This dissertation explores the ways marginalized slaves and orphans came together to create new mission communities in western Tanzania. It shows that slave emancipation was a complex process that involved flight to the missions, public declarations, and certification of emancipation. Former slaves joined missions and their descendants became the first-generation Christians, and some worked as teachers, pastors and catechists. The dissertation centers on multiple language communities brought in juxtaposition by the slave trade, wars, and migrations to examine their involvement in the translation of Christian texts into the Kinyamwezi language. It argues that translation of the New Testament, religious texts and songs was a reciprocal process of Africans and European missionaries teaching each other. In so doing, translation became a stimulus for independent interpretation, as Nyamwezi translators acted as independent intellectuals in shaping an African interpretation of Christianity. In remote areas, far from the centers of mission stations, catechists and teachers helped adherents by translating the Bible and religious texts into their own languages, contributing to the growth of African Christianity. In addition to translation, teachers and catechists administered churches in villages, taught catechism, and prepared the young and adults for baptism and confirmation. They established their own schools, and devised teaching methods and ways of obtaining pupils for instruction. Their families not only provided a model of Christian families but also laid the foundation for African Christianity as children were baptized, attended mission schools and became teachers and catechists, and in some cases, nuns and priests. Furthermore, lay women and wives of the Nyamwezi teachers and catechists taught children in Sunday schools, while others accompanied teachers in villages and launched home-visit campaigns to attract more Nyamwezi women to join Christianity. The dissertation further argues that the growth of African Christianity in villages was not entirely the product of European missionary initiatives, but rather in significant measure the result of African cultural and intellectual creativity. The growth of Christianity in the twenty-century western Tanzania gave rise to the revival movement which spread in missions and villages, attracting Christians and pastors into revivalism. Nevertheless, divergent interpretations on the teachings of salvation, sin, and public confession of sins split Christians in the established mission churches into born-again pastors and Christians who supported revivalism and Christians who opposed the movement. This dissertation shows for the first time that lay Christians dissented from the revival movement, preventing born-again pastors and evangelists from holding services in churches. With growing tensions, some Christians seceded from the mainstream churches to form their own churches and installed their own pastors who worked independently from the control of the established churches.

A pesquisa acompanha as experiências sociais de mulheres escravas, libertas e descendentes livres, na cidade de São Paulo, durante o último quartel do século XIX, no processo social da transição do trabalho escravo para o livre. Pesquisamos livros de inscrições e de contratos de trabalho livre, exigências previstas pelas Posturas Municipais sobre Criados e Amas de Leite, de 1886. O conjunto de regulamentos vinha formalizar deveres e obrigações para empregadores e trabalhadores livres, no contexto do crescimento urbano acelerado, do processo avançado da abolição e da política imigratória que conduziam para a Capital imigrantes pobres e libertos destutelados. Migrantes das regiões escravistas da Província e daquelas que forneceram escravos para o tráfico interprovincial, africanas livres e nascidas na Capital empregaram-se nas residências das elites e camadas médias urbanas. Vislumbramos as estratégias de sobrevivência das agentes do trabalho doméstico livres e pobres, que a polícia registrava nos anos finais do regime escravista. Afastadas das atividades rentáveis, no contexto de pouca diversificação econômica, ex-escravas e descendentes livres sobreviveram dos parcos ganhos auferidos daqueles serviços socialmente desqualificados, dos quais os membros das elites e classes médias dependiam: fazendeiros, estrangeiros proprietários de hotéis, donos de confeitarias, coronéis, funcionários públicos, profissionais liberais, viúvas pobres e remediadas. Reconstituímos o cotidiano dos variados trabalhos que desempenharam a cozinha, a lavagem e o engomado das roupas, a limpeza da casa, o cuidado e o aleitamento de crianças , transitando entre as ruas, as várzeas dos rios e o tenso ambiente das casas. Das entrelinhas dos textos emergem libertas dispostas a improvisar variadas formas de resistência e recusa à opressão cotidiana. Experimentaram as liberdades possíveis e inegociáveis: recusaram com suas indisciplinas as jornadas extenuantes de trabalho, conquistaram aumentos salariais, cuidaram de seus doentes, compartilharam moradias com seus companheiros e filhos. Abandonando por fim os sobrados, indispuseram-se ao assédio sexual, aos maus tratos e aos baixos ordenados, que nem sempre recebiam: permanências de um escravismo doméstico e persistente, que, com suas práticas, ousaram recusar. / The research assembles the social experiences of slave women, released and free descendants in São Paulo during the last quarter of the nineteenth century, in the social process of transition from slave work to freedom. In order to accomplished our aim, we rummage into the books, subscriptions and free employment contracts, requirements established by Municipal ordinances on Criadas e Amas de Leite, from 1886. The ensemble of regulations was made in order to formalize the duties and obligations for employers and free employees , in the context of hasty urban growth the advanced process of abolition and the immigration policy that led, to the main city, poor immigrants and unruly people. Migrants from provincial slavery region sand those slaveholders who provided slaves to an interprovincial trafficking, mainly free African born, were employed in the elite and urban middle classes residences. We glimpse the survival strategies from poor and free agents of the housework registered by the police during the final years of the slave regime. Displaced from profitable activities in the context of low economic diversification, formers slaves and free descendants survived from meager gains earned from these socially unskilled services of which the members of the elite and middle classes depended and profited: farmers, foreigners hotel owners, colonels, civil servants, professional, widows and poor remedied. Our research attempt to reconstruct the daily life of several jobs that these free women have done in the new social order: the kitchen, washing and ironing clothes, cleaning the house, care and feeding children, traffic in the streets, the riverside and the tense environment of the houses. Reading between the lines of texts, it is possible to observe the existence of released women willing to improvise various ways of resistance and rejection of everyday oppression. Their experience makes possible ways of non-negotiable freedom, refusing, with their misbehavior, the days of exhausting work, consequently, winning wage increases, caring for their patients and the possibility of sharing housing with their partners and children. With the further abandon of the traditional townhouses, they eventually avoid the sexual harassment and the bad treatment: sojourn of domestic and persistent slavery, that these women, with their daily practices, have dared to decline.

A pesquisa acompanha as experiências sociais de mulheres escravas, libertas e descendentes livres, na cidade de São Paulo, durante o último quartel do século XIX, no processo social da transição do trabalho escravo para o livre. Pesquisamos livros de inscrições e de contratos de trabalho livre, exigências previstas pelas Posturas Municipais sobre Criados e Amas de Leite, de 1886. O conjunto de regulamentos vinha formalizar deveres e obrigações para empregadores e trabalhadores livres, no contexto do crescimento urbano acelerado, do processo avançado da abolição e da política imigratória que conduziam para a Capital imigrantes pobres e libertos destutelados. Migrantes das regiões escravistas da Província e daquelas que forneceram escravos para o tráfico interprovincial, africanas livres e nascidas na Capital empregaram-se nas residências das elites e camadas médias urbanas. Vislumbramos as estratégias de sobrevivência das agentes do trabalho doméstico livres e pobres, que a polícia registrava nos anos finais do regime escravista. Afastadas das atividades rentáveis, no contexto de pouca diversificação econômica, ex-escravas e descendentes livres sobreviveram dos parcos ganhos auferidos daqueles serviços socialmente desqualificados, dos quais os membros das elites e classes médias dependiam: fazendeiros, estrangeiros proprietários de hotéis, donos de confeitarias, coronéis, funcionários públicos, profissionais liberais, viúvas pobres e remediadas. Reconstituímos o cotidiano dos variados trabalhos que desempenharam a cozinha, a lavagem e o engomado das roupas, a limpeza da casa, o cuidado e o aleitamento de crianças , transitando entre as ruas, as várzeas dos rios e o tenso ambiente das casas. Das entrelinhas dos textos emergem libertas dispostas a improvisar variadas formas de resistência e recusa à opressão cotidiana. Experimentaram as liberdades possíveis e inegociáveis: recusaram com suas indisciplinas as jornadas extenuantes de trabalho, conquistaram aumentos salariais, cuidaram de seus doentes, compartilharam moradias com seus companheiros e filhos. Abandonando por fim os sobrados, indispuseram-se ao assédio sexual, aos maus tratos e aos baixos ordenados, que nem sempre recebiam: permanências de um escravismo doméstico e persistente, que, com suas práticas, ousaram recusar. / The research assembles the social experiences of slave women, released and free descendants in São Paulo during the last quarter of the nineteenth century, in the social process of transition from slave work to freedom. In order to accomplished our aim, we rummage into the books, subscriptions and free employment contracts, requirements established by Municipal ordinances on Criadas e Amas de Leite, from 1886. The ensemble of regulations was made in order to formalize the duties and obligations for employers and free employees , in the context of hasty urban growth the advanced process of abolition and the immigration policy that led, to the main city, poor immigrants and unruly people. Migrants from provincial slavery region sand those slaveholders who provided slaves to an interprovincial trafficking, mainly free African born, were employed in the elite and urban middle classes residences. We glimpse the survival strategies from poor and free agents of the housework registered by the police during the final years of the slave regime. Displaced from profitable activities in the context of low economic diversification, formers slaves and free descendants survived from meager gains earned from these socially unskilled services of which the members of the elite and middle classes depended and profited: farmers, foreigners hotel owners, colonels, civil servants, professional, widows and poor remedied. Our research attempt to reconstruct the daily life of several jobs that these free women have done in the new social order: the kitchen, washing and ironing clothes, cleaning the house, care and feeding children, traffic in the streets, the riverside and the tense environment of the houses. Reading between the lines of texts, it is possible to observe the existence of released women willing to improvise various ways of resistance and rejection of everyday oppression. Their experience makes possible ways of non-negotiable freedom, refusing, with their misbehavior, the days of exhausting work, consequently, winning wage increases, caring for their patients and the possibility of sharing housing with their partners and children. With the further abandon of the traditional townhouses, they eventually avoid the sexual harassment and the bad treatment: sojourn of domestic and persistent slavery, that these women, with their daily practices, have dared to decline.

Submitted by Maria Dulce (mdulce@ndc.uff.br) on 2014-02-07T19:13:46Z No. of bitstreams: 1 Paranhos, Adriano-Dissert-2013.pdf: 666382 bytes, checksum: 1084c06ca2d8dec746538bb996b26d28 (MD5) / Made available in DSpace on 2014-02-07T19:13:46Z (GMT). No. of bitstreams: 1 Paranhos, Adriano-Dissert-2013.pdf: 666382 bytes, checksum: 1084c06ca2d8dec746538bb996b26d28 (MD5) Previous issue date: 2013 / Essa pesquisa analisou as ideias jurídicas e políticas de José de Alencar no período de 1855 à 1877. Três temas foram privilegiados: primeiro tratamos do pensamento de lencar no tocante a constituição. Em seguida, as ideias sobre a codificação civil produzida por esse publicista. E por fim, as concepções de Alencar no momento da discussão da “reforma do elemento servil”, no final da década de 1860. Sobre esse último ponto, foram analisadas o pensamento produzido por ele quando ministro da justiça e parlamentar. Trabalhamos com diversos tipos de fontes: jornalísticas, manuscritas, Anais do parlamento, panfletos e livros ficcionais e analíticos. / This research analyzed the legal and political ideas of José de Alencar in the period from 1855-1877. Three themes were privileged: the first one deals with Alencar’s thought regarding the constitution. Then the José de Alencar ideas of civil codification. Lastly, Alencar’s conception during the discussion of “reform servile element” in the late 1860s. On this last point, we analyzed his thoughts when we was the justice minister and parliamentarian. We work with different types of sources as: journalistic, manuscript, Annals of parliament, pamphlets and fictional or analytical books.