Magister Legum - LLM

Submitted by Elesbão Santiago Neto (neto10uepb@cche.uepb.edu.br) on 2018-05-16T19:15:01Z No. of bitstreams: 1 PDF - Igor Henriques Sabino de Farias.pdf: 43642403 bytes, checksum: 74f590c3743109c75d9820a458b64f7d (MD5) / Made available in DSpace on 2018-05-16T19:15:01Z (GMT). No. of bitstreams: 1 PDF - Igor Henriques Sabino de Farias.pdf: 43642403 bytes, checksum: 74f590c3743109c75d9820a458b64f7d (MD5) Previous issue date: 2018-03-26 / CAPES / This dissertation discusses the influence of religion on International Relations (IR). Its general objective is to emphasize the importance of religion as one of the explanatory variables of contemporary international politics. In order to do so, it uses concepts from the English School to analyze the increase in the number of internally displaced persons due to religious persecution in Iraq after the rise of the terrorist group Islamic State between 2006 and 2014. It is therefore argued that there is a relation between the two facts. In order to verify this assumption and achieve the general objective of the research, the main religious elements that can influence international relations are classified, emphasizing the concepts of non-state religious actor and transnational religious issues. It then discusses how these elements can be understood in the light of the main theories of IR, such as Realism, Liberalism, Constructivism and English School, but emphasizes the latter. It is also conceptualizes terms such as internal displacement and religious persecution, with reference to the main sources of international law. Finally, it is demonstrated, through analysis of the official propaganda of the Islamic State, how Islamic religious elements were used by the group in order to persecute Christians and Yazidis in Iraq. This fact caused a large number of internally displaced persons due to religious persecution in the country. It is concluded, therefore, that, although religion is still an explanatory variable of IR neglected in the academic world, it is increasingly present in events of international politics, especially after the terrorist attacks of September 11, 2001. / Esta dissertação discute a influência da religião nas Relações Internacionais (RI) e tem como objetivo geral ressaltar a importância da religião enquanto uma das variáveis explicativas da política internacional contemporânea. Para isso, utiliza-se de conceitos da Escola Inglesa para analisar o aumento do número de deslocados internos por perseguição religiosa no Iraque após a ascensão do grupo terrorista Estado Islâmico, entre 2006 e 2014. Defende-se, portanto, que existe uma relação entre os dois fatos. A fim de verificar esse pressuposto e alcançar o objetivo geral da pesquisa, classifica-se os principais elementos religiosos que podem influenciar as relações internacionais, dando ênfase aos conceitos de ator religioso não estatal e questões religiosas transnacionais. Em seguida, discute como esses elementos podem ser compreendidos à luz das principais teorias de RI, como Realismo, Liberalismo, Construtivismo e Escola Inglesa, ressaltando, porém, essa última. Conceitua-se também termos como deslocado interno e perseguição religiosa, tendo como referente as principais fontes de Direito Internacional. Por fim, é demonstrado, por meio da análise da propaganda oficial do Estado Islâmico, como elementos religiosos islâmicos foram instrumentalizados pelo grupo a fim de perseguir cristãos e yazidis no Iraque. Fato que ocasionou um grande número de deslocados internos por perseguição religiosa no país. Conclui-se, portanto, que, embora a religião ainda seja uma variável explicativa das RI negligenciada no meio acadêmico, está cada vez mais presente em eventos da política internacional, sobretudo após os atentados terroristas do 11 de setembro de 2001.

The work deals with the postwar period of Monastery Teplá in the years 1945 - 1950. It records the renewal of the monastery after the war and transfer of German religious and priests. Special attention is focused on the problems with the establishment of communism in the year 1948 and impact of the communist upheaval upon the life in this monastery. It is based on the archival sources and on the witnesses testimonies. The first part introduces Premonstratensian friary in the world, the first friary information in the Czech Republic, the history and the importance of the friary. The second part deals with the Monastery Teplá itself, its founders, it represents the history and the importance of the monastery. The last part is the most comprehensive and key part of the whole work. It describes the life in the monastery at the end of the Second World War and the life of the prior H. J. Tyl.

This thesis deals with Czechoslovak penal system between the years 1948 - 1989 from the view of religion. It investigates the developement of spiritual service in prison, follows its decline after February 1948 and describes in which way the prisoners tried to find a solution to the prohibiton to practice religion in prisons. Further it focuses on religious persecution in communist Czechoslovakia, presents reasons for imprisonment of the members of individual confessions and shows how their faith reflected in everyday life in prison. The author makes a reference to the concentration of priests in closed departements, explains its reason and tries to depict everyday life of these separated communities. He describes in details how the convicted practiced the acts of their religion and he deals with the differences of individual confessions. The work speculates over the sense of imprisonment of hundreds of priests, friars and laymen from some of the Churches in communist Czechoslovakia. It thinks about the power of faith and conviction exposed to cruel physical treatment and mental violence. It also deals with the question of colaboration, relations between members of different confession and between the convicted and warders. In the end it depicts how the people with religious belief, who were...

This thesis explores the history of Christianity and conversion to it in 16th and 17th Century Japan. It argues that conversion is a complex phenomenon which happened for a variety of reasons. Furthermore, it argues that due to the political context and limitations acting upon the mission, the majority of conversions in 16th and 17th Century Japan lacked an element of epistemological change (classically understood). The first chapter explores theories of conversion suggesting that conversion in 16th and 17th Century Japan included sorts of religious change not usually encapsulated in the term conversion including adhesion, communal and forced conversion. Moreover, it argues that contextual factors are the most important factors in religious change. The second chapter explores political context contending that it was the political environment of Japan that ultimately decided whether conversion was possible. This chapter charts the evolution of the Japanese context as it became more hostile toward Christianity. In the third chapter, the context of the mission is explored. It is argued that limitations acting upon the mission shaped post-conversion faith, so that changes to practice and ritual rather than belief became the mark of a successful conversion. The fourth chapter explores methods of conversion, the factors influencing it, and post-conversion faith more directly. It argues that Christianity spread primarily through social networks, but that conversion was also influenced by economic incentive, other realworld benefits, and Christianity's perceived efficacy. Building on Chapter Three, the final chapter also seeks to illustrate that the missionaries were not successful in their attempts to spur epistemological change or instil a detailed knowledge of theology or doctrine amongst their converts.

Este trabalho de pesquisa tem como objeto de estudo um beato alagoano chamado Antônio Fernandes Amorim, o Beato franciscano. Seu aparecimento, em 1936, no sertão alagoano se deu logo após a morte do Padre Cícero Romão Batista, no Ceará. Pretende-se abordar: sua peregrinação até ele se instalar em Serra Grande, município de Quebrangulo-AL, onde nasceu um povoamento à sua volta; a perseguição política e religiosa que sofreu; como ele se insere na tradição dos movimentos messiânico-religiosos do Nordeste brasileiro: suas semelhanças e diferenças. Pretende-se também discutir a questão da sucessão na sua função de líder da comunidade religiosa que se formou em torno dele; o seu assassinato se dá em 30 de julho de 1954 e depois da sua morte a Igreja intervém na Vila Serra Grande e os Frades Capuchinhos assumem a administração do Orfanato e da Capela. Para obtenção dos dados foram utilizadas pesquisas bibliográficas, análises documentais e entrevistas com pessoas que testemunharam os fatos pesquisados. / This present research has as its study object a devotee from the state of Alagoas, called Antonio Fernandes Amorim, "The Franciscan Devotee. His appearing, in 1936, in the Alagoas hinterland happened soon after the death of the priest Cícero Romão Batista, in Ceará. It is intended to cover his pilgrimage until he settled in Serra Grande, in the municipality of Quebrangulo - Alagoas, where a settlement soon appeared around him;the political and religious persecution he suffered; the way he fits in the traditional messianic-religious in the northeast of Brazil, its similarities and differences. It is intended, as well, to discuss the succession of his leading position in the religious community created around him; on 30th of July 1954 he was assassinated and after his death, the church intervenes in Serra Grande Village and the Capuchins Friars take over the direction of both the orphanage and the chapel. To obtain the data, there were used bibliographical research, documental analysis, as well as, interviews with local people, who witnessed the facts researched.

Les Filles de la Charité de Saint Vincent de Paul sont arrivées au Panama en 1875 comme des exilées politiques, après avoir été expulsées du Mexique par son gouvernement, dont le Congrès avait voté contre la présence de toutes les congrégations religieuses dans le pays l'année précédente. Cinq ans après leur installation dans l'isthme, la Compagnie Universelle du Canal Français - sous la direction de Ferdinand de Lesseps - a commencé les travaux de construction d'un canal qui permettrait la navigation entre les océans Atlantique et Pacifique. L'entreprise serait un échec irrémédiable pour une variété de raisons, parmi lesquelles la condition désastreuse de la santé publique, et le gouvernement des États-Unis reprendra le projet d'ingénierie colossale et l'assainissement du pays. Les Filles de la Charité, qui ont été engagées par la Compagnie Universelle du Canal comme infirmières pour soigner les patients dans leurs hôpitaux, resteraient dans l'isthme au long des années épidémiques et élargiraient leur mission dans la mesure où l'ordre religieux continue d'avoir une forte présence au sein de la société panaméenne à ce jour. Le but principal de ce travail est de analyser un épisode précédemment inconnu de l'histoire autrement bien documentée de la construction du Canal de Panama: la contribution que cette congrégation a fait à la profession naissante d’infirmière pendant les pires années de la propagation des maladies infectieuses dans l'isthme, provoquée par la surpopulation des ouvriers du canal et l'ignorance de la cause et le remède de maladies épidémiques. C’est bien connu que la construction du canal a été possible grâce à la lutte contre le paludisme et l'éradication de la fièvre jaune, les maladies qui ont décimé la population au cours des 25 premières années du projet ; que des changements radicaux dans les conditions de santé publique ont été accomplies par les mesures mises en œuvre par le médecin de l'armée américaine le colonel William Crawford Gorgas ; mais la présence des Filles de la Charité dans les hôpitaux publics et privés dans la ville de Panama et de Colón pendant ce temps, tendant aux patients et exécutant les ordres du Dr Gorgas, est resté caché pour la plupart des publications sur le sujet. Peut-être que la découverte la plus importante qui a surgi des sources recherchées pour ce travail, est que la troisième grande maladie infectieuse que les médecins et leurs assistants ont combattu au cours de ces années a été la syphilis, qui a atteint des proportions épidémiques et était incurable durant cette période aussi. Le conflit créé par les patients syphilitiques et le traitement dont ils avaient besoin et le fait qu'ils ont reçu efficacement ce traitement des sœurs, qui ont été interdites par les règles de leur propre congrégation d'avoir contact avec eux, a culminé par le retrait des religieuses des hôpitaux, et la sécularisation et la professionnalisation des soins infirmiers au Panama. Les raisons pour lesquelles les sœurs dispensaient des soins aux patients syphilitiques durant les trente-trois ans qu’ils ont servi dans les hôpitaux de la nation, malgré et contre leur propre règle, résident dans leur piété et leur spiritualité, dont les détails seront examinés tout au long de cette thèse. Les contradictions qui, apparemment, résident dans l'aide des sœurs, qui peuvent être perçues à tort comme l'ambiguïté morale, fournissent un sujet précieux d'étude pour l'histoire de la religion de la région. Il faut souligner qu'un facteur déterminant dans cet épisode était le manque de règles juridiques qui caractérisent la pratique de la médecine jusqu'à la deuxième décennie du 20e siècle dans le Nord et l'Amérique latine. Ainsi, cette étude peut également contribuer au débat contemporain très opportun sur l'éthique des professionnels de la santé, et sur l'effet que peut avoir leur empathie dans le traitement de la maladie d'un patient..... / The Daughters of Charity of Saint Vincent de Paul arrived in Panama in 1875 as political exiles, after being expelled from Mexico by its Government, whose Congress had voted against the presence of all religious congregations in the country the previous year. Five years after their settling in the Isthmus, the Compagnie Universelle du Canal Français - under the direction of Ferdinand de Lesseps – began construction work for a canal that would allow navigation between the Atlantic and Pacific Oceans. The enterprise would fail irretrievably for a variety of reasons, among them the disastrous condition of public health, and the United States Government would take over the colossal engineering project and the country’s sanitation. The Daughters of Charity, who were hired by the Compagnie Universelle to nurse patients in their hospitals, would remain in the Isthmus throughout the epidemic years and would expand their mission to the extent that the religious order continues to have a strong presence within Panamanian society to this day.The main purpose of this work is to disclose a previously unknown episode of the otherwise well documented history of the construction of the Panama Canal: the contribution that this congregation made to the incipient nursing profession during the worst years of the spread of infectious diseases in the Isthmus, provoked by the overcrowding of the canal workers, the backwardness of the region and the ignorance of the cause and cure of epidemic diseases. It is public knowledge that the construction of the canal was possible due to the control of malaria and the eradication of yellow fever, the illnesses that decimated the population during the first 25 years of the project; that radical changes in public health conditions were accomplished by the measures implemented by US Army doctor Colonel William Crawford Gorgas; but the presence of the Daughters of Charity in public and private hospitals in Panama City and Colón during this time, tending to patients and carrying out Dr Gorgas’ orders, has remained hidden for the most part from publications on the subject.Perhaps the most significant discovery surging from the sources researched for this work, is that the third great infectious disease that the doctors and their assistants fought during these years was syphilis, which reached epidemic proportions and was incurable during this period too. The conflict created by the syphilitic patients and the treatment they required and the fact that they effectively received this treatment from the sisters, who were forbidden by the rules of their own congregation to have contact with them, culminated by the withdrawal of the nuns from the hospitals, and the secularization and professionalization of nursing in Panama. The reasons why the sisters provided care to syphilitic patients during the thirty-three years they served in the nation’s hospitals, despite and against their own Rule, reside in their piety and their spirituality, details of which will be examined throughout this dissertation. The contradictions that seemingly dwelled in the sisters’ aid, which may be wrongly perceived as moral ambiguity, provide a valuable subject of study for the history of religion of the region.It must be stressed that a determining factor in this episode was the lack of legal regulations that characterized the practice of Medicine until the second decade of the 20th Century in North and Latin America. Thus, this study may also contribute to the very timely, contemporary debate on the ethics of health professionals, and on the effect that their empathy may have in the cure of a patient’s illness...

Made available in DSpace on 2017-06-01T18:12:50Z (GMT). No. of bitstreams: 1 gilvan_gomes_neves.pdf: 1233609 bytes, checksum: 46e21cc8d5b39e8eb91468a17c33eb39 (MD5) Previous issue date: 2014-03-31 / This present research has as its study object a devotee from the state of Alagoas, called Antonio Fernandes Amorim, "The Franciscan Devotee. His appearing, in 1936, in the Alagoas hinterland happened soon after the death of the priest Cícero Romão Batista, in Ceará. It is intended to cover his pilgrimage until he settled in Serra Grande, in the municipality of Quebrangulo - Alagoas, where a settlement soon appeared around him;the political and religious persecution he suffered; the way he fits in the traditional messianic-religious in the northeast of Brazil, its similarities and differences. It is intended, as well, to discuss the succession of his leading position in the religious community created around him; on 30th of July 1954 he was assassinated and after his death, the church intervenes in Serra Grande Village and the Capuchins Friars take over the direction of both the orphanage and the chapel. To obtain the data, there were used bibliographical research, documental analysis, as well as, interviews with local people, who witnessed the facts researched. / Este trabalho de pesquisa tem como objeto de estudo um beato alagoano chamado Antônio Fernandes Amorim, o Beato franciscano . Seu aparecimento, em 1936, no sertão alagoano se deu logo após a morte do Padre Cícero Romão Batista, no Ceará. Pretende-se abordar: sua peregrinação até ele se instalar em Serra Grande, município de Quebrangulo-AL, onde nasceu um povoamento à sua volta; a perseguição política e religiosa que sofreu; como ele se insere na tradição dos movimentos messiânico-religiosos do Nordeste brasileiro: suas semelhanças e diferenças. Pretende-se também discutir a questão da sucessão na sua função de líder da comunidade religiosa que se formou em torno dele; o seu assassinato se dá em 30 de julho de 1954 e depois da sua morte a Igreja intervém na Vila Serra Grande e os Frades Capuchinhos assumem a administração do Orfanato e da Capela. Para obtenção dos dados foram utilizadas pesquisas bibliográficas, análises documentais e entrevistas com pessoas que testemunharam os fatos pesquisados.