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Abstract not available. / Thesis (Ph.D.)-University of Durban-Westville, 1997.

Orientador: Ivan Aparecido Manoel / Banca: Danilo José Zioni Ferretti / Banca: Genaro Alvarenga Fonseca / Resumo: Este trabalho pretende investigar alguns traços da concepção de história veiculada pelos compêndios destinados à formação da infância no Brasil imperial. Analisando as obras escritas pelo cônego Joaquim Caetano Fernandes Pinheiro (1825-1876) - impressos largamente utilizados nas escolas primárias, secundárias e normais entre os anos 1860 e 1880 -, pretende-se indicar de que modo as narrativas de história do cônego apresentavam aos jovens engenhos um tempo histórico para o Império, fundamentando as virtudes do governo do presente. Ao organizar fatos, datas e "grandes homens" em lições destinadas especificamente ao ensino da infância, as obras de Fernandes Pinheiro diluem a escrita da história em uma narrativa cujo enredo é orientado pela centralidade da religião na civilização do trópico (com a narrativa situada numa temporalidade, não raro, marcada pela interferência da Providência no curso dos eventos), construindo o tempo histórico na projeção de uma origem virtuosa que se desdobra como um continuum no presente imperial necessário para o governo moral e político de uma nação. Trata-se, também, de articular a escrita da história do cônego com os traços estruturais do processo de construção do saber escolar por meio da gradativa formação de uma cultura escolar à luz do papel fundamental desempenhado pela cultura letrada dos impressos nas salas de aula do Império / Abstract: The research intends to investigate some aspects concerning the conception of history in nineteenth-century Brazilian textbooks by analyzing the works of canon Joaquim Caetano Fernandes Pinheiro (Rio de Janeiro, 1825 - Rio de Janeiro, 1876) - books widely distributed to schools between the early 1860s and the late 1880s. This work aims to point out how Fernandes Pinheiro's narratives of history presented to the children and young students a historical time for Brazilian Empire by justifying the virtues of the government of the present. Canon Fernandes Pinheiro's narratives, by organizing dates, facts and the "great men", compose a writing of history based upon the major role played by religion for the civilization in the tropics (with a temporality sometimes guided by the presence of the Providence in the course of events) - conception that implies the formation of historical time in the projection of a virtuous origin which takes the Imperial present as a continuum, a necessary phase (justified by history) for the moral and political government of the nation / Mestre

Orientador: Susani Silveira Lemos França / Banca: José Rivair Macedo / Banca: Flávio de Campos / Resumo: A partir de meados do século XIII, uma série de religiosos cristãos das duas principais ordens mendicantes, franciscanos e dominicanos, passou a defender a importância de visitarem e descreverem pormenorizadamente os povos e as paisagens de terras localizadas além da cristandade, sobretudo as regiões do interior do continente asiático. Até então, descrições como essas eram depreciadas pelos religiosos por serem consideradas um conhecimento curioso, concebido como um saber que não contribuía para o aperfeiçoamento espiritual do cristão, sendo, portanto, repreensível e desprezível. O novo interesse por essas terras se devia, em grande parte, a informações e notícias difundidas na cristandade que davam conta da existência de homens orientais muito diferentes dos já conhecidos, que dominavam um império de proporções grandiosas. Muitos homens partiram, assim, em viagem para aquelas terras com a finalidade de observar povos e lugares para elaborarem uma descrição detalhada dos costumes dos povos avistados, do itinerário percorrido e de tudo aquilo que eles puderam ver ou ouvir. A proposta central de nossa pesquisa é perceber como se realizou esse processo em que o continente asiático foi-se tornando alvo do interesse ocidental entre os séculos XIII e XIV, passando a ser o protagonista de numerosos relatos de viagem que se propunham a descrever em pormenores suas características físicas e os traços e costumes de suas populações. A partir das descrições produzidas pelos viajantes, procuramos investigar como os frades mendicants encontraram um lugar para o conhecimento das ―partes orientais‖ no seu projeto de aperfeiçoamento e expansão da fé para terras distantes / Abstract: From amidst XIIIth century, a series of religious from the most important Mendicant Orders, Franciscans and Dominicans, started to defend the relevancy of visit and describe the people and places of the lands outside the Christendom, especially those which were located inwards the Asiatic mainland. Theretofore, descriptions as these were depreciated by the religious ones, thought as a ken which couldn't contribute to the spiritual improvement of the Christians, being, this way, a blamable and misfortunate way of knowledge. A new interest for these lands was thanks to the informations and news broadcasted through the Christendom, narrating the existence of very different eastern men, masterful of a great Empire. Many men started to travel to these lands, intending to observe the people and the places to, in the end, write about the eastern habits, the routes themselves crossed, and whatever else could be seen or heard. The main purpose of this research it's in realize how this process - where the Asiatic mainland became the aim of western interest, between the XIII and XIVth centuries - could happen. In other words, we intent to see how those people and places became the protagonists of a countless travel reports where their physical and cultural characteristics were described. Through the descriptions made by the travelers, we want to understand how the Mendicant Friars could found a place to the knowledge of the ―eastern parts‖ into their project of faith's improvement and proliferation on faraway lands / Mestre

Esta Dissertação de Mestrado descreve o nascimento, a inserção e o desenvolvimento das religiões não Católicas em solo brasileiro. Discorre, entre as que estão em maior evidência, sobre suas doutrinas e práticas fundamentais. Por outro lado, analisa a produção científica brasileira sobre a temática, ocorrida entre 1900 e 2000, através de um balanço bibliográfico. Procura, assim, verificar quais religiões foram mais estudadas pela comunidade científica, bem como as lacunas existentes. / This Master thesis describes the birth, insertion and development of the noncatholic religions in the Brazilian territory. It concerns about the dogmas and basic practices of the most popular ones. On the other hand, it analyses the Brazilian scientific production about such issue between 1900 and 2000, through a bybliographic research. Thus far, this text aims to verify which religions were studied the most by the scientific community, as well as the blanks left by them.

The relationship between ideas and history is important in order to understand the past and the present. The idea of religious liberty and the realization of that ideal in sixteenth-century Europe by the Anabaptists in Switzerland and South Germany in the 1520s was considered to be revolutionary in a society characterized by the union of church and state. The main impetus of the idea of religious liberty for the Anabaptists was the application of the New Testament standard of the Christian church, which was an independent congregation of believers marked only by adult baptism. The purpose of the present study is to demonstrate the contributions of the Swiss Anabaptists to the idea of religious liberty by looking at the ministries and activities of three major leaders of the early Swiss movement: Conrad Grebel, Michael Sattler, and Balthasar Hubmaier. This thesis takes up the modern form of religious liberty as analyzed by twentieth-century authorities, as a framework for better understanding the contributions of the Anabaptists. My research then explores the establishment of the first Anabaptist church in history, the Zollikon church outside of Zurich, and examines its organization membership, motives, and strategies for evangelizing Switzerland. In all areas influenced by the Anabaptists, there was considerable acceptance of their doctrine of a separated church. Their teaching on liberty of conscience also influenced people in towns such as Zollikon and Waldshut. Possible historical links between the Anabaptist doctrines and establishment of later Baptist denominations are shown.

The Orisha religion of Trinidad is a complex system of beliefs and practices drawn from a number of cultural traditions. Its beginnings in Trinidad can be traced back to the late eighteenth and early nineteenth centuries when Africans were brought to the island to work on the colonial sugar plantations Sometime during the early developmental period of the primarily Yoruba (Nigerian) derived Orisha religion, syncretism involving specific elements of Catholicism occurred. In the early part of this century, the Orisha religion underwent further change as a result of contact with the Spiritual Baptists, an Afro-Protestant religion comprised primarily of worshipers drawn from the same socio-economic and ethnic class as that of the Orisha religion. Since 1950, various elements drawn from Hinduism and the Kabbalah were added to the existing religious system. The result is a highly eclectic system that is so broad ideologically that a number of disparate worship patterns are tolerated. The exploration and utilization of these various patterns often leads to confusion and conflict The present form and structure of the Orisha religion is the result of both centrifugal forces which are tending to further expand the religious system and centripetal forces which are acting to temper this change. Those mechanisms that engender variability include the loose organizational structure of the religion, fiercely independent shrine heads whose success and popularity is often judged by their ability to handle a diverse system of ritual and paraphernalia, and methods of knowledge transmission and enculturation which involve a few passing on information to the many. Those mechanisms which act against the forces of change include the annual feast circuit, which brings together worshipers from all over the island on a weekly basis, and Africanization, an anti-assimilative and anti-syncretic movement that emphasizes the retention of African elements and the expurgation of extraneous elements from the religious system, especially those of Catholicism This symbolically rich and sometimes confusing religion is examined both historically and ethnographically in an attempt to both describe and explain the various processes that have acted to transform it through time / acase@tulane.edu

From the conquest of the Kingdom of New Mexico by the Spanish in 1598 to the Pueblo Indian revolt in 1680, the Franciscan Order was the dominant institution in that territory. As the only religious faction represented in the colony, the Franciscans controlled the rhythms of life in a Catholic state over the entire population. The friars were numerically the largest Spanish organization in the Kingdom and the most cohesive. The primary rationalization for the Kingdom's existence was the propagation of the Catholic faith to the indigenous population, hence the friars enjoyed virtual complete control over the natives politically, socially and economically. Through the powers of the Inquisition, the Franciscans jealously defended their privileges and powers at the expense of the local civil officials, Spanish citizens and Indians. Most of the missionary friars were devote, zealous individuals committed to evangelism After the Pueblo rebellion was subdued, the Franciscans returned to New Mexico to resume their tasks. However, the friars were unable to restore their former authority. The purpose for the colony to the Spanish monarchy was now for military ends and, consequently, the local civil government was given greater powers in relationship to the Church as well as over the general population. The Franciscans lost their total religious autonomy to the expansion of episcopal control and saw most of their Inquisition powers reduced by the Holy Office. Within the Order, the number of friars never rebounded completely to the levels prior to 1680, and the mission program was plagued by poor policy decisions and less ardent, capable priests Though scholars have long noted these changes in post-1680 New Mexico, the process by which the Franciscan Order's hegemony was eliminated has never been examined. It is the purpose of this dissertation to study in detail by what means and why the Franciscans' position in the Kingdom was reduced. Integral to this effort, special attention will be directed to the internal workings of the Order and to the careers of the friars that labored within the mission field of New Mexico through the first half of the eighteenth century / acase@tulane.edu

This dissertation evaluates preksha dhyana, a form of modern yoga introduced by the Jain Shvetambara Terapanth in 1975. Modern yoga emerged as a consequence of a complex encounter of Indian yogic gurus, American and British metaphysical thinkers, and modern ideas about science and health. I provide a brief history of the Terapanth from its eighteenth-century founder, Bikshu, to its current monastic guru, Mahaprajna, who constructed preksha dhyana. I evaluate the historical trajectory that led from the Terapanth's beginnings as a sect that maintained a world-rejecting ascetic ideal to its late twentieth-century introduction of preksha dhyana, which is popularly disseminated as a practice aimed at health and well-being. The practice and ideology of preksha dhyana is, however, context specific. In the Terapanthi monastic context, it functions as a metaphysical, mystical, and ascetic practice. In this way, it intersects with classical schools of yoga, which aim at ascetic purification and release from the world. In its popular dissemination by the samanis, female members of an intermediary Terapanthi monastic order, it functions as a physiotherapeutic practice. The samanis teach yoga to students in India, the United States, and Britain whose interests are primarily in yoga's physical and psychological benefits. In this way, it is a case study of modern yoga, which aims at the enhancement of the body and life in the world. I demonstrate how the samanis are mediators of their guru, Mahaprajna, and thus resolve ancient and contemporary tensions between ascetic and worldly values. I also demonstrate how Mahaprajna and the samanis construct preksha dhyana as a form of modern yoga by appropriating scientific discourse and attributing physiological function to the yogic subtle body. I argue that preksha dhyana can be located at an intersection with late capitalist cultural processes as well as New Age spirituality insofar as its proponents participate in the transnational yoga market. Finally, I conclude with some thoughts on the successes and failures of the Terapanth in its attempt to globally disseminate preksha dhyana.

<p>Scholars, journalists, and religious leaders in the twentieth century widely hailed The Christian Century as the most influential Protestant magazine in America. This dissertation investigates the meaning of such praise. In what ways, and upon whom, did the Century exercise influence? Answering this question directs attention not only to the Century's editorial content but also to the cultural role of magazines and the makeup of the Century's audience, an elite group of white American Protestants who had no collective name for the first half of the twentieth century but came to be called the Protestant mainline.</p><p>I focus on the editorial tenure of Charles Clayton Morrison, who bought an obscure Disciples of Christ periodical at a sheriff's sale in 1908 and transformed it, over the next 39 years, into the flagship magazine of liberal Protestantism. Attending to the Century's history as well as its rhetoric, I find that the magazine had a deep effect on its readers but a limited effect on American Protestantism as a whole. Most American Protestants never read the Century or accepted its theologically and politically liberal messages. The mainline, while certainly powerful, was never mainstream.</p><p>Studying the Century reveals how the mainline evolved in terms of membership levels, core emphases, and posture vis-à-vis other religious traditions. Likewise, the Century clarifies the role of the mainline as the dominant Protestant tradition in America. If dominance is understood to mean control of positions of power, a plausible case can be made for the dominance of both the mainline writ large and of the subset of this group who read The Christian Century. If dominance has anything to do with numerical preponderance, however, or with the ability to build consensus around key ideals, the supremacy of the mainline should be reexamined. </p><p>Lofty estimates of the Century's influence presuppose a transmission model of communication in which the primary role of a periodical is to convey information that alters readers' thinking. The Century did convey information to its readers, but the greatest service the magazine performed was to confirm readers' identity as central figures in the growth of what its editors deemed a vital, progressive, but by no means universally accepted form of Christianity. The Century spoke to its 35,000 readers more than it spoke for them, and those readers frequently felt like members of a beleaguered minority rather than a triumphal majority. </p><p>Throughout its upward climb, the Century's rhetoric ran ahead of its accomplishments. Without ever amassing a wide readership, it declared itself the rightful representative of American Protestantism. The Century's rhetoric of unified, progressive, and culturally dominant Protestantism proved compelling, but it obscured many complexities. Examining the Century's struggles to define itself and remain financially viable in its formative years brings to light the difficulties inherent in any attempt to lead America's fractious Protestants.</p> / Dissertation