Esta tese pretende analisar as particularidades que envolveram a organização da viagem, a instalação e o início das missões da Companhia de Jesus no México a partir de 1572. Tendo em vista a dedicação dos jesuítas à educação e às atividades urbanas durante as três primeiras décadas após a sua chegada, o presente estudo examina os fundamentos que nortearam os projetos de ensino nos colégios da Ordem na capital do vice-reino. Parte-se da premissa que aqueles religiosos compartilhavam certa noção de bom governo que embasava suas práticas educativas e missionárias. Valendo-se de tal princípio, propõe-se aqui uma reflexão a respeito da participação e influxo dos jesuítas na sociedade mexicana dos séculos XVI e XVII por meio de suas atividades citadinas, como jurisconsultos, e colegiais, como professores e formadores de grupos letrados. / This thesis aims to analyze the peculiarities involved in the organization of the trip, the installation and the beginning of the missions of the Jesuits in Mexico since 1572. Given the dedication of Jesuit towards education and urban activities during the first three decades after their arrival, this study examines the rationale that guided the teaching projects in their colegios in the capital of the viceroyalty. We start with the premise that those religious shared a certain notion of good government that supported their educational and missionary practices. Drawing on this principle, we propose here a reflection on the participation and influence of the Jesuits in Mexican society in the sixteenth and seventeenth centuries through their urban activities, as lawyers, and collegians, as teachers and forgers of literate groups.

Esta tese tem como objetivo a análise de fontes escritas nos contextos das missões jesuítas estabelecidas na corte mogol e no Tibete. Abordamos também a presença da Ordem em Bengala, tecendo relações entre esse espaço e as missões supracitadas. Nosso recorte cronológico cobre o período de 1570 até 1721, isto é, iniciamos nossas investigações na década que antecede o estabelecimento dos religiosos na corte de Akbar, e encerramos nossas análises no ano em que Ippolito Desideri deixa Lhasa. Concentramo-nos principalmente na questão da necessária relação entre as estratégias de conversão adotadas nessas missões e a (re) elaboração de categorias que indicassem e respaldassem o diálogo, a persuasão e o convencimento como os mais prudentes métodos catequéticos / In this thesis, we aim to analyze written sources produced by jesuits stablished at the Mughal court and in Tibet. We shall also approach the presence of the Order in Bengal, weaving relations between this space and the aforementioned missions. Our chronological limits concerns the period from 1570 to 1721, i.e., we began our investigations in the decade preceding the establishment of the jesuits in Akbars court, and resume our survey in Ippolito Desideris last year in Lhasa. We focus mainly on the necessary relationship between the conversion strategies adopted in these missions and the (re) elaboration of categories that indicate dialogue and persuasion as the most prudent catechetical method

Grande parte do que sabemos a respeito do planalto paulista no século XVI provém das cartas jesuíticas, fontes documentais de extraordinária riqueza, produzidas por meio de uma prática textual regida por parâmetros bastante específicos e parte fundamental da atividade missionária da Companhia de Jesus. Uma tradição historiográfica longa e influente buscou na correspondência jesuítica elementos que ajudaram a compor certas imagens tradicionais acerca da vida no planalto paulista colonial e das características de seus moradores, discutidas e problematizadas nas pesquisas mais recentes. Dentre estas imagens tradicionais, a ideia de que os moradores das vilas de Santo André da Borda do Campo e São Paulo de Piratininga davam pouca atenção à Igreja ou à vida cristã em geral ecoa ainda em estudos recentes. Esta ideia baseia-se na articulação entre as narrativas epistolares quinhentistas, algumas referências documentais do século posterior e o paradigma historiográfico da especificidade paulista. Entretanto, por meio de uma análise sistemática das cartas jesuíticas do século XVI, centrada na consideração de sua estrutura retórica e formal, é possível decompor estas camadas interpretativas e problematizar a prática discursiva da comunicação epistolar da Companhia de Jesus, no que se refere à vivência religiosa dos colonos do planalto paulista. Dessa forma, recupera-se a dimensão política de acusações como indianização dos costumes, desrespeito às autoridades ou vida pecaminosa. / Much of what we know about the Paulista Plateau in the sixteenth century stems from Jesuitic letters, documentary sources of extraordinary wealth, produced through a textual practice governed by very specific parameters and fundamental part of the missionary activity of the Society of Jesus. A long and influential historiographical tradition searched elements in the Jesuitic correspondence that have helped to compose some traditional images about life in the colonial Paulista Plateau and the characteristics of its residents, which have been discussed and problematized in the latest researches. Among these traditional images, the idea that the villagers of Santo André da Borda do Campo and São Paulo de Piratininga paid little attention to the Church or the Christian life in general still echoes in recent studies. This idea is based on the articulation between the epistolary narratives of the sixteenth century, some documentary references from the subsequent century and the historiographical paradigm of paulista specificity. However, by means of a systematic analysis of the Jesuitic letters from the sixteenth-century, focused in the consideration of its formal and rhetorical structure, it is possible to decompose these interpretative layers and problematize the discursive practice of the epistolary communication of the Society of Jesus, in relation to the religious experience of the settlers of the Paulista Plateau. Thus, it is recovered the political dimension of accusations as \"Indianization\" of manners, disrespect for authority or sinful life.

Esta tese pretende analisar as particularidades que envolveram a organização da viagem, a instalação e o início das missões da Companhia de Jesus no México a partir de 1572. Tendo em vista a dedicação dos jesuítas à educação e às atividades urbanas durante as três primeiras décadas após a sua chegada, o presente estudo examina os fundamentos que nortearam os projetos de ensino nos colégios da Ordem na capital do vice-reino. Parte-se da premissa que aqueles religiosos compartilhavam certa noção de bom governo que embasava suas práticas educativas e missionárias. Valendo-se de tal princípio, propõe-se aqui uma reflexão a respeito da participação e influxo dos jesuítas na sociedade mexicana dos séculos XVI e XVII por meio de suas atividades citadinas, como jurisconsultos, e colegiais, como professores e formadores de grupos letrados. / This thesis aims to analyze the peculiarities involved in the organization of the trip, the installation and the beginning of the missions of the Jesuits in Mexico since 1572. Given the dedication of Jesuit towards education and urban activities during the first three decades after their arrival, this study examines the rationale that guided the teaching projects in their colegios in the capital of the viceroyalty. We start with the premise that those religious shared a certain notion of good government that supported their educational and missionary practices. Drawing on this principle, we propose here a reflection on the participation and influence of the Jesuits in Mexican society in the sixteenth and seventeenth centuries through their urban activities, as lawyers, and collegians, as teachers and forgers of literate groups.

A pesquisa aqui apresentada tem como tema principal a análise da correspondência relativa à missão jesuíta no Tibet, de 1624 a 1635, já publicada. Nosso corpus documental é composto por seis cartas: três do Padre Antônio de Andrade (1624, 1626, 1627) e as demais de João Cabral (1626), Estevão de Cacela (1627) e Francisco Azevedo (1631). Pretendemos analisar as descrições dos budistas tibetanos presentes nas cartas e relacioná-las com as estratégias defendidas e desenvolvidas no Tibet durante este primeiro período de estabelecimento da Companhia de Jesus no teto do mundo. Como documentação subsidiária, utilizaremos outras cartas e documentos anteriores e contemporâneos à missão abordada aqui, tais como cartas de jesuítas da missão Mogol. / The main goal of the present research is the analysis of the tibetan mission mail trade, from 1624-35, wich were already published. The documents to be analysed are three letters from Padre Antônio de Andrade (1624, 1626, 1627), plus João Cabrals (1626), Estevão de Cacelas (1627) and Francisco Azevedos (1631). Our intention is to analyse the descriptions of the tibetan budhists, as they appear in the letters, and then relate them with the methods of convertion that took place in the tibetan mission during this first period of Jesuit settling in the roof of the world. As adicional documentation, we used former and later letters and documents from the mughal mission.

This work explores the relationship between time, temporality, and power by utilizing interactions between Jesuit missionaries and the Ming and Qing governments of late imperial China as a case study. It outlines the complex relationship between knowledge of celestial mechanics, methods of measuring the passage of time, and the tightly controlled circumstances in which that knowledge was allowed to operate. Just as the Chinese courts exercised authority over time and the heavens, so too had the Catholic Church in Europe. So as messengers of God’s authority, the Jesuits identified the importance of astronomical and temporal authority in Chinese culture and sought to convey the supremacy of Christianity through their mastery of the stars and negotiate positions of power within both imperial governments.

<p>This dissertation examines ethnographic writing in the Jesuit Relations, a set of annual reports from missionaries in New France to Society of Jesus authorities in France that were published and widely read from 1632 to 1673. Drawing on currents in cultural anthropological thought about the complex relationship between anthropologists, their subjects, and the texts they produce, I analyze how the Relations allowed Jesuit missionaries to define for French readers Amerindian cultures, European-Amerindian interactions, and the health and success of the colony and the mission for forty years, almost without competition, giving them extraordinary influence over perceptions of the Amerindian Other at the very moment that France's interest therein was being piqued by an increasing awareness of the world outside of Europe. The texts now are lauded as the première source of information on the Algonquian and Iroquoian groups with which the Jesuits were in contact in seventeenth century New France. In this dissertation, I examine the ways Jesuits conveyed information about Amerindian groups, focusing on the rhetorical aspects of their accounts that have been largely ignored by social scientists who have mined the texts for data. Instead of considering the Relations as a collection of facts recorded by diligent field workers, I seek to understand them as texts that reflect multiple points of view and the political, religious, and intellectual pressures acting on their French Catholic authors. Were Amerindians human? If so, were they created in Eden along with the ancestors of Europeans? How could one explain their presence in America, with little apparent knowledge of their origins? And if they were human and of the same stock as European Christians, how could one explain the fact that their beliefs and behavior were so different from those of their French Christian interlocutors? These questions, I argue, left an enduring mark on the Jesuits' descriptions of Amerindian cultures, making their texts less the work of proto-anthropologists than a form of intellectual colonization.</p> / Dissertation

This work explores the relationship between time, temporality, and power by utilizing interactions between Jesuit missionaries and the Ming and Qing governments of late imperial China as a case study. It outlines the complex relationship between knowledge of celestial mechanics, methods of measuring the passage of time, and the tightly controlled circumstances in which that knowledge was allowed to operate. Just as the Chinese courts exercised authority over time and the heavens, so too had the Catholic Church in Europe. So as messengers of God’s authority, the Jesuits identified the importance of astronomical and temporal authority in Chinese culture and sought to convey the supremacy of Christianity through their mastery of the stars and negotiate positions of power within both imperial governments.

Readers have associated Don Quixote and St Ignatius of Loyola for centuries. Many have inferred an intentional parody of Loyola in Cervantes’ classic novel, El ingenioso hidalgo don Quijote de la Mancha. The first part of this thesis traces reader associations of Don Quixote and St Ignatius since the publication of Part I of Don Quixote in 1605. The second part analyzes two texts commonly cited as sources for reader associations of St Ignatius and Don Quixote, Loyola’s Autobiografía (1555) and Pedro de Ribadeneyra’s Vida de Ignacio de Loyola (1583), and proposes a hypothesis for how Cervantes may have intended to parody the founder of the Society of Jesus. The third part analyzes narrative, substantive and thematic parallelisms in Don Quixote, the Autobiografía and Vida and discusses the likelihood of Cervantes intentionally parodying Loyola in his most famous and enduring work. / Graduate / 0679 / 0401 / 0318 / pdavidso@uvic.ca

En tant que pratique culturelle qui, par son ampleur et son institutionnalisation, a contribué à définir la spécificité de l'engagement pédagogique, social et religieux des jésuites à l'époque moderne, le théâtre offre une perspective intéressante pour saisir les modalités d'un passage entre ce qui est parfois appelé dans l'historiographie l'« ancienne » et la « nouvelle » Compagnie de Jésus. La période de la suppression dans le contexte français (1762-1814) est intégrée à un cadre chronologique plus large qui permet de mesurer les effets de l'expulsion des collèges jésuites mais aussi et surtout les évolutions et les transformations sur la longue durée, entre France des Lumières et France post-révolutionnaire. La perspective adoptée ici s'est attachée aussi bien à décrire les enjeux et les dimensions de la pratique théâtrale jésuite au temps de la suppression et dans les établissements d'éducation jésuites sous la Restauration qu'à analyser les discours moraux et spirituels d'une part, pédagogiques et littéraires d'autre part, tenus par les jésuites et anciens jésuites sur le théâtre. Ainsi, l'intervalle de la suppression dans l'histoire du théâtre des jésuites doit-il être interprété ni comme un temps suspendu où il s'agirait de constater une simple interruption de l'activité théâtrale des jésuites, à l'exception de quelques îlots de survivance, ni comme un temps fatal inaugurant le déclin d'une pratique scolaire. Ce travail laisse alors entrevoir la réalité d'un « nouveau langage » (Michel de Certeau) qui semble-t-il s'élabore progressivement dans la seconde moitié du XVIIIe siècle et qui témoigne du fait que la « restauration » à l'identique de la Compagnie de Jésus et de sa pratique théâtrale au XIXe siècle n'est finalement qu'une illusion. / As a cultural practice which, by its extent and institutionalization, has contributed to define the specificity of the pedagogical, social and religious investing of Jesuits in the modern era, the theatre offers an interesting prospect to grasp the modalities of a transition between what is sometimes called in the historiography the “old” and the “new” Society of Jesus. The period of suppression in the French context (1762-1814) is integrated into a wider chronological frame which allows to measure the effects of the expulsion of the Jesuit colleges but also and especially the evolutions and the transformations in the long-term time, between France of the Enlightenment and post-revolutionary France. The point of view adopted here has paid a particular attention to describe the stakes and dimensions of Jesuit theatre practice at the time of suppression and in the Jesuit educational institutions under the Restoration in France and to analyze the moral and spiritual speeches of one hand, educational and literary on the other hand, deliver by the Jesuits on the theatre. Thus, the interval of the suppression in theatre history of the Jesuits must be interpreted neither as a suspended time when it would be a question of noticing a simple interruption of the theatrical activity of the Jesuits, with the exception of a few survival islets, nor as a fatal time inaugurating the decline of a school practice. This work then lets glimpse the reality of a “new language” (Michel de Certeau) which it seems develops gradually in the second half of the eighteenth century and which shows of the fact that the “restoration” of the Society of Jesus and its theatrical practice as before in the nineteenth century is finally an illusion.