Since the turn of the century Scottish drama has struggled to create drama distinct from England's. The four century dearth in playwriting is attributed to the antipathy of the Scottish Kirk holding sway in Scotland after King James moved his court to London in 1603. Inspired by Dublin's Abbey Theatre, the Scots' dream of a national theatre is traced through three major periods: Rebirth, Inter-war and Postwar. Analysis reveals organismic development where spurts of growth are followed by plateaus of consolidation. An early stage of Kailyard drama was followed by a return to the Scots dialect. Thus they created their own pseudo-indigenous drama. The national theatre torch first carried by the Glasgow Repertory Company in 1909 passed to the Scottish national Players in the 1920s before settling with the Citizens' Theatre in the 1940s. The Post-war Edinburgh Festival has acted like a pressure-cooker to drama. Two Scottish historical studies point to talented writers and theatrical craft in abundance. Nevertheless, first magnitude writers failed to emerge. Scholars identified major weaknesses as: writers poorly based in dramatic theory; bridging the gap between the parochial and universal; historical themes lacking cognizance of the present; and a reliance on derogatory comic stereotypes. This study of three recent Scottish plays, Chinchilla by David Robert MacDonald, Animal by Tom McGrath and The Jesuit, by Donald Campbell concludes that Scottish drama has overcome its weaknesses. It now passes the test of universality without loss of Scottish ethnicity. Dealing with man's relationship to art, his fellowman and God, all three proclaim their Celtic origins through the imaginative use of space, time and consciousness. The authors' sophisticated, poetic use of language indicates that Scottish drama has arrived at last on the threshold of maturity.

Bien que le répertoire musical liturgique provenant des missions fondées par la Compagnie de Jésus à partir de la deuxième moitié du XVIIème siècle parmi les Indiens Moxos, dans le nord-est de l’actuel État Plurinational de Bolivie, soit considéré comme une grande richesse du patrimoine de la musique baroque latino-américaine, exaltant l’entreprise évangélisatrice, l’implication des indigènes des réductions jésuites dans cette production, ainsi que l’interprétation et la valeur mystique et sociale qu’ils octroyèrent à la musique à partir de l’expulsion de la compagnie de Jésus des territoires espagnols en 1767 et jusqu’à maintenant, restaient à découvrir et analyser. La musique est pour les indigènes Moxos une représentation intrinsèque de la foi et de leur société. L’attachement à une incessante pratique musicale de la part des descendants des Indiens des missions, ainsi que la richesse des traditions orales superposées à l’art rituel moxéen, qui consiste à copier des documents musicaux et religieux, se révèlent être des expressions rituelles et politiques qui permettent d’envisager une historiographie musicale des Moxos à partir du témoignage indigène. Les milliers de copies de partitions et de cahiers de catéchisme nés de la plume des copistes Indiens sont préservés et utilisés comme des reliques qui prouvent l’appartenance indigène à une culture des missions, et l’empreinte de la pédagogie jésuite de la Ratio studiorum. Ils sont le fruit d’une véritable inculturation et constituent les piliers de la construction identitaire des Indiens Moxos. Les maîtres de chapelle, même éloignés des anciennes missions et de la société bolivienne, ont perpétué cet art à travers la religiosité populaire. Ils furent les instigateurs d’un mouvement messianique et millénariste qui cherchait à trouver une terre promise, la « Loma Santa », quelque part dans l’Amazonie bolivienne, à laquelle on ne pouvait avoir accès que par la préservation stricte de la musique héritée des missions jésuites. / Although the liturgical repertoire inherited from the missions founded by the Society of Jesus from the second half of the seventeenth century onwards among the Moxos Indians, in the northeast of the current Plurinational State of Bolivia, is considered a rich heritage of Latin American baroque music, exalting the evangelizing enterprise, the involvement of the natives from Jesuit reductions in this production, as well as the interpretation and mystical and social value they gave to music from the expulsion of the Society of Jesus from the Spanish territories in 1767 to the present day, remained to be discovered and analyzed.Music, for the Moxos Indians, is an intrinsic representation of their faith and society. The commitment of these descendants of mission Indians to a relentless musical practice, as well as the wealth of oral traditions superposed on moxean ritual art, which involves copying music and religious documents, prove to be ritual and political expressions that allow us to envision the creation of a musical historiography of the Moxos based on the natives’ testimony.The thousands of copies made of scores and catechism books by Indian scribes are preserved and used as relics which prove the natives’ sense of belonging to a culture of missions, and the influence of the Jesuit pedagogy of the Ratio studiorum. They are the fruit of a genuine inculturation and the pillars of the Moxos Indians’ sense of identity.Choirmasters perpetuated that art through popular religiosity, even away from the old missions and Bolivian society. They were the instigators of a messianic and millenaristic movement that sought to find a promised land, the "Loma Santa", somewhere in the Bolivian Amazon, which could be accessed by strict preservation of the music inherited from the Jesuit missions. Keywords: Moxos, Jesuit missions, music, choirmaster, copyists, Loma Santa, Jesuits.

Cette étude interroge la place de l’écrit et des actes d’écriture lors de la première mission jésuite en Angleterre, de 1580 à 1610. Lettres, autobiographies et pamphlets s’inscrivent dans un programme mis en place par les supérieurs de l’ordre, visant à l’édification des catholiques anglais et au dénigrement du gouvernement d’Élisabeth auprès des peuples européens. À la fois outils de propagande et seuls moyens d’information possibles entre l’île et le continent, les écrits missionnaires permettent à leurs auteurs de donner corps à la communauté récusante clandestine, ainsi qu’à la mission elle-même. La circulation de ces textes, tant en Angleterre que sur le continent, trace ainsi les contours d’une communauté dont l’existence est étroitement liée à la production de l’écrit. Mais, si elle détournée, la trace peut devenir arrêt de mort, révélant l’identité de celui qui l’a produite aux yeux de l’intrus qui la déchiffre. Pourtant, les jésuites ne cessent d’écrire malgré le danger que cela représente. L’acte d’écriture semble alors dépasser la seule visée programmatique pour revêtir une dimension ontologique, permettant à l’auteur de dépasser le traumatisme de l’expérience immédiate et de renouer avec sa propre identité, mise en mal par l’exil, la prison ou la perspective de l’exécution. / The purpose of this study is to analyse the role of writing during the first English Jesuit mission, from 1580 to 1610. It shows that letters, pamphlets and autobiographies were part of a larger programme devised by the Superiors of the Company of Jesus. As both a means of propaganda and information between England and the continent, missionary writings helped to shape the Jesuit mission and the underground recusant community within which the Jesuits lived. The aim was to edify the English Catholics and to weaken Elizabeth’s government in the eyes of European Catholics. By circulating texts throughout the country and in the rest of Europe, the Jesuits shaped a community highly reliant on written material. But writing was also incredibly dangerous as it marked the author and those responsible for its circulation as irredeemably catholic. Yet, the Jesuits kept on writing regardless of the consequences. Indeed, writing was vital to those missionaries whose identity was daily denied and who had to face the gloomy prospect of death from their arrival onwards. The very act of writing allowed them to fight against the feeling of dispossession which was gradually taking hold of them.

The aim of the thesis was to introduce the life and work of Rudolf Dušek SJ, so far captured only through shorter interviews, and to use the story of his life as a case study of the persecution of religious orders and congregations during two totalitarian regimes in Czechoslovakia in the twentieth century. These aims have been fulfilled. The research for this thesis revealed previously unknown facts and details, acquaintances and relatives have written down their memories of Rudolf Dušek, and a great deal of material has been discovered in the archives of the Czech province of the Jesuit order. The thesis is thus the most detailed existing account of the life, works, and thought of Rudolf Dušek. In the future, it could be published in expanded form for the benefit of friends and family and the Jesuit order, possibly offered for publication to one of Christian publishing houses in the Czech Republic.

Este trabalho se inscreve no campo da saúde pública em sua perspectiva interdisciplinar, pois mobiliza conhecimentos oriundos da epidemiologia, do planejamento e das ciências humanas e sociais. Nosso objetivo central foi analisar a viabilidade política do planejamento participativo na Terra Indígena Tirecatinga, DSEI Cuiabá, Estado de Mato Grosso, Brasil. A fundamentação teórica utilizada foi a Teoria do Jogo Social de Carlos Matus que visita e amplia duas outras teorias formuladas pelo autor: a Teoria das Situações e a Teoria da Produção Social. A estratégia metodológica escolhida foi o Estudo de Caso tendo em vista que a formulação de um plano local por meio do planejamento estratégico situacional tratou-se de um caso não significando que o processo e os resultados obtidos poderão ser generalizados para as demais comunidades indígenas do território nacional. Os depoimentos foram submetidos à Análise do Discurso segundo hipóteses de Dominique Mainguenau. Esperamos que o exercício do planejamento em território indígena amplie a compreensão da situação de saúde dos índios que vivem na Terra Indígena Tirecatinga, território adstrito ao DSEI Cuiabá; estenda a compreensão sobre as lógicas de ação que permeiam as práticas dos sujeitos nos espaços de participação social; que o planejamento seja um instrumento de reflexão e mudança para a organização fornecendo subsídios para a institucionalização do mesmo tendo em vista as necessidades dos sujeitos e, sobretudo, promova a reflexividade e a atividade crítica na comunidade indígena participante / This work falls within the field of public health from an interdisciplinary perspective as it mobilizes knowledge from epidemiology, planning and human and social sciences. Our main objective was to analyze the political viability of participatory planning within Tirecatinga Indigenous Territory, DSEI Cuiaba, Mato Grosso, Brazil. The theoretical framework used was the Theory of Social Game by Carlos Matus, created by visiting and extending two other theories formulated by the same author: the Theory of Situations and the Theory of Social Production. The selected methodological strategy was a case study with a view to formulate a local level situational strategic planning used to treat a case. Therefore the process and the results cannot be generalised to other indigenous communities within the national territory. All reports were submitted to Discourse Analysis according to Dominique Mainguenaus hypothesis. We hope that the exercise of planning within indigenous territories can expand the understanding of the health status of Indians living within Tirecatinga Indigenous Territorry, a territory attached to the DSEI Cuiabá; extend the understanding of the logic of action that permeates the practices of the subjects in the spaces of social participation; that planning can be used as a reflection tool and promote changes to the organization providing support for the institutionalization from a perspective which recognizes the needs of individuals and, above all, promote reflexivity and critical activity within the participating indigenous community

Quando os missionários jesuítas chegaram ao Japão em 1549, não imaginavam o choque cultural que ocorreria a seguir. O Cristianismo possuía signos completamente alheios à cultura japonesa: eles desconheciam a ideia de um Deus único, assim como as noções de pecado e salvação eram totalmente diferentes das do Ocidente. É então que a problemática da tradução de termos religiosos entra em cena. Ora, como introduzir conceitos de uma cultura, sem que estes existam na outra? Este trabalho busca, então, analisar o percurso efetuado pelos jesuítas neste processo de adaptação e tradução de termos religiosos, para o japonês, através da análise dos dois dicionários publicados por eles no período, como fonte expressiva de um léxico não restrito à religião. E, através de uma comparação com as cartas enviadas de 1549 a 1603, data da publicação do segundo dicionário, enxergar como a cultura japonesa era retratada pelos jesuítas e que mudanças essa imagem pode ter sofrido ao longo do período de sua permanência. Surge assim todo um leque de referências ao observarmos os problemas linguísticos o que possibilita um vislumbre não só da religiosidade japonesa em si, mas de todo o processo de mediação cultural que se inicia com a chegada dos primeiros jesuítas ao Japão. / When the Jesuit missionaries arrived in Japan in 1549, they could not imagine the culture shock that would happen next. Christianity had completely unrelated culture signs to Japanese culture: they ignored the idea of one God, and the sin and salvation notions were very different from the West. It is then that the problem of translation of religious terms comes into play. However, how to introduce concepts in a culture if they do not exist in the other? This paper seeks to analyze the route made by the Jesuits in the process of adaptation and translation of religious terms, for the Japanese, through the analysis of the two dictionaries published by them in the period, as a significant source of a not restricted to religion lexicon. Moreover, through a comparison with the letters from 1549 to 1603, the date of publication of the second dictionary, see how the Jesuits portrayed Japanese culture and what changes this image may have suffered over the period of their stay. This leads to a whole range of references to observe the language problems , which allows a glimpse not only of Japanese religiosity itself, but of the whole of cultural mediation process that begins with the arrival of the first Jesuits in Japan.

O presente trabalho tem por finalidade discorrer sobre o processo de formação e desenvolvimento do aldeamento jesuítico de Mboy (séculos XVII-XVIII). A Companhia de Jesus, ao longo de dois séculos de atuação em São Paulo, desenvolveu um complexo sistema de aldeamentos em torno do Colégio de Santo Inácio com o objetivo de expandir e ampliar o empreendimento missionário. No entanto, com o avanço da missão, os jesuítas ficam cada vez mais implicados em atividades de natureza temporal e, portanto, envolvidos diretamente no desenvolvimento de diversificadas fontes de renda visando assim a manutenção e sustentabilidade econômica destes locais. Desta forma, ao passo que há a expansão da fronteira missionária, os jesuítas também alargam suas fronteiras físicas, econômicas e simbólicas ao ocuparem novos espaços e se tornarem, à semelhança dos demais colonos, proprietários. Assim, a partir do surgimento de um aldeamento, o presente estudo propõe uma reflexão acerca dos conflitos, disputas e negociações que giram em torno da formação de um determinado patrimônio, seja ele de natureza econômica, social ou cultural, à exemplo da antiga Igreja de Nossa Senhora do Rosário e seu acervo, atualmente preservados no Museu de Arte Sacra dos Jesuítas em Embu das Artes. / The present work aim to discuss about the process of formation and development of the jesuit mission of Mboy (17th-18th centuries). The Society of Jesus, throughout two centuries of operation in São Paulo, had developed a complex system of reductions around the Colégio de Santo Inácio, aiming to expand the missionary enterprise. However, as their mission grew, the Jesuits got increasingly involved in activities of temporal nature, and therefore directly involved in the development of diverse sources of income, in order to achieve their economical maintenance. Thus, while expanding their missionary frontier, by occupying new territories the Jesuits also expanded their physical, economic and symbolic boundaries, becoming, such as the other colonists, proprietors. That said, through the emergence of a Jesuit settlement, this study proposes a reflection about the conflicts, disputes and negotiations around the formation of a certain heritage, be that of economic, social or cultural nature, as in the old church of Our Lady of the Rosary and its collection, currently preserved in the Museu de Arte Sacra dos Jesuítas in Embu das Artes.

No description available.

A produção lexicográfica japonesa iniciou-se logo no período Nara (710-794), florescendo durante o período Heian (794-1185). Os primeiros trabalhos constituíam-se de vocabulários e manuais de poesia, ou manuais de pronúncia para monges budistas. Alguns séculos depois, com a ascensão das classes militares, obras com o intuito de educar esses novos líderes começaram a organizar o léxico de maneira mais universal. Dentro dessa nova tradição, também é possível encontrar as obras produzidas pelos missionários portugueses da Companhia de Jesus. No presente trabalho serão exploradas as características de duas obras: o Vocabulario da Lingoa de Iapam com a declaração em Portugues, feito por alguns Padres, e Irmãos da Companhia de Iesu, e o RACVYOXV. Uma atenção especial será dada para o RACVYOXV, um dicionário de sinogramas dividido em três volumes impressos no ano de 1598, com uma máquina tipográfica trazida da Europa ao Japão pelos jesuítas. Existem poucos estudos dessas duas obras no ocidente, e, no caso do RACVYOXV, nenhum estudo em língua portuguesa. Através da comparação dos vocábulos e entradas desses dois trabalhos cuja publicação é separada por apenas cinco anos, o presente trabalho almeja apresentar o RACVYOXV com a descrição da sua estrutura interna e mostrar as possíveis relações entre o léxico deste com o do Vocabulario tendo em vista a finalidade pedagógica das duas obras / The Japanese lexicographic production begun at the Nara era (710-794), blooming during the Heian era (794-1185). The first works were vocabularies and poetry handbooks, or pronunciation guides to Buddhist monks. Few centuries later, with the rising of military classes, works with the intention to educate those new leaders started to organize all lexicon more universally. Inside this new tradition, it is also possible to find the works made by the Portuguese missionaries of the Companhia de Jesus. In this paper, it will be explored the features from two works: the Vocabulario da Lingoa de Iapam com a declaração em Portugues, feito por alguns Padres, e Irmãos da Companhia de Iesu, and the RACVYOXV. One special atention will be given to the RACVYOXV, one sinogram dictionary divided in three volumes, pressed at the year of 1598, with a typography machine brought from Europe to Japan by the Jesuits. There are few studies of these two works in the western world, and, about the RACVYOXV, there are no studies in Portuguese. Through the comparison of the lexicon and entries of those two works, whose publication are just five years apart, this paper wills to present the RACVYOXV with the description of its internal structure and show the possible relation with its lexicon with the Vocabularios lexicon, in the light of pedagogical finality of both works

Made available in DSpace on 2015-03-03T19:29:14Z (GMT). No. of bitstreams: 0 Previous issue date: 4 / Milton Valente / Esta dissertação aborda as missões populares – urbanas e campestres –promovidas por missionários jesuítas, na segunda metade do século XVIII, na ampla região sob jurisdição da Companhia Jesuítica do Paraguai. A reconstituição das motivações, das estratégias empregadas e dos efeitos dessas missões sobre as populações dos centros urbanos e das áreas rurais platinas, foi feita a partir das Cartas Ânuas da Província Jesuítica do Paraguai, referentes ao período de 1720 a 1760. A análise que empreendi desta documentação revelou a construção de um discurso que atribuía às paixões – enquanto desencadeadoras do excesso e do descontrole – o desregramento dos comportamentos e da moral das populações citadinas e campesinas platinas e que justificava a promoção das missões populares para a sua (re) conversão. Nos três capítulos que compõem a dissertação, procurei destacar as particularidades, as aproximações e as distinções entre as missões populares urbanas e campestres, bem como enfocar as paixões como fator desencadead / This dissertation is about the popular Missions - urban and countryside - promoted by Jesuit missionaries in the second half of the eighteenth century, in the broad region under Paraguay´s Jesuítica Company jurisdiction. Reconstitution of the motivations, strategies employed and the effects of these missions on people in urban centres and rural plates areas was made from Ânuas Province Jesuítica of Paraguay Letters, for the period from 1720 to 1760. The analysis I´ve used on this documentation revealed a construction of a speech about passions – the reason of people exceded and lost their self control- urban and countryside plates people lost the moral and respect justifying the promotion of missions for conversion. In the three chapters dissertation, I emphasized the particular, the approximations and the distinctions between urban and countryside popular Missions, as well as focus the passions ,political conflicts and revolutionary actions that occurred in Prata , in the first half of the eighteenth c