Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2016-09-13T14:20:21Z No. of bitstreams: 1 Maria Izabel de Azevedo Marques Birolli.pdf: 1498403 bytes, checksum: 5547b14f6483d57aec5344eb6cf3f16b (MD5) / Made available in DSpace on 2016-09-13T14:20:21Z (GMT). No. of bitstreams: 1 Maria Izabel de Azevedo Marques Birolli.pdf: 1498403 bytes, checksum: 5547b14f6483d57aec5344eb6cf3f16b (MD5) Previous issue date: 2016-04-15 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The thesis is a study on the current youth, more specifically about the generational gap experienced by young people, with the object of study the Jornadas de Junho de 2013 (June 2013 Journey) in Brazil. My hypothesis is that the generations of young people who which command the many street manifestations and in digital networks are experiencing another moment of "revolt", but also reveals some signs of political experiences of the '60s generation, which return to the youth movements, where many of them were born update and reinterpreted, as is the case of environmentalism, feminism, the struggles against racism and the problem of representation in politics. The June 2013 Journey and its consequences were also understood as a social explosion of a social resentment, accumulated frustrations of past generations that gave rise recently to a polarization in the common sense of politics in Brazil. This polarization also affects youth with its striking presence, if no defining in today's conflicts in the networks, on the streets and in recent ideological debates, presented as two ideal types: a generation "neoconservative" and other "naturalistic" / Essa tese é um estudo sobre a juventude atual, mais especificamente sobre a brecha geracional vivida pelos jovens, tendo como objeto de estudo as Jornadas de Junho de 2013, no Brasil. Minha hipótese é que as gerações de jovens que comandam as muitas manifestações nas ruas e nas redes digitais estão experimentando outro momento de “revolta”, mas que revela também alguns sinais de permanências das experiências políticas da geração dos anos 60, as quais retornam para os movimentos juvenis, onde muitas delas nasceram reatualizadas e reinterpretadas, como é o caso do ambientalismo, do feminismo, das lutas antirraciais e do problema da representação na política. As Jornadas de Junho de 2013 e seus desdobramentos foram também compreendidos como explosão de um ressentimento social, acumulados das frustrações das gerações passadas que deram origem recentemente a uma bipolarização no senso comum da política no Brasil. Essa bipolarização afeta também a juventude com sua presença marcante, senão definidora nos atuais conflitos nas redes, nas ruas e nos debates ideológicos recentes, apresentados na forma de dois tipos ideais: uma geração “neoconservadora” e outra “naturalista”

This thesis deals with an influential young Muslim intellectual movement, Jong Islamieten Bond (JIB), which had active towards the end of the Dutch Colonial era in Indonesia. It will first investigate the circumstances under which the JIB was founded. Second, it will go on to survey the development of the organization with respect to its leadership between 1924 to 1942. Finally, this thesis will analyze in some detail the ideology and the activities of the movement. It will attempt to shed a light on the JIB's role in defining Islam as both a religion and an ideology in the struggle to form an Indonesian identity for the future Indonesian nation.

Thesis (doctoral)--Universität, München, 2008. / Includes bibliographical references.

Cette thèse analyse le processus de diffusion des sports modernes dans les cinq territoires qui ont formé l’Indochine entre 1858 et 1945. Cette thèse a pour objectif de comprendre pourquoi et comment les mouvements de jeunesse et les sports occidentaux se sont développés, dans une société très majoritairement rurale avec un niveau de vie très faible. L’enjeu historique est de comprendre comment ces divers mouvements ont contribué à former une fraction de la jeunesse indochinoise – par hypothèse majoritairement urbaine et lettrée en français – et d’envisager le rôle de ces mouvements et activités dans la formation d’un nationalisme vietnamien moderne. Il s’agit également, sur un second plan, d’analyser les processus de transferts et d’appropriations culturelles qui sont au cœur de ces nouvelles pratiques et de comprendre comment celles-ci transforment les cultures locales. Dans cette perspective, on s’interrogera sur ces transformations : celles-ci sont-elles gouvernées par le mimétisme ou la concurrence mimétique, l’hybridation ou s’agit-il d’un simple transfert ? Ces questions engagent ensuite à comprendre comment ces deux plans – plan politique de la construction du nationalisme vietnamien, plan culturel des transformations impliquées par les nouvelles pratiques – s’articulent et s’alimentent. Par ailleurs, la genèse des politiques sportives coloniales est abordée. Enfin la comparaison avec d’autres espaces colonisés, français, britanniques ou hollandais, permet d’illustrer la singularité de la configuration indochinoise. / This doctoral thesis analyzes the process that led to the spreading of modern sports over the five States which formed Indochina from 1858 until 1945. This study aims to explain why and how the youth movements and western sporting activities spread in a predominantly rural society whose standards of living were low. The historical stake is to understand how these different movements contributed to shaping up a part of Indochinese youth assumed as mainly urban and literate in French, and to consider the part played by these movements and their activities into the development of modern nationalism in Vietnam. The second aim is to analyze the transfer process and cultural appropriation which are at the heart of these new practices and to understand how they change the local cultures. In that respect, we will examine these transformations: were they brought about through imitation, mimetic competition, hybridization or just through a plain transfer? Those questions then lead us to understand how the two levels, firstly a political one with the building up of Vietnamese nationalism, secondly a cultural one with the changes involved by those activities, link up and feed off one another. Moreover the genesis of sporting colonial policies is dealt with. And the comparison with other colonial territories, French, British or Dutch, helps to illustrate the particularity of the Indochinese configuration.

This research examines the political potential of the children of the Islamic Revolution, Iran's youth. Consisting of those between the ages of fifteen and twenty-nine. this demographic represents 66% of Iran's current population. This large proportion of Iran's population was born after the founding of the Islamic republic of Iran in 1979. Consequently, much of Iran's youth have little connection with the Islamic Revolution, especially when compared to those currently in power in Iran. However, population size and disconnect with the Revolution are not the only factors that contribute to the political potential of Iran's youth. This research hopes to further support the claim that Iran's youth is a demographic of great political potential by thoroughly investigating youth counter-culture, youth discontent, and the impact of modern technologies within Iran. The objective of examining these factors is to provide evidence that much of Iran's youth are in the ideal position to act politically. Thus, by examining these variables, support will be provided to the claim that Iran's youth possess great political potential within Iran.

No description available.

Churches are confronted with the reality of younger, mobile generations challenging existing understandings of church and witness. They seem to live according to a different (postcolonial) script. This study probes the question as to how these churches are to understand and respond meaningfully, but also missiologically, to these transformations. Coming as a missiologist from a particular ecclesiological, theological, cultural background, I had two rationales for this study, namely to review the current theories we have about church and mission, i.e., missiological ecclesiology, and in order to do this, we need to craft a sensitive and creative dialogue, in the form of a missiological methodology with younger people. I address these rationales, guided by a research question: How can I design a creative dialogue with younger generations, to pick up the impulses, in order to discern a Southern African missional ecclesiology. Working with the metaphor of ―remixing‖, this discernment process started off where I engaged my own embeddedness. These were the older ―samples‖ to work with, in order to produce something new and in tune with the sensibilities, the ―soul‖ of newer communities. I then attempt to understand the current social transformations that younger generations are responding to. Through this, I want to design a methodology for a creative dialogue with these youth movements on the basis of an intersubjective epistemology. Using this methodology, I could develop a thick description from the dialogue with the two uniting youth movements. Lastly, I present the engagement (remixing) between these rich new impulses with the old (the existing), in carving out an appropriate missional ecclesiology for the audiences I‘ve been with. Starting with an outdated and colonial gereformeerde missionary ecclesiology, but then also the anti-colonial ecclesiologies and a postmodern (predominantly Western) emerging missionary ecclesiology, I discern a particular postcolonial African ecclesiology, which I call a Southern African missional ecclesiology. Instead of exclusion, I propose remixing church in terms of five dimensions as social network, spiritual home, mobile community, movement in the Holy Spirit and as story. These can serve as a map to guide Southern African congregations in their dialogue with younger generations. / Christian Spirituality, Church History & Missiology / D. Th. (Missiology)

Churches are confronted with the reality of younger, mobile generations challenging existing understandings of church and witness. They seem to live according to a different (postcolonial) script. This study probes the question as to how these churches are to understand and respond meaningfully, but also missiologically, to these transformations. Coming as a missiologist from a particular ecclesiological, theological, cultural background, I had two rationales for this study, namely to review the current theories we have about church and mission, i.e., missiological ecclesiology, and in order to do this, we need to craft a sensitive and creative dialogue, in the form of a missiological methodology with younger people. I address these rationales, guided by a research question: How can I design a creative dialogue with younger generations, to pick up the impulses, in order to discern a Southern African missional ecclesiology. Working with the metaphor of ―remixing‖, this discernment process started off where I engaged my own embeddedness. These were the older ―samples‖ to work with, in order to produce something new and in tune with the sensibilities, the ―soul‖ of newer communities. I then attempt to understand the current social transformations that younger generations are responding to. Through this, I want to design a methodology for a creative dialogue with these youth movements on the basis of an intersubjective epistemology. Using this methodology, I could develop a thick description from the dialogue with the two uniting youth movements. Lastly, I present the engagement (remixing) between these rich new impulses with the old (the existing), in carving out an appropriate missional ecclesiology for the audiences I‘ve been with. Starting with an outdated and colonial gereformeerde missionary ecclesiology, but then also the anti-colonial ecclesiologies and a postmodern (predominantly Western) emerging missionary ecclesiology, I discern a particular postcolonial African ecclesiology, which I call a Southern African missional ecclesiology. Instead of exclusion, I propose remixing church in terms of five dimensions as social network, spiritual home, mobile community, movement in the Holy Spirit and as story. These can serve as a map to guide Southern African congregations in their dialogue with younger generations. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-11-09T10:23:30Z No. of bitstreams: 1 Renata Cristina Matias.pdf: 13734733 bytes, checksum: 4badba4af002ca89c28dd0d51d12abc8 (MD5) / Made available in DSpace on 2018-11-09T10:23:30Z (GMT). No. of bitstreams: 1 Renata Cristina Matias.pdf: 13734733 bytes, checksum: 4badba4af002ca89c28dd0d51d12abc8 (MD5) Previous issue date: 2018-09-12 / Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq / This paper analyzes lyrics of the Carecas do Subúrbio urban group bands. However, in knowing the history of the skinheads in Britain, the propagators of ideology, the emergence of the Carecas do Subúrbio movement and the various branches that have emerged over the years to may, thus, profiling of individuals who are part of the group. It was noted, through interviews with members of the group, the relevance of the musical bands for this movement and, also, the significate which them attribute to such terms used on your lyrics. This research, of a qualitative character, elected the bands Hysteria Oi!, Oi!perária Class and Soldados da Pátria, as well as members of the Carecas do Subúrbio movement resident in the São Paulo city (SP), to conduct the case of study. Methodological procedures were used the bibliographic review, the experience of the researcher with the group and field research, in which questionnaires were applied with open questions and, subsequently, conducting of a focal group. The lyrics of musical bands of the group were analyzed and the theme nationalism was verified as the most covered by bands, therefore, analyzed in this study. It has been found that the musical bands are more emblematically in field of social conflict and that they are the propagators of the Carecas do Subúrbio ideology. It turned out that the members of the group believe that their ideology, that values by nationalism and the traditionalism, is ideal for the country. The Carecas believe that they are the soldiers of the homeland and that, with their ideology, will achieve a better Brazil for everyone. They believe to be the national heroes and that the violence established in the group is justified, once they fighting for the ideology that will save the brazilians of the problems in sectors as education, health and economy / Este trabalho analisa letras de músicas de bandas do grupo urbano Carecas do Subúrbio. Para tanto, aprofundamo-nos em conhecer a história dos Skinheads na Grã-Bretanha, os propagadores da ideologia, o surgimento do movimento dos Carecas no Subúrbio e as diferentes ramificações que surgiram ao longo dos anos para poder, assim, traçar um perfil dos indivíduos que fazem parte do grupo. Verificamos, por meio de entrevistas com membros do grupo, a relevância das bandas musicais para o movimento e, também, o significado que os integrantes das bandas atribuem a alguns termos utilizados em suas letras. Esta pesquisa, de caráter qualitativo, elegeu as bandas Histeria Oi!, Classe Oi!perária e Soldados da Pátria, além de membros do movimento Carecas do Subúrbio residentes na cidade de São Paulo (SP), para realizar o estudo de caso. Foram utilizados como procedimentos metodológicos a revisão bibliográfica, a vivência da pesquisadora com o grupo e a pesquisa de campo, na qual foram aplicados questionários com questões abertas e, posteriormente, a realização de um grupo focal. As letras das bandas musicais do grupo foram analisadas e o tema nacionalismo foi verificado como o mais abordado pelas bandas, por isso, analisado neste trabalho. Foi constatado que as bandas musicais se posicionam mais emblematicamente em campo de atrito social e que elas são as propagadoras da ideologia dos Carecas do Subúrbio. Revelou-se que os integrantes do grupo acreditam que sua ideologia, que preza pelo nacionalismo e pelo tradicionalismo, seja a ideal para o país. Os Carecas acreditam que são os soldados da pátria e que, com sua ideologia, irão alcançar um Brasil melhor para todos. Acreditam ser os heróis nacionais e que a violência instituída no grupo é justificável, pois eles lutam pela ideologia que irá salvar os brasileiros de problemas em setores como educação, saúde, economia

Orientador: Marcio Antonio Cataia / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Geociências / Made available in DSpace on 2018-08-22T17:23:44Z (GMT). No. of bitstreams: 1 Gomes_RenanLelis_M.pdf: 4755851 bytes, checksum: 51826c17290347dfd4f2551d7e2e01d6 (MD5) Previous issue date: 2012 / Resumo: Este texto apresenta algumas reflexões que objetivam discutir o hip-hop como uma manifestação territorial que assume particularidades regionais e que tem no rap uma das suas formas de existir. Este tipo de música, mesmo possuindo uma linguagem universal, assume características regionais distintas, utilizando-se cada vez mais dessa diversidade regional para criar sinergias capazes de projetar e de fazer ouvir suas reclamações. Assim, apropriando-se das técnicas do período atual, em um processo que vai da produção à distribuição das músicas, surgem rap's regionais criados a partir de elementos genuinamente brasileiros. O hip-hop, que abrange uma grande quantidade de jovens e tem profundas ligações com os lugares, torna-se ferramenta de solidariedade orgânica, haja vista que essa manifestação assumiu uma posição bastante relevante frente a questões urgentes relacionadas a segmentos sociais desfavorecidos e fez, também, com que membros de um movimento não-institucional passassem a participar da política formal, concorrendo a cargos públicos, participando de editais e da criação de leis / Abstract: This essay presents some reflections that aim to discuss the hip-hop as a territorial manifestation that assumes regional particularities which has in rap its forms of existence. This kind of music, even containing a universal language assumes distinct regional characteristics, using more and more this diversity to create regional synergies able to design and to give voice to their complaints. Thus, assuming the techniques of the current period, in a process that goes from the production to the distribution of music, regional raps arise created from genuine Brazilian elements. The hip-hop, that covers a big quantity of young people and has deep connection to the places, becomes a tool of organic solidarity, considering that this manifestation took a very relevant room in face of urgent issues related to disadvantaged social groups and also made members of a non-institutional movement start to participate in formal politics, including competing for public career, taking part in the creation of edicts and laws / Mestrado / Análise Ambiental e Dinâmica Territorial / Mestre em Geografia