La perpétuation de l'islam sénégalais repose en grande partie sur l'enseignement musulman, traditionnellement réalisé dans des écoles coraniques (daara) par des maîtres reconnus pour leurs compétences religieuses. Des enfants leur sont confiés par leur famille, souvent pauvre en milieu rural. Une partie de ces écoles migre pour s'installer en ville, suite à divers bouleversements socio-économiques subis par le Sénégal depuis une quarantaine d'années. Certains de ces élèves deviennent alors des taalibe-mendiants : la quête majoritairement monétaire qu'ils pratiquent et les rapports entretenus avec leur maître sont basés sur des principes culturels et cultuels anciens, ayant muté depuis quelques décennies. L'élève coranique se situe au centre de différentes sortes d'échanges de prestations et de dons sur fond de baraka (grâce divine). Ce travail de recherches se propose d'expliciter les stratégies élaborées par les multiples acteurs sociaux – maîtres, chefs religieux, parents, population donnant l'aumône (sarax) suite à l'injonction d'un marabout devin/guérisseur…– interagissant dans ce phénomène, afin de comprendre les changements problématiques subis par ce type d'enseignement. L'utilisation de la théorie du don initiée par Mauss permet d'analyser l'évolution de la fonction sociale du taalibe-mendiant, qui ne doit pas être confondu avec un faxman (enfant des rues), présent lui aussi au Sénégal. / The perpetuation of Senegalese Islam is based in major part on Muslim teaching, traditionally fulfilled in Koranic schools (daara) by masters acknowledged for their religious skills. Children are entrusted to them by their families, often poor in rural environments. A certain amount of these schools migrate to settle in the city, due to various socio-economic changes experienced by Senegal in the last forty years. Some of these students then become taalibe-beggars: the quest mostly monetary they practice and the relationships maintained with their masters are based on ancient cultural and religious principles having mutated in recent decades. The Koranic student is at the center of various kinds of service and gift exchanges based on the baraka (divine grace) principle. This research aims to explain the different strategies developed by the multiple social actors – teachers, religious leaders, parents, people giving alms (sarax) following the injunction of a marabout diviner/healer ... – interacting in this phenomenon, so as to understand the problematic changes went thought by this type of teaching. The gift theory thought out by Mauss permit to analyze the taalibe-beggar social functions' evolution, which should not be confused with a faxman (children of the streets), also present in Senegal.

Submitted by Viviane Lima da Cunha (viviane@biblioteca.ufpb.br) on 2016-06-29T12:56:13Z No. of bitstreams: 1 arquivototal.pdf: 5723512 bytes, checksum: 43ffb55998aafcea13388c3cf4db9136 (MD5) / Made available in DSpace on 2016-06-29T12:56:14Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 5723512 bytes, checksum: 43ffb55998aafcea13388c3cf4db9136 (MD5) Previous issue date: 2014-07-15 / This dissertation has as a purpose the process of institutional and physical dismantling of religious brotherhoods that existed in the City of Parahyba (João Pessoa/PB nowadays) in the beginning of XX century. The churches of the brotherhoods of Nossa Senhora do Rosário do Preto, Nossa Senhora das Mercês and Nossa Senhora Mãe dos Homens had been built between the late seventeenth century and the eighteenth century when they had an important role in assisting their members and their churches were landmarks in the urban situation. But in 1923 and 1935 they were demolished pointing local historiography to justify this fact as part of the works of urbanization and modernization of the city. However, this present research comes to add new data of this history version which allows lifting up some hypotheses about a convergence of Church and State interests that culminated with the disappearance of these brotherhoods in the city of Parahyba. Documents listed in the historical and ecclesiastical archives have revealed that the church had a clergy reorganization proposal in Parahyba, involving the dismantling of institutional lay’s brotherhoods at the same time the government proposed modernizing interventions that also provided for the demolition of temples belonging to the same brotherhoods. We deepen this issue by analyzing the most emblematic of these processes of dismantling and demolition, which was reported by the local press under the title "the case of Mercês" which gained evidence by the clash between the agents involved: the diocese, the brotherhoods and the government. / Esta dissertação tem por problemática o processo de desmonte institucional e físico das irmandades religiosas que existiam na Cidade da Parahyba (atual João Pessoa/PB), no início do século XX. As igrejas das irmandades de Nossa Senhora do Rosário dos Pretos, Nossa Senhora das Mercês e Nossa Senhora Mãe dos Homens haviam sido edificadas entre finais do século XVII e o século XVIII, quando tiveram importante papel na assistência a seus membros e suas igrejas eram marcos na malha urbana. Mas entre os anos de 1923 e 1935 estas foram demolidas, apontando a historiografia local se justificar tal fato como parte das obras de urbanização e modernização da cidade. No entanto, a presente pesquisa vem acrescentar novos dados a esta versão da história, os quais permitem levantar a hipótese de ter havido uma convergência de interesses da Igreja e do Estado que culminou com o desaparecimento dessas Irmandades na Cidade da Parahyba. Documentos coletados nos arquivos históricos e eclesiásticos revelaram ter a Igreja uma proposta de reorganização do clero na Paraíba, que envolvia o desmonte institucional das irmandades de leigos, ao tempo em que o poder público propunha intervenções modernizantes que também previam a demolição dos templos pertencentes às mesmas irmandades. Aprofundamos essa questão analisando o mais emblemático destes processos de desmonte e demolição, o qual foi noticiado pela imprensa local sob o título “o caso das Mercês”, que ganhou evidência pelo embate entre os agentes envolvidos: a diocese, a irmandade e o pode municipal.

This thesis deals with Fabian Puléř, an illuminator who lived in the 2nd half of 16th century in Prague, and about his workshop in the Old Town. The main theme is the graduals and their fragments, which were made in his shop or are believed to be made there (the Metropolitan St. Vitus Temple Gradual, the Gradual of Čáslav, the Gradual of Žlutice, three illuminations from the collection of National Gallery in Prague, the two-part St. Valentine's Gradual from the Old Town, the fragments of Kaňkovský Gradual, the Gradual of Louny owned by Jan Táborský of Klokotská Hora, the Gradual of Český Brod), their description and cataloguization. Apart of critically rewieving the literation on the subject to this day, my thesis follows the life of Fabian Puléř regarding archival sources and also influences and impulses behind his work. It also contains crucial chapter about iconography of utraqistic musical manuscripts and about the litterateur brotherhoods, who ordered these hymnic books.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-01-25T12:37:12Z No. of bitstreams: 1 normamariavieiradosreis.pdf: 11019734 bytes, checksum: 285a16ad02cdfd6f2d208d1c34969f3f (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-01-25T19:29:00Z (GMT) No. of bitstreams: 1 normamariavieiradosreis.pdf: 11019734 bytes, checksum: 285a16ad02cdfd6f2d208d1c34969f3f (MD5) / Made available in DSpace on 2016-01-25T19:29:00Z (GMT). No. of bitstreams: 1 normamariavieiradosreis.pdf: 11019734 bytes, checksum: 285a16ad02cdfd6f2d208d1c34969f3f (MD5) Previous issue date: 2014-08-28 / Esta dissertação tem por objetivo analisar os significados atribuídos pelos filiados e a construção da identidade nas Irmandades de Nossa Senhora do Rosário no cenário contemporâneo partindo da construção e análise comparativa do histórico social e religioso e institucional das irmandades delimitadas para estudo: Irmandade de Nossa Senhora do Rosário dos Homens Pretos, do Paissandu, em São Paulo e a Irmandade de Nossa Senhora e Santa Efigênia dos Homens Pretos, do Alto da Cruz, em Ouro Preto. Para esta análise foi necessário à identificação dos aspectos aglutinadores que permitem a congregação dos filiados no contexto contemporâneo a estas irmandades através da leitura que os irmãos fazem do próprio passado. A pesquisa apoiou-se em documentos escritos, em bibliografia especifica sobre cada irmandade, iconografia, entrevistas e observação participante, sobretudo durante as práticas de devoção para identificar as relações entre os filiados da Irmandade e a memória de Chico Rei com os irmãos do Rosário de Ouro Preto e a memória de Zumbi e da África com os irmãos do Rosário de São Paulo. A narrativa dos irmãos, através das entrevistas realizadas, possibilitou compreender o significado da Irmandade, e o papel que ela assume na memória individual e na memória coletiva e; de verificar o processo de interação com o catolicismo assimilado pelos irmãos q permanece nas práticas religiosas dos fiéis, que conservam em parte suas lógicas culturais, a partir da alta compreensão de sua história e da compreensão das transformações ocorridas com o tempo. Essas memórias preservam e atualizam a identidade dos irmãos distinguindo as categorias que organizam os dados empíricos: memórias/esquecimento, identidade/ diferença e espaço/ lugar. / This dissertation aims to analyze the meanings attributed by members and the construction of identity in the Brotherhoods of Our Lady of the Rosary in the contemporary scenario based on the construction and comparative analysis of the social and religious background of institutional and bounded to study sororities: Brotherhood of Our Lady of Rosary of Black Men, the Paissandu in São Paulo and the Brotherhood of Our Lady and St. Efigênia of Black Men, the High Cross in Ouro Preto. This analysis was required to identify aspects of binders that allow members of the congregation in contemporary these brotherhoods by reading the brothers make last own context. The research was based on written documents, in specific literature for each fellowship, iconography, interviews and participant observation, especially on the practices of devotion to identify the relationships between the members of the Brotherhood and the memory of King Chico with the brothers of the Rosary Ouro Preto and the memory of Zumbi and memory of Africa with the brothers of the Rosary of São Paulo. The narrative of the brothers whose families several generations attending Brotherhood, enabled us to understand the meaning it has in the individual memory and collective memory; to verify that the process of interaction with Catholicism assimilated by the brothers remains in the religious practices of the faithful, which retain their cultural logics in part, from the high understanding of their history and understanding of the changes occurring with time. These memories preserve and update the identity of the brothers distinguishing categories that organize the empirical data: memory / forgetting, identity / difference and space / place.

Orientador: Silvia Hunold Lara / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-08T22:04:24Z (GMT). No. of bitstreams: 1 Leoni_AldoLuiz_M.pdf: 1836793 bytes, checksum: 66ac7dca2676c480e85601387251601a (MD5) Previous issue date: 2007 / Resumo: Durante o século XVIII na América portuguesa a atividade musical que funcionava como reforço das representações de emanação do poder monárquico esteve majoritariamente nas mãos de músicos pardos livres; principalmente em meados daquele século esses músicos que tinham uma marca indelével de ascendência escrava dominaram a profissão passando da identificação social pela cor e situação jurídica frente à escra'vidão a runa afirmação identitária que unia cor, condição, profissão etc. Esse estudo acompanha alguns daqueles indivíduos no intuito de entender a presença parda em lugares afastados da escravidão enfatizando sua trajetória rumo a uma identificação própria, diferentes dos cativos e também dos brancos / Abstract: During the x-vIII century, in porrnguese America, the musical activity working to reinforce d1e representation of the emanation of monarchial power was largely in the hands of free musicians of colar; mainly after the middle of that century, these musicians, who possessed the indelible mark of slave ascendancy, domii1ated the profession-substituting social identification by colar and the juridical situation vis-à-vis slavery for an affirmation of identity that united color, condition, profession, etc. Trus study accompaníessome of those individuaIs with the intention of understanding the presence of free men of colar in spaces removed Eram slavery, emphasizing the pursuit of their own identity apart from both slaves and wrutes / Mestrado / Historia Social / Mestre em História

Orientador: Eliane Moura da Silva / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas / Made available in DSpace on 2018-08-24T14:28:30Z (GMT). No. of bitstreams: 1 Berto_JoaoPaulo_M.pdf: 3614651 bytes, checksum: 8077f32400cc72f254a69b31369ea033 (MD5) Previous issue date: 2014 / Resumo: A pesquisa propôs realizar o estudo das liturgias da Boa Morte e do Bem Morrer católicas, vindas de Portugal na forma de manuais e doutrinas, e sua leitura e tradução na cidade paulista de Campinas entre os anos de 1760 e 1880, período em que a cidade passa por diferentes transformações sociais, urbanas e culturais, incluindo a laicização de seus cemitérios. No período, observou-se que as liturgias institucionais da Igreja Católica, dadas por meio de catecismos, manuais e livros sobre a prática do bem viver e morrer, circularam e foram ressignificadas, sobretudo com o apoio das irmandades que forneciam aos seus irmãos aportes próprios no pré e pós-morte, criando redes simbólicas específicas. Sob o viés da história cultural das religiões e das práticas de leitura, a pesquisa abordou a construção das liturgias da boa morte a partir das diretrizes da Igreja Católica e o modo como circularam em diferentes representações e práticas fúnebres atingindo os grupos populacionais e configurando espaços de interesses variados. A documentação básica da pesquisa foi a dos manuais doutrinais e do bem morrer, os registros eclesiais, os documentos das irmandades / Abstract: This research proposes to study the Catholic's liturgies of Good Death and Well Dying, that come from Portugal in the form of manuals and doctrines, and its reading and translation by brotherhoods in the city of Campinas, São Paulo, between the 1760 and 1880, period which the city goes through social, urban and cultural transformations, including the secularization of their cemeteries. We were observed in the period how the institutional liturgies of the Catholic Church, given through catechisms, manuals and books about the practice of well living and dying were circulated and re-signified, especially with the support of the brotherhoods supplied before and after death, creating specific symbolic networks. Based on cultural history of religions and practices of reading, we studied how were built the liturgies of good death from the guidelines of the Catholic Church and among the brotherhoods, how circulated in differents representations and practices among the population groups and how configured spaces of varying interests. The documentation of the research was the doctrinal and the well dying manuals, ecclesial records and pastoral letters, the documents of the brotherhoods / Mestrado / Historia Cultural / Mestre em História

Malgré son indéniable talent, le peintre vénitien Leonardo Corona est négligé : la seule étude systématique qui lui ait été consacrée remonte à une quarantaine d’années (E. Manzato, « Leonardo Corona da Murano », Arte veneta, XXIV, 1970, p. 128-150). Grâce aux nombreux documents inédits que nous avons découverts dans les archives vénitiennes, nous sommes parvenue à reconstituer au moins en partie sa « vraie vie », fixant la date de mort de Corona à 1596.L’exploration des fonds d’archives nous a permis également de mettre en lumière l’une des caractéristiques les plus fascinantes des chantiers vénitiens de la fin du XVIe siècle : leur « esprit choral », les intervenants étant toujours très nombreux, tant du côté des commanditaires que du côté des artistes. Dans ce travail, nous nous sommes intéressée tout particulièrement à quatre chantiers (les églises de San Zulian, Santo Stefano, Santa Maria Formosa et San Bartolomeo), à fin de reconstituer le contexte historique et social de chacun d’entre eux / Despite his undeniable talent, the Venetian painter Leonardo Corona, has been strongly neglected in recent studies: the only contribution dedicated to him goes back to forty years ago (E. Manzato, “Leonardo Corona da Murano”, Arte veneta, XXIV, 1970, pp. 128-150). Thanks to numerous unknown and unpublished documents discovered in Venetian archives, it was possible to reconstruct the ‘real life’ of Corona, died in 1596.After long and exthensive archival researches it was possible, as well, to highlight one of the most fascinating aspect in Venetian ‘cantieri’ at the end of Sixteenth century: the choral spirit which involved a variety of patrons and artists in several artistic adventures. The research focused on four main Venetian ‘Cantieri’ (the Church of San Zulian, Santo Stefano, Santa Maria Formosa and San Bartolomeo). The intent was to reconstruct the social and historical context that charaterized each of them / Nonostante l’innegabile talento, il pittore veneziano Leonardo Corona è stato fortemente trascurato dalla storia degli studi: l’unico contributo a lui dedicato risale ormai a una quarantina d’anni fa ((E. Manzato, “Leonardo Corona da Murano”, Arte veneta, XXIV, 1970, pp. 128-150). Grazie a numerosi documenti inediti ritrovati negli archivi veneziani, è stato possibile ricostruire almeno in parte la “vera vita” di Corona, morto in realtà nel 1596. L’esplorazione dei fondi d’archivio ha permesso ugualmente di far luce su uno degli aspetti più affascinanti di cantieri veneziani della fine del XVI secolo: lo spirito corale, che vuole coinvolti una molteplicità di attori, tanto fra i committenti che fra gli artisti chiamati ad intervenire. In lavoro si è concentarto su quattro cantieri veneziani (le chiese di San Zulian, Santo Stefano, Santa Maria Formosa e San Bartolomeo), con l’obiettivo di ricostruire il contesto storico-sociale caratteristico di ciascuno di essi

Orientador: Luciano Migliaccio / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-06T14:32:40Z (GMT). No. of bitstreams: 1 Pereira_AndreLuizTavares_D.pdf: 16783528 bytes, checksum: 4a2b9bca695a2de3258393c69e2d0701 (MD5) Previous issue date: 2006 / Resumo: A presente tese analisa o papel das irmandades de clérigos seculares, na América portuguesa e em Portugal, como encomendadoras de obras artísticas ao longo do século XVIII. Procura-se demonstrar de que maneira organiza-se seu programa iconográfico até 1731 e como esse conjunto de imagens devocionais e pintura decorativa atende às necessidades político-ideológicas do clero português na seqüência imediata da criação do Patriarcado de Lisboa em 1716. Ainda, ressaltamos a ligação de membros dos altos setores da administração religiosa portuguesa com as referidas irmandades, lembrando o exemplo do primeiro patriarca de Lisboa, D. Tomás de Almeida, ligado intimamente aos quadros da Irmandade de clérigos do Porto. Apresentamos variado registro de imagens e análises cuidadosas do patrimônio artístico das irmandades portuguesas ¿ Porto, Amarante e Viana do Castelo ¿ e daquelas instaladas na América portuguesa ¿ Salvador, Recife e Mariana ¿ sublinhando a importância do programa de imagens patrocinado por estas agremiações, que interpretamos como manipulação político-teológica da iconografia da Autoridade Religiosa, opção oportuna durante os anos do reinado de D. João V e da organização da administrção eclesiástica na América Portuguesa ao longo do século XVIII / Doutorado / Historia da Arte / Doutor em História

Le califat de Hamdallahi a été gouverné successivement par trois dirigeants dont tous portaient le prénom « Amadou » pendant un demi-siècle de 1818 à 1862. La capitale du califat se trouvait dans la région du Macina au centre de l’actuel Mali en Afrique de l’Ouest. Cette région a connu de nombreuses mutations au XIXe siècle, particulièrement sur le plan intellectuel, politique et confrérique. Cette étude couvre uniquement la période de 1800 et 1866 dans la région du Macina. Ce travail s’est basé sur un texte polémique entre les Qādiris et les Tījānis ouest africains du XIXe siècle. Ce choix a pour but d’élargir davantage la documentation sur l’histoire du Macina et surtout faire connaître la littérature ouest africaine du XIXe siècle. L’historiographie de la région s’est jusqu’à présent fondée sur des jugements rapides ne reposant pas sur une étude approfondie des textes, l’intérêt de ce choix est justement de faire parler les textes autour de ces problématiques.Cette étude illustre en partie l’histoire intellectuelle et politique de l’Afrique de l’Ouest au XIXe siècle. Le texte a été composé après la victoire militaire d’al-Ḥājj Umar dans la région du Macina en 1862. Cette conquête a mis fin définitivement à l’existence d’un État théocratique connu sous le nom de califat de Hamdallahi, un des États les plus organisés politiquement en Afrique de l’ouest au XIXe siècle. Ce conflit politique s’est transformé en partie en un conflit d’ordre confrérique. Ibn Yerkoy Talfi disciple d’al-Ḥājj Umar et idéologue tījāni était dans le camp des vainqueurs et s’est retourné contre le plus haut responsable de la confrérie Qādiriyya subsaharienne Aḥmad al-Bakkay. Ce dernier était représentant de la confrérie Qādiriyya et se trouvait parmi les vaincus, Aḥmad al-Bakkay avaient longtemps critiqué al-Ḥājj Umar et sa confrérie.Une investigation beaucoup plus large et une analyse critique des textes nous ont permis de revenir sur certains sujets déjà étudiés auparavant par exemple : la surévaluation de la question confrérique en toile de fond, les enjeux des relations Kunta/Peuls dans la période étudiée. La manipulation des textes religieux pour des raisons politiques, historiques et sociales. / For half a century from 1818-1862, the Hamdallahi Caliphate was ruled by three successive leaders who each carried the name “Amadou.” The capital of the Caliphate was located in the Macina region which is in the center of modern-day Mali in West Africa. This region witnessed numerous changes over the course of the nineteenth century, especially in its intellectual, political and Sufi configurations. This study is focused exclusively on the period from 1800 to 1866 in the Macina region. The work is based on a polemical text about the differences between West African members of the Qādiriyya and Tījāniyya brotherhoods during the nineteenth century. This choice was made with the goal of expanding the documentary basis for the history of the Macina, and more than this, to make the West African literature of the nineteenth century better known. The historiography of the region has until now been based on quick analyses which are not based on deep study of texts and as such, the choice made here in this thesis is to concentrate on the contents of texts related to these problems. This study illustrates the intellectual and political history of West Africa in the nineteenth century. The text was written after the military victory of al-Ḥājj Umar in the Macina region in 1862. That conquest put a definitive end to the theocratic state known by the name of the Hamdallahi Caliphate, one of the best organized states in West Africa in the nineteenth century. The political conflict was transformed into a conflict between brotherhoods. Ibn Yerkoy Talfi was a disciple of al-Ḥājj Umar and a Tījāni ideologue who was part of the winning side, and it was directed against Aḥmad al-Bakkay, leader of the Qādiriyya brotherhood in sub-Saharan Africa. Aḥmad al-Bakkay was among those defeated in this conflict, and had been a longtime critic of al-Ḥājj Umar and his brotherhood.A much broader investigation and critical analysis of the texts allows us to return to certain topics which have already been studies such as the wider context of these events, the stakes in the relations between the Kunta and Fulɓe in the period studies, and the manipulation of religious texts for political, historical and social reasons.