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

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.

Notre thèse se propose comme objectif la définition et l’étude du traitement de l’ekphrasis dans la fiction narrative française en prose entre 1585 et 1660. L’ekphrasis y est comprise dans le sens ancien et rhétorique d’un discours doté d’évidence (enargeia), mettant son objet devant les yeux du lecteur/auditeur. En s’appuyant sur une rigoureuse enquête philologique, le présent travail vise d’abord à définir l’origine rhétorique de la notion d’ekphrasis et de tracer sa complexe cartographie sémantique entre l’Antiquité et la première modernité. L’enquête s’efforce ensuite de montrer l’attitude – de docilité ou de rébellion – de l’ekphrasis romanesque par rapport aux préceptes antiques et contemporains, par la mise en lumière des singularités d’écriture qui différencient la pratique des romanciers. Enfin, l’étude s’attache à dégager les effets que l’ekphrasis et plus en général le discours évident, dont les sources mettent en lumière l’étroit lien avec les passions, sont censés susciter chez le lecteur. / The aim of this thesis is the definition and study of the treatment of ekphrasis in fictional prose narrative in French between 1585 and 1660. Ekphrasis is considered here in its ancient and rhetorical sense of a discourse having the quality of enargeia – that is, one that places its object before the eyes of the reader/listener.Based on a rigorous philological investigation, this paper aims first at defining the rhetorical origin of the concept of ekphrasis, and its complex semantic mapping between Antiquity and the early modern period.This research attempts then to shed light on the attitude (docility or rebellion) of fictional ekphrasis toward the ancient and contemporary precepts, by highlighting the singularities of writing that distinguish the practice of novelists.Finally, this study focuses on identifying the effects that ekphrasis, and more generally the figures of enargeia – of which the sources highlight the close link with the passions – are expected to arouse in the reader.

Ce travail présente une histoire sociale de la paroisse du Beitang à Pékin. La première partie montre l’évolution de la paroisse, depuis son émergence en 1688 dans la Cité impériale à sa fermeture en 1827. Après avoir rappelé les services rendus à la Cour par les jésuites suivant leurs divers « métiers », nous avons analysé la situation des jésuites de Pékin après 1773, au moment de la crise de la Compagnie en Europe et en Chine. Les lazaristes arrivèrent en 1785 dans une situation de chaos où se trouvaient les jésuites et leur succédèrent à la Cour des Qing. À la suite des révoltes et des crises de l’Empire, l’état de la mission à Pékin devint de plus et plus fragile, et se posa alors le problème du maintien des chrétientés fragmentées avant l’expulsion des lazaristes par l’empereur mandchou. La seconde partie illustre la constitution d’un réseau, d’une structure et de la vie religieuse d’une paroisse urbaine. En mettant en lumière la coopération de tous les membres de la paroisse, on voit comment cette communauté a pu établir et maintenir une église, une maison charitable et un séminaire dans la société locale. On y voit une religiosité chrétienne sous une forme française ; mais d’autre part, elle rejoint également la tradition des diverses religions chinoises. Nous avons présenté les formes de la piété, les missionnaires, les procureurs, les clergés indigènes et les laïcs dans toutes leurs fonctions pour former une paroisse active au centre ville, dans l’exercice de sa vie religieuse. Avec une liste des livres sacrés et livres de morale chrétiens de langue chinoise, les confréries et les laïcs jouèrent un rôle important dans cette vie, dans le contexte de la Révolution française où le nombre de missionnaires envoyés en Chine était particulièrement réduit. / This dissertation explores a social history of the Beitang parish in Beijing. The first part presents the evolution of the parish from its emergence in 1688 in the Imperial City to its closure in 1827. After an examination of the services rendered to the Qing Court by the Jesuits according to their various “metiers”, we have discussed the situation of the Jesuits in Beijing after 1773, at the time of the crisis of the Society in Europe and China. The Lazarists arrived in 1785 in a situation of chaos where the Jesuits were embroiled and succeeded them to the Qing Court. Following the revolts and crises of the Empire, the state of the mission in Peking became more and more fragile, and the problem arose of maintaining a fragmented Christianity before their expulsion by the Manchu emperor. The second part illustrates the constitution of a network, a structure and the religious life of an urban parish. In the cooperation of all the members of the parish, we see how this community was able to establish and maintain a church, a charitable house and a seminary within the local society. It developed a Christian religiosity in a French form; but on the other hand, it also rejoins the tradition of the various Chinese religions. We have presented the forms of piety, missionaries, procurators, indigenous clergy and laity in all their important functions to form an active parish in the city center, in the exercise of its religious life. As documented by the list of the Christian scriptures and morality books in Chinese language, the confraternities and the laity played an important role, in a context of a lack of missionaries during the French Revolution.

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In 2000 Campion High School, a Catholic, Jesuit, single-sex secondary school created and adopted the Grad-at-Grad statement as the school‘s expected school-wide learning results (ESLRs) and has articulated a need for a comprehensive, reliable assessment of these graduation outcomes. This case study used interviews, a survey, and participant observation to understand how the school has implemented and assessed the ESLRs since their inception. The study also thematically compared Jesuit educational philosophy to current theories of educative assessment and outcomes-centered curriculum development. Findings reveal that the school relies on a random, individual approach to curricular incorporation and has not incorporated the outcomes at the departmental level. Teachers at the school provide good role models for the Grad-at-Grad outcomes, and the Campus Ministry and Community Service programs provide meaningful learning experiences in relation to the outcomes. The school uses a variety of traditional assessment measures to assess students‘ growth toward the graduation outcomes. The study concluded that the school is in the middle of the implementation process and should utilize more professional development and the current theories of educative assessment and outcomes-centered curriculum design as it continues to implement and assess the ESLRs.

There were contradictions from the beginning regarding Jesuit education’s mission of faith, which does justice and supports African American male students. Limited research examined the experiences of African American males attending Jesuit secondary schools and their perceived support from Jesuit school leadership in ensuring they had increased feelings of belonging, inclusion, and culture through social justice efforts. In order to address this gap, this qualitative hermeneutic phenomenological study centers on the lived experiences of African American male alumni in Jesuit secondary schools regarding social justice leadership and how they make meaning of their racialized and gendered experiences while attending a predominantly White Jesuit secondary school. By utilizing African American Male Theory (AAMT) as a theoretical framework (Bush & Bush, 2013), the research informs social justice leadership practices within Jesuit education to create more inclusive learning environments. Through semi-structured interviews, journaling, and examination of artifacts, the research reimagines social justice leadership practices while contributing to a deeper understanding of how Jesuit secondary schools can better support African American males and confront racial injustice within the educational system. Data analysis included thematic analysis. Findings exposed a pervasive presence of racial violence, both physical and psychological, that was deeply rooted and entrenched in the attitude and actions of leadership. Moreover, empirical findings underscored the importance of spaces of fugitivity or Black Fugitive Space for the Black male alumni. Acting as sanctuaries, these Black Fugitive Spaces were constructed in defiance of anti-Black racism, becoming bastions for resilience, reclamation, and love.

This is an investigation of the epic poetry produced in and about the Ibero-American world during the early modern period (sixteenth to eighteenth centuries) in trilingual perspective: in addition to the more familiar Spanish- and Portuguese-language texts, consideration is also––and, for the purposes of the thesis, above all––given to material in Latin. Latin was the third of the international literary languages of the Iberian imperial world; it is also by far the most neglected, having fallen between the cracks of modern disciplinary boundaries in their current configurations. The thesis seeks to rehabilitate the Latin-language component as a fully-fledged member of the Ibero-American epic tradition, arguing that it demands to be analysed with reference not only to the classical and classicising traditions but to those same themes and concerns––in this case, the centre|periphery binary––as are investigated for counterparts when in Spanish or Portuguese. The crucial difference is that––while the ends may be the same––the means of thematising these issues derive in form and signifying power from interactions with the conceptual vocabularies and frameworks of the Greco-Roman epic tradition. How is America represented and New World space figured––even produced––in a poetic idiom first developed by ancient Mediterranean cultures with no conception whatsoever of the continent of the western hemisphere? At the core is one such long neglected Ibero-American Latin-language epic by a figure who lived across the Iberian imperial world: the 'De Invento Novo Orbe Inductoque Illuc Christi Sacrificio' (Faenza, 1777) by Catalan-born Jesuit José Manuel Peramás. Peramás’s epic––which has never been the subject of a literary-critical study before––is offered as a test case: an exercise in analysing a Latin-language Hispanic epic qua Hispanic epic and setting it into Ibero-American literary-cultural context. This is to be understood in relation to the field of so-called ‘New World poetics’: an at present emergent zone of inquiry within Iberian colonial studies which until now has been developing almost completely without reference to the Latin-language portion of the corpus.

This thesis examines the Jesuit and Ignatian influence on the works of Juan Eusebio Nieremberg (1595-1658), who was a prolific and widely published author and a member of the Society of Jesus in Spain. He wrote several works across different literary genres both in Spanish and Latin, but was best known for his popular works in Spanish: two miscellanies of natural philosophy, Curiosa filosofía (1630) and Oculta filosofía (1633); a catechism, the Práctica del catecismo romano (1640); his ascetical treatises, especially De la diferencia entre lo temporal y eterno (1640); and his ‘advice-books’ to princes and nobles, most notably Causa y remedio de los males públicos (1642). As a member of the Jesuit Order, Nieremberg wrote these works with the intention to ‘save souls’, this being the main apostolic goal of the Society. While they provide people with knowledge (‘noticia’) – whether doctrinal, natural, spiritual, or political – these works teach readers to view human existence according to its true end: God’s will of salvation. All things of the temporal world are portrayed as a means to that end. In order to accomplish this goal, Nieremberg incorporates elements from Loyola’s Ejercicios espirituales (1548), the spiritual foundation of the Jesuit Order, and develops a rhetorical strategy which encourages readers to discern the will of God in the world they inhabit. He also develops this rhetoric according to some of the principal literary and artistic conventions of the seventeenth century, and provides an important example of how a prominent Jesuit writer came to express the apostolic and spiritual principles of his Order, but in the language and imagery of Spain’s Siglo de Oro.