba1833629c17a565dad06235a (MD5) / Approved for entry into archive by Juarez Cardoso da Silva (juarez.cardoso@ufba.br) on 2016-07-05T17:29:37Z (GMT) No. of bitstreams: 1 DISSERTAÇÃO de JORGE BISPO JR..pdf: 1962020 bytes, checksum: 2baaf3cba1833629c17a565dad06235a (MD5) / Made available in DSpace on 2016-07-05T17:29:37Z (GMT). No. of bitstreams: 1 DISSERTAÇÃO de JORGE BISPO JR..pdf: 1962020 bytes, checksum: 2baaf3cba1833629c17a565dad06235a (MD5) / Esta dissertação constitui-se numa análise do processo da construção identitária do gênero masculino ocorrido no Colégio Antonio Vieira, subordinado a Ordem dos jesuítas, entre 1911-1949. Através de pesquisas realizadas nos Arquivos e na biblioteca da referida instituição, na biblioteca da Faculdade de Medicina da Bahia, da revisão bibliográfica e da realização de entrevistas, buscou-se entender a construção da masculinidade entre os jovens a partir de suas relações com o gênero feminino, e em sua interação com as representações de gênero encetadas naquele tempo-espaço, concluiu-se que a identidade masculina construída pelos alunos do colégio esteve mais próxima do modelo leigo que do modelo religioso. This dissertation is an analyse the process of identity construction of masculine gender in School Antonio Vieira, subordinate a Jesuit s Order, among 1911-1949. By means researches, interviews, looked for understand the masculinity amongst youngs in your relation with feminine gender then age, concluded that masculinity identity built-up by students standed more next of lay model at religious. / This dissertation is an analyse the process of identity construction of masculine gender in School Antonio Vieira, subordinate a Jesuitís Order, among 1911-1949. By means researches, interviews, looked for understand the masculinity amongst youngs in your relation with feminine gender then age, concluded that masculinity identity built-up by students standed more next of lay model at religious. KEY-WORDS: Masculinity; Genderís representations; Education; Jesuits, Catholic church, School Antonio Vieira; Sexuality

viii, 169 p. / The Jesuit mission to Japan (1549-1639) has long attracted the attention of historians because it coincided with a number of developments in Japanese history: increasing contact with Western powers, political reunification, and the transition to early modernity. However, few historians have placed the Jesuit mission in the wider context of Christianization, a process that many different peoples and cultures globally experienced during the premodern and early modern periods. This study examines Japan's participation in the world-historical process of Christianization during the first thirty years of the Jesuit apostolate. Making extensive use of Jesuit documents written between 1548 and 1561, this study demonstrates how the Japanese of the sixteenth century experienced Christianization and how that experience connected them to other missionized peoples and cultures across time and space. / Committee in charge: Jeffrey Hanes, Chairperson; Andrew Goble, Member; Robert Haskett, Member / 10000-01-01

Submitted by Oliveira Santos Dilzaná (dilznana@yahoo.com.br) on 2016-03-22T12:53:51Z No. of bitstreams: 1 Dissertação de Rafael dos Santos Barros.pdf: 1698449 bytes, checksum: e6d4179a553e504078dbe10d3fcf3df6 (MD5) / Approved for entry into archive by Ana Portela (anapoli@ufba.br) on 2016-03-28T19:01:34Z (GMT) No. of bitstreams: 1 Dissertação de Rafael dos Santos Barros.pdf: 1698449 bytes, checksum: e6d4179a553e504078dbe10d3fcf3df6 (MD5) / Made available in DSpace on 2016-03-28T19:01:34Z (GMT). No. of bitstreams: 1 Dissertação de Rafael dos Santos Barros.pdf: 1698449 bytes, checksum: e6d4179a553e504078dbe10d3fcf3df6 (MD5) / Essa pesquisa procurou compreender a atuação dos índios Gueren na Capitania dos Ilhéus na primeira metade do século XVIII, contexto em que houve um processo inexorável de expansão colonizadora, a qual tinha como fito alargar as fronteiras agrícolas e conseguir grandes quantidades de mão de obra indígena escravizada. É nesse contexto que percebemos a atuação dos índios como estrategistas políticos, usando a tutela de um capitão-mor para livrarem-se da opressão, bem como a ação da Coroa portuguesa, a qual confeccionou distintas políticas indigenistas para cada povo que vivia na capitania com o objetivo de assimilar os grupos arredios à colonização, tornando-os súditos do Rei de Portugal. Posteriormente, o estudo incidiu na formação do aldeamento de Nossa Senhora dos Remédios, ressaltando a perspectiva do direito a terra e dos conflitos concernentes aos diferentes interesses de índios, colonos arrendatários de terras e missionários representantes do colégio da Bahia, detentores legítimos da sesmaria onde se inseria o aldeamento. A partir da interpretação das fontes, um repertório de documentos referentes aos conflitos de terras ocorridos naquele território, identificou-se os atores sociais, suas demandas e suas justificativas, ancoradas no direito e nos costumes sobre a posse e a propriedade da terra no Império Luso, considerando, ainda, a legislação indigenista e sua aplicação na resolução de conflitos dessa natureza. This research sought to understand the role of the Indians inte the Islanders in the Capitancy Gueren in the firsthalf of the 18th century, context in which there was aninexorable process of colonial expansion, which had asaim to the agricultural frontier and get large amount of enslaved indigenous labor . It is in this context that we perceive the action of Indians as political strategists, using the tutelage of a capitain-mor to get rid of the oppression, as well as the action of the Portuguese Crown, which distinct indigenous policies fashioned for every people who lived on the capitaincy in order to assimilate the uncontactedgroups to colonization, making them subjects of the King of Portugal. Subsequently, the study focused on the formation of village of Nossa Senhora dos Remédios, emphasizing the perspective of the right toland and conflicts related to the different interests of Indians, settlers and missionaries land tenant representatives of the College of Bahia, Legitimate holders of sesmarias which formed part of the village. From the interpretation of the sources, a directory of documents pertaining to the land conflicts occurringon that territory has identified the social actors, their demands and their justifications, anchor in law and customs on possession and ownership of land in Portuguese Empire, considering also the indigenous legislation and its application in conflict of this nature.

This study examines an important eighteenth-century French querelle about literary education which has so far gone unacknowledged by scholars as a querelle and which, I argue, helped redefine contemporary notions of littérature. This querelle is the series of disputes about how to reform literary education in the collèges, which gathered momentum in the early 1760s, following the expulsion of the Jesuits and the publication of Rousseau's Émile (1762). I propose that we call this querelle the Querelle des collèges. Using a combination of close reading, sociological methodologies, and scholarly approaches to the study of early modern querelles, I examine how a diverse corpus of texts debated how to reform collège literary teaching practices. By resituating Émile in this context, I show that it was one among many interventions in the Querelle des collèges. My study of this Querelle demonstrates that querelleurs increasingly reached a consensus that practices associated with the disciplines of rhétorique and belles-lettres should be replaced by new practices of littérature, which were intended to turn boys into French 'grands hommes'. This Querelle was not only constituted by texts, but also by pedagogical practices, as evidenced by the results of my original archival research into the literary teaching practices of the École royale militaire, founded in 1751. Finally, my analysis situates the Querelle des collèges in the context of broader eighteenth-century debates about education, which I argue should be understood as the Querelle de l'éducation, and I provide the first corpus of this Querelle. This thesis challenges scholarly claims that littérature is a nineteenth-century invention. It argues, instead, that modern notions of littérature as 'an aesthetically pleasing, valued text', and 'a national canon', which began to appear in the late seventeenth century, were stabilised and legitimised by being written into the school discipline of littérature, which emerged between 1750 and the Revolution, in the context of the Querelle des collèges.

L’Institut des Hautes Études Industrielles et Commerciales de Chine fut fondé par les Jésuites à Tianjin en 1921. Cette école technique supérieure, alors qu’on assiste à une prolifération étonnante d’établissements d’enseignement secondaire ou supérieur, aussi bien nationales qu’anglaises ou américaines (protestantes), répond aux besoins du développement industriel de la région (Chine du Nord). Ainsi en jugèrent à la fois les autorités françaises et l’Église catholique. Ce sont les Jésuites de la Mission de Champagne qui sont chargés de ce nouvel établissement, et qui s’en occupent jusqu’à sa fermeture. Ils fondent en Chine deux établissements d’enseignement supérieur : la célèbre université «L’Aurore », mise sur pied en 1903 par le Père Joseph Ma Xiangbo (1840-1939) à Zikawei, près de Shanghai (震旦学院 Zhendan Xueyuan, Aurora University) ; l’université Furen (辅仁大学 Furen ), créée à Pékin en 1925 ; et donc l’Institut des Hautes Études Industrielles et Commerciales à Tianjin, qui nous occupe ici. L’Institut des Hautes Études Industrielles et Commerciales à Tianjin est fondé sous le nom d’Institut du Sacré-Cœur, dans la province du Zhili (直隶), actuel Hebei. Il changera de nom par la suite, devenant Jingu daxue (津沽大学) (Université Tsinkou) puis Gong Shang College. Après un examen d’admission, le 15 septembre 1923, les 35 premiers élèves font leur rentrée à l’Institut. En 1949, quelques jours seulement après la « libération » de Tianjin par les communistes, le Père Bonningue (1908-1997), figure emblématique des derniers temps de la maison, prend la direction de l’Institut des Hautes Études de Tianjin. C’est sous son rectorat, qui ne dure que deux ans, que l’École est progressivement « soviétisée », jusqu’à sa totale prise en main par l’administration communiste, qui la convertira en un établissement public. Les Jésuites, dont certains sont incarcérés et soumis à la torture, seront chassés de Chine à partir de 1952. Quel a été l’apport des jésuites de Tianjin dans la formation des élites chinoises ? Quelle a été leur influence morale et religieuse sur les jeunes gens formés par eux ? Quelle est la particularité jésuite dans la création et le maintien, dans des circonstances inédites, de cette école ? / The Tianjin «Hautes Etudes Industrielles et Commerciales» Institute was founded in Tianjin, China by the Jesuits in 1921. While a surprising proliferation of secondary schools and colleges, either national, English or American (being protestant indeed) were expected, French authorities and the catholic Church thought that this superior technical school was in fact an answer to the needs of the industrial development of the region (North China). The Jesuits from the Mission of Champagne were the ones that became in charge of this new school and remained at its head until it closed. The French Jesuits understood that the Chinese elite, more sensitive to Western knowledge than to the Christian dogma, was the key to access to the people. They founded two institutions of higher education in China : the Aurora University (震旦学院 Zhendan Xueyuan) in 1903 by Father Joseph Ma Xiangbo (1840-1939) in Zikawei, near Shanghai and the « Institut des Hautes Études Industrielles et Commerciales » in Tianjin, our present study. The « Institut des Hautes Études Industrielles et Commerciales » of Tianjin was fonded in 1921, on the name of « Institut du Sacré-Cœur », in the Zhili (直隶) province, present Hebei. First called Gong Shang College, it will change name to Jingu daxue (津沽大学), Tsinkou University. On September 15th 1923, after being admitted at an entrance exam, the first 35 pupils started school at the Institute which functioned in its original form until the late1940’s. In 1949, only a few days after Tianjin was freed, which happened to be the greatest liberation campaign led by the Communists, Father Bonningue (1908 - 1997), who was the emblematic figure of the last hours in the House, took the Tianjin «Hautes Études» Institute into control. It was under his 2-year rectorship that the school turned soviet little by little, until it became totally ruled by the communist administration and changed into a state school in the end. The Jesuits, among whom some were jailed and tortured, were expelled from China from 1952 onwards. What have the Jesuits from Tianjin brought to the actual Chinese upperclass society? What has their moral and religious influence been on the young pupils who had been taught? What is the Jesuit distinguishing feature in the creation and support of the school which have gone through difficult times in China.

Entre le début du XVe siècle et la fin du XVIIe siècle, la question de la justice de l’élection et de la damnation divine fait l’objet de débats d’une grande virulence entre les théologiens catholiques. Contre la conception luthérienne d’un «Dieu aimant les uns et détestant les autres d’un amour et d’une haine éternels», les Dominicains et les Jésuites interrogent les raisons motivant le châtiment de Dieu, quand les Jansénistes clament que Dieu ne doit rien à personne. Les théologies de l’imputation morale de la période s’affrontent à propos de la définition de l’offense au Créateur, de la question du salut des païens, des conditions d’attribution de la grâce, et portent à leur paroxysme les tensions inhérentes au catholicisme post-tridentin. Ce présent travail montre comment la théologie n’a pas assisté en spectatrice impuissance à l’élaboration du sujet laïc, mais y a participé de manière active et paradoxale. C’est au beau milieu des feux mutuels que se lancent les polémistes que l’on peut suivre la manière dont s’élabore peu à peu la distinction de deux sphères de l’imputation morale – celle de l’homme et celle du chrétien –, et ainsi, la manière dont on vient à concevoir une version sécularisée de la faute morale, ou une offense à la droite raison qui ne soit nullement une offense à Dieu. / Between the beginning of the 16th and the late 17th century, Catholic theologians argue about the justice of the divine election and damnation. Against the Lutheran conception of “a God loving ones but detesting the others with eternal love and hate”, Dominicans and Jesuits question the reasons motivating God reprobation, while the Jansenist position is that “God owes us nothing”. At this period, theologies of moral imputation fight on multiple topics: how to define the offence to the Creator, how to ground pagans’ salvation, what are the conditions of grace attribution, and overall these debates will bring the tensions inherent to post-Tridentine Catholicism into focus. In this work, I show that theology did not passively watch the making of the secular subject but was instead an active and paradoxical player. It is in the middle of the controversy between the different polemists that we can trace back the way the distinction between the two spheres of moral imputation – the one of the men and the one of the Christians – is progressively grounded, and thus, we can understand the path leading to a secularized version of the moral fault, namely, an offense to reason that is not an offense to God.

Made available in DSpace on 2016-06-02T19:35:59Z (GMT). No. of bitstreams: 1 6652.pdf: 2759252 bytes, checksum: 816a35a3e0d4e9d35af4331401fae843 (MD5) Previous issue date: 2014-12-16 / The present PHD thesis is intended to understand the formal aspects of colonial society. In this sense, Alexandre of Gusmão appears in this survey as a man whose ability to pedagogical application manifested in the founding of the Seminary of the Belém of Cachoeira. But for he found the Seminar there was an influence, an inspiration that led to this project. Starting from the Council of Trent and understanding as Alexandre of Gusmão sought the Founder of the Society of Jesus (Ignasio of Loyola) and jesuit intellectual enthusiasm for the project, unveils a tangle of strands, which enables the analysis not only of Alexandre of Gusmão, but of all the colonial context. Thus, we understand that Alexandre of Gusmão is a product of the educational constitution that has occurred in Brazilian lands; history of pedagogy that firm by the numbers of colleges founded by the jesuits relation with the metropolis. As the jesuits cultivated Luso-European Culture, by way of rationalizing the world, how come a pedagogical possibilities of application in the documents guided the Society of Jesus. Anyway, not only the intellectuals of the Society of Jesus, but the documents, the Ratio Studiorum and the Constitutions of the Society of Jesus, inspired Alexandre of Gusmão which adopts and creates, along with Manuel Correia As Regras do Seminário de Belém da Cachoeira forming the basis of a statute that would be applied by Alexandre of Gusmão to educate boys in Brasílica Colony. His whole way of seeing the school world, the rules for students, teacher, functionary, hours of visits, vacations and recreation, religious ritual, masses, reflection, etc, lead to practice good manners. / A presente tese tem por finalidade compreender os aspectos formais da sociedade colonial. Nesse sentido, Alexandre de Gusmão aparece nesta pesquisa como um homem cuja possibilidade de aplicação pedagógica se manifestou na fundação do Seminário de Belém da Cachoeira. Mas, para ele fundar o Seminário, existiu uma influência, uma inspiração que o levou a esse projeto. Partindo do Concílio de Trento e entendendo como Alexandre de Gusmão buscou do Fundador da Companhia de Jesus (Inácio de Loyola) e dos intelectuais jesuítas entusiasmo para o projeto, desvelou-se um emaranhado de vertentes que possibilitam a análise não apenas de Alexandre de Gusmão, mas de todo o contexto colonial. Assim, entendemos que Alexandre de Gusmão é um produto da constituição educativa que ocorreu nas terras brasílicas; história da pedagogia que se firma pelos números de colégios fundados, pela relação dos jesuítas com a metrópole. A pesquisa apresenta como os jesuítas cultivavam a cultura luso-europeia, pela forma de racionalizar o mundo, de que maneira aparecem possibilidades de uma aplicação pedagógica pautada nos documentos da Companhia de Jesus. Não só os intelectuais da Companhia de Jesus, mas os documentos, o Ratio Studiorum e as Constituições da Companhia de Jesus, inspiraram Alexandre de Gusmão a adotar e criar, com Manuel Correia, As Regras do Seminário de Belém da Cachoeira. Estas foram a base de um estatuto aplicado por Alexandre de Gusmão para educar meninos na colônia brasílica. Toda sua forma de ver o mundo escolar, as regras para os alunos, professores, funcionários, as horas de visitas, férias e recreio, o ritual religioso, as missas, a reflexão e outros conduzem para a prática dos bons costumes.

Paru pour la première fois en 1604, Le Pelerin de Lorete du jésuite Louis Richeome a connu un succès important avec deux éditions supplémentaires, de nombreuses rééditions jusqu’en 1628 et des traductions. Après cette première moitié du XVIIe siècle, l’œuvre comme son auteur tombèrent dans l’oubli et ne connurent pas de nouvelle publication. Ce n’est qu’à partir de la fin XIXe siècle que les critiques, notamment Henri Brémond commencèrent à s’intéresser à Richeome et à son travail, mais sans pour autant y consacrer un ouvrage ou une édition critique. Cette thèse se propose donc de redécouvrir un ouvrage religieux à part, oscillant entre le catéchisme, les méditations, le récit de pèlerinage et le roman d’aventures. Pour ce travail, nous avons choisi l’édition bordelaise de Simon Millanges de 1604 qui comporte quatorze illustrations. L’édition et l’analyse de ce texte et de ses images nous permettent de mieux comprendre les influences et les enjeux d’un ouvrage qui s’inscrit résolument dans le contexte religieux et politique du début du XVIIe siècle. / In 1604, the Jesuit Louis Richeome (1544-1625) published for the first time Le Pelerin de Lorete. The book was reedited several times and was translated in three languages until 1628. Le Pelerin de Lorete was considered a best-seller for its time in France. Despite this initial success, the book remained unstudied until the late 19th century. Among the first literary critics to study Le Pelerin de Lorete was Henri Brémond (1865-1933). However, to date there is no critical edition of the book. Thus, this study proposes a new reading of Le Pelerin de Lorete as a religious book that oscillates between a catechism and a guide to spiritual meditation and between a pilgrimage account and an adventure novel. Moreover, by providing for the first time a visual and textual analysis of the book, we uncover the historical and religious context that made possible this unique piece.

This paper explores the contribution of Portuguese Jesuit António Francisco Cardim’s work entitled Elogios, e ramalhete de flores borrifadocom o sangue dos religiosos da Companhia de Iesu (Roma 1646/Lisboa 1650) to laying the textual and visual foundation for the Society of Jesus’ discourse on, and representations of, martyrdom in the 16th and 17th centuries. The paper discusses first the circumstances of the preparation and circulation (in manuscript and print) of the volume for propaganda and spiritual education purposes. Additionally, in the light of the contemporaneous production on Japan, the paper explores the images used in the printed editions of the Elogios, especially their roots, their relation to the narrations, and the way in which images and text reflected a perception of martyrdom well ingrained in the Jesuit discourse. / El presente trabajo estudia la contribución ibérica a la construcción del patrimonio textual y visual sobre el cual la Compañía de Jesús, durante los siglos XVI y XVII, elaboró sus discursos y representaciones en torno al martirio. En concreto, analiza la obra del jesuita portugués António Francisco Cardim titulada Elogios, e ramalhete de flores borrifado com o sangue dos religiosos da Companhia de Iesu (Roma, 1646/Lisboa, 1650). En primer lugar, toma en consideración algunos aspectos relativos a los contextos de elaboración y circulación (manuscrita e impresa) del volumen, teniendo en cuenta sus objetivos propagandísticos y edificantes. Tras situar el escrito de Cardim en el marco de la producción contemporánea sobre Japón, se considera asimismo la naturaleza de las imágenes que se incorporaron a las ediciones impresas de los Elogios, susmúltiples raíces, su relación con las narrativas que acompañaban y el modo en el que textos y grabados reflejaban una percepción sobre el martirio bien arraigadaen el discurso jesuita.

Aux XVIIe et XVIIIe siècles, des représentations théâtrales sont régulièrement donnés dans les différents collèges parisiens de plein exercice, les dix attachés à la faculté des arts de l’université de Paris, comme celui tenu par les jésuites (le collège de Clermont devenu Louis-le-Grand), avec un faste et un retentissement variables, où la musique et la danse peuvent prendre une large place. Cette thèse est consacrée aux pratiques musicales et de danses en usage dans ce théâtre collégien. À l'issue d'une recension des représentations (établissement d’un catalogue des représentations et d’un répertoire de sources) et d'une reconstitution de plusieurs fragments musicaux, ce travail envisage l’inscription des scènes collégiennes dans l’espace artistique de la capitale, tout en les replaçant dans les usages pédagogiques de chaque établissement. Les conditions de ces représentations, leur publicité et les nombreux écrits qu’elles génèrent, enfin les acteurs et les milieux professionnels impliqués dans ces spectacles, sont successivement étudiés. La deuxième partie de la thèse est consacrée à un genre remarquable par sa continuité et son prestige, le ballet, l’élément le plus marquant et le plus polémique des spectacles de collège depuis le milieu du XVIIe siècle. Les spécificités du ballet de collège et leurs évolutions au cours de plus d’un siècle de répertoire sont analysées. La scène collégienne parisienne apparaît dès lors comme une interface, où se mêlent des acteurs et des usages chorégraphiques et musicaux de diverses origines et de diverses esthétiques. / During the 17th and 18th centuries, there were regular performances given by Parisian Colleges, the ten belonging to Paris University, and the one held by the Jesuits (College de Clermont, later College Louis-le-Grand), with variable pomp and success, in which music and dance took a significant role. This thesis studies musical practices and dances as part of these performances. A complete catalog of the performances and the preserved sources along with a reconstruction of musical fragments gives an image of the artistic life in these pedagogical institutions in particular and in the Parisian theatrical context of the period. The specific conditions for these performances, the numerous publications (programmes, commentaries, manuscripts, posters, etc.), the actors and their professional environment have been studied. The ballet, with its continuity and prestige, is the subject of the 2nd part of this work. Since the mid-17th century, it holds an important and polemic position within the theatrical performance. The particularities of the college ballet and its century-long evolution are analyzed. The Parisian College Scene appears as a place of multiple assimilations, with actors, chorographic and musical practices from various origins and styles.