<p>In early modern Sweden, intentional blasphemy was regarded as one of the most serious crimes one could commit. Blasphemy was termed “Crimen Laesae Majestatis Divinae” – “a crime against Our Heavenly Majesty” and was subject to the death penalty. From the 1680´s it was possible to be pardoned from death sentences already delivered by the courts of appeal by applying to the “Judiciary Inspection”, (Sw. Justitierevisionen) In early modern times the definition of blasphemy was influenced by the medieval scholastic view according to which God was perfect. The sourcematerial for the present thesis are 110 petitions for mercy in cases of blasphemy that came up before the council during the period 1680-1789. The cases studied can be divided into the following categories: Blasphemy against God, blasphemy against the sacraments, deliberate assignations wiht the Devil and “other blasphemies”. There was no Church law in Sweden before 1686 and a common law for the whole country did not exist before 1734. The Bible´s ten Commandments where added as an appendix to the already existing medieval laws, reiterated in 1608. An individual found guilty of blasphemy underwent both secular and church punishment. At least nine individuals (we lack information about some cases due to material that has been lost) where not pardoned by the council. The secular punishments included death by beheading or burning at stake, when the sentence was reduced some kind of corporal punishment – running the sauntlet, flogging, imprisonment on a diet of bread and water or a life time of labor. Church punishment was public shaming and meant that the accused had to sit on a special chair in church during the services and publicly ask God and the members of the congregation for forgiveness. This kind of punishment was meted out in Sweden until the late 18th century.Blasphemy is a complicated act that should be defined according to the norms of the society in which it occurs. There are two processes that have to be taken into considerations when studing the crime of blasphemy in early modern Sweden – the centralization of the government and the unification of the church according to the Lutheran creed.In the early modern society people lived in what has been called a “religious culture”, where religion was self-evident, collective concern. Within this context atheism, in the modern meaning of the word, was supposedly unimaginable.The theoretical framework of the study is inspired by Peter Burke’s theories of the reformation of popular culture. Measurements taken by the elite have usually been regarded as active and aggressive, while popular culture has been regarded a homogeneous passive mass that adjustes itself to demands from above. One of the primary aims of this thesis is to study how verbal statements, actions and attitudes reflected popular conceptions that could either be close to or far distant from the learned ideas of the elite. By dividing popular attitudes discerned in the cases studied into four groups corresponding to a kind of mental strata, a more varied image of popular culture is achieved. Blasphemy in early modern Sweden was a crime committed mainly by men, especially when it comes to expressing ideas about the Devil or attempting to contact him. Very few women were accused of blasphemy; of 117 individuals accused, only nine were women.</p>

In early modern Sweden, intentional blasphemy was regarded as one of the most serious crimes one could commit. Blasphemy was termed “Crimen Laesae Majestatis Divinae” – “a crime against Our Heavenly Majesty” and was subject to the death penalty. From the 1680´s it was possible to be pardoned from death sentences already delivered by the courts of appeal by applying to the “Judiciary Inspection”, (Sw. Justitierevisionen) In early modern times the definition of blasphemy was influenced by the medieval scholastic view according to which God was perfect. The sourcematerial for the present thesis are 110 petitions for mercy in cases of blasphemy that came up before the council during the period 1680-1789. The cases studied can be divided into the following categories: Blasphemy against God, blasphemy against the sacraments, deliberate assignations wiht the Devil and “other blasphemies”. There was no Church law in Sweden before 1686 and a common law for the whole country did not exist before 1734. The Bible´s ten Commandments where added as an appendix to the already existing medieval laws, reiterated in 1608. An individual found guilty of blasphemy underwent both secular and church punishment. At least nine individuals (we lack information about some cases due to material that has been lost) where not pardoned by the council. The secular punishments included death by beheading or burning at stake, when the sentence was reduced some kind of corporal punishment – running the sauntlet, flogging, imprisonment on a diet of bread and water or a life time of labor. Church punishment was public shaming and meant that the accused had to sit on a special chair in church during the services and publicly ask God and the members of the congregation for forgiveness. This kind of punishment was meted out in Sweden until the late 18th century.Blasphemy is a complicated act that should be defined according to the norms of the society in which it occurs. There are two processes that have to be taken into considerations when studing the crime of blasphemy in early modern Sweden – the centralization of the government and the unification of the church according to the Lutheran creed.In the early modern society people lived in what has been called a “religious culture”, where religion was self-evident, collective concern. Within this context atheism, in the modern meaning of the word, was supposedly unimaginable.The theoretical framework of the study is inspired by Peter Burke’s theories of the reformation of popular culture. Measurements taken by the elite have usually been regarded as active and aggressive, while popular culture has been regarded a homogeneous passive mass that adjustes itself to demands from above. One of the primary aims of this thesis is to study how verbal statements, actions and attitudes reflected popular conceptions that could either be close to or far distant from the learned ideas of the elite. By dividing popular attitudes discerned in the cases studied into four groups corresponding to a kind of mental strata, a more varied image of popular culture is achieved. Blasphemy in early modern Sweden was a crime committed mainly by men, especially when it comes to expressing ideas about the Devil or attempting to contact him. Very few women were accused of blasphemy; of 117 individuals accused, only nine were women.

This thesis explores the growth of antislavery sentiment in the English-speaking world during the eighteenth century. I examine the institutional processes, transatlantic discourses, and ideological schema with which individuals and groups reformulated their identities as a means of extricating themselves from slavery's various social, economic, and ethical implications. I argue that abolitionism in England is best understood as the cumulative outcome to a series of identity reconstructions, and that a Histoire des Mentalités, as drawn from the Annales School, is an apt methodology for unmasking the structural underpinnings of an antislavery identity.

The thesis deals with the memoirs of Philippe de Commynes and the possibilities of their utilization as a source on the history of mentalities. This significant politician and diplomat of Burgundian origin, although little known in our country, left the court of Charles the Bold to be in service of Louis XI of France. In his memoirs, written after the death of Louis XI., Commynes firstly celebrates this sovereign and secondly he attempts to intensify the didactic scope of the text through various literary resources (digression, exempla), and he tries to stress on some political and moral premises. Regarding the focusing on readers of monarchs and courtiers side, the Memoires approaches a different literary genre - mirrors for princes. Their advices are however targeted practically and often there rebinds some pragmatism even in their ethic tone. A progressive, modern flow in thinking in the work of Phillippe de Commynes is represented by his rejection of "useless" knight graces and values such as pride and glory, and enforcing of "wisdom" perceived entirely newly as a political skill combined with caution. The second part of the thesis attempts to map the testimony of the Memoirs about diplomatic experience of the time, in which symbolic communication and ritual played an important role on one...

Cette étude se penche sur les mentalités de la société allemande durant la phase de sortie de guerre dans la zone d'occupation française, entre 1945 et 1950. L'approche se fait à travers l'étude des discours portant sur la misère, appréhendée en fonction de ses deux aspects principaux: la nourriture et l'habitat. Il s'agit d'étudier la façon dont le sujet a été traité par les particuliers, dans un corpus de lettres adressées aux administrations allemandes, mais également dans la presse de la zone, et par les élites politiques. Cela permet de mettre en valeur les réseaux d'interactions de plusieurs discours dans la société allemande. Notre étude se propose d'interroger les enjeux de ces discours sur la misère, entre victimisation, blocage mémoriel, antagonisme franco-allemand, et mythe politique de l'année zéro. / This dissertation focuses on the mentalities of German society during the aftermath of the war within the aera under French responsability, from 1945 to 1950. The analysis of the literary terminology of misery will be apprehended through both the food- and housing-related complaints. We will study the way in which the subject is treated by private individuals in a body of letters addressed to German administrations, in the local newspapers as well as voiced by the political elites. This will enable us to cross several different perspectives and how they interact within German society. Our study will question the strategies that are at stakes in these writings: between victimization, memorial block, Franco-German antagonism and the political myth of the year zero.

Le théâtre est un outil de communication qui participe au développement social et économique du Burkina Faso. C’est autour des années quatre-vingt qu’une poignée d’artistes et d’intellectuels africains ont conceptualisé cette pratique artistique afin qu’elle devienne un moteur de développement pour nos masses laborieuses. En effet, cette thèse est partie de l’hypothèse selon laquelle, le théâtre d’intervention sociale contribue aux efforts de sensibilisation. Il s’est agit d’une part d’étudier l’histoire de ce théâtre, ses thèmes, ses formes, son évolution, ses enjeux esthétiques et d’autre part, à travers un corpus, une collecte de matériaux audiovisuels et une enquête sociologique auprès des spectateurs et des compagnies théâtrales de montrer l’incidence de son action sur les populations burkinabé. L’ensemble des matériaux de cette enquête scientifique nous a permis de réaliser un film documentaire qui accompagne cette recherche.Les résultats auxquels nous sommes parvenu attestent enfin qu’à travers la sensibilisation par le théâtre d’intervention sociale, les populations adoptent des comportements favorables aux changements de comportements et de mentalités. / Theatre is a communication tool that participates in the social and economic development of Burkina Faso. It is in the eighties that a handful of African artists and intellectuals conceptualized this artistic practice to make it a driving force of development for our working masses. Indeed, this doctoral thesis has started from the hypothesis according to which the theatre of social intervention contributes to the efforts of awareness. It consists, on the one hand, in the study of the history of this theatre, its themes, forms, evolution, aesthetic stakes and, on the other hand, through a corpus and a sociological survey with spectators and theatre companies, in showing the impact of its action on the Burkinabe populations.The bulk of materials gathered in this scientific enquiry helped me to produce a documentary film that illustrates this research.The results to which I have reached are that through sensitization by the theatre of social intervention, people adopt behaviours that are favorable to the changes of behaviours and mentalities.

How has teachers’ work changed during the 20th century? This question is addressed in this dissertation that deals with two aspects of teachers’ work: moral education/discipline and care. The two aspects relate to two distinct, yet sometimes interconnected problems: the norm-breaking and the suffering child. Drawing on a rich source of material, consisting of handbooks, magazines and journals for teachers, interviews, life histories, school memories, novels, commission reports etcetera, and theoretically interpreted within a frame of mentalities, modernity and institutional features of schooling, the process of change is described in terms of contrasts between “the past” and “the present” or between the modern and the late modern condition. The results are presented in two parts, dealing with discipline (part II) and care (part III). Part II deals with changes in the meaning of discipline or moral education by focusing on the changes of what has been seen as a discipline problem, and the ways in which discipline problems can be counteracted. The question of the meanings of discipline problems is first illustrated by the “rise and fall” of the lying school child. The emphasis is on the ways in which the lie was held to be problematic in the early 20th century, but the fundamental aim is to understand the process of change whereby lies came to be seen as less important and dramatic as a problem for moral education. The meaning of discipline is further analysed in a study of conceptions of the school class. Contrasting the concept of bullying with the idea that the school class is characterised by a high level of solidarity (common in the first part of the 20th century), the changes of moral education are analysed. Further, the transformations of the school punishment are discussed, with a focus on ideas on the good punishment. After concluding the chapters on moral education, the focus shifts towards the teachers’ responsibility toward the suffering school child (part III). The point of departure here is that the problem of the suffering school child is not a self evident problem in the same way as the problem of the norm-breaking child. This means that the analysis of changes in caring relationships in schools has to focus on the ways in which suffering is made visible as a responsibility for the teachers. First there is an analysis of how the attitudes towards the value of being happy at school can shift historically, and how these changes can be related to shifting views on schooling as a phase of preparation. Further the process of making suffering visible is investigated. It is argued that contemporary teachers are both expected to and able to see the suffering of the child in a new way. Another chapter deals with school hygiene and “crisis pedagogy”. These are two different ways of speaking about what it means to work for wellbeing in schools that belong to two different historical time periods. The two projects are both about wellbeing, but the first had “sickness” as the fundamental concept, whereas the later has “sorrow” as its fundamental concept. The former is characterised by a belief in progress and segregation, whereas the latter is characterised by a belief in inclusion and close personal relationships. In describing aspects of teachers work that have often been perceived as difficult to handle, the dissertation’s object, in the widest sense, is to give new perspectives on the meaning of working conditions, and by implication, the historical changes of these conditions. In an even more general sense the aim is to give new perspectives on schooling in late modern societies.

Made available in DSpace on 2014-06-11T19:26:35Z (GMT). No. of bitstreams: 0 Previous issue date: 2009-02-27Bitstream added on 2014-06-13T20:07:53Z : No. of bitstreams: 1 santanna_las_dr_assis.pdf: 753328 bytes, checksum: 8ebc566df5252a7173a2498c5720456c (MD5) / Conselho Nacional de Desenvolvimento Científico e Tecnológico (CNPq) / Esta tese abroda os engendramentos metodológicos e as noções elaboradas pelo historiador Lucien Febvre. A partir de seus artigos, aferiu-se o processo de construção do conhecimento histórico e as bases de todo seu trabalho historiográfico, inspirador de uma corrente de idéias no campo de estudo ligado à história do mental. Este estudo é provido de aquisições de outras áreas de conhecimento, tais como a psicologia, a antropologia, a sociologia e a lingüística, a fim de conjugar o individual e o coletivo, reunindo, em uma mesma história, categorias de comportamentos muito diferentes. Em virtude da natureza do objeto, atenta-se para a complexidade reflexiva sobre as “alterações e mutações” no campo das idéias em determinada época, no qual a noção de mentalidades e os estudos sobre a história da sensibilidade tem papel relevante. / This thesis shows a studie about the methodologics conections and notions built by the historian Lucien febvre. Based on his articles, we analised the process of elaboration of the historical knowledge and the basis of all his historiographic work, which inspires a tendency of ideas in the studies in this area, linked to a mental history. This research has acquisitions of other areas of knowledge, like: psicology, anthropology, sociology and linguistic, with a proposal of joint the individual and the coletive, and meet, in the same history categories of behaviors very differents. Considering the nature os this object, we emphazise the reflexive complexity of this research about the “changing and mutations”, in this field in a specific period, which the notion of mentalities and the studies about history of Sensibility has a relevant position.

Article 12 of The UN Convention on the Rights of the Child grants each young person the right to express their view, have their opinion considered and have their say in decisions that affect them. Previous research on talent development in sport has however failed to recognise the voice of the young person or regard the participant as an autonomous agent. This study employed phenomenological enquiry to focus on the conditions of lived reality to afford the young person the opportunity to convey their unique experience. The aim of the research was to employ a participatory approach to explore the essence of young people's conscious experience of Talent Development Programmes in sport. My co-collaborators were eight young people aged between 13 and 17, (two females: netball and gymnastics, and six males: rugby 3, discus, angling, and badminton), who all attended the same school and were all members of a Sports National Governing Body Talent Development Programme. Over twelve months each participant utilised their individual preference to communicate depictions of self, drawing upon interview, conversation, Twitter, video, photo and observation of training and performance. Results were presented in the form of individual vignettes generated from researcher and participant interaction and constructed according to hermeneutical interpretation. Young people’s stories reveal the essence of talent development through the experience of uncertainty and endeavour; talent development experience teaches young people to self-present in response to perceived injustice; and individual progress is characterised by self-regulation and the pursuit of personal empowerment. The research demonstrates that when young people are involved in active decision making about their learning and their lives they feel better respected and understood. Academics and practitioners must now accept a responsibility to engage with the unique lived experience of the young person’s reality to find better ways to listen to the young person’s voice to support their talent development experience in sport.

Made available in DSpace on 2015-05-14T12:23:10Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 1119031 bytes, checksum: a9658bf3c411685879c5a357289e4891 (MD5) Previous issue date: 2012-10-30 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This work is devoted to the study of cases of witchcraft in the context of northeastern Portuguese America, it has as main sources, inquisitorial documentation for the period. In this work, we shall dwell on the analysis of cases of witchcraft perpetrated by women and our thematic approach focuses on magical beliefs and practices specifically European having as theoretical support history of mentalities. Throughout our research we have seen the convergence of an ancient stereotype Witch specimen whose model, expressed in literary records and iconography, has been made since ancient times and can also be seen in elements of popular religious culture developed of Portuguese America, and as among representatives of the dominant religion that worked here in defense of the faith. Therefore, this work is relevant historiographical field devoted to the subject in that the perspective from which it developed, introduces new elements to the analysis of a Historical Culture of witchcraft, in default of stringent temporal divisions heeded by historians, if consrói from permanence and change, a process where the elements that make up the image of the witch change, losing and acquiring meanings, under the auspices of religious hybridity from the ethnic touch so characteristic of our training. / Este trabalho se dedica ao estudo de casos de feitiçaria delimitado regionalmente ao contexto do nordeste da América Portuguesa tendo como fontes principais a documentação inquisitorial referente ao período colonial. No âmbito deste trabalho, nos deteremos sobre a análise de casos de feitiçaria protagonizados por mulheres e nosso enfoque temático se concentra em crenças e práticas mágicas especificamente europeias, tendo como aporte teórico a História das Mentalidades. Ao longo de nossa pesquisa, pudemos observar a convergência de um antigo estereótipo de Feiticeira cujo modelo, expresso em registros literários e na iconografia, vem sendo formulado desde a Antiguidade podendo também ser observado em elementos da cultura religiosa popular desenvolvida da América Portuguesa, bem como entre os representantes da religião dominante que aqui atuaram na defesa da fé. Portanto, este trabalho se faz relevante no campo historiográfico dedicado ao tema na medida em que, a perspectiva sob a qual se desenvolveu, apresenta novos elementos para a análise de uma Cultura Histórica da feitiçaria que, à revelia das rígidas divisões temporais acatadas pelos historiadores, se constrói a partir de permanências e mudanças, num processo onde os elementos que compõem a imagem da feiticeira se modificam, perdendo e adquirindo significados, sob os auspícios do hibridismo religioso proveniente do contato étnico tão característico de nossa formação.