A estrutura agrária brasileira, em toda sua complexidade, apresenta diversas formas de apropriação da terra. A propriedade privada de uso individual é apenas uma delas. Este trabalho parte da curiosidade em relação ao uso comum do território numa comunidade de faxinal para conhecer as diversas formas que a vida comunitária se difunde. Como ponto de partida, pode-se dizer que um faxinal, também conhecido como criador comunitário, é resultado do consenso entre proprietários e/ou não proprietários de terra na conjugação entre propriedade privada e o uso comum dos recursos florestais e hídricos, disponibilizados na maioria das vezes para pastagem animal. O contexto da pesquisa se dá num momento histórico no qual povos de faxinais reivindicam o reconhecimento identitário como povos tradicionais. Na comunidade de criador do Espigão das Antas, desdobra-se uma etnografia empenhada em conhecer os sentidos da territorialidade, tradicionalidade, sensibilidades e gostos da vida em comum. / The brazilian agrarian structure in all its complexity, has numerous forms of ownership of land. The private property of individual use is only one of them. This work comes from curiosity about the common use of the territory in a faxinal community to know the various ways that community life is spreading. As a starting point, we can say that a faxinal, also known as the breed community, is a result of consensus among the owners and/or landowners in the interplay between private property and common use of forest and water resources, available in most times for grazing animals. The context of the research takes place in a historical moment in which faxinais peoples demand recognition of identity as native peoples. In the Espigão das Antas breed community, unfolds an ethnography keen to see the sense of territoriality, traditionalism, sensibilities and experiences of life in common.

A estrutura agrária brasileira, em toda sua complexidade, apresenta diversas formas de apropriação da terra. A propriedade privada de uso individual é apenas uma delas. Este trabalho parte da curiosidade em relação ao uso comum do território numa comunidade de faxinal para conhecer as diversas formas que a vida comunitária se difunde. Como ponto de partida, pode-se dizer que um faxinal, também conhecido como criador comunitário, é resultado do consenso entre proprietários e/ou não proprietários de terra na conjugação entre propriedade privada e o uso comum dos recursos florestais e hídricos, disponibilizados na maioria das vezes para pastagem animal. O contexto da pesquisa se dá num momento histórico no qual povos de faxinais reivindicam o reconhecimento identitário como povos tradicionais. Na comunidade de criador do Espigão das Antas, desdobra-se uma etnografia empenhada em conhecer os sentidos da territorialidade, tradicionalidade, sensibilidades e gostos da vida em comum. / The brazilian agrarian structure in all its complexity, has numerous forms of ownership of land. The private property of individual use is only one of them. This work comes from curiosity about the common use of the territory in a faxinal community to know the various ways that community life is spreading. As a starting point, we can say that a faxinal, also known as the breed community, is a result of consensus among the owners and/or landowners in the interplay between private property and common use of forest and water resources, available in most times for grazing animals. The context of the research takes place in a historical moment in which faxinais peoples demand recognition of identity as native peoples. In the Espigão das Antas breed community, unfolds an ethnography keen to see the sense of territoriality, traditionalism, sensibilities and experiences of life in common.

Submitted by Glener Cruz Ochiussi (hiden_ochiussi@hotmail.com) on 2018-05-22T21:01:41Z No. of bitstreams: 1 Glenerrr Cruzz Ochiusssii - textofinal.pdf: 1072987 bytes, checksum: 217de528d2ed9df2a943c718703a3f9f (MD5) / Rejected by Elza Mitiko Sato null (elzasato@ibilce.unesp.br), reason: Solicitamos que realize correções na submissão seguindo as orientações abaixo: Problema 01) Na folha de aprovação deve constar a data(dia, mês e ano) da defesa, no seu arquivo está somente o ano; na página da Seção de pós-graduação, em Instruções para Qualificação e Defesas de Dissertação e Tese, você pode acessar o modelo das páginas pré-textuais. Problema 02) A paginação deve ser sequencial, iniciando a contagem na folha de rosto e mostrando o número a partir da introdução, a ficha catalográfica ficará após a folha de rosto e não deverá ser contada; a sua introdução já começa no número 13 sendo que há somente 09 pags antes, pois não é contada a capa nem a ficha catalográfica. Sua submissão será rejeitada para que você possa fazer as correções Lembramos que o arquivo depositado no repositório deve ser igual ao impresso, o rigor com o padrão da Universidade se deve ao fato de que o seu trabalho passará a ser visível mundialmente. Agradecemos a compreensão. on 2018-05-23T20:24:40Z (GMT) / Submitted by Glener Cruz Ochiussi (hiden_ochiussi@hotmail.com) on 2018-05-24T00:56:31Z No. of bitstreams: 1 GGlenerrr Cruzz Ochiusssii - textofinal.pdf: 1086887 bytes, checksum: 3df0aa04c3f72b0ce60ce4f8694e0735 (MD5) / Approved for entry into archive by Elza Mitiko Sato null (elzasato@ibilce.unesp.br) on 2018-05-24T15:51:31Z (GMT) No. of bitstreams: 1 ochiussi_gc_me_sjrp.pdf: 1086887 bytes, checksum: 3df0aa04c3f72b0ce60ce4f8694e0735 (MD5) / Made available in DSpace on 2018-05-24T15:51:31Z (GMT). No. of bitstreams: 1 ochiussi_gc_me_sjrp.pdf: 1086887 bytes, checksum: 3df0aa04c3f72b0ce60ce4f8694e0735 (MD5) Previous issue date: 2018-05-17 / Este trabalho pretende fazer uma análise literária do romance Quarup , de Antonio Callado, focalizando a trajetória de Nando, seu protagonista, como padre, sertanista e educador. Nossa hipótese é a de que a jornada de Nando em Quarup pode ser interpretada, de maneira alegórica, como o périplo de um Brasil que busca, na democracia, justiça social. Sendo assim, devemos estudar, nesta pesquisa, a intersecção entre literatura e história. Partindo dessas considerações, definimos o questionamento desta dissertação, a saber: de que modo o tradicionalismo e a modernização estão presentes na trajetória de Nando? Entendemos por tradicionalismo: infraestruturas que visam a dominação e a consequente submissão do povo, tais como a distribuição desigual de terras - gestada, em seus fundamentos, durante o Período Colonial; e por modernização: novos ideais que visam a desalienação e a consequente luta por melhorias sociais, tais como as que impulsionaram o surgimento das Ligas Camponesas - criadas, principalmente, no decorrer das décadas de cinquenta e sessenta do século XX. Enquanto o tradicionalismo está ligado ao continuísmo, a manutenção de um antigo status quo , a modernização indicia a ruptura, isto é, a quebra de um ciclo histórico de injustiças. A conclusão é a de que o percurso de Nando em Quarup representa o itinerário histórico de um Brasil que, nos anos sessenta do século XX, busca melhorias sociais. / This work intends to make a literary analysis of the novel Quarup by Antonio Callado, focusing on the trajectory of Nando, his protagonist, as a priest, indianist and educator. Our hypothesis is that Nando's journey in Quarup can be interpreted allegorically as the journey of a Brazil that seeks, in democracy, social justice. Thus, we must study, in this research, the intersection between literature and history. Based on these considerations, we define the questioning of this dissertation: in what way traditionalism and modernization are present in the trajectory of Nando? We mean by traditionalism: infrastructures that aim at domination and the consequent submission of the people, such as the unequal distribution of land - essentially created during the Colonial Period; and by modernization: new ideals that aim at the consequent struggle for social improvements, such as those that propelled the emergence of Ligas Camponesas - created mainly during the fifties and sixties of the twentieth century. While traditionalism is linked to continuity, the maintenance of an old status quo, modernization signals the rupture, that is, the breaking of a historical cycle of injustice. The conclusion is that Nando's path in Quarup represents the historical itinerary of a Brazil that, in the sixties of the twentieth century, seeks social improvements.

With boots and bombachas (a typical pair of pants worn by people called gaúchos in Rio Grande do Sul/Brasil): an anthropological study on Gaúchas (the so called culture from the gaúchos) identities and Traditionalism is the title of the dissertation submitted to the Graduation Program in Social Sciences of the Universidade Federal de Santa Maria Rio Grande do Sul/Brazil, in the Social Identities and Ethnic Groups Area, under the supervision of Prof. Dr. Ceres Karan Brum. The aim of the present research is referring to gaucho s staging and identities meanings in Rio Grande do Sul, Brazil. Within this context the paper investigates the circularity of the interpretive flows throughout the history of Rio Grande do Sul and, still nowadays, on the emblematic character of the gaúcho, including the representations and practices of countryman, projections and interfaces between the symbolic farm laborer and the real farm laborer, their approaches and their distances, their symbolic universes being them: shared, disputed or separated. It is proposed to understand this process as a circularity, forming interpretative flows between the rural and urban, between the countryside and the city, understanding this relationship as a dialogue, with exchanges and interfaces between traditionalist men from the city and those who are from the farms, who distribute these identities in a constant and intermittent way, not building a single track that could be modeled and copied, true and false, real and imaginary. It is also tried to demonstrate that the identity of the urban gaúcho, created from the model of rural south-Brazilian men, is reinvented in the city and it is developed in the country with new practices and representations, which are also appropriate and re-signified in the farms. By doing so, the country men give a new meaning to the traditional practices and return to the city with new practices and a representations about what is to be a gaúcho. Throughout this process it is tried to understand the context between country and city, with a constant flux of interpretations and re-interpretations of the same symbolic universe, which are the interfaces between the traditionalists from the city and those from the farms. / De bota e bombacha: Um estudo antropológico sobre as identidades gaúchas e o tradicionalismo é o título do texto dissertativo apresentado ao programa de Pós Graduação em Ciências Sociais, da Universidade Federal de Santa Maria, Área de Concentração Identidades Sociais e Etnicidade, sob orientação da Profª Drª Ceres Karan Brum. O tema central desta pesquisa se refere às representações e as significações das identidades do gaúcho no Rio Grande do Sul. Nesse contexto, busco entender a circularidade dos fluxos interpretativos dados ao longo da história do Rio Grande do Sul e ainda hoje, sobre a figura emblemática do gaúcho, entre as representações tradicionalistas1 e as práticas dos peões de estância, as projeções e interfaces entre o peão simbólico e o peão real, suas aproximações e seus distanciamentos, seus universos simbólicos compartilhados, disputados ou dissociados. Proponho entender este processo como uma circularidade, formando fluxos interpretativos entre o rural e o urbano, entre o campo e a cidade, entendendo esta relação como um diálogo, no sentido de trocas e interfaces entre peões tradicionalistas e peões de estância, que fazem circular estas identidades de maneira constante e intermitente, não constituindo uma via única de modelo e cópia, verdadeiro e falso, real e imaginário. Procuro demonstrar que essa identidade gauchesca urbana, criada ao modelo do homem rural sulino, reinventa-se na cidade e devolve ao campo novas práticas e representações, que por sua vez, são também apropriadas e re-significadas nas estâncias. Desta forma, os peões de estância re-significam as práticas tradicionalistas e devolvem para a cidade novas práticas e representações sobre o gauchismo. É dessa maneira que busco entender o contexto campo e cidade. Um constante fluxo de interpretações e re-interpretações acerca de um mesmo universo simbólico, que são, as interfaces entre os peões tradicionalistas e peões de estância.

Symbole de la « renaissance culturelle kanak », le festival d’arts mélanésiens de Nouvelle-Calédonie, Mélanésia 2000, vient de fêter en 2015 son quarantième anniversaire. Cette manifestation a vraisemblablement constitué le ferment culturaliste de la revendication nationaliste qui, dans les années 1980, parvint à ériger la coutume en symbole unificateur du peuple kanak, contre le statu quo colonial. Engagée depuis plus de deux décennies dans un processus de décolonisation – dont l’issue politique et institutionnelle demeure incertaine –, la Nouvelle-Calédonie connaît les effets d’une politique de rééquilibrage au profit du peuple autochtone, notamment sous la forme d’une valorisation sans précédent de l’identité culturelle kanak, d’une sauvegarde des patrimoines traditionnels matériel et immatériel, et d’une action soutenue en faveur du développement culturel et de la création artistique à dimension océanienne.Il convient de retracer la genèse de cette « renaissance identitaire », à la lumière des débats épistémologiques qui ont agité l’anthropologie océaniste de l’époque, notamment autour des questions de la (ré)invention des traditions, et de leur utilisation à des fins de conscientisation identitaire et de mobilisation politique. Plus encore, le travail des sciences sociales – et de l’anthropologie en particulier – permet d’inscrire dans une perspective historique le processus, toujours en cours, d’édification des cultures en tant qu’identités collectives objectivées, données à voir, et sanctifiées (ou non) par une reconnaissance officielle et une inscription à l’intérieur de l’espace public. Avec l’émergence d’un nouveau champ social, qui prend en charge cette « gestion du symbolique » (Dubois, 1999), une recherche ethnographique menée auprès des acteurs sociaux permet de montrer en quoi les représentations de l’identité kanak, qui furent longtemps l’apanage de militants autochtones et d’intellectuels engagés, incombent désormais à une catégorie constituée de professionnels de la culture, de l’art, et du patrimoine.Au final, cette étude largement rétrospective entend contribuer à une compréhension à la fois épistémologique et sociologique du changement social et culturel en Nouvelle-Calédonie, depuis la conversion d’une crispation identitaire nationaliste (1975-1988) jusqu’au projet multiculturel d’une « communauté de destin » induit par la mise en œuvre de l’accord de Nouméa (1998-2018). / A symbol of “Kanak culture revival”, the festival of Melanesian arts Melanesia 2000 has just celebrated in 2015 its 40th anniversary. This event was in all likelihood the cultural catalyst for the nationalist movement which in the 1980’s successfully established la coutume (“kastom”) as a unifying symbol for the Kanak people in opposition to the colonial status quo. Having been engaged for more than two decades in a process of decolonization – the political and constitutional outcome of which remains uncertain – New Caledonia is now experiencing the effects of a policy of rebalancing in favour of the indigenous people, notably in the form of an unprecedented appreciation of Kanak cultural identity, the preservation of tangible and intangible heritage and the active promotion of cultural development and artistic creation within a wider Pacific cultural context.It is important to retrace the genesis of the “Kanak renaissance” in light of the epistemological discussions that animated Oceanian anthropology in the period, especially the debates around the (re)invention of traditions and their instrumentalization to promote identity consciousness and political mobilization. The social sciences – and especially anthropology – make it possible to place in historical perspective the ongoing process of the making of cultures as collective identities that are objectified, put on display and sanctified (or not) through their official recognition and inscription within the public arena. With the emergence of a new cultural field entirely dedicated to “the management of symbols” (Dubois, 1999), ethnographical research carried out with the social actors makes it possible to show that the representations of Kanak identity that were for a long time the domain of indigenous militants and engaged intellectuals are now the domain of curators and managers of art and cultural heritage.Finally, this largely retrospective study aims at a better epistemological and sociological understanding of social and cultural change in New Caledonia in the period since the hardening of Kanak nationalism (1975-1988) up until the multi-cultural project for a “shared future” brought about by the application of the Noumea Accord (1998-2018).

The purpose of this study was to explore what exactly bound post-Second World War American conservatives together. Since modern conservatism's recent birth in the United States in the last half century or more, many historians have claimed that both anti-communism and capitalism kept conservatives working in cooperation. My contention was that the intellectual founder of postwar conservatism, Russell Kirk, made imagination, and not anti-communism or capitalism, the thrust behind that movement in his seminal work The Conservative Mind. In The Conservative Mind, published in 1953, Russell Kirk created a conservative genealogy that began with English parliamentarian Edmund Burke. Using Burke and his dislike for the modern revolutionary spirit, Kirk uncovered a supposedly conservative seed that began in late eighteenth-century England, and traced it through various interlocutors into the United States that culminated in the writings of American expatriate poet T.S. Eliot. What Kirk really did was to create a counter-narrative to the American liberal tradition that usually began with the French Revolution and revolutionary figures such as English-American revolutionary Thomas Paine. One of my goals was to demystify the fusionist thesis, which states that conservatism is a monolithic entity of shared qualities. I demonstrated that major differences existed from conservatism's postwar origins in 1953. I do this by using the concept of textual communities. A textual community is a group of people led by a privileged interpreter—someone such as Russell Kirk—who translates a text, for example Burke's Reflections on the Revolution in France, for followers. What happens in a textual community is that the privileged interpreter explains to followers how to read a text and then forms boundaries around a particular rendering of a book. I argue that conservatism was full of these textual communities and privileged interpreters. Therefore, in consecutive chapters, I look at the careers of Russell Kirk, John Lukacs, Christopher Lasch, and Paul Gottfried to demonstrate how this concept fleshed out from 1953 and well into the first decade of the new millennium. / Ph. D.

This thesis examines the intersection of cultural discourse and economic policies of the Hungarian populist radical right party, Fidesz. It classifies the cultural discourse of the governing party as neo-traditionalist by examining how the party's leader, Viktor Orbán, rhetorically shapes his vision of the nation, espouses traditional values, and uses missionary politics to create a personalized moral code under the guise of cultural Christianity. It examines the government's economic policies of nationalization and re-privatization, crony capitalism, and national work program within a neo-feudalist classification. This research finds that the neo-feudalist economic policies of Fidesz serve as a reinforcement mechanism that legitimizes the cultural discourse espoused by Orbán. Furthermore, the neo-feudal economy is reshaping the social system into a highly centralized and hierarchical structure and having lasting macroeconomic effects, including demographic issues and increasing levels of wealth inequality. This emerging illiberal model of governance is not only reshaping Hungary's political, economic, and social systems, but also contributing to a larger movement away from the tenets of liberal democracy within CEE. Keywords Neo-traditionalism, Neo-feudalism, Delayed transformational fatigue,...

This research aims to answer a simple question: Why are some individuals, and some states, more willing to extend protections to same-sex couples than are others? Drawing from the literature, I perform a battery of quantitative tests on variables most commonly associated with gay rights and gay marriage policy development: liberalism, education, age, religiosity, authoritarianism, tolerance, urbanization, and moral traditionalism. While I find that all of these variables have a relationship with gay rights and gay marriage opinion, I argue that those associated with religiosity have the strongest pull. However, religiosity does not act alone; moral traditionalism, age, and ideology play particularly robust roles as well. In conclusion, I contend that the data show a strong likelihood for the continued liberalization of gay rights and gay marriage policy into the foreseeable future.

This study enters into the dialog within Christian theology between annihilationism and traditionalism on the nature of eternal punishment. The positions and issues within the topic will be examined theologically and analyzed doctrinally. In my first chapter I will summarize the views and arguments in the debate, establish operating definitions, address preliminary issues, and provide some historical context. I will establish a thesis agenda with dual aspects: negatively, to examine and critique annihilationism on theological grounds, and positively to offer arguments for a modified traditionalism. Chapters two, three, and four primarily serve the negative purpose. Chapter two critically considers annihilationism on exegetical and hermeneutical issues, concluding that the view is inferior to traditionalism. Chapter three examines annihilationism for consistency with other areas of Christian theology, concluding that the view generates major theological problems in Christology. Chapter four considers both annihilationism and traditionalism regarding the disproportionality problem of hell, concluding that annihilationism and two types of traditionalism can resolve the problem but of these three only one sort of traditionalism can do so whilst also satisfying other important theological criteria. Regarding the negative aspect of the thesis, I conclude that the severe theological problems in annihilationism constitute sufficient reason to reject the view. In chapter five I accomplish the positive aspect of this thesis, offering six criteria of success for any view of eternal punishment. I then provide detailed argumentation for a modified traditionalism called reconciliationism, concluding it best meets these criteria and is the most theologically and exegetically satisfying view on offer. In the concluding chapter I state this thesis' contributions, suggest several areas for further research, and offer some implications for pastoral theology. I finally conclude that annihilationism has seemingly insurmountable theological problems, but a modified traditionalism can succeed as a doctrine of hell.

<p>This dissertation examines the shape, substance, and staging of Muslim orthodoxy in British India, concentrating on how orthodox theologians survived colonial modernity by deploying sociological, discursive, psychic, and hermeneutical strategies. This dissertation is organized around Ashraf `Ali Thanvi (1863-1943), a leading Muslim theologian, mystic, and jurist of colonial India. Thanvi authored hundreds of original treatises, compiled texts, and works of commentary on doctrine and ritual, mystical experience, communal identity, and political theology. His collected letters, recorded conversations, and sermons were published within his lifetime and continue to instruct many contemporary South Asian Muslims. I closely read Thanvi's texts and situate them within two frameworks: the history of Indo-Muslim thought and the socio-political history of colonial India. Thanvi's hundreds of published treatises and sermons, continued citation within South Asian Islam, and widespread sufi fellowship make him one of the most compelling case studies for analyzing some of the key thematic concerns of Muslim orthodoxy, such as religious knowledge, self-discipline, sublimation of desire, regulation of gender, and communalist politics. My analyses demonstrate how orthodox scholars proliferated their theological, legal, and mystical teachings in order to make tradition relevant and authoritative in the public and private lives of many South Asian Muslims. Orthodox Islam not only survived colonial modernity, but also thrived in its ideological and social contexts.</p> / Dissertation