Made available in DSpace on 2015-04-22T22:18:32Z (GMT). No. of bitstreams: 1 maria olindina.pdf: 2020288 bytes, checksum: 3720f6f7c3ee2ce2eea2597f1ae0078f (MD5) Previous issue date: 2010-06-02 / Study on the proceedings of the Court of the Holy Office of the Inquisition in the State of Maranhão e Grão-Pará from the seventeenth to the nineteenth centuries. In this paper, we analyze the proceedings of the Inquisition in Portuguese Amazonia, focusing especially on the nature of the offenses practiced by the regional population and on the proceedings of the Court and its contribution to the regional policies of the Pombaline era, based on the study of the inquisitorial trials of Indians, negroes and mestizos, during the Visitation period of 1763 to 1773. / Estudo sobre a atuação do Tribunal do Santo Ofício da Inquisição no Estado do Maranhão e Grão-Pará desde o século XVII até o XIX. O objetivo do trabalho é de analisar a ação da Inquisição na Amazônia portuguesa, no que diz respeito à natureza dos delitos praticados pela população da região. Em especial, analisa a atuação do Tribunal e sua contribuição com a política pombalina para a região, a partir do estudo de processos inquisitoriais referentes a índios, negros e mestiços, pertencentes ao período da Visitação de 1763 a 1773.

The fight against heresy in medieval Europe has fascinated scholars for centuries. Innumerable books, movies, and even video games have been made about this struggle to combat heresy in the Middle Ages. Despite this apparent fascination with the subject, our understanding of medieval heretics and the inquisitors who prosecuted them remains murky. What we do know is that many medieval people lost their lives, while others were punished with imprisonment or excommunication. We also know that many others dedicated their lives to rooting out what they believed was the evil of heresy among the populace. And we know that fear of the spread of heresy was rampant within the later medieval Church. But what constituted heresy? Who were the people accused as heretics? And why were they accused? These are questions that are still debated and discussed within the scholarly community. As a contribution to the study of heresy, I have chosen to analyze one particular document and its author. This document, the Compilatio de Novu Spiritu, written by Albertus Magnus around 1273, consists of a list of ninety-seven heretical beliefs attributed to heretics in the Swabian Ries. It has been previously studied as marking the beginning of the "Free Spirit" heresy. However, many of the previous assumptions about the heresy of the Free Spirit have been questioned by more recent scholarship, including whether the sect existed at all. Instead, the heresy of the Free Spirit is now generally acknowledged to be closely related to medieval mysticism, and practiced by only a few individuals or possibly small groups. Therefore, the significance of the Compilatio has changed. I will re-examine the document, analyzing it not as a precursor to a later religious movement that preached that souls united with God can act with moral impunity, but as a window into the mind of its inquisitorial author, Albertus Magnus. The intent of this study is to better understand the thinking of the inquisitors who fought against heresy, focusing particularly on the Compilatio and its author, Albertus Magnus (c.1200 - 1280). The methodology of the study of heresy has elicited significant debate among historians, and these issues need to be addressed prior to an analysis of this document. Therefore, I will discuss the historiography of medieval heresy and address the major disagreements within the field in this introduction. In Chapter 1, I set forth as historical background the religious situation in medieval Europe at the time the Compilatio was written. The medieval Church spent considerable time and resources in the struggle against heresy, so I will also examine the Church's response to heresy in this chapter. In the second chapter, I address how Albertus responded to the statements enumerated in the document and in particular, the manner in which he cites early church heresies. Lastly, in the final chapter, I explore how Albertus Magnus used early church writers such as Augustine and Gregory for substantiation throughout the document. Specifically, I analyze how Augustine, Gregory, and Albertus treat the sin of pride.

L'étude de l'Inquisition dans le district de Valence reposait essentiellement sur l'analyse menée par l'historien Ricardo García Cárcel en 1976. Nous avons voulu par l'étude exhaustive de différents documents : abécédaires inquisitoriaux, procès, mais aussi documents comptables, documents notariés, établir une nouvelle liste des condamnés entre 1478, date de l'implantation du Saint-Office à Valence et 1530, période où le filon judéo-convers se tarit, laissant place à des nouvelles stratégies et à la persécution de nouveaux groupes dissidents. À Valence, les années 1520-1530 marquent le déclin de la région au profit d'une Castille conquérante, dominatrice en Espagne et dans le monde. Le nouveau registre que nous avons établi, riche de 3 094 condamnés en grande majorité judéo-convers (93,39 %), nous a servi de fondement pour dresser les contours de ce que fut la répression dans cette région et comprendre le rôle d'une Inquisition qui, entre urgences financières du monarque et uniformisation religieuse et culturelle, bouleversa l'équilibre d'une communauté judéo-converse, de plus en plus intégrée à la société vieille-chrétienne à laquelle elle appartenait depuis sa conversion. À travers l'analyse des comptes du receveur des biens confisqués, limitée aux familles judéo-converses de trois des villes principales du royaume, Gandía, Xàtiva et Segorbe, nous avons voulu déterminer le niveau social de cette communauté et savoir quel fut l'impact de cette répression dans une région qui perdait ses prérogatives et son pouvoir au profit de la nouvelle monarchie des Habsbourg.

Submitted by Oliveira Santos Dilzaná (dilznana@yahoo.com.br) on 2016-03-22T15:18:15Z No. of bitstreams: 1 Dissertação_Jamille Cardoso.pdf: 8094149 bytes, checksum: 9979eadfe691fab8ff8555db0c702c2e (MD5) / Approved for entry into archive by Ana Portela (anapoli@ufba.br) on 2016-03-28T19:16:52Z (GMT) No. of bitstreams: 1 Dissertação_Jamille Cardoso.pdf: 8094149 bytes, checksum: 9979eadfe691fab8ff8555db0c702c2e (MD5) / Made available in DSpace on 2016-03-28T19:16:52Z (GMT). No. of bitstreams: 1 Dissertação_Jamille Cardoso.pdf: 8094149 bytes, checksum: 9979eadfe691fab8ff8555db0c702c2e (MD5) / CNPq / inquisitoriais presenciaram um fenômeno bastante curioso que, para a percepção religiosa ocidental e a ortodoxia católica, causou profundo desassossego e estarrecimento. Conhecida como Santidade de Jaguaripe, o movimento religioso e “sincrético” que despontou no sertão do Orobó, e depois se fixou em Jaguaripe no Recôncavo da Bahia e dali se espalhou também para outras regiões, abalou a colonização em suas duas linhas de frente, evangelização e exploração. Partindo do contexto em que a Santidade foi gestada, o presente trabalho objetiva analisar entre os anos de 1580 a 1595 os processos de propagação e adesão a partir da experiência histórica dos sujeitos que participaram dos rituais, aderiram, creram e propagaram a “seita indígena”, e por isso tiveram que comparecer à mesa do visitador Heitor Furtado de Mendonça, entre 1591 e 1595. As denúncias, confissões e processos produzidos pela Primeira Visitação às partes da Bahia nos dizem muito sobre as heresias que foram praticadas por esses indivíduos; dizem também da maneira pela qual a Inquisição avaliou seus crimes e seus penitentes e como lidou com as práticas gentílicas em um universo tão paradoxal como era a colônia portuguesa. Mas esse arcabouço documental, se lido com o devido cuidado e teor hermenêutico, pode indicar-nos as formas de reelaboração e resistência que os povos indígenas construíram a partir da exploração colonial e da catequização cristã, sendo a Santidade de Jaguaripe não apenas um símbolo da heresia nos trópicos, mas, sobretudo demonstração do agenciamento indígena que, atrelando o político ao religioso, conseguiu impor limites à colonização cristã. Por isso não nos atemos apenas aos significados, aos símbolos e ritos presentes no nosso objeto de análise, mas também ao contexto, às políticas indígenas, às contradições e conflitos que compõem as relações sociais e étnicas especialmente no momento de emergência da Santidade de Jaguaripe, momento no qual diferentes formas culturais, sociais e econômicas entravam em choque com o processo de colonização portuguesa. indígena; Inquisição. Around the year 1580, the Jesuits, royal authorities, settlers and later inquisitorial agents witnessed a very curious phenomenon that for the Western religious perception and the Catholic orthodoxy, caused deep unrest and horror. Known as Holiness of Jaguaripe, the religious and "syncretic” movement that emerged in the backwoods of Orobó, and then settled in Jaguaripe in Bahia Reconcavo and from where it spread to other regions as well, shook the colonization in its two front lines, evangelization and exploitation. Based on the context in which the Holiness was generated, this work aims to analyze between the years 1580-1595 the spread and adhesion processes from the historical experience of the subjects who participated in the rituals, joined, believed and propagated the "indigenous sect" and therefore they had to attend the desk of the visitor Heitor Furtado de Mendonça, between 1591 and 1595. The denunciations, confessions and processes produced by the First Visitation to the parts of Bahia tell us much about the heresies that were practiced by these individuals; it also says the way the Inquisition evaluated their crimes and their penitents and the way they handled the heathen practices in a so paradoxical universe as it was a Portuguese colony. But this documentary framework, if read with due care and hermeneutical content, can show us ways of reworking and resistance that indigenous peoples have built from the colonial exploitation and Christian catechesis, Jaguaripe Holiness being not only a symbol of heresy in the tropics, but above all a demonstration of Indian agency that harnessing the political to the religious, managed to impose limits to the Christian colonization. This way we do not stick only to the meanings, symbols and rites present in our object of analysis, but also to the context, indigenous policies, contradictions and conflicts that make up the social and ethnic relations especially during the time of emergence of Holiness of Jaguaripe, moment in which different cultural, social and economic forms clashed with the Portuguese colonization process.

Submitted by Valquíria Barbieri (kikibarbi@hotmail.com) on 2017-09-26T20:33:41Z No. of bitstreams: 1 DISS_2014_Débora Cristina dos Santos Ferreira.pdf: 956365 bytes, checksum: 1cd7fd4868cca9e8b0c3723b5c473b09 (MD5) / Approved for entry into archive by Jordan (jordanbiblio@gmail.com) on 2017-09-27T14:15:30Z (GMT) No. of bitstreams: 1 DISS_2014_Débora Cristina dos Santos Ferreira.pdf: 956365 bytes, checksum: 1cd7fd4868cca9e8b0c3723b5c473b09 (MD5) / Made available in DSpace on 2017-09-27T14:15:30Z (GMT). No. of bitstreams: 1 DISS_2014_Débora Cristina dos Santos Ferreira.pdf: 956365 bytes, checksum: 1cd7fd4868cca9e8b0c3723b5c473b09 (MD5) Previous issue date: 2014-05-23 / O Tribunal do Santo Ofício da Inquisição foi estabelecido em terras portuguesas no ano de 1536, depois de uma série de negociações do rei de Portugal, D. João III, com a Santa Sé, um tribunal régio e eclesiástico, que se utilizava destes dois gládios para exercer seu poder. A estrutura institucional do Santo Ofício recebe seu primeiro regimento em 1552, sofrendo várias alterações até que o segundo seja elaborado em 1613, outro é escrito em 1640 e o último já no período pombalino em 1774. Estes regimentos tinham como função regulamentar a prática inquisitorial, desde os tramites e normas para a instauração de um processo inquisitorial, até as questões de manutenção de provimentos de todas as sedes do Tribunal. Também buscavam normatizar o exercício dos poderes dos seus agentes, estes eram leigos e clérigos, atuando não só nas sedes, mas também no ultramar, obter um cargo no Santo Ofício permitia à estes homens alcançar prestígio social e benesses, promulgadas por monarcas afim de conferir aos agentes inquisitoriais status social. Assim, acreditamos que pensar a composição do quadro inquisitorial é também pensar nas redes de negociações, nos espaços de promoção social. Concentramos nosso trabalho na legislação do século XVII, os Regimentos de 1613 e 1640, que pretendiam regulamentar a prática inquisitorial em cada uma de suas sedes, sendo elas Lisboa, Évora, Coimbra e Goa. Ao me debruçar sobre estas fontes procuro lançar olhares sobre as discrepâncias entre as mesmas, as inovações e novas condutas colocadas nos Regimentos, o crescente processo de burocratização da instituição e do seu corpo de agentes. Bem como entender os espaços de poder dos seus agentes dentro do tecido social. / The Tribunal of the Holy Office of the Inquisition was established in Portuguese lands in the year 1536, after a series of negotiations of the King of Portugal, D. John III, with the Holy See, a court royal and ecclesiastical, who used these two swords to wield their power. The institutional structure of the Holy Office received its first charter in 1552, undergoing several changes until the second is drawn up in 1613, the other is written in 1640 and last longer during Pombal in 1774. These regiments had to regulate the practice inquisitorial function, since the procedures and standards for the establishment of an inquisitorial process until issues of maintenance provisionses of all seats of the Court. Also sought to regulate the exercise of the powers of its officers, these were laymen and clerics, acting not only in offices but also overseas, obtaining a post in the Inquisition allowed these men to achieve social prestige and handouts, enacted by monarchs in order to give agents inquisitorial social status. Thus, we believe that the composition of the thinking is inquisitorial also think the networks of negotiations, the spaces of social promotion. We focus our work in the law of the seventeenth century, Regiments 1613 and 1640, which sought to regulate the practice inquisitorial in each of their offices, and they Lisbon, Evora, Coimbra and Goa. To dwell on these sources seek glances about the discrepancy between them, the innovations and new practices put in Regiments, the growing process of bureaucratization of the institution and its body agents. And understand the positions of power of its agents within the social fabric.

Made available in DSpace on 2015-05-14T12:23:15Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 1996228 bytes, checksum: ee6b95264a85ffc0fbcce01225ded738 (MD5) Previous issue date: 2014-07-07 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / Within the perspective of Cultural History this research proposes an analysis of a very important document for the History of the Inquisition in Portugal: the inquisitorial Regiment of 1640.This inquisitorial code lasted for 134 years of the 285 years of the Inquisition in Portugal, was compiled during the troubled process of restoration of the portuguese throne and replaced at the end of the controversial Pombal s period. For more than a century the Regiment dictated procedural rules and practices of the Holy Office lusitanian, their rites and labels, your public and private ceremonies; regulated on the application of punishments and served as a moral and religious teaching in the parameter control of the Inquisition under the lusitanian society and its colonies. We have described the Regiment of 1640 as the result of a long historical process. We discuss the idea of Law and Intolerance that have been shaping up in accordance with the economic, social and political factors that are constantly reconfigured through Europe during the scenarios of Middle and Modern Ages and, from these historical changes, walked the long hike until the Modern Inquisition in Portugal; their influences, struggles, conflicts, power relations and socio-cultural impacts. We trace a brief history of the Inquisition s codes, through a comparative analysis in order to better situate in relation to legal changes that converged in the Regiment of 1640. We contextualize the time of writing of 1640 regimental code. We analyzed the obstacles and the contexts of Iberian Peninsula and the inquisitorial real agents who moved in the intricate diplomatic game to redraw the boundaries after the independence of Portugal from Spain. We explore the importance of the central figures of the Inquisition in Portugal during the Portuguese Restoration s strife. We detail each of the three books that make up the regimental code: the book of ministers and officials, the book of procedural practices and the book of feathers. The analysis of the books was made with the intention of presenting the regimental details, the rich detailing of Inquisitorial Law and its justifications for its practical and specific penalties applications. When we historicizing the Inquisitorial Law, we verified its proximity to the Canon Law and its influence on the future development of a secular, scholar and written Law. In Portugal, the limits of Inquisitorial Justice and Secular Justice during the sixteenth, seventeenth and eighteenth centuries were not clear, observant of the of the monarchy s servants and agents of faith, on many occasions, their eyes walked together on their inspections in Portuguese territory and its colonies. The Roman Curia and the Portuguese Crown divided their influences under inquisitorial features, the real power applied its political and economic power within a regionalized perspective and the papacy outlined the legal and administrative functions of the Holy Office using its supranational power. / Dentro das perspectivas da História Cultural este trabalho propõe uma análise de um documento chave para a História da Inquisição em Portugal: o Regimento inquisitorial de 1640. Esse código inquisitorial vigorou durante 134 anos dos 285 anos de Inquisição em Portugal, foi compilado durante o conturbado processo de Restauração do trono lusitano e substituído no fim do controverso período pombalino. Durante mais de um século o Regimento ditou as regras e práticas processuais do Santo Ofício lusitano, seus ritos e etiquetas, suas cerimônias públicas e particulares; regulou sobre a aplicação das penas e serviu de parâmetro moral e religioso no controle pedagógico da Inquisição sob a sociedade lusitana e suas colônias. Procuramos descrever o Regimento de 1640 como fruto de um longo processo histórico. Abordamos a ideia de Direito e Intolerância que foram se amoldando de acordo com os cenários econômicos, sociais e políticos que se reconfiguravam constantemente pela Europa durante as Idades Média e Moderna e, a partir dessas mudanças históricas, percorremos o longo caminhar da Inquisição Moderna em Portugal; suas influências, lutas, embates, relações de poder e impactos socioculturais. Traçamos um breve histórico dos códigos inquisitoriais, partindo de uma análise comparativa para melhor nos situarmos em relação às mudanças legais que convergiram no Regimento de 1640. Contextualizamos o momento de elaboração do código regimental de 1640. Analisamos os entraves e contextos da Ibéria e os agentes reais e inquisitoriais que se moviam no intricado jogo diplomático que redesenhava as fronteiras independentes entre Portugal e Espanha. Exploramos a importância de figuras centrais da Inquisição de Portugal durante as contendas pela Restauração portuguesa. Detalhamos cada um dos três livros que compõe o código regimental, o livro dos funcionários, o livro das práticas processuais e o livro das penas. A análise dos livros foi elaborada com a intenção de apresentar a minúcia regimental, o rico detalhamento do Direito Inquisitorial e suas justificativas para aplicação de suas práticas e penas específicas. Ao historicizarmos o Direito Inquisitorial, verificamos sua proximidade com o Direito Canônico e sua influência na elaboração futura de um Direito laico, erudito e escrito. Em Portugal, os limites da Justiça Inquisitorial e a Justiça Secular durante os séculos XVI, XVII e XVIII não eram claros, os olhos atentos dos agentes reais e dos agentes da fé, em muitas oportunidades, caminharam juntos em suas inspeções no território português e suas colônias. A Cúria romana e a Coroa portuguesa dividiam suas influências sob as feições inquisitoriais, o poder real aplicava seu poder político e econômico dentro de uma perspectiva regionalizada e o papado delineava as atribuições legais e administrativas do Santo Ofício utilizando-se de sua força supranacional.

Submitted by Lucienne Costa (lucienneferreira@ufcg.edu.br) on 2018-05-14T18:56:15Z No. of bitstreams: 1 PRISCILA GUSMÃO ANDRADE – DISSERTAÇÃO (PPGH) 2017.pdf: 1507267 bytes, checksum: 810ce681c3f0713c269ba91845ac5d52 (MD5) / Made available in DSpace on 2018-05-14T18:56:15Z (GMT). No. of bitstreams: 1 PRISCILA GUSMÃO ANDRADE – DISSERTAÇÃO (PPGH) 2017.pdf: 1507267 bytes, checksum: 810ce681c3f0713c269ba91845ac5d52 (MD5) Previous issue date: 2017 / Este trabalho procura trazer as vivências cotidianas e as táticas das criptojudias portuguesas no período em que o Visitador do Tribunal do Santo Ofício da Inquisição portuguesa chega pela primeira vez as Capitanias de Pernambuco, Itamaracá e Paraíba, entre os anos de 1593 a 1595. Buscando problematizar as práticas culturais de origem judaica que se apresentavam nas denúncias que chegaram a mesa do representante inquisitorial, Heitor Furtado de Mendonça, contra essas mulheres. Em um primeiro momento buscamos compreender a relação entre a figura do cristão novo e a implantação do Tribunal inquisitorial em Portugal, analisando os estigmas que recaiam sobre esse grupo no país. Para, por conseguinte trabalharmos as formas de vivências que se constroem entre os grupos de cristãos velhos e cristãos novos no Brasil de fins do século XVI e o papel reservado para a figura feminina no projeto de colonização portuguesa, abordando e destacando as suas burlas que eram exercidas na vivência do dia-a-dia. A fonte de origem Inquisitorial; tanto as denuncias e confissões feitas ao Visitador, como alguns processos que foram resultado dessa visitação, são de primordial importância para a construção desse trabalho. / This work seeks to bring the daily experiences and tactics of the Portuguese Crypto-Jews in the period in which the Visitor of the Tribunal of the Holy Office of the Portuguese Inquisition arrives for the first time the Captaincies of Pernambuco, Itamaracá and Paraíba, between the years of 1593 to 1595.Seeking to problematize the cultural practices of Jewish origin that appeared in the denunciations that arrived at the table of the inquisitorial representative, Heitor Furtado de Mendonça, against these women. At first, we sought to understand the relationship between the figure of the new Christian and the establishment of the Inquisitorial Tribunal in Portugal, analyzing the stigmas that fall on this group in the country. To work, therefore, on the forms of living that are built between the groups of old and new christians in Brazil at the end of the sixteenth century and the role reserved for the female figure in the Portuguese colonization project, addressing and highlighting their mockery that was exercised in the daily life. The source of Inquisitorial origin; Both the denunciations and confessions made to the Visitor, and some processes that resulted from this visitation, are of prime importance for the construction of this work.

Made available in DSpace on 2014-12-17T15:25:18Z (GMT). No. of bitstreams: 1 HalysonRSO_DISSERT_.pdf: 1341734 bytes, checksum: 52b95328bef17323788a7935c5e3ad60 (MD5) Previous issue date: 2012-09-10 / Founded in 1536, the Court of the Holy Office of the Portuguese Inquisition was established as an ecclesiastical institution, but at the same time subordinate to the real powers. Among the main victims of persecution effected by the Holy Office, were the New Christians - Jews forcibly converted in 1497 or their descendants - that due to their socio-religious were repeatedly accused of heresy. This paper conducted a survey that sought to understand the historical performance of the Inquisition in Brazil in the sixteenth century on the New Christians, especially those accused of secretly retaining the religious customs of the Mosaic law, given the investigative and punitive procedures employed by the Inquisition as part of a set of actions that produce social insecurities and producers / broadcasters of fear in the populations under scrutiny. In this sense, the approach was based on the analysis of documents produced on the first visit of inspection performed in Brazil inquisitorial sixteenth century, concerning the captaincy of Pernambuco and Paraiba Itamarac? (1593-1595), not excluding, however, the sources of the first stage of visitation that occurred between 1591-1593 in the province of Bahia de Todos os Santos, even though its use is ancillary and punctual. The objective of this research was to understand the consequences of inquisitorial procedures generated on the imaginary, and the Inquisition, using the expressions and signs of fears relating to individuals contained in the New Christian complaints to the Holy Office as documentary evidence of the fear caused by the Holy Tribunal. The adoption of specific behaviors by the New Christians in the home - these spaces are appropriate and adapted to the detriment of the religious practices of Judaism features - characterizes the spatial perspective of the study, thus indicating a further objective of the study: to understand how the New Christians experienced domestic spaces in a historical context marked by behavioral surveillance generally considered morally condemned and suspected of heresy. The research was conducted to analyze the complaints and quantitative survey of some indices of documentation for the understanding of overall charges and how individuals New Christians were concerned with the domestic space, using them to maintain criptojudaica religiosity, transformed places housing often esnogas, makeshift synagogue for meetings and celebrations of Judaizing New Christians. The formulations of Michel de Certeau on appropriations and meanings of space - presented by the author in the metaphor of "practice areas" - were integrated into the workforce in order to understand the ways in which the New Christians appropriated the colonial houses, designed these spaces a very specific language in the Crypto, in which women are prominent figures. The works of Jean Delumeau and Bartholom? Benassar integrate the discussion of the Inquisition and the sensibilities of fear in the work performed. The analysis allowed the documentation to understand the meaning and the extent related to the general fear that the Inquisition represented. Some complaints are indicative of fears that can be perceived implicitly based on behaviors and attitudes adopted by the New Christians, others, however, are direct expressions of fear caused by allusion or initiative of the actions of the Inquisition in colonial Brazil in the sixteenth century / Fundado em 1536, o Tribunal do Santo Of?cio da Inquisi??o portuguesa estabeleceu-se enquanto institui??o eclesi?stica, mas subordinada ao mesmo tempo aos poderes reais. Entre as principais vitimas das persegui??es efetivadas pelo Santo Of?cio, se encontravam os crist?os-novos judeus convertidos compulsoriamente em 1497 ou descendentes destes que devido a sua condi??o s?cio-religiosa foram insistentemente acusados de heresia. Esta disserta??o realizou uma pesquisa hist?rica que buscou compreender a atua??o da Inquisi??o no Brasil do s?culo XVI sobre os crist?os-novos, sobretudo, aqueles acusados de conservarem ocultamente os costumes religiosos da lei mosaica, considerando as medidas de investiga??o e os procedimentos punitivos empregados pela Inquisi??o como parte integrante de um conjunto de a??es produtoras de inseguran?as sociais e produtoras/difusoras de medos nas popula??es sob inspe??o. Nesse sentido, a abordagem partiu da an?lise da documenta??o produzida na primeira visita de inspe??o inquisitorial realizada no Brasil quinhentista, concernentes as capitanias de Pernambuco, Itamarac? e Para?ba (1593-1595), n?o desconsiderando, no entanto, as fontes da primeira etapa da visita??o, ocorrida entre 1591-1593 na Capitania da Bahia de Todos os Santos, mesmo que seu uso seja auxiliar e pontual. O objetivo da pesquisa foi entender as conseq??ncias dos procedimentos inquisitoriais no imagin?rio gerado sobre, e pela Inquisi??o, utilizando as express?es e ind?cios de medos relacionados a indiv?duos crist?os-novos contidas nas den?ncias apresentadas ao Santo Of?cio como evid?ncias documentais do temor causado pelo Santo Tribunal. A ado??o de comportamentos espec?ficos pelos crist?os-novos no espa?o dom?stico sendo estes espa?os apropriados e adaptados em detrimento das pr?ticas religiosas caracter?sticas do juda?smo caracteriza a perspectiva espacial do estudo, indicando assim, mais um objetivo do trabalho: compreender como os crist?os-novos experimentaram os espa?os dom?sticos em um contexto hist?rico marcado pela vigil?ncia de comportamentos moralmente condenados e geralmente considerados suspeitos de heresia. A pesquisa realizou a an?lise das den?ncias e o levantamento quantitativo de alguns ?ndices contidos na documenta??o para a compreens?o do quadro geral de acusa??es e de como os indiv?duos crist?os-novos se relacionavam com o espa?o dom?stico, utilizando-os para a manuten??o da religiosidade criptojudaica, transformado os lugares de moradias muitas vezes em esnogas, sinagogas improvisadas para reuni?es e celebra??es de crist?os-novos judaizantes. As formula??es de Michel de Certeau sobre as apropria??es e significa??es dos espa?os apresentadas pelo autor na met?fora das pr?ticas de espa?os foram integradas ao trabalho no sentido de compreender os modos pelos quais os crist?os-novos apropriaram-se das habita??es coloniais, destinando a estes espa?os uma linguagem muito especifica dentro do criptojudaismo, no qual as mulheres s?o figuras de destaque. Os trabalhos de Jean Delumeau e Bartolom? Benassar se integram na discuss?o sobre a Inquisi??o e as sensibilidades de medo realizadas no trabalho. A an?lise da documenta??o permitiu a compreens?o do sentido e do grau relacionado ao temor geral que a Inquisi??o representava. Algumas den?ncias s?o indicativas de medos que podem ser percebidos implicitamente, baseando-se em comportamentos e atitudes adotadas pelos crist?os-novos, outras, no entanto, s?o express?es diretas dos medos provocados pela alus?o ou iniciativa das a??es da Inquisi??o no Brasil colonial do s?culo XVI

Nesta tese estudamos as redes de comércio compostas pelos cristãos novos portugueses em um período particular da Época Moderna: durante a União Ibérica (1580-1640). Na primeira parte do trabalho conectamos as redes de comércio com duas problemáticas: a da identidade cristã nova e a da relação ente cristãos novos, Inquisição e Coroa espanhola. Nesse sentido, salientamos as estratégias dos homens de negócios e cristãos novos portugueses frente às tensões geradas pela perseguição inquisitorial e os estatutos de limpeza de sangue. Na segunda parte do trabalho estudamos um caso exemplar das conexões e tensões mencionadas acima: a história da rede familiar de António Fernandes dElvas, homem de negócio e cristãos novo português, mercador e traficante de escravos, que atuava no Mundo Ibérico, em especial no comércio ultramarino. Nesta tese consideramos que havia uma relação de reciprocidade entre a identidade cristã nova influenciava na organização dos cristãos novos em redes de comércio e essas, por sua vez, que reforçavam a identidade. / This thesis focuses on the Portuguese New Christians commercial networks in a specific period of the Modern Ages: the Iberian Union (1580-1640). The first part of this work connects the trade networks with two major issues: the new Christian identity, and the relationship between New Christians, the Inquisition and the Spanish Crown. Accordingly, the study emphasizes the strategies of businessmen and Portuguese New Christians in face of the tensions generated by inquisitorial persecution and the statutes of \"purity of blood\". The second part of this work analyzes an exemplary case of the connections and tensions above mentioned: the story of António Fernandes d\'Elvas and his family network. A business man and Portuguese New Christian, dElvas was a merchant and slave trader in the Iberian world, especially in overseas trade. This thesis considers that there was a reciprocal relationship between the New Christian identity and the organization of New Christians trade networks, in which the identity influenciated the organization of the trades and the trades reinforced the identity.

Submitted by isabela.moljf@hotmail.com (isabela.moljf@hotmail.com) on 2017-03-03T12:48:44Z No. of bitstreams: 1 eliasfelipedesouzacruz.pdf: 484953 bytes, checksum: 72c25bbe2fd4cd4ce473453cb0e6648b (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-03-06T20:07:11Z (GMT) No. of bitstreams: 1 eliasfelipedesouzacruz.pdf: 484953 bytes, checksum: 72c25bbe2fd4cd4ce473453cb0e6648b (MD5) / Made available in DSpace on 2017-03-06T20:07:11Z (GMT). No. of bitstreams: 1 eliasfelipedesouzacruz.pdf: 484953 bytes, checksum: 72c25bbe2fd4cd4ce473453cb0e6648b (MD5) Previous issue date: 2009-01-23 / Analisa o papel desempenhado pelas visitas pastorais realizadas em Minas Gerais na primeira metade do século XVIII. Faz isso através da apreciação dos diversos instrumentos normativos e regimentos eclesiásticos que dispunham sobre a vida religiosa no mundo luso-americano, juntamente com alguns documentos produzidos pelas visitas realizadas nas freguesias da Comarca do Rio das Mortes. A partir do debate com a historiografia, problematiza a periodização dos usos das normas, o papel e funcionamento das visitas pastorais, algumas especificidades processuais das visitas nas Minas e sobretudo a relação existente entre o poder episcopal representado pelas visitas pastorais e o Tribunal do Santo Ofício da Inquisição portuguesa. / The present work analyzes the role played by pastoral visits that took place during the first half of the eighteenth century at Minas Gerais, Brazil, through the appreciation of various normative instruments and ecclesiastical regiments that displayed religious life at the lusoamerican world, as well as some documents produced after the visits at Rio das Mortes Judicial District. In addition, this work evokes a debate with historiography and raises questions concerning the period when those norms were used; the role played by pastoral visits and how did they work; some particular processes of the Minas Gerais visits and, especially, the existing relations between episcopal power – represented by those pastoral visits – and the Court of Portuguese Inquisition.