Submitted by Leonardo Lima (leonardoperlim@gmail.com) on 2017-02-16T12:24:58Z No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) GIL, Marcelo Freitas.pdf: 2950543 bytes, checksum: a7c4f2dd6d46bdb1a9fbdc180cc46d30 (MD5) / Approved for entry into archive by Simone Maisonave (simonemaisonave@hotmail.com) on 2017-02-16T23:26:30Z (GMT) No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) GIL, Marcelo Freitas.pdf: 2950543 bytes, checksum: a7c4f2dd6d46bdb1a9fbdc180cc46d30 (MD5) / Approved for entry into archive by Aline Batista (alinehb.ufpel@gmail.com) on 2017-03-10T20:01:19Z (GMT) No. of bitstreams: 2 GIL, Marcelo Freitas.pdf: 2950543 bytes, checksum: a7c4f2dd6d46bdb1a9fbdc180cc46d30 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2017-03-10T20:01:33Z (GMT). No. of bitstreams: 2 GIL, Marcelo Freitas.pdf: 2950543 bytes, checksum: a7c4f2dd6d46bdb1a9fbdc180cc46d30 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2014-08-20 / Sem bolsa / O presente estudo apresenta uma análise das representações contidas no material didático do Estudo Sistematizado da Doutrina Espírita (ESDE), programa de estudo doutrinário da Federação Espírita Brasileira (FEB), surgido em 1978 no âmbito da Federação Espírita do Rio Grande do Sul (FERGS) e que se tornou um programa permanente da FEB em 1983. Com apoio nos pressupostos teóricos e metodológicos da Nova História Cultural e em autores como Bourdieu (1998; 2000), Certeau (2011), Chartier (1990, 2009) e Geertz (2011), buscou-se compreender o processo histórico de constituição e implantação nacional do Estudo Sistematizado da Doutrina Espírita, bem como o seu significado e esfera de influência junto ao Movimento Espírita Brasileiro, partindo de um horizonte cultural, isto é, que privilegia o papel das representações na criação, manutenção e recriação do universo social. Para tanto, foi realizada pesquisa bibliográfica e documental, com apoio também em fontes orais e em inserções etnográficas junto à Federação Espírita Brasileira e ao Centro Cultural Espírita de Porto Alegre, local em que surgiu a proposta original para a criação do ESDE. A pesquisa aqui descrita está organizada em três eixos. No primeiro, é apresentada uma contextualização história do surgimento do espiritismo na França, a partir de 1857, com a publicação de O Livro dos Espíritos, pelo pedagogo Hyppolite Léon Denizard Rivail, que adotou o pseudônimo de Allan Kardec, pelo qual ficou conhecido. Nesta primeira parte é analisada a proposta da doutrina espírita e os diálogos que manteve no ambiente cultural europeu de meados do século XIX. No segundo eixo é abordado o processo de inserção do espiritismo no Brasil e a releitura com base no Evangelho que a doutrina organizada por Allan Kardec sofreu ao penetrar no ambiente cultural brasileiro no último quartel do século XIX. Ainda nesta segunda parte são analisadas as práticas e representações formatadas entre os primeiros espíritas brasileiros, divididos em três correntes que divergiam na interpretação e caracterização da doutrina espírita naquele momento histórico. Também é discutido o processo de formação do Movimento Espírita Brasileiro, com suas tensões em torno da conceituação do caráter do espiritismo e da definição de sua representação institucional. No terceiro eixo é abordado o processo histórico em que o ESDE surgiu, bem como as representações acerca do espiritismo e do Movimento Espírita Brasileiro que estão contidas neste programa de estudo doutrinário, demonstrando-se que ele representa importante papel junto ao campo espírita no Brasil, na qualidade de veículo através do qual a visão febiana em torno do espiritismo e de seu caráter religioso é levada a todo o país, transformando os centros espíritas em ambientes educacionais, onde uma prática didático-pedagógica tem lugar, através da implantação de um programa que é dotado, inclusive, de material didático próprio. Desta forma, conclui-se que atualmente o ESDE é o mais importante instrumento unificador do discurso e das práticas dos espíritas que se reúnem em torno da Federação Espírita Brasileiro. Ele contém uma série de representações em torno do espiritismo e da própria FEB que se formaram ao longo de várias décadas desde que o espiritismo inseriu-se no país, servindo como meio para a disseminação e o fortalecimento dessas representações entre os adeptos da doutrina espírita, contribuindo para a unificação do Movimento Espírita Brasileiro. / The present study presents an analysis of the representations found in the teaching material of the Estudo Sistematizado da Doutrina Espírita (Systematic Study of the Spiritist Doctrine) (ESDE), a program of doctrinal study of the Federação Espírita Brasileira (Brazilian Spiritist Federation) (FEB), arose in 1978 in the Federação Espírita do Rio Grande do Sul (Rio Grande do Sul Spiritist Federation) (FERGS) and which became a permanent program in FEB in 1983. With the support in the theoretical and methodological assumptions of the Nova História Cultural (New Cultural History) and in authors like Bourdieu (1998; 2000), Certeau (2011), Chartier (1990, 2009) and Geertz (2011), we sought the understanding of the of the historical process of constitution and the national presence of the Systematic Study of the Spiritist Doctrine, as well as its meaning and sphere of influence with the Brazilian Spiritist Movement, starting from a cultural horizon, i.e., which privileges the role of the representations in the creation, maintenance and recreation of the social universe. To do so, a bibliographic and document research was carried out, with the support in oral sources and in ethnographic insertions with the Brazilian Spiritist Federation and the Centro Cultural Espírita de Porto Alegre (Spiritist Cultural Center from Porto Alegre), a place in which the original proposal for the creation of the ESDE arose. The research described here is organized in three axes. In the first one, a historical contextualization of the arising of spiritism in France after 1857 is presented, with the publication of The Book of Spirtis, by the pedagogue Hyppolite Léon Denizard Rivail, who adopted the pseudonym of Allan Kardec, by which he became famous. In this first part, the proposal of the spiritist doctrine and the dialogues it had in the European cultural environment in the mid-19th century is analyzed. In the second axis the approach is on the process of inserting the spiritism in Brazil and the rereading based on the Gospel the doctrine organized by Allan Kardec faced after entering the Brazilian cultural environment in the last quarter of the 19th century. Still in this second part, the practices and representations formatted among the first Brazilian spiritists, divided in three trends which diverged in the interpretation and characterization of the spiritist doctrine in that historical moment. The process by which the Brazilian Spiritist Movement was formed is also discussed, with its tensions about the conceptualization of the character of the spiritism and the definition of its institutional representation. In the third axis the historical process in which the ESDE arose is approached, as well as the representations concerning the spiritism and the Brazilian Spiritist Movement which are found in this program of doctrine study, showing that it represents an important role in the spiritist field in Brazil, by which the FEB view concerning the spiritism and its religious character is taken to the whole country, transforming the spiritist centers in educational environments, where a didactic and pedagogical practice occurs, through the presence of a program which also has its own didactic material. Thus, it is concluded that nowadays the ESDE is the most important uniting instrumento f the discourse and the spiritist practices which are found in the Brazilian Spiritist Federation. It has a series of representations on the spiritism and the FEB itself which were formed along several decades since the spiritism started in the country, serving as a way for the dissemination and the strengthening of these representations with the ones following the spiritist doctrine, contributing for the unification of the Brazilian Spiritist Movement.

Ancestor worship is conceived by some to be an outdated primitive custom with no relevance to modern society. However, this study shows that ancestor worship is still alive and well in numerous cultures and countries around the globe and that it is still practised in different forms today. This study focuses on the phenomenon of ancestor worship in Africa, Japan and Korea and specifically deals with the challenges it has posed to Christian missionaries in these contexts. Furthermore, this study examines the strategies which the Roman Catholic Church, the Protestant Church and Independent Churches have adopted to deal with this problem and the apparent mismatch with Christian theology. Therefore, the analysis of the phenomenon of ancestor worship is situated in the socio-cultural and religious paradigms of each of these countries and is examined in theological, missiological and Biblical terms. Most notably, the thesis attempts to determine whether or not ancestor worship can be considered to be a purely social and cultural phenomenon which carries certain ethical responsibilities in these cultures and whether or not it is congruent with Christian theology. This study has attempted to prove that in spite of the socio-cultural dimensions of ancestor worship and its rituals (with their ensuing ethical responsibilities in the cosmologies of these nations) it is still essentially worship. It is contended that ancestor worship is fundamentally a form of idolatry and contrary to the teachings of the Bible and is therefore does not articulate with Christian theology. The fundamental premise underlying the study is the ultimate authority of the Bible as the inspired word of God. This is a qualitative study which attempts to explore the phenomenon and rituals of ancestor worship on numerous levels. In each case the theological contributions of scholars in the field are evaluated and explored and ultimately benchmarked against the Biblical evidence. In the African context it is necessary therefore to look at African Christology and the attempts of scholars to contextualise the gospel in African terms. As such the continuity and discontinuity between traditional religion and the Bible is explored and the dangers of syncretism are addressed. The ultimate goal was to suggest a suitable approach for the Church to deal with the challenges which ancestor worship poses in these specific contexts. The study will motivate and argue for contextualisation as an appropriate mission principle in this regard. This takes into consideration the social responsibility which missionaries have towards the people to whom they introduce the gospel. The reason is that the close bond which exists between identity, culture and religion is acknowledged. If the religion or cultural practises are rejected because it does not comply with the Gospel’s requirements, then missionaries need to be sensitive to the void which they may create in the identity of the people and take appropriate steps to ameliorate the problem and avoid syncretism. / Thesis (PhD (Science of Religion and Missiology))--University of Pretoria, 2008. / Science of Religion and Missiology / unrestricted

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-01-26T13:09:37Z No. of bitstreams: 1 marcelogulaopimentel.pdf: 4121758 bytes, checksum: 9fc871e04dce7183f9b0078fcceb7359 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-01-27T11:02:39Z (GMT) No. of bitstreams: 1 marcelogulaopimentel.pdf: 4121758 bytes, checksum: 9fc871e04dce7183f9b0078fcceb7359 (MD5) / Made available in DSpace on 2016-01-27T11:02:39Z (GMT). No. of bitstreams: 1 marcelogulaopimentel.pdf: 4121758 bytes, checksum: 9fc871e04dce7183f9b0078fcceb7359 (MD5) Previous issue date: 2014-02-25 / Contexto: Ao longo do século XIX, investigações sobre a natureza de fenômenos psíquicos/espirituais como transes e supostas aquisições de informações indisponíveis aos canais sensoriais normais geraram grande debate, mobilizando médicos, cientistas e intelectuais. O professor francês Allan Kardec (1804-1869) foi um dos primeiros pesquisadores a propor uma investigação científica dos fenômenos mediúnicos, tornando-se um influente intelectual na Europa durante a segunda metade daquele século e no Brasil a partir do século XX. Todavia, seu método de investigação é amplamente desconhecido ou mal interpretado. Objetivos: Identificar e analisar o método de investigação empregado por Allan Kardec em suas investigações das experiências mediúnicas. Método: A pesquisa se concentrou na leitura e na análise, no idioma original, de toda obra publicada por Kardec: seus livros e os doze volumes da Revue Spirite: Journal d'Études Psychologiques. Foram obtidos e analisados documentos originais inéditos de Kardec. Fontes secundárias foram utilizadas como ferramentas de interpretação e de contextualização do trabalho de Kardec. Resultados: Kardec levantou e testou diversas hipóteses para explicar os fenômenos mediúnicos: fraude, alucinação, forças físicas, sonambulismo, inconsciente, clarividênica, transferência de pensamentos (telepatia) e espíritos desencarnados. Concluiu que todas estas hipóteses eram necessárias para explicar a totalidade das experiências chamadas de mediúnicas. Todavia, por concentrar sua atenção naquelas experiências que ele considerava envolver a comunicação de personalidades desencarnadas (espíritos), buscou desenvolver um método para obter informações úteis e confiáveis sobre a dimensão espiritual do universo. O objetivo de Kardec era naturalizar o domínio espiritual, fazendo dele um objeto de investigação racional e empírica para identificar as leis naturais que regeriam as supostas relações entre espíritos desencarnados e a humanidade encarnada. Por meio do estudo dos processos de investigação e de elaboração das teorias de Allan Kardec para os casos específicos das chamadas sensações dos espíritos logo após o desencarne e para o caso da possessão, percebe-se a busca de uma ampla e diversificada base empírica, bem como a construção progressiva e a reformulação de teorias explicativas. Conclusão: As investigações sobre os fenômenos psíquicos e mediúnicos preenchem uma importante lacuna, ainda negligenciada, da história da ciência e da medicina. Allan Kardec foi um dos pioneiros desses estudos ao propor a naturalização da dimensão espiritual e sua subsequente investigação empírica e racional. Uma melhor compreensão de seus métodos pode expandir nosso conhecimento sobre as relações entre ciência e espiritualidade no século XIX, bem como oferecer contribuições para os estudos atuais sobre o tema. / Background: During the nineteenth century, investigations on the nature of psychic / spiritual phenomena such as trances and supposed acquisition of information not available through conventional sensory channels generated intense debates which mobilized physicians, scientists and intellectuals. French educator Allan Kardec (1804-1869) was one of the first researchers to propose a scientific investigation on psychic phenomena, thus becoming an influential scholar in Europe during the second half of that century and in Brazil in the twentieth century. However, his method of investigation is largely unknown or misunderstood. Objectives: To identify and analyze the method employed by Allan Kardec in his investigations on psychic experiences. Method: Our research focused on the reading and analysis of his complete works – books and twelve volumes of the Revue Spirite: Journal d'Études Psychologiques – all of them examined in the original language. We have also obtained and analyzed unpublished and original documents which belonged to Kardec. Secondary sources were used as tools for interpretation and contextualization of his works. Results: Kardec formulated and tested several hypotheses in order to explain mediumistic phenomena, among them, fraud, hallucinations, physical forces, somnambulism, unconscious clairvoyance, thought transfer (telepathy) and disembodied spirits. He concluded that all of them were necessary to explain the totality of experiences called mediumistic. However, by concentrating his attention on those experiences that he considered involving the communication of disembodied personalities (spirits), he sought to develop a method to obtain useful and reliable information about the spiritual dimension of the universe. Kardec’s goal was to naturalize the spirit realm, regarding it as an object of rational and empirical scrutiny in order to identify natural laws that would govern relations between alleged disembodied spirits and the embodied humanity. Through the examination of his research processes and the development of his theories such as on the sensations of the spirits soon after disembodiment as well as on possession, we have come to realize that his work was grounded on a broad and diverse empirical basis and that the formulation and reformulation of his explanatory theories were continuous and progressive. Conclusion: Investigations on psychic and mediumistic phenomena fill an important gap, still neglected, in the history of science and medicine. Kardec was one of the pioneers of these studies when he proposed the naturalization of a spiritual dimension and its subsequent empirical and rational inquiry. A better understanding of his methods may expand our knowledge about the relationship between science and spirituality in the nineteenth century as well as provide input to current studies on the subject.

Submitted by Biblioteca Central (biblioteca@unicap.br) on 2018-04-10T18:16:55Z No. of bitstreams: 2 eroflim_joao_queiroz.pdf: 823438 bytes, checksum: 369347c34ee21531a400ddd00200eb8b (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2018-04-10T18:16:55Z (GMT). No. of bitstreams: 2 eroflim_joao_queiroz.pdf: 823438 bytes, checksum: 369347c34ee21531a400ddd00200eb8b (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2017-10-02 / The present study is related to the Master of Science of Religion, to the line of research: Brazilian religious field, culture and society, with the purpose of investigating in the Catholic religion and in Afro-Brazilian traditions the elements redefined by the Kardecist doctrine for its configuration in the Recife. For this study, we use as base the Human and Social Sciences, specifically History, Sociology, Anthropology and, in particular, the Sciences of Religion. From the methodological point of view, the research is characterized by the qualitative nature, in which the information is collected through historical research and in the empirical field, semistructured research, formed by interviews with 10 mediums who work in Spiritist Centers of the city of Recife. The theoretical framework adopted is anchored in the analysis of authors such as Canclini (2009, 2015), Hall (2003, 2011 and 2014), Silva (2014) and others dealing with the understanding of cultural hybridity and identity. In addition, the history of Spiritism is analyzed, where we highlight Sá (2001) and Maior (2002 and 2006), as well as, primary sources, the books that compose the Kardecist codification. In the analysis of the interviews, we used the technique of content analysis for our study. We find through these interviews the assertion that the communicating spirits in the mediumistic meetings belong to diverse religious traditions existing in Brazil, especially those of Afro-Brazilian traditions, and that in these Centers they manifest freely, in their cultural and religious identities, with respect to the only restrictions to rituals exist. Thus, the results of the research reveal the influence of religious hybridity on the (re) configuration of spiritualism in Recife. In this way we hope to contribute to the understanding of the religious hybridism that has been established since the arrival of these religions in Brazil and the (re) configuration of Kardecista spiritualism in Recife and its interfaces with the Catholic religion, indigenous religious traditions and Afro-Brazilian religions. / O presente estudo está relacionado ao Mestrado de Ciências da Religião, à linha de pesquisa: campo religioso brasileiro, cultura e sociedade, tendo o propósito de investigar na religião Católica e nas de tradições afro-brasileiras os elementos resignificados pela doutrina kardecista para sua configuração no Recife. Para este estudo, utilizamos como base as Ciências Humanas e Sociais, especificamente a História, a Sociologia, a Antropologia e, em especial as Ciências da Religião. Do ponto de vista metodológico, a pesquisa se caracteriza pela natureza qualitativa, em que as informações são coletadas através da pesquisa histórica e no campo empírico, pesquisa semiestruturada, formada por entrevistas com 10 médiuns que atuam em Centros Espíritas da cidade do Recife. O referencial teórico adotado ancora-se nas análises de autores como: Canclini (2009, 2015), Hall (2003, 2011 e 2014), Silva (2014) e outros que tratam do entendimento sobre hibridismo cultural e identidade. Além disso, é objeto de análise a história do Espiritismo, onde destacamos Sá (2001) e Maior (2002 e 2006), assim como, fontes primárias, os livros que compõem a codificação Kardecista. Na análise das entrevistas, utilizamos para o nosso estudo a técnica de análise de conteúdo. Averiguamos através dessas entrevistas, a afirmação de que os espíritos comunicantes nas reuniões mediúnicas pertencem a diversas tradições religiosas existentes no Brasil, principalmente as de tradições afro-brasileiras, e que nesses Centros se manifestam livremente, em suas identidades culturais e religiosas, com relação às comunicações, existindo apenas restrições a rituais. Sendo assim, os resultados da pesquisa revelam a influência do hibridismo religioso na (re) configuração do espiritismo no Recife. Dessa forma esperamos contribuir para o entendimento do hibridismo religioso que se estabeleceu desde a chegada dessas religiões ao Brasil, e da (re) configuração do espiritismo Kardecista no Recife e suas interfaces com a religião Católica, as tradições religiosas indígenas e as afro-brasileiras.

This essay’s purpose is to explore the view on knowledge and transmission of knowledge in the Swedish, spiritualist movement during the turn of the century. The method is a critical discourse analysis of the texts of the spiritualist publication of Efteråt? between the years of 1899 and 1911. The theories applied to the subject are two; first the theories of Wouter J. Hanegraaff and his ideas about ”rejected knowledge” where some concepts during the course of history has been deemed true, and other concepts have been rejected. This process has often been the case in a ”battle of discourses” as is the case with the spiritualist discourse against the discourse of mainstream science. The second theory applied are the dynamics of power as presented by Michel Foucault and interpreted by Clare O’Farrell. This theory is also at the core of critical discourse analysis.  The analysis of the material makes it evident that the spiritualist movement walks a line between religion and science where they claim to transcend them both. The internal discourse both criticize mainstream science; not the methods per say, but the ideal of materialism and the lack of spirituality they perceive in the contemporary body of the church. The view on knowledge is heavily anchored in a concept of spirituality, being heralds of true science, and recognizing the inner, true potential of the human creature. The view on transmission of knowledge is centered around ideas of development of spirituality, the notion that the spirit-world can teach us everything and critique against the contemporary school system.

The purpose of this study is to explore different power dynamics in the spiritualist movement of fin-de-siècle Sweden. The source material for this exploration is the spiritualist magazine of Efteråt, which was the main spiritualist magazine in Sweden at the time, in print between 1891–1922. The main material for this study is specifically the texts that fall under the genre of ”fictionalized witness-accounts” of supernatural phenomena. These witness accounts yield reoccurring tropes that are either actors, arenas, or narratives. The process of finding these tropes is made through discourse analysis as constructed by Norman Fairclough complemented using grammar and props as presented by Mattias Fyhr. The theoretical tools utilized are the framework of Luce Irigaray and the relationship between the subject and the object, the concept of receptivity as coined by Ann Cvetkovich, and finally the concept of heterotopia as coined by Michel Foucault. The relationship between a masculine subject and a feminine object is generally maintained throughout the source material. However, this dynamic is open to destabilization. This is especially prominent in the arena of the séance room, where perceived feminine volatility is both a liability and a resource. This also rises interesting perspectives concerning male mediums. This destabilization in further deepened when the concept of receptivity is applied and the relationship between the spirit world and the material world is come into question: where is agency situated? The last result concerns the spiritualist movement and its relationship to hegemonic society. With the help of the concept of heterotopia the different spiritualist rooms show what is deemed lacking in society at large, as well as the perceived functions they have within the movement.

This work proposes an investigation into a school institution, the Educandário Ituiutabano, established in Ituiutaba city, in Minas Gerais State. The school was built and maintained by the União da Mocidade Espírita de Ituiutaba (UMEI), by means of campaigns. The UMEI verified that, until 1954, there was not free secondary school in the city, and 57% of the population were illiterate. The temporal landmarks were delimitated between 1954, the beginning of the building of the Educandário because the moment of its installation was one of religion and political fights and 1973, the year of its second principal s dismissal, the Teacher Paulo dos Santos the central personality in the development of the institution. As the School was declared secular, in the local press, in the date of its inauguration, the aim of this research is to find out vestiges which can prove or not religions characteristics, mainly by the way it was set up, supported and directed. The project of the historical research was carried on, focusing on questions as temporariness, globality, method and sources. It was used school documents, such as records, annual reports and the opening process; records of Ituiutaba City Council; local press; photographs and interviews with ex-employees, exteachers, ex-pupils, Paulo Santos relatives and people who opposed to the School. The movement between the theoretical base and the sources made the (re)construction possible from the historical moment researched, finding out vestiges of what is intended to, in a critical perspective. It was confirmed that the School was like other educative experiences in Spiritism, especially in Brazil. In spite of proposing, as the main objective, to remedy an educational lack in Ituiutaba city, presented, in its educative proposal, the philosophy of Spiritism, focused on concepts of the development of an integral man, in assistance postulates; in which the work of UMEI was based on. The Institution has also met in Paulo dos Santos, the central figure, able to plan a teaching practice in the pattern of the Spiritism: without proselytism, open to everyone, related to a moral formation of the human being and based on assistance and charity practices. / Este trabalho propõe uma investigação de uma instituição escolar, o Educandário Ituiutabano, instalado em Ituiutaba, Minas Gerais. A escola foi construída e mantida pela União da Mocidade Espírita de Ituiutaba (UMEI), por meio de campanhas. A UMEI constatou que, até 1954, não havia ensino ginasial gratuito na cidade, e 57% da população era analfabeta. Os marcos temporais foram delimitados entre 1954, início da construção do Educandário − por ser um momento cercado por lutas políticas e religiosas o de sua instalação − e 1973, por ser o ano do afastamento de seu segundo diretor, o professor Paulo dos Santos − figura central do desenvolvimento da instituição. Como a escola foi declarada leiga na imprensa local, na data de sua inauguração, objetiva-se encontrar vestígios que possam comprovar suas características religiosas ou não, principalmente pela forma com que foi instalada, mantida e dirigida. Segue a proposta da pesquisa histórica, focada em questões como temporalidade, globalidade, método e fontes. Foi utilizada documentação escolar, como atas, relatórios anuais e o processo de abertura; atas da Câmara dos Vereadores; imprensa local; fotos e entrevistas com ex-funcionários, ex-professores, ex-alunos, familiares de Paulo dos Santos e ainda aqueles que se opunham à escola. A movimentação entre o lastro teórico e as fontes permitiu a (re)construção do momento histórico pesquisado, encontrando-se vestígios do que se pretende, numa perspectiva crítica. Foi constatado que a escola se assemelhou a outras experiências educativas espíritas, sobretudo no Brasil. Apesar de propor, como objetivo principal, sanar uma carência educacional na cidade de Ituiutaba, apresentou, em sua proposta educativa, uma filosofia espírita, focada em conceitos de formação de homem integral e em postulados assistenciais, que fundamentou o trabalho da UMEI. Encontrou, também, em Paulo dos Santos, a figura central, capaz de articular um ensino nos moldes do Espiritismo: sem proselitismo, aberto a todos, voltado à formação moral do ser e fundamentado em práticas de caridade e assistência. / Mestre em Educação

This theses concern with psychological aspects of dying and death. Its purpose is to comprehend ideas of modern people concerning death and dying (eventually to gain some kind of mental representation of death). Theses consist of two parts, theoretical and empirical. The theoretical part concerns at first with death and dying and areas connected to those. Then it covers two quite new areas related to this topic, namely deaht in psychology and various explanations of death including their psychological explanation. The empirical part uses qualitative research (used methods are half-structured interview, free aassociations and marginally also analysis of a drawing) on people's conception of death, their explanation of death and feelings related to the topic, their fears and wishes. The findings are of qualitative character and they were obtained from 28 respondents. The results of empirical part could provide valuable psychological material in the area, that is even nowadays still concidered to be a taboo. They could deepen research in the area that, due to the overall aging of population, would be more and more valuable. Keywords: death, dying, mourning, burial, death in psychology, spirituality, deaht and religion, afterlife, spiritism, near-death experience

O Objetivo deste trabalho é tratar da Homeopatia e da Medicina Científica, e de sua convivência institucional, considerando principalmente o cenário posterior à década de 1980, quando de sua assimilação pela Medicina Oficial brasileira. O que se pretende demonstrar, fundamentalmente, é que a Medicina Científica e a Homeopatia são essencialmente diferentes, e acima de tudo demonstrar que este caso particular de relações institucionais deve ser entendido sob pelo menos duas perspectivas, de uma epistemológica, e de outra sociológica. Essas duas perspectivas são essenciais para entender a moderna relação institucional entre Homeopatia e Medicina Científica, que acontece num contexto de assimilação institucional da Homeopatia pela Medicina Oficial. Ainda que essa integração nunca possa vir à ser concretizada completamente, essa assimilação é resultado de uma grande mudança no universo simbólico das culturas ocidentais, principalmente dos conceitos e valores ligados ao imaginário da saúde. Neste novo contexto simbólico, a ciência como instituição é ressignificada e e devidamente recontextualizada, em termos de cultura popular e senso comum (universo simbólico da vida cotidiana), de modo que passa a poder acomodar os mais diversos tipos de conhecimentos em seu universo. É sob a perspectiva do processo de racionalização e desencantamento do mundo que essas instituições são analisadas e a compreensão dos universos simbólicos mantidos por cada grupo é o objetivo central desse trabalho. / This study deals with Homeopathy and Scientific Medicine and focus its institutional relationship, especially considering the latter scenario to the 1980s decade, after its assimilation by brazilian Official Medicine. It intends to demonstrate that Scientific Medicine and Homeopathy are fundamentally and essentially different things and, above all, demonstrate that this particular case of institutional relations should be understood in, at least, two perspectives: epistemological, and sociological. These perspectives are essential to understand the modern relationship between Homeopathy and Official Medicine -­ which takes place in a context of institutional assimilation of homeopathy by the Official Medicine (although this integration could never come to be fully realized). This assimilation is the result of a change in the symbolic universe of western cultures, especially the concepts and values linked to the health imaginary. In this new symbolic context, science, as an institution, is resignified and recontextualized in terms of popular culture and common sense (the symbolic universe of everyday life), allowing to accommodate all different types of knowledge in this new resigninified universe of science. Its from the process of rationalization and disenchantment of the worlds perspective that these institutions are analyzed, and the understanding of the symbolic universes maintained by each group is the central objective of this work.

Made available in DSpace on 2016-04-25T19:21:00Z (GMT). No. of bitstreams: 1 Jeferson Betarello.pdf: 5354364 bytes, checksum: 60d9e238c8dd65c6430f0f92fec09f40 (MD5) Previous issue date: 2009-10-15 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The present research analyzes the impact on the growth of the formal spiritist contingent, caused by the institutional positioning of its leaderships, which is concretized in the spiritist federative organisms the spiritist federations. It identifies the elements that contribute to the belief, by the federative organisms, especially the Federação Espírita Brasileira (FEB), that the formal spiritist contingent be much superior to that pointed by the Census IBGE/2000. By means of historical surveys on the institutionalization of the Spiritism, it points out ambiguities ever since its origins in France as well as others that came out during the process of consolidation of the Spiritism as a religion in Brazil. In order to identify the impacts, both negative and positive, of the federative organisms on the contingent growth, the theoretical apparatus of the Rational Choice Theory was used, especially the concepts that contribute to the analysis of the success of a religion concerning formal adherence to it. From the analysis of the data obtained from the IBGE censuses, from federative records, and from a research done in the city of Franca-SP, the following conclusions are drawn: the spiritist federative organisms have positively impacted on the contingent growth for their performance in the consolidation of the Spiritism as an important religion in Brazil, by adapting it to the Brazilian context, without leaving the Kardec s fundamentals behind, thus differing it from other mediumnic religions; the spiritist federative organisms have negatively impacted on the contingent growth for sending ambiguous messages to the Spiritist Movement, particularly those related to the science and religion dichotomy, and that affect the actions of the spiritist centers, by transforming them into service renders that encourage attendance but not adherence; for not acknowledging official census data and for not producing data about the contingent, the federative organisms do not subsidize the Spiritist Movement with strategic information that would permit a major presence and a better geographic distribution of the spiritist centers in relation to other religious groups, therefore negatively impacting on the growth of the formal spiritist contingent. However, an exception was noted in Franca-SP, where the spiritist federative organism USE represent a model of positive impact in the growth of the formal spiritist contingent / A presente pesquisa analisa o impacto no crescimento do contingente espírita formal, causado pelos posicionamentos institucionais de suas lideranças, concretizadas nos órgãos federativos espíritas as federações espíritas. Identifica os elementos que contribuem para a crença, por parte das federativas e em especial da Federação Espírita Brasileira (FEB), de que o contingente espírita formal seja muito superior ao apontado pelo Censo IBGE/2000. Por meio de levantamentos históricos sobre a institucionalização do Espiritismo, aponta ambigüidades desde sua origem na França e outras que surgiram durante o processo de consolidação do Espiritismo como uma religião no Brasil. Para interpretar os impactos, tanto negativos quanto positivos, das federativas no crescimento do contingente, utilizamos o aparato teórico da Teoria da Escolha Racional, especialmente os conceitos que contribuem para analisar o sucesso de uma religião em termos de adesão formal. A partir da análise dos dados obtidos dos censos do IBGE, dos cadastros federativos e de uma pesquisa na cidade de Franca-SP, chegamos nas seguintes conclusões: as federativas espíritas impactaram positivamente o crescimento do contingente por atuarem para a consolidação do Espiritismo como uma importante religião no Brasil, adaptando-o ao contexto brasileiro sem deixar de fundamentá-lo nas obras de Kardec, diferenciando-o de outras religiões mediúnicas; as federativas espíritas impactam negativamente o crescimento do contingente espírita por enviarem mensagens ambíguas para o Movimento Espírita, principalmente aquelas relacionadas à dicotomia ciência-religião, tais mensagens afetam a ação dos centros espíritas, transformando-os em prestadores de serviços que estimulam a freqüência e não a adesão; por não reconhecerem os dados censitários oficiais e não produzirem dados sobre o seu contingente, as federativas não subsidiam o Movimento Espírita com informações estratégicas, que permitiriam uma maior presença e melhor distribuição geográfica dos centros espíritas em relação a outros grupos religiosos, em conseqüência disto, as federativas afetam negativamente o crescimento do contingente espírita formal. Entretanto, registramos uma exceção em Franca-SP, onde a federativa USE representa um modelo de impacto positivo no crescimento do contingente espírita formal