A decline in the number of vowed religious who teach and administer in Catholic high schools has placed the responsibility for transferring the founders’ Charism, the traditional mission and identity of the schools, in the hands of lay educators. This study examined how one Catholic independent single-sex high school established programs and methods to transfer the founders’ Charism to its lay educators and students in the areas of social justice, diversity, and social and political awareness. The researcher collected data about Charism transference by interviewing five adults selected as a purposive sample and conducting focus groups with 15 students selected on a nominative basis. Additional research included prolonged researcher emic observation and an analysis of school documents and archives; the data were codified and an emergent analysis of the data was performed. The analysis focused on social justice, diversity, and social and political awareness at the school. Informing the analysis were the theories of Catholic Social Teaching, critical pedagogy, and liberation theology. The emergent analysis identified that the school institutionalized the founders’ Charism, established an atmosphere of care for others in the areas of social justice and diversity, and promoted awareness of feminine identity and a sense of students as leaders, as well as an understanding of social justice and diversity issues. However, factors including social reproduction, social capital, cultural capital, and class complicated the transformational praxis of action in the areas of social justice and political and social awareness.

Made available in DSpace on 2016-07-27T13:47:53Z (GMT). No. of bitstreams: 1 MARIANGELA RICARDO ALVES MOREIRA.pdf: 8844533 bytes, checksum: 5ef11238c80358febab14393153d5dc1 (MD5) Previous issue date: 2011-12-20 / This dissertation research discusses Frei Bettos s history, his relationship with the Theology of Liberation, and his thoughts about a liberating religion as counter point to conservative religion. This research is divided into three chapters. The first one is a biographical survey about Frei Bettos s academic training, his involvement with social actions, and his relation with the Theology of Liberation. The second chapter is a review of Frei Betto s work, Letters from Prison and Baptism of Blood , highlighting his religious and sociological reading about the Brazilian reality of his time. The third chapter focuses on the differences between a conservative religion and a liberating one, their different ways of addressing social reality, giving emphasis to Frei Betto s concept of liberating religion, as a way of transformation and freedom. Finally, the conclusions call for the historical value of the Theology of Liberation, as a way to appreciate the human being as persons prepared to write their own history and intervene in a social reality of their time. / Esta dissertação pesquisa sobre a história de Frei Betto, sua relação com a Teologia da Libertação e seu pensamento sobre a religião libertadora como contra ponto à religião conservadora. Este estudo está dividido em três capítulos. No primeiro, fazse um levantamento biográfico apresentando sua formação acadêmica, envolvimento com os movimentos sociais e sua relação com a Teologia da Libertação. No segundo capítulo, faz-se a análise crítica em suas obras Cartas da Prisão e Batismo de Sangue, explicitando sua leitura religiosa e sociológica sobre a realidade brasileira de seu tempo. O terceiro capítulo aborda o que é uma religião conservadora e libertadora, seus modos diferentes de tratarem as realidades sociais, dando-se destaque ao conceito de Frei Betto sobre a religião libertadora como meio de transformação histórica e libertação. Por fim, na conclusão, afirma-se o valor histórico da Teologia da Libertação como meio de valorização do ser humano como ser vocacionado para escrever sua história e intervir na realidade social de seu tempo.

Revision of Thesis (Ph. D.)--University of Sheffield, 1991. / Includes bibliographical references and index.

Submitted by Lucienne Costa (lucienneferreira@ufcg.edu.br) on 2018-05-11T20:11:11Z No. of bitstreams: 1 JAQUELINE LEANDRO FERREIRA – DISSERTAÇÃO (PPGH) 2017.pdf: 1534275 bytes, checksum: 2c296790f6227ad1c077f00bb39307a8 (MD5) / Made available in DSpace on 2018-05-11T20:11:11Z (GMT). No. of bitstreams: 1 JAQUELINE LEANDRO FERREIRA – DISSERTAÇÃO (PPGH) 2017.pdf: 1534275 bytes, checksum: 2c296790f6227ad1c077f00bb39307a8 (MD5) Previous issue date: 2017-07 / A presente pesquisa problematiza a recepção e a apropriação da Teologia da Libertação na cidade de Campina Grande-PB entre as décadas de 1960-1980. Para tanto, recorremos às compreensões teórico-metodológicas do historiador Roger Chartier (1990), estabelecendo os eixos norteadores que direcionaram a análise. As representações e práticas de uma teologia libertadora na cidade de Campina Grande se articulam com clérigos e leigos progressistas, mais especificamente, neste recorte temporal, com o bispado de Dom Manuel Pereira da Costa, e na articulação desse com o arcebispo paraibano Dom José Maria Pires. A análise procurou estabelecer os devidos contatos, as aproximações e os afastamentos de uma prática social da Igreja Católica, levando em conta as contradições e os conflitos provenientes da Doutrina Social da Igreja. Em se tratando de um contexto histórico de ditadura militar, a relação entre a Igreja e o Estado foram problematizadas, uma vez que, a situação política produziu, todo o tempo, um campo de tensionamento para os sujeitos que se envolveram nas ações praticadas. / The present research problematizes the reception and the appropriation of Liberation Theology in the city of Campina Grande-PB between the decades of 1960-1980. For that, we used the theoretical-methodological understandings of the historian Roger Chartier (1990), establishing the guiding axes that directed the analysis. The representations and practices of a liberating theology in the city of Campina Grande are articulated with progressive clerics and lay people, more specifically in this temporal and spatial clipping, with the bishopric of Dom Manuel Pereira da Costa and in his articulation with the archbishop of Paraíba, Dom José Maria Pires and other progressive clergymen. The analysis searched to establish the proper contacts, approximations and departures from a social practice of the Catholic Church, taking into account the contradictions and conflicts arising from the Social Doctrine of the Church. In relation to a historical context of military dictatorship, the relationship between the Church and the State were problematized, since the political situation produced, at all times, a field of tension for the subjects who were involved in the actions practiced.

Orientador: Sirio Possenti / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem / Made available in DSpace on 2018-08-08T06:23:18Z (GMT). No. of bitstreams: 1 Silva_EdvaniaGomesde_D.pdf: 3386013 bytes, checksum: d0f7b946a79f58b15f845eb23f442032 (MD5) Previous issue date: 2006 / Resumo: Este trabalho tem como principal objetivo analisar a relação interdiscursiva que constitui e atravessa dois movimentos religiosos da Igreja Católica: Teologia da Libertação e Renovação Carismática Católica. Para tanto, apresenta-se um estudo da semântica global desses dois posicionamentos. Com base na relação entre os diferentes planos do discurso (práticas, ethos, cenografia, dêixis, intertextualidade e polêmica), procura-se verificar como se constitui o espaço de trocas (interdiscurso) que antecede a gênese dos discursos da TL e da RCC. Dessa forma, o estudo da semântica global, feito com base na análise de diferentes pistas textuais, é visto como um indício que ajuda a compreender o funcionamento do interdiscurso. O eixo central das discussões desta pesquisa se situa na noção de semântica global, proposta por Maingueneau (1984), segundo a qual todos os planos do discurso estão integrados e contribuem para a constituição de um corpo discursivo. O corpus da pesquisa é formado por diferentes gêneros (artigos de jornais e revistas, livros, documentos, panfletos publicitários, letras de música, etc.) que constituem a prática interdiscursiva dos dois posicionamentos estudados. A metodologia de pesquisa utilizada está centrada no dispositivo teórico-analítico da Análise de Discurso. Os resultados das análises revelam que os dois posicionamentos discursivos analisados (Teologia da Libertação e Renovação Carismática Católica), apesar de partilharem de um mesmo espaço discursivo (ou exatamente por isso), apresentam semânticas globais que se recusam mutuamente / Abstract: The main objective of this work is to analyze the interdiscursive relation that constitutes and traverses two religious movements of the Roman Catholic Church: Theology of Liberation (TL) and Catholic Charismatic Renovation (CCR). Thus, it presents a study of the global semantics of these two positions. Based on the relation between different planes of discourse (practices, ethos, scenography, deixis, intertextuality and polemic), it tries to verify how the space of exchanges (interdiscourse) that precedes the genesis of the discourses of TL and CCR is constituted. In this way, the global semantic study based on the analysis of different textual traces is considered as an index that helps you to understand the operation of the discourse. The central axis of the discussions in this research is situated in the notion of global semantics, proposed by Maingueneau (1984), and according to it all discourse planes are integrated and they contribute for the constitution of a discursive body. The corpus is constituted by different genders (newspaper and magazine articles, books, documents, pamphlets, lyrics, etc.) that integrate the interdiscursive practice of the two studied positions. The research methodology is founded on the theoreticalanalytical framework of Discourse Analysis. The results reveal that, despite sharing the same discursive space (or exactly for this reason), the two discursive positions analyzed (Theology of Liberation and Catholic Charismatic Renovation), have global semantics which refuse one another / Doutorado / Doutor em Linguística

Orientador: Amneris Angela Maroni / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas / Made available in DSpace on 2018-08-27T07:28:18Z (GMT). No. of bitstreams: 1 Silva_AnaxsuellFernandoda_D.pdf: 40542309 bytes, checksum: 865eaa73424ec28c04ddb91dddb276d4 (MD5) Previous issue date: 2014 / Resumo: Esta tese é resultado de investigação sobre a vida de Rubem Alves (1933 - ), teólogo, psicanalista, escritor, cronista e educador brasileiro. Nela buscamos evidenciar, com auxílio teórico-metodológico das Ciências Sociais e de modo especial da Antropologia, as "tramas afetivas" que permitem a emergência de três dimensões fundamentais da sua vida-obra: teologia, ciência e arte. Interessa-nos em menor escala sua produção bibliográfica, mas sobretudo, nos dedicaremos a relação dessas com sua vida. O objetivo é etnografar uma experiência, isto é, tecer uma narrativa que articule os relatos históricos e documentais com os relatos afetivos acerca do pesquisado. O entendimento é de que a trajetória do autor em questão traz consigo questões pertinentes para a compreensão de diversos processos, eventos, contextos, jogos de poder, assim como permite lançar um olhar sobre a sua própria intenção ao narrá-la. E, por isso, reverbera a relevância de considerar a abordagem biográfica enquanto uma metodologia antropológica significativa. Neste caminho, ao incorporar a ficção, a imaginação ou a fabulação enquanto categorias analíticas exigiu a adoção de uma perspectiva metodológica que suplantasse as dicotomias verdadeiro/falso ou certo/errado. Partimos da compreensão de Donald Winnicott de que a ilusão não se opõe ao real. E, na medida que avançamos em nosso biografema (Barthes), a relação entre sujeito e realidade externa passa a se expressar por sua capacidade de construir novos mundos, atribuir novos sentidos à vida, abrir-se ao simbólico e ao devir; e não, pelo adaptar-se passivamente à realidade exterior submetendo-se a ela. Ao propor a etnografia de um percurso através de diversas narrativas ¿ autobiográficas, publicações acadêmicas e literárias, crônicas, pesquisa de campo, entrevistas com o autor e com alguns pertencentes a sua rede de interações ¿ abordarei, além do itinerário intelectual, a própria dinâmica política de algumas instituições com as quais Rubem estabeleceu relações (sejam elas organizações religiosas ou universitárias), a relação entre pessoas, lugares, afetamentos, crenças e esperanças / Abstract: This thesis is the result of research into the life of Rubem Alves (1933 - ), the Brazilian theologian, psychoanalyst, writer, columnist and educator. Drawing on the Social Sciences and particularly Anthropology for theoretical and methodological support, it seeks to highlight the "affective tissues" that bring out three key dimensions of Alves¿ life and work: theology, science and art. His bibliographical production is of interest mostly inasmuch as it relates to his life. The aim is to write the ethnography of an experience, to weave a narrative associating historical and documentary with affective reports on Alves. The underlying presupposition is that Rubem Alves¿ life history carries issues relevant to the understanding of several processes, events, contexts and power games, as well as throwing light on his own intention in telling it. It therefore illustrates the validity of considering the biographical approach to be a significant Anthropological methodology. By incorporating fiction, imagination and fabulation as analytical categories, the methodology demanded a perspective that was able to overcome the true/false, right/wrong dichotomies. We started from Donald Winnicott¿s idea that illusion is not opposed to reality. And as we move forward in our biographeme (Barthes), the relationship between subject and external reality begins to express itself in its ability to build new worlds, to assign new meanings to life and to open up to the symbolic and to the process of becoming, rather than passively surrendering to external reality. By proposing the ethnography of a trajectory through several narratives ¿ autobiographical, academic and literary publications, chronicles, field research, interviews with the author and people in his network of social relations ¿ I address, in addition to Alves¿ intellectual itinerary, the very political dynamic of some of the institutions (religious or academic) with which he established relationships, as well as relationships between people, places, affections, beliefs and hopes / Doutorado / Ciencias Sociais / Doutor em Ciências Sociais

The present study argues that the central notion and practice unifying Edward Said’s oeuvre is that of “secular” criticism, which he conceives of as the defining activity and tool of the humanistic intellectual. We also argue that Said sees the intellectual’s moral mission of “secular” criticism as based in Said’s understanding of “humanism” as intellectual production aimed at concrete change in the real world of human struggles for universal justice and human emancipation from oppression of all types. Related to Said’s particular and perennial upholding of a particular understanding of humanism, Said wields a religious-secular rhetoric as a weapon to expose and question the ironic fact of the “religiosity” of those persons, movements, and ideologies claiming their basis in the unswervingly “secular.” Within the overall body of Said commentary, Said’s effort to recover humanism as a useable praxis of human emancipation from oppressive systems has been largely neglected. This is largely due to the misrecognition of Orientalism as Said’s defining project and the consequent sublation of equally if not more significant, defining elements in the Saidian oeuvre than Orientalism , e.g. “secular” criticism. This study finds that the religious-secular trope conveys Said’s notion of what criticism is and does in a re-constructed humanism, a “humanism of liberation,” as Saree Makdisi has aptly called it, and not, as some commentators have seen it, an expression of a self-contradictory disdain for religion with a concomitant defensive posture toward Islam. In this thesis, Said’s religious-secular rhetoric is analyzed for its meaning, for its role in Said’s idea of criticism, and for its significance in Said’s effort to re-construct humanism as an emancipatory practice. Finally, this study argues that Said’s writing to and on the Arab-Islamic world, and particularly his writing on Palestine-Israel, exemplifies what Said means by the term “secular” criticism. In this sense, Said’s work on the problematic of Palestine-Israel is a synechdoche of his entire critical project. This interpretation is unique in that it challenges the idea that Said’s work on Palestine-Israel is an endeavor outside his professional vocation as a humanist and is motivated merely by Said’s passionate attachment to his homeland. This thesis aims to show how Said’s work on the problematic of Palestine-Israel is not only a model of what Said means by the term “secular criticism,” but avers further that, coupled with Said’s writing to and on the Arab Islamic world, his work on Palestine-Israel represents the most significant labor of his “non-humanist” humanism, or the “humanism of liberation” as a still valid practice, and as an intellectual, ethical framework, and a means of concretely furthering the struggle for universal human emancipation—which Said defines as completely in line with his work as a humanist. In other words, Said’s work on the problematic of Palestine-Israel is not a political side-line apart from his work as a man of letters but is a body of quintessentially humanistic production at the heart of the concept of “secular criticism.” The present study argues that the central notion and practice unifying Edward Said’s oeuvre is that of “secular” criticism, which he conceives of as the defining activity and tool of the humanistic intellectual. We also argue that Said sees the intellectual’s moral mission of “secular” criticism as based in Said’s understanding of “humanism” as intellectual production aimed at concrete change in the real world of human struggles for universal justice and human emancipation from oppression of all types. Related to Said’s particular and perennial upholding of a particular understanding of humanism, Said wields a religious-secular rhetoric as a weapon to expose and question the ironic fact of the “religiosity” of those persons, movements, and ideologies claiming their basis in the unswervingly “secular.” Within the overall body of Said commentary, Said’s effort to recover humanism as a useable praxis of human emancipation from oppressive systems has been largely neglected. This is largely due to the misrecognition of Orientalism as Said’s defining project and the consequent sublation of equally if not more significant, defining elements in the Saidian oeuvre than Orientalism , e.g. “secular” criticism. This study finds that the religious-secular trope conveys Said’s notion of what criticism is and does in a re-constructed humanism, a “humanism of liberation,” as Saree Makdisi has aptly called it, and not, as some commentators have seen it, an expression of a self-contradictory disdain for religion with a concomitant defensive posture toward Islam. In this thesis, Said’s religious-secular rhetoric is analyzed for its meaning, for its role in Said’s idea of criticism, and for its significance in Said’s effort to re-construct humanism as an emancipatory practice. Finally, this study argues that Said’s writing to and on the Arab-Islamic world, and particularly his writing on Palestine-Israel, exemplifies what Said means by the term “secular” criticism. In this sense, Said’s work on the problematic of Palestine-Israel is a synechdoche of his entire critical project. This interpretation is unique in that it challenges the idea that Said’s work on Palestine-Israel is an endeavor outside his professional vocation as a humanist and is motivated merely by Said’s passionate attachment to his homeland. This thesis aims to show how Said’s work on the problematic of Palestine-Israel is not only a model of what Said means by the term “secular criticism,” but avers further that, coupled with Said’s writing to and on the Arab Islamic world, his work on Palestine-Israel represents the most significant labor of his “non-humanist” humanism, or the “humanism of liberation” as a still valid practice, and as an intellectual, ethical framework, and a means of concretely furthering the struggle for universal human emancipation—which Said defines as completely in line with his work as a humanist. In other words, Said’s work on the problematic of Palestine-Israel is not a political side-line apart from his work as a man of letters but is a body of quintessentially humanistic production at the heart of the concept of “secular criticism.” The present study argues that the central notion and practice unifying Edward Said’s oeuvre is that of “secular” criticism, which he conceives of as the defining activity and tool of the humanistic intellectual. We also argue that Said sees the intellectual’s moral mission of “secular” criticism as based in Said’s understanding of “humanism” as intellectual production aimed at concrete change in the real world of human struggles for universal justice and human emancipation from oppression of all types. Related to Said’s particular and perennial upholding of a particular understanding of humanism, Said wields a religious-secular rhetoric as a weapon to expose and question the ironic fact of the “religiosity” of those persons, movements, and ideologies claiming their basis in the unswervingly “secular.” Within the overall body of Said commentary, Said’s effort to recover humanism as a useable praxis of human emancipation from oppressive systems has been largely neglected. This is largely due to the misrecognition of Orientalism as Said’s defining project and the consequent sublation of equally if not more significant, defining elements in the Saidian oeuvre than Orientalism , e.g. “secular” criticism. This study finds that the religious-secular trope conveys Said’s notion of what criticism is and does in a re-constructed humanism, a “humanism of liberation,” as Saree Makdisi has aptly called it, and not, as some commentators have seen it, an expression of a self-contradictory disdain for religion with a concomitant defensive posture toward Islam.

No description available.

Submitted by William Justo Figueiro (williamjf) on 2015-07-02T23:32:21Z No. of bitstreams: 1 18.pdf: 20859376 bytes, checksum: 14c99ec5b2c55c4c74792952564af39d (MD5) / Made available in DSpace on 2015-07-02T23:32:21Z (GMT). No. of bitstreams: 1 18.pdf: 20859376 bytes, checksum: 14c99ec5b2c55c4c74792952564af39d (MD5) Previous issue date: 2014 / Nenhuma / A presente pesquisa investiga a influência da Teologia da Libertação e das experiências vividas nas Comunidades Eclesiais de Base por conhecidos atores sociais da Zona Norte de São Leopoldo, entre eles, o Pe. Orestes Stragliotto, fonte principal da pesquisa em razão dos escritos deixados por ele e de entrevistas com alguns atores envolvidos nas mobilizações, os quais permeiam a análise acerca dos objetivos e hipóteses levantadas. Poucos discordam de que a Teologia da Libertação teve importância significativa dentro – e fora – da estrutura católica na história recente do Brasil. No entanto, estudos de casos de ações efetivas resultantes das práticas teológicas da libertação não são encontrados em profusão na Ciência Sociais. Esta pesquisa apresenta alguns resultados práticos de um estudo de caso da Teologia da Libertação a partir da práxis social do Pe. Orestes João Stragliotto e de atores sociais envolvidos pelo método sugerido pela Teologia da Libertação, qual seja, Ver, Julgar e Agir. Como resultado, vê-se que esta prática social resultou na formação de Movimentos Sociais e mobilizações populares na Zona Norte de São Leopoldo. Percebe-se que ela se deu nas décadas de 1980 e 1990 nas Comunidades Eclesiais de Base da Paróquia Santo Inácio, que influenciaram no modo de compreender a relação entre Igreja, política e vida, uma vez que estas práticas transformaram a realidade local e a vivacidade destes atores na institucionalidade política da cidade. / This thesis seeks to investigate the influence of Theology of Liberation and experiences of life that took place in some Basic Ecclesial Communities by social actors in the northern region of Sao Leopoldo city, including Fr Orestes Joao Stragliotto, who is our major source for the research conducted due to his writings and interviews from some social actors that participated in social mobilizations. These writings and interviews permeate our analysis around our objectives and hypothesis raised. Few people would disagree that Theology of Liberation has been important in – and outside – the Catholic structure in the recent history of Brazil. However, we do not find many case studies in the Social Sciences regarding effective actions as results from theological liberation practices. This research presents some practical results of a case study of Theology of Liberation from the social praxis of Fr Orestes Joao Stragliotto and of social actors by means of the method suggested in this theology, that is, See, Judge and Act. As a result, we see that the social practice has resulted the formation of social movements and popular mobilizations in the northern region of Sao Leopoldo. We also see that this practice took place in the 1980s and 1990s in the Parish Santo Inacio’s Basic Ecclesial Communities, which has affected the way people understood the relationship between the church, politics and life, once these practices have changed the local reality of the social actor and their vividness in the political institutionality.

[pt] Nosso trabalho teve por finalidade analisar como se manifesta a interação teologia/educação nas atividades e procedimentos da escola católica. Para isto, localizamos escolas católicas que possuíam teólogos inseridos em suas equipe profissionais ou que tenham tido assessoria de teólogos durante um certo tempo. Interessava-nos saber como é percebida a presença do bacharel de teologia no cotidiano escola. Por outro lado, também procuramos perceber se o tema da escola em pastoral evidenciado pela linha da Educação para a Justiça e para a Liberdade era, ainda, uma proposta em vias de consolidação ou após 35 anos de seu anúncio tornou-se algo ultrapassado. Para cumprir o nosso objetivo, realizamos entrevistas semi- estruturadas com as direções, os professores de religião e teólogos que trabalham em escolas católicas; além de termos estudado os documentos das escolas (projetos políticos- pedagógicos, regimentos etc). Constatamos que há novos desafios a serem respondidos pela escola católica que deseja atuar em pastoral, dentre eles: o pluralismo religioso, o secularismo e a nova estrutura familiar. À nova problemática da escola católica a teologia, através da figura do bacharel, tem muito a colaborar. Os/as teólogos presentes nos diferentes colégios católicos que pesquisamos têm trabalhado em permanente diálogo com os setores pedagógicos, facilitando a real construção de uma comunidade educativa. Esta realidade, leva-nos a acreditar na fecundidade do diálogo entre a teologia e a educação. / [en] This study analyzes the interaction between Theology and Education in the activities and procedures of Catholic schools. With this objective, the study was carried out in Catholic schools with theologians amongst their staff or acting as consultants for a period of time. The principal focus was in understanding how a university graduate with a Theology degree is perceived. A related interest was in finding out whether the theme of pastoral schooling, grounded in the Theology of Liberation and emphasizing education for justice and freedom, is still a potent force, 35 years after its initiation, or has become obsolete. In order to achieve this objective, interviews were conducted with the headmasters, the teachers of religious studies and the theologians who work in these Catholic schools. School documents, such as the political-pedagogic project, rules and norms etc., were also analyzed. The study shows that new themes have been developed by Catholic schools wanting to develop pastoral work, including religious pluralism, secularism and the new family structure. The conclusion of the study is that Theology, through the figure of the university graduate with a bachelors degree in Theology, has a lot to contribute to the new problems faced by Catholic schools. Theologians, acting in the schools studied, have maintained a permanent dialogue with pedagogic themes, thus facilitating the construction of a real educational community. This leads us to believe in the fruitfulness of a dialogue between Theology and Education.