Islamic feminism in Iran is defined as the radical rethinking of religious and sacred texts from a feminist perspective. The purpose of this research is to show how an Islamic feminist discourse developed in Iran, and to outline the differences between the reformist and traditionalist epistemological foundations of women’s rights discourse in Iran.This study, using documentary research methods, demonstrates that central to the development of Islamic feminism is the development of the reformist movement in Iran. Moreover, it is shown that the main impedance to women’s equality in Iran is the traditionalist epistemology in religious law. While reformists believe that employing justice in Islamic law requires absolute equality regarding both men and women’s rights, traditionalists present a different interpretation of the notion of justice. According to the traditionalist discourse, since men and women have natural and inborn differences, two separate kinds of law are needed to regulate their lives.

Thesis (J.C.L.)--Catholic University of America, 1998. / Includes bibliographical references (leaves 59-61).

Submitted by Valquíria Barbieri (kikibarbi@hotmail.com) on 2017-08-01T21:22:49Z No. of bitstreams: 1 DISS_2014_Ramon Luiz Arenhardt.pdf: 2402087 bytes, checksum: d3d4395096517df4723eb12f8244adf1 (MD5) / Approved for entry into archive by Jordan (jordanbiblio@gmail.com) on 2017-08-07T16:52:53Z (GMT) No. of bitstreams: 1 DISS_2014_Ramon Luiz Arenhardt.pdf: 2402087 bytes, checksum: d3d4395096517df4723eb12f8244adf1 (MD5) / Made available in DSpace on 2017-08-07T16:52:53Z (GMT). No. of bitstreams: 1 DISS_2014_Ramon Luiz Arenhardt.pdf: 2402087 bytes, checksum: d3d4395096517df4723eb12f8244adf1 (MD5) Previous issue date: 2014-09-29 / Este trabalho se propõe a investigar a tradição gaúcha sob as perspectivas de crianças (filhos) e adultos (pais), no sentido de analisar como sujeitos de diferentes gerações a concebem e experimentam. Para alcançá-lo, temos como objetivos específicos: analisar como as crianças participam da tradição gaúcha ao se apropriarem de seus valores e práticas sociais e, nesse processo, a ressignificam; compreender como e por que os adultos (pais das crianças) inserem seus filhos na tradição gaúcha; analisar, nos discursos de pais e filhos, as diferentes concepções sobre a tradição gaúcha; identificar aspectos da cultura globalizada, compartilhada por pais e filhos, na tradição gaúcha; analisar o que as crianças e adultos aprendem e ensinam nos Centros de Tradições Gaúchas (CTGs). Através de entrevistas com pais e filhos, pretendeu-se compreender, também, as relações que se estabelecem no ambiente dos CTGs, das intencionalidades implícitas, e à luz das abordagens teóricas de autores, como: Bakhtin (1997), Benjamin (1987), Corsaro (2011), Mannheim (1975), Qvortrup (2010), Sarmento (2005), entre outros. Trata-se de uma pesquisa qualitativa, pautada nos princípios do dialogismo e da alteridade, definidos e conceituados por Bakhtin (1992, 1997), como estratégias para as análises dos discursos. Para isso, alguns eixos de análise são definidos, quais sejam: o tradicionalismo que os adultos carregam; os discursos dos adultos que permeiam os discursos das crianças; os modos como as crianças reproduzem, indagam, problematizam e contestam a tradição, a partir da relação com os familiares adultos, e modificam o que aprendem nos CTGs. Para registro das entrevistas, utilizamos o gravador digital de voz. O local principal de investigação consistiu no Centro de Tradições Gaúchas de Primavera do Leste, município do interior do Estado de Mato Grosso. Quanto às relações estabelecidas entre crianças e adultos no âmbito da tradição gaúcha, compreendemos que há uma transferência de valores, ideias e concepções exercidas verticalmente pelos adultos, contrapondo-se à perspectiva assumida pela sociologia da infância, um dos importantes referenciais teóricos deste trabalho. Mesmo que os adultos (pais ou responsáveis) entendam que as crianças aprendam o que estes ensinam como práticas sociais no âmbito do CTG, as crianças têm se apresentado como sujeitos que problematizam o que é estabelecido como regras e costumes. / This study aims to investigate the gaucho tradition from the perspectives of children (kids) and adults (parents) in order to analyze how people of different generations conceive and experience it. To achieve it, we have the following specific objectives: to analyze how children participate in the gaucho tradition by incorporating its social values and practices and, in this process, how they resignify, understand how and why adults (parents of children) introduce their children in the gaucho tradition; to analyze the discourses of parents and children, the different conceptions of the gaucho tradition; to identify aspects of globalized culture, shared by parents and children, in the gaucho tradition; to analyze what children and adults learn and teach each other in CTGs. Through interviews with parents and children, the intention was also to understand the relationships that are established in the environment of CTGs and also implicit intentionality through the theoretical frameworks of authors, such as Bakhtin (1997), Benjamin (1987) , Corsaro (2011), Mannheim (1975), Qvortrup (2010), Sarmento (2005). This is a qualitative research, based on the principles of dialogism and alterity, defined and conceptualized by Bakhtin (1992, 1997) as strategies for the discourse analysis. Thus, some analysis axes are defined, such as: traditionalism that adults carry; the adult discourses that pervade the children discourses; the ways in which children reproduce, ask, and challenge the tradition, from the relationship with adult relatives; and modify what they learn in CTGs. To register the interviews, we use the digital voice recorder. The main research locus consisted of the Center for Gaucho Traditions, in Primavera do Leste, a municipality in the state of Mato Grosso. Regarding the relations between children and adults under the gaucho tradition, we understand that there is a transfer of values, ideas and conceptions exerted vertically by adults, in contrast with the perspective taken by the sociology of childhood, one of the important theoretical frameworks of this work. Although adults (parents or guardians) understand that children learn what they teach as social practices within the CTG, children have been presented as subjects that problematize what is established as rules and customs.

Orestes A. Brownson was an American journalist who converted to Catholicism in 1844, at the age of forty-one. He had been writing editorials and occasionally managing publications since 1828 in connection with religious activities as minister to various sects, Brownson, from the 1830's on, read, reviewed, and kept abreast of European literature concerned with philosophy, social, political, and economic theory. It was assumed that he continued that practice after his conversion in 1844 and that he would enlist the aid of European Catholic theorists to develop an acceptable Catholic system of thought—particularly since American Catholic literature in the mid-nineteenth century was mainly devoid of theoretical works. A brief scanning of Brownson's works written after 1844 revealed the names of several French Catholic writers who were part of a group known as Traditionalists--De Maistre, Bonald, Lamennais, Veuillot, Donoso Cortes, Bonnetty, and others. The problem evolved from this discovery to determine whether Traditionalists had influenced Brownson's Catholic theorizing, and if so, to what extent. The main source of reference for this research problem was the twenty-volume collection Henry Brownson had compiled of his father's Catholic journalistic efforts. Henry Brownson also published a three volume biography of his father, and I obtained the first volume, Early Life. Other biographies on Brownson have been written by Theodore Maynard, Arthur Schlesinger, Jr., and Doran Whalen, which were useful for background material. A variety of articles have been written about Brownson, but none related him to Traditionalism; their usefulness, therefore, was limited. I relied on secondary sources for interpretations of the French Traditionalists: Quinlan's thesis and Cohen's article on Bonald; works from Lively, Greffer, and Koyre on de Maistre; and a variety of French historical surveys. I also consulted materials which would provide background information on the Enlightenment--a necessity since Traditionalists and Brownson continually attacked Enlightenment ideas. I compared the social, political, and economic aspects of Brownson's ideas to those of the Traditionalists. The conclusion arrived at was that Brownson had used Traditionalist theory almost exclusively as a foundation for his own work. Brownson not only displayed ideas similar to the Traditionalists, he featured their exact terminology: "germ of perfection theory", "divine origin of language", and "generative principle of constitution.” He referred to them as the "illustrious Bonald" and "illustrious de Maistre”l and occasionally stated that he was sympathetic to Traditionalist ideas. Brownson's deviation from Traditionalist theory was usually a result of translating French ideas to American society. He was careful to make the point that the ideas he altered remained valid for France, and Traditionalists were essentially correct in their entire assessment of society.

This research examines the communication styles of five different generations: the Traditionalists, Baby Boomers, Generation X, Generation Y, and the Millennials. The study investigates how current events influence the attitudes of each generation. It explores workplace trends, the effects of new communication platforms, and the evolution of technology. The purpose of the study is to identify the unique approach to communication of each of these groups. The objective is to help organizations create a more efficient working environment by embracing the diverse qualities of the different generations. The study finds that Generation X, Generation Y, and the Millennials prefer to correspond via online forms of communication such as email and social networking sites while the Traditionalist and Baby Boomer generations typically prefer to in• person correspondence. Additionally, the study finds that the people of Generation X prefer to work individually while Baby Boomers, Generation Y, and the Millennials thrive in team environments. It concludes that organizations should strive to accommodate the different generations by assigning them to tasks that focus on their strengths.

La peinture « classique » persane a perdu ses caractéristiques en se rapprochant de la peinture occidentale; puis à l'époque Qajar, avec le changement culturel et social, une nouvelle peinture est née tandis que, simultanément, une évolution apparaissait dans son enseignement. Ainsi l'art de la peinture se divise en « art mineur » et « art majeur », dont l'enseignement suit, pour chacun d'eux, un chemin différent. La peinture « réaliste », comme manifestation de l'art majeur, s'est installée à l'école de Ṣanīʿ-al-Molk puis à l'école Dār al-Fonūn pour arriver enfin à l'école de Kamāl-al-Molk qui est devenue la Faculté des Beaux-Arts en 1940. Dans ce contexte les étudiants apprenaient le « style » de Kamal-al-Molk et celui de certains mouvements occidentaux, mais d'une manière incomplète. A la même période, la miniature, c'est- à- dire « l'art mineur », était encouragée afin de représenter la splendeur ancienne. Dans ce processus l’«Administration Culture et Art » a été attentive à la « miniature » en tant que peinture « traditionnelle », ce qui lui a permis d'être enseignée à l’École Secondaire des Beaux-Arts, issue de l'Ecole des artisanats anciens. Dans les années 1330 Š./1950, cette administration a fondé la Faculté des Arts Décoratifs et les Biennales de Téhéran. Par la suite, la peinture s'est orientée avec plus d'intensité vers l'art « Moderne » occidental et en même temps vers l'art et les effets visuels traditionnels d'Iran. A cette époque où s'opérait aussi la modification du système de l’enseignement de la Faculté des Beaux-Arts, les peintres d'Iran étaient divisés en deux groupes: les partisans des styles occidentaux et les néo-traditionalistes. Ces derniers, pour obtenir l’identité, utilisaient les éléments traditionnels tout en suivant les « méthodes » de l'art moderne. En face, les partisans des styles occidentaux avaient commencé par des œuvres figuratives de style expressionniste et étaient arrivés à l'art abstrait. Ils s'étaient libérés eux-mêmes de la contrainte des traditions et des signes de l'identité iranienne. Parallèlement, les miniaturistes en tant que peintres « traditionnels », pour continuer à exister, utilisaient exclusivement les paramètres de l'art réaliste. En revanche, les diplômés de l'Université, artistes « modernes », utilisaient les éléments de l'art de la miniature quand ils voulaient exprimer l'identité. / The classical Persian painting lost some of its characteristics by opening up to the occidental painting. In the Qajar era, thanks to the cultural and social changes, a new painting was born with its new teaching methods. Thus the art of painting got divided into “minor art” and “major art”, each of them being taught in a different way. The realistic painting as a manifestation of the “major” art was first practiced in Ṣanīʿ-al-Molk art school, then in Dār al-Fonūn school and finally in Kamāl-al-Molk art school which in 1940, became the Faculty of Fine Arts. The students were studying both Kamāl-al-Molk style and some European styles, but incompletely. At the same time, the miniature, that is to say the “minor art”, was encouraged so that it represented the splendour of ancient times. In this process the Office of culture and art paid special attention to “miniature” as traditional painting. That is the reason why it has been taught in Secondary School of Fine Arts, descended from “Ancient Crafts School”. From 1330s to 1950s, this administration has established the Faculty of Decorative Arts and the Biennale of Tehran. Subsequently, the painting has turned more intensely towards modern occidental art, using at the same time the visual effects of traditional Iranian artistic creation. At that time when the educational system at the Faculty of Fine Arts was going through changes, the painters of Iran got divided into two groups: supporters of occidental painting and neo-traditionalists. The latter, in order to find their own identity, use some traditional elements applying, at the same time the methods of modern art. The supporters of the occidental styles started with figurative painting of the expressionist style and ended up in abstract art. They freed themselves from the constraints of the traditions and symbols of Iranian identity. On the other hand, in order to continue to exist as so called “traditional painters”, the miniaturists use only the parameters of realistic art. However, when the university graduates, the modern painters wanted to express their cultural identity, they used the elements of the art of miniature.

No description available.

A presente tese propõe um estudo pormenorizado da correspondência de Luís da Câmara Cascudo com Mário de Andrade, Joaquim Inojosa, Gilberto Freyre e José Américo de Almeida (de 1922 a 1984), tendo como objetivo ampliar o debate historiográfico travado em torno da tentativa de restringir a produção intelectual de Cascudo à sua filiação ao Movimento Modernista ou ao Movimento Regionalista Tradicionalista do Nordeste. Para tanto, trataremos do debate suscitado pela epistolografia cascudiana, com ênfase na correspondência ativa de Cascudo editada e publicada antes e depois da publicação do volume Cartas de Mário de Andrade a Luís da Câmara Cascudo (2000), organizado por Veríssimo de Melo. Por intermédio das cartas enviadas por Monteiro Lobato, Rocha Pombo, Pedro de Orleans e Bragança & Guilherme Auler, disponíveis no acervo do Ludovicus Instituto Câmara Cascudo, buscamos demonstrar que para além do debate sobre o Modernismo no campo da crítica literária, houve durante o período de correspondência com Mário de Andrade a aproximação e o interesse de Câmara Cascudo em relação ao campo historiográfico, como a associação ao pensamento conservador monárquico. Empenhamo-nos em reconstituir as redes de sociabilidades intelectuais estabelecidas através da correspondência, tomando-as como arquivos da criação das obras e ideias sobre os movimentos anteriormente referidos. Buscamos demonstrar de maneira circunstanciada as complexas relações existentes na historiografia do regionalismo e modernismo no contexto da modernização da região Nordeste do Brasil, analisando as atitudes dos atores envolvidos no processo, assim como as contradições que ele implica. / This thesis proposes a detailed study of the correspondence written by Luís da Câmara Cascudo along with Mário de Andrade, Joaquim Inojosa, Gilberto Freyre and José Américo de Almeida (1922 - 1984). The objective is to widen the historiographical discussion around the attempt to restrict Cascudos intellectual production and his affiliation to the Modernist Movement or to the Traditionalist Regionalist Movement from the Northeast. For this purpose, we will approach the debate caused by Cascudos epistolography giving emphasis to his active correspondence which was edited and published before and right after the publication of the volume Cartas de Mário de Andrade a Luís da Câmara Cascudo (2000), organized by Veríssimo de Melo. Based on letters written by Monteiro Lobato, Rocha Pombo, Pedro de Orleans, and Bragança & Guilherme Auler, available at the collection of Ludovicus Instituto Câmara Cascudo, we demonstrate that Cascudo goes beyond the debate on Modernism, on the field of literary criticism. In fact, during the period he and Mário de Andrade were corresponding, Cascudo showed interest and approached the field of historiography, relating to the monarchic conservative thought. We put effort to reconstruct the network of intellectual sociability established through the correspondence that was used as files for the creation of his work and ideas about the movements previously mentioned. We demonstrate in details the complex relations that exist in the historiography of the regionalism and modernism, in the context of the modernization in the Northeast Part of Brazil, analyzing the attitude of those who are involved in the process and the contradictions of the process itself.

A presente tese propõe um estudo pormenorizado da correspondência de Luís da Câmara Cascudo com Mário de Andrade, Joaquim Inojosa, Gilberto Freyre e José Américo de Almeida (de 1922 a 1984), tendo como objetivo ampliar o debate historiográfico travado em torno da tentativa de restringir a produção intelectual de Cascudo à sua filiação ao Movimento Modernista ou ao Movimento Regionalista Tradicionalista do Nordeste. Para tanto, trataremos do debate suscitado pela epistolografia cascudiana, com ênfase na correspondência ativa de Cascudo editada e publicada antes e depois da publicação do volume Cartas de Mário de Andrade a Luís da Câmara Cascudo (2000), organizado por Veríssimo de Melo. Por intermédio das cartas enviadas por Monteiro Lobato, Rocha Pombo, Pedro de Orleans e Bragança & Guilherme Auler, disponíveis no acervo do Ludovicus Instituto Câmara Cascudo, buscamos demonstrar que para além do debate sobre o Modernismo no campo da crítica literária, houve durante o período de correspondência com Mário de Andrade a aproximação e o interesse de Câmara Cascudo em relação ao campo historiográfico, como a associação ao pensamento conservador monárquico. Empenhamo-nos em reconstituir as redes de sociabilidades intelectuais estabelecidas através da correspondência, tomando-as como arquivos da criação das obras e ideias sobre os movimentos anteriormente referidos. Buscamos demonstrar de maneira circunstanciada as complexas relações existentes na historiografia do regionalismo e modernismo no contexto da modernização da região Nordeste do Brasil, analisando as atitudes dos atores envolvidos no processo, assim como as contradições que ele implica. / This thesis proposes a detailed study of the correspondence written by Luís da Câmara Cascudo along with Mário de Andrade, Joaquim Inojosa, Gilberto Freyre and José Américo de Almeida (1922 - 1984). The objective is to widen the historiographical discussion around the attempt to restrict Cascudos intellectual production and his affiliation to the Modernist Movement or to the Traditionalist Regionalist Movement from the Northeast. For this purpose, we will approach the debate caused by Cascudos epistolography giving emphasis to his active correspondence which was edited and published before and right after the publication of the volume Cartas de Mário de Andrade a Luís da Câmara Cascudo (2000), organized by Veríssimo de Melo. Based on letters written by Monteiro Lobato, Rocha Pombo, Pedro de Orleans, and Bragança & Guilherme Auler, available at the collection of Ludovicus Instituto Câmara Cascudo, we demonstrate that Cascudo goes beyond the debate on Modernism, on the field of literary criticism. In fact, during the period he and Mário de Andrade were corresponding, Cascudo showed interest and approached the field of historiography, relating to the monarchic conservative thought. We put effort to reconstruct the network of intellectual sociability established through the correspondence that was used as files for the creation of his work and ideas about the movements previously mentioned. We demonstrate in details the complex relations that exist in the historiography of the regionalism and modernism, in the context of the modernization in the Northeast Part of Brazil, analyzing the attitude of those who are involved in the process and the contradictions of the process itself.

Orientador: Bernadete Aparecida Caprioglio de Castro Oliveira / Banca: Fadel David Antonio Tuma Filho / Banca: Dante Flávio da Costa Reis Junior / Resumo: É notório que nas últimas décadas as ciências humanas, em geral, e a Geografia, em particular, têm retomado o interesse por estudos referentes às manifestações culturais, especialmente regionais e locais, devido às inúmeras demonstrações de seu fortalecimento frente à tendência de homogeneização cultural orientada pela globalização. A fim de contribuir para a reflexão sobre esses processos, bem como sobre as expressões reconhecidas como patrimônio por seus atores sociais, faz-se necessária a aproximação entre os diferentes segmentos das ciências, contemplando, assim, as dimensões históricas, espaciais e simbólicas das práticas culturais, numa perspectiva interdisciplinar. Desta forma, o presente trabalho apresenta questões referentes às políticas de salvaguarda do patrimônio cultural imaterial desenvolvidas no Brasil para, então, estabelecer um estudo pormenorizado sobre os processos de construção, consolidação e difusão da identidade cultural gaúcha, por meio da análise da formação territorial e social do Rio Grande do Sul e, especificamente, sobre o Movimento Tradicionalista Gaúcho / Abstract: It is notorious in the last decades the human sciences, in general, and the Geography, have retaken the interest by studies regards to the cultural manifestations, specially regional and local, due to the countless demonstrations of its strengthening before the tendency of cultural homogenization oriented by globalization. In order to contribute to the reflection about these processes, and about the recognized expressions as a heritage by its social actors as well, it is made necessary the approximation among different segments of the science, contemplating, thus, the historical, spacial and symbolic dimensions of the cultural practices, in a interdisciplinary perspective. So, the present work presents questions relative to safeguard policies of the Intangible Cultural Heritage developed in Brazil to, then, establish a detailed studied about the construction, consolidation and propagation of the gaúcha cultural identity, through the analysis of the Rio Grande do Sul‟s territorial and social shaping and, specifically, about the Gaúcho Traditionalist Movement / Mestre