This thesis is a critical examination of the UK defence discourse. It is an exploration of the dominant explanation of defence in the UK in 2015, as evidenced by the artefacts of the discourse - most importantly, by the voices of those within the community. In doing so, this thesis seeks to challenge the notion that there is only one right way to manage and judge the notion of defence, highlighting the cultural and contextual dependence of such ideas, and the dangers which arise from it. In asking the simple question what is defence? I have aimed at identifying the references and experiences, through the deployment of an ethnographic approach, which are drawn on to construct the dominant understanding. In doing so, I have sought to distinguish that which is considered legitimate by the dominant managerial narrative and in what contexts. My findings are illustrated in the form of a power structure within which language and symbolism, and their influence on practice, together build the defence community's expression of identity. The predominance of managerialism in today's explanation of defence in the UK and the failings I have identified as a result, are perceivable throughout the UK public sector. Therefore, the restrictive nature of the narrative in excluding creativity and innovation in the defence sector, also has implications for wider public sector reform in the UK and abroad. The primary contribution this thesis makes rests in the application of the ethnographic approach and a post-structuralist three-pillared framework to a discipline which has traditionally been analysed from an organisational or political perspective. The hope is that, in applying this same approach in multiple contexts, a greater understanding of the mechanisms sustaining dominant explanations can be gained, as well as of the importance of legitimised spaces for innovation and creativity in reform processes.

O presente trabalho busca compreender as múltiplas percepções dos atores sociais em face à implementação da prática turística em três dos principais eventos tradicionalistas: O Acampamento Farroupilha, o Desfile Temático e o Encontro de Artes e Tradição Gaúcha (ENART). O trabalho analisa o Encontro de Artes e Tradição na cidade de Santa Cruz do Sul, no estado do Rio Grande do Sul, buscando expor os processos de atualização sob os quais o mesmo vem se submetendo, bem como, seu diálogo com o fenômeno do turismo. Destaco o caráter polissêmico do turismo, ou seja, procuro correlacioná-lo às tendências contemporâneas demonstrando como localmente os debates sobre o acolhimento a ideias (propostas) advindas dos agentes do turismo contemplam uma ordem complexa e imprevisível e percorrem diversos processos que ora favorecem a prática turística, ora reinterpretam seus sentidos. Este estudo busca estabelecer um diálogo interdisciplinar entre antropologia e turismo. A pesquisa é fruto de reflexões geradas após a inserção da empresa Office Marketing na organização e planejamento dos três principais eventos do universo tradicionalista. A partir dessa inserção em campo, vislumbra-se descrever, mediante a prática etnográfica, as transformações nas comemorações festivas do feriado estadual do Vinte de setembro (em alusão à Revolução Farroupilha, também conhecida como Guerra dos Farrapos) – percorro o Acampamento Farroupilha e os debates sobre a produção do desfile que o encerra em um período singular permeado pelos debates sobre a realização da Copa de 2014. Entende-se que as ações permeadas pelas ações e propostas advindas do turismo precipitam algumas das reconfigurações das práticas culturais, propiciadas pelos contínuos diálogos entre grupos distintos, como, por exemplo, tradicionalistas e carnavalescos, além de sublinhar a relação entre tradicionalismo e modernidade. / The present paper aims to generate understanding of multiple perceptions of social actors in relation to implementation of the tourist practice in three of the main traditionalist events: the Acampamento Farroupilha (Farroupilha Camping), the Desfile Temático (Thematic Parade) and the Encontro de Artes e Tradição Gaúcha (The Meeting on Arts and Tradition of Rio Grande do Sul, or ENART). This work also will examine of the Encontro de Artes e Tradição (Meeting on Arts and Tradition) state of Rio Grande do Sul, in the city of the of Santa Cruz do Sul, seeking to expose upgrade, above which it is has been undergoing, as well as its interaction with the phenomenon of tourism. Emphasize the polysemic nature of tourism, i.e., i seek to correlate it to contemporary trends demonstrating how locally discussions about hosting the ideas (proposals) arising from tourism players contemplate a complex and unpredictable order and rum through various processes that on the one hand favor the practice tourist, and on the other hand reinterpret their senses. This study searchs establish an interdisciplinary between Anthropology and Tourism This research is the result of a thorough reasoning after insertion of company Office Marketing in organizing and planning of the three major events of tradicionalist universe. From this insertion in the field, it is my purpose to describe, through ethnographic practice, the transformation of September 20th festive commemorations (a reference to Farroupilha Revolution, also known as Ragamuffin War) – I walk Farroupilha Camping and the debates about the production of the parade that ends at a unique period permeated the debates on the implementation of the 2014 World Cup. It is understood that the actions permeated by the actions and proposals coming from the tourism precipitate some of the reconfigurations of cultural practices afforded by continuous dialogues among distinct groups (e.g., traditionalists and carnival groups) while stressing the relationship between traditionalism and modernity.

O presente trabalho busca compreender as múltiplas percepções dos atores sociais em face à implementação da prática turística em três dos principais eventos tradicionalistas: O Acampamento Farroupilha, o Desfile Temático e o Encontro de Artes e Tradição Gaúcha (ENART). O trabalho analisa o Encontro de Artes e Tradição na cidade de Santa Cruz do Sul, no estado do Rio Grande do Sul, buscando expor os processos de atualização sob os quais o mesmo vem se submetendo, bem como, seu diálogo com o fenômeno do turismo. Destaco o caráter polissêmico do turismo, ou seja, procuro correlacioná-lo às tendências contemporâneas demonstrando como localmente os debates sobre o acolhimento a ideias (propostas) advindas dos agentes do turismo contemplam uma ordem complexa e imprevisível e percorrem diversos processos que ora favorecem a prática turística, ora reinterpretam seus sentidos. Este estudo busca estabelecer um diálogo interdisciplinar entre antropologia e turismo. A pesquisa é fruto de reflexões geradas após a inserção da empresa Office Marketing na organização e planejamento dos três principais eventos do universo tradicionalista. A partir dessa inserção em campo, vislumbra-se descrever, mediante a prática etnográfica, as transformações nas comemorações festivas do feriado estadual do Vinte de setembro (em alusão à Revolução Farroupilha, também conhecida como Guerra dos Farrapos) – percorro o Acampamento Farroupilha e os debates sobre a produção do desfile que o encerra em um período singular permeado pelos debates sobre a realização da Copa de 2014. Entende-se que as ações permeadas pelas ações e propostas advindas do turismo precipitam algumas das reconfigurações das práticas culturais, propiciadas pelos contínuos diálogos entre grupos distintos, como, por exemplo, tradicionalistas e carnavalescos, além de sublinhar a relação entre tradicionalismo e modernidade. / The present paper aims to generate understanding of multiple perceptions of social actors in relation to implementation of the tourist practice in three of the main traditionalist events: the Acampamento Farroupilha (Farroupilha Camping), the Desfile Temático (Thematic Parade) and the Encontro de Artes e Tradição Gaúcha (The Meeting on Arts and Tradition of Rio Grande do Sul, or ENART). This work also will examine of the Encontro de Artes e Tradição (Meeting on Arts and Tradition) state of Rio Grande do Sul, in the city of the of Santa Cruz do Sul, seeking to expose upgrade, above which it is has been undergoing, as well as its interaction with the phenomenon of tourism. Emphasize the polysemic nature of tourism, i.e., i seek to correlate it to contemporary trends demonstrating how locally discussions about hosting the ideas (proposals) arising from tourism players contemplate a complex and unpredictable order and rum through various processes that on the one hand favor the practice tourist, and on the other hand reinterpret their senses. This study searchs establish an interdisciplinary between Anthropology and Tourism This research is the result of a thorough reasoning after insertion of company Office Marketing in organizing and planning of the three major events of tradicionalist universe. From this insertion in the field, it is my purpose to describe, through ethnographic practice, the transformation of September 20th festive commemorations (a reference to Farroupilha Revolution, also known as Ragamuffin War) – I walk Farroupilha Camping and the debates about the production of the parade that ends at a unique period permeated the debates on the implementation of the 2014 World Cup. It is understood that the actions permeated by the actions and proposals coming from the tourism precipitate some of the reconfigurations of cultural practices afforded by continuous dialogues among distinct groups (e.g., traditionalists and carnival groups) while stressing the relationship between traditionalism and modernity.

O presente trabalho busca compreender as múltiplas percepções dos atores sociais em face à implementação da prática turística em três dos principais eventos tradicionalistas: O Acampamento Farroupilha, o Desfile Temático e o Encontro de Artes e Tradição Gaúcha (ENART). O trabalho analisa o Encontro de Artes e Tradição na cidade de Santa Cruz do Sul, no estado do Rio Grande do Sul, buscando expor os processos de atualização sob os quais o mesmo vem se submetendo, bem como, seu diálogo com o fenômeno do turismo. Destaco o caráter polissêmico do turismo, ou seja, procuro correlacioná-lo às tendências contemporâneas demonstrando como localmente os debates sobre o acolhimento a ideias (propostas) advindas dos agentes do turismo contemplam uma ordem complexa e imprevisível e percorrem diversos processos que ora favorecem a prática turística, ora reinterpretam seus sentidos. Este estudo busca estabelecer um diálogo interdisciplinar entre antropologia e turismo. A pesquisa é fruto de reflexões geradas após a inserção da empresa Office Marketing na organização e planejamento dos três principais eventos do universo tradicionalista. A partir dessa inserção em campo, vislumbra-se descrever, mediante a prática etnográfica, as transformações nas comemorações festivas do feriado estadual do Vinte de setembro (em alusão à Revolução Farroupilha, também conhecida como Guerra dos Farrapos) – percorro o Acampamento Farroupilha e os debates sobre a produção do desfile que o encerra em um período singular permeado pelos debates sobre a realização da Copa de 2014. Entende-se que as ações permeadas pelas ações e propostas advindas do turismo precipitam algumas das reconfigurações das práticas culturais, propiciadas pelos contínuos diálogos entre grupos distintos, como, por exemplo, tradicionalistas e carnavalescos, além de sublinhar a relação entre tradicionalismo e modernidade. / The present paper aims to generate understanding of multiple perceptions of social actors in relation to implementation of the tourist practice in three of the main traditionalist events: the Acampamento Farroupilha (Farroupilha Camping), the Desfile Temático (Thematic Parade) and the Encontro de Artes e Tradição Gaúcha (The Meeting on Arts and Tradition of Rio Grande do Sul, or ENART). This work also will examine of the Encontro de Artes e Tradição (Meeting on Arts and Tradition) state of Rio Grande do Sul, in the city of the of Santa Cruz do Sul, seeking to expose upgrade, above which it is has been undergoing, as well as its interaction with the phenomenon of tourism. Emphasize the polysemic nature of tourism, i.e., i seek to correlate it to contemporary trends demonstrating how locally discussions about hosting the ideas (proposals) arising from tourism players contemplate a complex and unpredictable order and rum through various processes that on the one hand favor the practice tourist, and on the other hand reinterpret their senses. This study searchs establish an interdisciplinary between Anthropology and Tourism This research is the result of a thorough reasoning after insertion of company Office Marketing in organizing and planning of the three major events of tradicionalist universe. From this insertion in the field, it is my purpose to describe, through ethnographic practice, the transformation of September 20th festive commemorations (a reference to Farroupilha Revolution, also known as Ragamuffin War) – I walk Farroupilha Camping and the debates about the production of the parade that ends at a unique period permeated the debates on the implementation of the 2014 World Cup. It is understood that the actions permeated by the actions and proposals coming from the tourism precipitate some of the reconfigurations of cultural practices afforded by continuous dialogues among distinct groups (e.g., traditionalists and carnival groups) while stressing the relationship between traditionalism and modernity.

This thesis is an analytical exploration of the influence of medieval theology on contemporary scholastic traditionalist polemics within Sunni Islam. Intra-Sunni sectarian polemics as an emerging area of study is relatively untouched as opposed to sectarian violence. A detailed mapping of the theological terrain from the genesis of Sunni ‘orthodoxy’ and the perennial tensions within the classical theological tradition and how they have manifested parochially into the contemporary scholastic traditionalist trends of the Barelwi, Deobandi, Ahl-i-Ḥadīth and Wahhābī within the backdrop of the Sufi-Salafi contestation of Sunni authenticity is timely. Concern regarding growing extremism prompted Muslim Ulama, academics and political leaders to create unity initiatives such as the Amman Message and the Sunni Pledge in dealing with this problem and also delineating ‘orthodoxy’. The theological basis for these neo-credos can be explained as doctrinal ‘minimalism’. Minimalism is a growing social construction of scholastic traditionalists through which the warring factions are attempting to salvage the historical continuity with ‘orthodoxy’ and placate Sunni infighting. The thesis aims to examine the theological veracity of the minimalism project and explore its doctrinal, methodological and ethical facets. Polemicism and excommunication is the current state of affairs within Sunni theological discourse. Minimalism is deemed as the antidote to this problem.

Den här uppsatsen undersöker tre valda huvudspår i Julius Evolas (1898–1974) andliga och filosofiska tankevärld som går att återfinna hos svensk extremhöger idag. De valda huvudspåren handlar om strävan efter en återgång till en andlig världsbild istället för materialism, en naturlig social hierarki istället för en konstgjord baserad på materiella tillgångar – och kvinnor och män i den heliga hierarkiska ordningen. Dessa idéer identifieras inom ramen för undersökningen också i tre av Evolas egna skrifter - Revolt against the modern world, Ride the tiger och Men amongst the ruins. Undersökningen utgår från kritisk diskursanalytisk teori och genomförs i form av en fallstudie på följande samtida svenska högerextrema tankesmedjor och alt-right-medier på internet: ”Motpol.nu”, ”Maskulint.se” och ”Svegot.se”. Där analyseras publicerat material under perioden 2018-01-01 till 2020-04-30, för att ge en bild av de fenomen, särdrag och företeelser som där framträder i en nationell diskurs i olika politiska budskap och som går att härleda till Evolas andliga föreställningsvärld.

The dialectics of globalization and multiculturalism is encountered everywhere and is an inescapable world reality. It has also become a major factor affecting teacher education. As a meeting ground and intercept for educational programs, teacher education provides an interface for both global imperatives and local identities. Ethiopia has pronounced achievements in most education programs at all levels, although official documents indicate variance in the quality of attainment across the levels (ESDP IV, 2011). Local studies (Ambisa, 2008; Amaliraj, 2008) also found that teacher education suffers from a lack of relevance and poor quality. Moreover, the demand for qualified teachers who are competent to shape the young generation through balancing the glocal context is increasing. This study investigated how local identities and global imperatives are integrated in contemporary Ethiopian teacher education at all levels. Critical theory was employed as the paradigm for the study. This epistemological view underpinned a discussion of the effect of globalization and multiculturalism on the world’s functioning. The research approach in the empirical study was qualitative and an interpretive case study method was employed. The units of analysis were literatures, such as The Lexus vs. the Olive Tree; McWorld vs. Jihad; The Clash of Civilization: The West vs. the Rest; and Demonstrating Common World Culture of Education (CWCE) or Locating A Globally Structured Agenda for Education (GSAE); and the contemporary Ethiopian teacher education programs (the PGDT and TESO programs). Data collection tools were basic dialectical questions under Eemeren’s (1986) established ‘system of norms’, observation, interviews and focus group discussions. Confidentiality, anonymity, informed consent, resolution of conflict of interest and intellectual ownership were considered in the study. The dialectical analysis investigated the four quadrant glocal relationships model and described the role players in each quadrant where nations may locate themselves. Moreover, the comparative analysis indicated that globalization has not yet become an issue in contemporary Ethiopian teacher education, while multicultural practices are fragmented and are addressed only in response to ethnic demands for accommodation. To this end, Ethiopian teacher education should redefine its programs in order to adjust to global understanding in an endeavor to produce competent teachers for the global market. / Curriculum and Instructional Studies / D. Ed. (Curriculum Studies)

The dialectics of globalization and multiculturalism is encountered everywhere and is an inescapable world reality. It has also become a major factor affecting teacher education. As a meeting ground and intercept for educational programs, teacher education provides an interface for both global imperatives and local identities. Ethiopia has pronounced achievements in most education programs at all levels, although official documents indicate variance in the quality of attainment across the levels (ESDP IV, 2011). Local studies (Ambisa, 2008; Amaliraj, 2008) also found that teacher education suffers from a lack of relevance and poor quality. Moreover, the demand for qualified teachers who are competent to shape the young generation through balancing the glocal context is increasing. This study investigated how local identities and global imperatives are integrated in contemporary Ethiopian teacher education at all levels. Critical theory was employed as the paradigm for the study. This epistemological view underpinned a discussion of the effect of globalization and multiculturalism on the world’s functioning. The research approach in the empirical study was qualitative and an interpretive case study method was employed. The units of analysis were literatures, such as The Lexus vs. the Olive Tree; McWorld vs. Jihad; The Clash of Civilization: The West vs. the Rest; and Demonstrating Common World Culture of Education (CWCE) or Locating A Globally Structured Agenda for Education (GSAE); and the contemporary Ethiopian teacher education programs (the PGDT and TESO programs). Data collection tools were basic dialectical questions under Eemeren’s (1986) established ‘system of norms’, observation, interviews and focus group discussions. Confidentiality, anonymity, informed consent, resolution of conflict of interest and intellectual ownership were considered in the study. The dialectical analysis investigated the four quadrant glocal relationships model and described the role players in each quadrant where nations may locate themselves. Moreover, the comparative analysis indicated that globalization has not yet become an issue in contemporary Ethiopian teacher education, while multicultural practices are fragmented and are addressed only in response to ethnic demands for accommodation. To this end, Ethiopian teacher education should redefine its programs in order to adjust to global understanding in an endeavor to produce competent teachers for the global market. / Curriculum and Instructional Studies / D. Ed. (Curriculum Studies)

Oscar Bardi de Fourtou est entré dans l’histoire de la vie politique française comme l’Homme du Seize-Mai, ministre de l’Intérieur à poigne, qui ne laisse pas de place à la contestation de ses décisions que l’urgence d’une crise commande. Chargé par le maréchal de Mac-Mahon de mener une lutte contre les républicains, il procède à d’importants mouvements de fonctionnaires afin que l’action gouvernementale soit soutenue localement par des agents fidèles et dévoués. Avec la dissolution de la Chambre des députés en juin 1877, il est chargé de préparer les élections législatives et empêcher les républicains de les gagner. Tous les moyens légaux sont utilisés mais soumis à la pression des différentes composantes de l’alliance conservatrice qui soutiennent l’initiative présidentielle. L’échec électoral provoque la responsabilité évidente d’un ministre trop exposé pendant la crise. Cette condamnation des vainqueurs est aussi perceptible dans les rangs de la droite conservatrice, déçue que Fourtou n’ait pris de résolutions plus radicales. Sa carrière politique est fulgurante. Avocat au barreau de Ribérac, puis maire de la ville, il est élu député de la Dordogne à trente-six ans en février 1871. Inscrit au centre-droit, il se fait remarquer par Thiers qui le nomme ministre des Travaux Publics. Après la chute du président de la République, il se rapproche de la droite dynastique et obtient la confiance de Mac-Mahon qui lui confie le ministère de l’Instruction publique, des Cultes et des Beaux-Arts. Il incarne alors une expression autoritaire du pouvoir qui est en partie la raison de sa nomination place Beauvau en juin 1874 et à nouveau en mai 1877. Parallèlement à cette carrière ministérielle, il poursuit son ancrage local (président de comice agricole, conseiller général) et devient administrateur de la Compagnie de chemin de fer d’Orléans. Fourtou est alors l’une des figures importantes de la droite conservatrice, proche de l’Elysée. Après le Seize-Mai, il poursuit sa carrière politique, malgré la flétrissure et l’invalidation de son élection qui le conduit à se représenter immédiatement et obtenir la confiance de la population. Devenu sénateur, il continue la lutte contre les réformes des opportunistes mais échoue aux différents scrutins nationaux de 1885. A la faveur du boulangisme, il redevient député en 1889 mais propose de jouer la carte de l’apaisement, signe d’une évolution idéologique de l’homme politique. Parlementaire au parcours singulier, il représente, avec d’autres, les interrogations et la recherche identitaire d’une droite française en pleine transformation dans les premières années de la Troisième République. La postérité ne retient, finalement, que la légende noire de l’ancien ministre de l’Intérieur du Seize-Mai. / Oscar Bardi de Fourtou is involved in french political life as the Man of the Seize-Mai, the Home minister with a very special manner leading with authority and his decisions don’t accept any protest. Commissioned by the marechal Mac-Mahon to lead the fight against republicans, he organized a lot of changes inside the civil servant corps, to help the government restore its power in local position. With the dissolution of the Parliament, he had to prepare the next legislative elections in October 1877 to prevent the victory of republicans. All the legal means were used but under the political pressure of the different components of the Conservative forces which maintain the President policy. The electoral failure of the Conservative forces involved the political responsibility of the former Home minister. His bad reputation came from the winner and also in the Conservative camp, disappointed by his attitude during the crisis not taking strong solutions to resolve it. His political career is lightning. As a lawyer in Riberac, and mayor of his home town, he was elected as Member of Parliament on February 1871. Registered as a member of Right Center, he was chosen by Thiers to be the new Public Work of his government. After the of the President, he was closer to the dynastic Right, and got confidence of the new President Mac-Mahon who decided to give him the Public Education ministry. Therefore, Fourtou represents the authoritarian position of one part of the Conservatives and that’s the reason he changed to the Home ministry in June 1874 and of course, in May 1877.At the same time, he continues his local work and became the Orleans railways Company manager. One of the most important politicians of the French Right, he was closely linked to the Elysee palace. After the Seize-Mai, he carried on his political business, despite the stigmatization of the Parliament, and his invalidation, he was elected again. As senator, he fought against the opportunist reforms but didn’t succeed in the different national elections in 1885. Thanks to the Boulanger crisis, he again became a Member of Parliament in 1889 but wants to promote appeasement, as underlined in evidence in his ideological evolution. As a singular Member of Parliament, he represented a new position, with other colleagues, into the Right movement., especially the search for a new French Right identity during important changes in the first years of the Third Republic. In front of the posterity, with hindsight, he remains a dark legend as the Home minister of the Seize-Mai.

A presente pesquisa visa a construir uma biografia histórico-intelectual do folclorista, militante tradicionalista e escritor sul-rio-grandense Luiz Carlos Barbosa Lessa (1929-2002). O objetivo do trabalho é analisar sua trajetória intelectual e sua obra para acessar o processo de construção/atualização das representações sociais sobre a figura do gaúcho pampiano e a elaboração de projetos coletivos de identidade regional e de “invenção de tradições” nela baseados, desenvolvidos, principalmente, na segunda metade do século XX. Apresento, primeiramente, algumas considerações sobre o “tripé” teórico que baliza a análise: o conceito de representação, segundo as considerações de Pierre Bourdieu e Roger Chartier, fundamenta a forma de ler a construção social da realidade; a noção de tradição, a partir da avaliação da proposta de Eric Hobsbawm, ilumina o papel dos símbolos e dos ritos neste processo; o termo projeto, seguindo a formulação de Gilberto Velho, liga vida e obra, trajetória e teoria, política e identidade. As conclusões mostram que as respostas de Barbosa Lessa, nos anos 1950, para as críticas da geração “realista” de escritores regionalistas à literatura romântica precedente conciliam ambas as posições no desenho do novo “gaúcho a cavalo”, possibilitando, de um lado, o “resgate” do mito como base para a reivindicação do amparo social governamental ao campesino rio-grandense e, de outro, o apelo ao “popular” como foco da ritualização efetivada nos palcos dos Centros de Tradições Gaúchas (CTGs). Em sua intervenção no debate identitário local, Barbosa Lessa incorpora outros sujeitos em sua narrativa sobre a formação social do Rio Grande do Sul e dá voz àqueles grupos calados ou marginalizados, como o negro, a mulher (inventada como “prenda”, na ética e na estética tradicionalista), o índio e o imigrante. Se o gaúcho pampiano continua sendo o centro de suas atenções, ele acaba costurado e reconfigurado por elementos culturais de origem social e mesmo étnica diversa. Nos final dos anos 1970, inicia-se uma tensão, nas diretrizes da Secretaria de Cultura, Desporto e Turismo do Estado (SCDT), sob direção de nosso personagem, e, a seguir, em seus escritos, entre essa perspectiva agregadora, de inspiração folclorista, e outra tradicional e “lusitanista”, de inspiração historiográfica. Sua resolução, em favor do primeiro pólo, só se dá com a intervenção de Lessa nos debates internos do tradicionalismo e na defesa do gauchismo em geral das críticas acadêmicas, nos anos 1980. Busco, nesse sentido, atentar para as especificidades do discurso memorialista, que possibilitaram enunciações carregadas de afetividade na conciliação de tradicionalistas com os dissidentes nativistas e na contenda com os intelectuais universitários. Assim, de um Rio Grande luso e brasileiro "agauchado" pelo meio, chegamos, em seu projeto, a outro Rio Grande plenamente "gaúcho" porque cindido pela diversidade e pela mudança. / This work aims to construct an intellectual biography of the folclorist, tradicionalist movement‟s activist and writer Luiz Carlos Barbosa Lessa (1929-2002). It is our objective to analyze his trajectory and his written production to access the process of construction of the social representations about the brazilian gaucho and the collective projects of regional identity and “invention of traditions” in Rio Grande do Sul (Brazil) during the second half of the twentieth century. First of all, I introduce some theoretical considerations about: a) the social construction of reality through the concept of “representation”, according to Pierre Bourdieu and Roger Chartier; b) the role of symbols and rituals in this process through Eric Hobsbawm‟s notion of “invention of tradition”; c) the connection between life and literature, trajectory and theory, politics and identity provide by Gilberto Velho‟s concept of “project”. The findings show Barbosa Lessa‟s answers to the contests in regionalist literature during the 1940‟s harmonize romantic and realistic positions to fabricate a new pattern of “gaucho on horseback”. His perspective enables the use of this myth to reclaim State social support to the “rio-grandense” peasant. To the other side, it allows the popular appeal in the construction of symbols and rituals for the gaucho traditionalist movement. In his intervention in the regional identity debate, Barbosa Lessa adds, in his narrative about the social formation of Rio Grande do Sul, another subjects and groups symbolically marginalized, like African element, women (invented as “prenda”) and immigrants. Whether the gaucho continues in the center of attention of Lessa, his new model is set of cultural elements with diverse social, and including ethnic, origin. In the late 1970‟s, a tension starts, in the guidelines of the Rio Grande do Sul‟s State Secretary of Culture, under his direction, and, later, in his writings, between this open perspective, inspired in folklore, and another more traditional, inspired in historiography. The resolution in favor of the first pole of the tension just happens when Barbosa Lessa intermediates the internal dispute in traditionalist movement and defends the “gauchismo”, in general, criticized by a new generation of university intellectuals, in the 1980‟s. So, I intend to show the specificities of the memorials‟ discourse that enable emotional enunciations in the reconcilement of traditionalist activists and the dissidence “nativista” and, either, in his controversy with academic professors. Thus, the image of “Rio Grande do Sul” changes from a Portuguese and Brazilian State turned gaucho by the characteristics of the environment to another absolutely gaucho because of his cultural variety and transformation condition.