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.

A conquista e ocupação da Amazônia, no período colonial, foram empreendimentos conduzidos pelo Estado, planejados e executados com prioridade política pelo governo metropolitano, que resultaram na incorporação ao território do Brasil de, aproximadamente, 60% de sua área total atual. Coube a Portugal, ainda durante a vigência da União Ibérica, sob ordens do Rei de Espanha, a expulsão dos franceses de São Luís do Maranhão e a fundação, em 1616, do Forte do Presépio de Santa Maria de Belém. A partir dessa posição, pescadores e comerciantes ingleses e holandeses, que iniciavam sua instalação no baixo Amazonas, foram expulsos pelas forças portuguesas, que passaram então a controlar o acesso à maior bacia hidrográfica do mundo. Com a criação do Estado do Maranhão e Grão-Pará, em 1621 - entidade política autônoma e independente do Estado do Brasil - a administração desses territórios passou a ser diretamente subordinada ao governo de Lisboa, iniciando-se um processo irreversível de exploração e penetração territorial pela vasta rede hidrográfica amazônica. Uma expedição oficial, realizada entre 1637 e 1639, pretendeu estabelecer um limite entre os domínios das duas Coroas ibéricas; foi chefiada por Pedro Teixeira, que lavrou ata de posse para Portugal das terras situadas a oeste da povoação de Franciscana, fundada pelos portugueses em pleno território do Equador atual. Pouco tempo depois, entre 1647 e 1651, o bandeirante Antonio Raposo Tavares realizou uma das maiores expedições geográficas da história, uma viagem de São Paulo a Belém, percorrendo mais de 5.000 km pelos sertões do continente americano. Essa expedição revelou acessos do sul do Brasil para a Amazônia e a importância do Rio Madeira e sua ligação com os altiplanos andinos. Por essa razão, estratégica, a Coroa portuguesa determinou a ocupação do vale do Rio Madeira pelos missionários religiosos, agentes imprescindíveis de conversão e conquista que, em pouco menos de um século depois da construção de Belém, haviam irradiado a ocupação por meio de dezenas de missões fundadas nos mais diversos pontos do território amazônico. Lisboa determinou também: o enfrentamento das incursões francesas no norte do Amazonas; a conquista dos Rios Negro e Branco; a expulsão dos jesuítas a serviço de Espanha do Rio Solimões; e a expedição ao Rio Madeira para conter a presença espanhola a oeste do Rio Guaporé. Todas as ações fizeram parte da estratégia para garantir a posse da Amazônia e tinham por objetivo preservar as conquistas territoriais empreendidas pelas expedições oficiais, pelos missionários, entradistas e bandeirantes. Principalmente a partir do reinado de Dom João V, de 1706 a 1750, Portugal passou a priorizar a definição de suas fronteiras coloniais com o propósito de revisar os acordos anteriores de limites e abolir o Tratado de Tordesilhas, firmado em 1494. A aproximação das Coroas ibéricas e a extraordinária atuação de Alexandre de Gusmão nas negociações de fronteiras resultaram na assinatura, em 1750, do Tratado de Madri: legalizava-se, pelo argumento de posse da terra - uti possidetis - e pela busca das fronteiras naturais, a ocupação da Amazônia e do Centro-Oeste do Brasil. Na Amazônia, Lisboa decidira tomar para si o controle das missões religiosas, realizando um programa de profunda reorganização política, econômica, social, administrativa, judicial e religiosa. Essa política propunha-se, sobretudo, a promover o povoamento do território e a garantir sua defesa e sua posse. Vilas foram fundadas; missões, erguidas à categoria de vilas; e, sobretudo, uma linha defensiva de fortificações portuguesas, construídas para guarnecer os limites exteriores da região: São José de Marabitanas e São Gabriel da Cachoeira, no Rio Negro; São Francisco Xavier de Tabatinga, no Rio Solimões; São Joaquim, no Rio Branco; Santo Antônio do Içá, na desembocadura do Rio Içá com o Solimões; São José de Macapá, na foz do Rio Amazonas; e Real Príncipe da Beira, no Rio Guaporé. Essas fortificações permitiram a ocupação definitiva do território e demonstram o propósito de Lisboa em defender e consolidar o espaço amazônico conquistado. Embora tivesse sido revogado logo após sua assinatura, o Tratado de Madri estabeleceu o princípio doutrinário que acabaria por prevalecer na demarcação definitiva das fronteiras do Brasil. Deve-se à penetração dos sertões pelos expedicionários, missionários, entradistas e bandeirantes a realização física da expansão colonial portuguesa na América; e ao Tratado de Madri, a inteligência e a prioridade política para a manutenção dessa conquista territorial tão singular. Com base nesse acordo, o Brasil independente teria sua área total mais que triplicada e logo trataria de oficializar suas fronteiras com as nações sul-americanas recém-formadas; processo que não ocorreu no restante da América hispânica e nem mesmo na América do Norte, em que as grandes alterações de fronteiras se deram depois da independência. A Amazônia, a despeito de todas as dificuldades para sua colonização, permaneceu brasileira graças ao esforço e ao empenho político empreendidos por Portugal para manter essa vasta região como parte de seu império colonial ultramarino / The conquest and settling of the Amazon region during the colonization period were state-conducted enterprises, planned and executed with political priority by the metropolitan government, which resulted in the incorporation to the Brazilian territory of approximately 60% of its total present area. It was Portugal\'s duty, still under the Iberic Union, under the King of Spain\'s orders, the expulsion of the French from São Luís do Maranhão and the foundation, in 1616, of the Forte do Presépio de Santa Maria de Belém (Fort of the Nativity of Saint Mary of Bethlehem). As from that position, both fishermen and English and Dutch tradesmen, who were beginning to settle in the lower Amazon River, were expelled by the Portuguese forces, who then started to control access to the world\'s largest hydrographic basin. After the foundation of the states of Maranhão and Grão-Pará in 1621 - autonomous and independent political entity of the State of Brazil - the administration of these territories became directly subordinate to Lisbon\'s government, thus triggering an irreversible process of territorial penetration and exploitation throughout the vast Amazon hydrographic network. An official expedition, carried out between 1637 and 1639 had the aim of establishing a limit between the domains of both Iberic Crowns; it was led by Pedro Teixeira, who wrote the possession registration document for Portugal of the land located west of the Franciscan settlement, founded by the Portuguese, where the current Equatorian territory lies. Shortly afterwards, between 1647 and 1651, explorer Antonio Raposo Tavares led one of the greatest geographic expeditions in history, a voyage from São Paulo to Belém, crossing over 5,000 kilometers through the American continent\'s wilderness. This expedition revealed both accesses from southern Brazil to the Amazon and the importance of the Madeira River and its connection with the Andean highland. For this strategic reason, the Portuguese Crown demanded the settling of the Madeira River valley by religious missionaries, invaluable agents of conversion and conquest, who less than a century after the construction of Belém had irradiated the settling by means of tens of missions founded in several points of the Amazon territory. Lisbon also demanded: fighting against the French incursions north of the Amazon River; the conquest of both the Negro and Branco Rivers; the expulsion of the Jesuits in service for Spain from the Solimões River; and the expedition to the Madeira River to hold back the Spanish presence west of the Guaporé River. All actions were part of the strategy to guarantee possession of the Amazon region and aimed at keeping the territorial conquests performed by the official expeditions, by the missionaries and by both official and unofficial explorers. As from the ruling of Dom João V, especially, from 1706 to 1750, Portugal started to prioritize the definition of its colonial borders with the aim of revising previous border agreements and cancel the Treaty of Tordesilla, signed in 1494. The union of the Iberic Crowns and Alexandre de Gusmão\'s extraordinary performance in the border negotiations resulted in the signature of the Treaty of Madrid in 1750: the settling of Brazil\'s Amazon and the Midwest regions were legitimated by the uti possidetis argument through land ownership and the search of natural borders. In the Amazon region, Lisbon had decided to take control over the religious settlements, conducting a deep political, economic, social, administrative, judicial and religious reorganization in order to foster the territory\'s population, guarantee its defense and ownership. Villages were set up; missions were upgraded to the categories of villages and, above all, a string of Portuguese fortifications was built to back the outer limits of the region: São José de Marabitanas and São Gabriel da Cachoeira, at the Negro River; São Francisco Xavier de Tabatinga, at the Solimões River; São Joaquim, at the Branco River; Santo Antônio do Içá, at the delta of the Içá and Solimões Rivers; São José de Macapá, at the Amazonas River estuary; and Real Príncipe da Beira, at the Guaporé River. These fortifications allowed the definitive settling of the territory and reveal Lisbon\'s purpose in both defending and consolidating the conquered Amazon area. Although it had been revoked shortly after it was signed, the Treaty of Madrid established the doctrinal principle which would end up prevailing in Brazil\'s final border layout. The Portuguese colonial expansion in America occurred thanks to the incursions into the wilderness by official and unofficial explorers and missionaries; and the Treaty of Madrid the intelligence and political priority for the maintenance of such singular territorial conquest. Based on this agreement, independent Brazil would see its overall area more than tripled and would soon have to formalize its borders with the newly-formed south American nations; a process that did not take place in the remaining Hispanic America or even in North America, where major border changes occurred after independence. The Amazon region, despite all difficulties for its colonization, remained Brazilian thanks to the effort and political engagement employed by Portugal to maintain all this vast region as part of its overseas colonial empire

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

Made available in DSpace on 2016-04-29T14:27:30Z (GMT). No. of bitstreams: 1 Luiz Carlos Zotarelli.pdf: 1916594 bytes, checksum: b45de0d1b7cbb49061254e20786512de (MD5) Previous issue date: 2009-12-07 / This work arises from a concern of this author, in relation to the Missionary Dimension of the Local Church in Piracicaba, in which it is an effective member and has priority for Missiology. In this area, stood out a project of Parochial Missionary Catechesis, with the purpose of awaking the missionarity of Jesus Christ´s disciples. During its applicability, two challenges emerged: 1) Religious issues - ignorance of the Missionaries Documents between the Ecclesiastical Documents and the general and specific Formation of the Pastoral Agents, Families and Believers in general. 2) Social challenges - Globalization, Culture, Ethnicity, Computing, New Paradigms, and New Areopagos that address today's action of the Church, front to the fidelity to the Master. Thus, it arises the hypothesis, if the Missionaries Documents are influencing the life of this Local Church and if they arrive at the evangelizing and pastoral bases. For this study, the methodology of numerical research and quantitative statistics were employed, showing indirect and hidden results, presented through a questionnaire to people representative of the practice of this Local Church. The results showed that there are failures in the Proceedings to Receive, to Spreading, in the Application and in the Review of the applicability of these documents, and also in the training of Pastoral Agents. Concluding, this study offers some proposals to contribute ecclesially with the Local Church in Piracicaba / This work arises from a concern of this author, in relation to the Missionary Dimension of the Local Church in Piracicaba, in which it is an effective member and has priority for Missiology. In this area, stood out a project of Parochial Missionary Catechesis, with the purpose of awaking the missionarity of Jesus Christ´s disciples. During its applicability, two challenges emerged: 1) Religious issues - ignorance of the Missionaries Documents between the Ecclesiastical Documents and the general and specific Formation of the Pastoral Agents, Families and Believers in general. 2) Social challenges - Globalization, Culture, Ethnicity, Computing, New Paradigms, and New Areopagos that address today's action of the Church, front to the fidelity to the Master. Thus, it arises the hypothesis, if the Missionaries Documents are influencing the life of this Local Church and if they arrive at the evangelizing and pastoral bases. For this study, the methodology of numerical research and quantitative statistics were employed, showing indirect and hidden results, presented through a questionnaire to people representative of the practice of this Local Church. The results showed that there are failures in the Proceedings to Receive, to Spreading, in the Application and in the Review of the applicability of these documents, and also in the training of Pastoral Agents. Concluding, this study offers some proposals to contribute ecclesially with the Local Church in Piracicaba / Este trabalho surge de uma preocupação deste autor em relação à Dimensão Missionária da Igreja Local de Piracicaba, na qual o mesmo é membro efetivo e possui prioridade pela Missiologia. Nesta área, destacou-se um projeto de Catequese Missionária Paroquial, com a finalidade do despertar à Missionariedade dos discípulos de Jesus Cristo. Durante a sua aplicabilidade, surgiram dois desafios: 1) Problemas Religiosos - desconhecimento dos Documentos Missionários entre os Documentos Eclesiais e a Formação geral e específica dos Agentes de Pastorais, das Famílias e dos Fiéis em geral; 2) Desafios Sociais Globalização, Culturas, Etnias, Informática, Novos Paradigmas, Novos Areópagos que interpelam hoje a ação da Igreja, frente à fidelidade ao Mestre. Assim, surgiu a hipótese, se os Documentos Missionários estão influenciando na Vida desta Igreja Local e se estes chegam às suas bases evangelizadoras e pastorais. Para tal estudo, foi empregada a metodologia da pesquisa numérica, estatística e quantitativa, com resultas indiretos e escondidos, apresentados através de um Questionário às pessoas representativas da práxis desta Igreja Local. Os resultados demonstraram que há falhas nos Trâmites no Receber, no Repassar, no Aplicar e na Revisão da aplicabilidade destes documentos, e também, na Formação Permanente dos Agentes de Pastorais. Finalizando, este estudo oferece algumas propostas para contribuir eclesialmente com a Igreja Local de Piracicaba / Este trabalho surge de uma preocupação deste autor em relação à Dimensão Missionária da Igreja Local de Piracicaba, na qual o mesmo é membro efetivo e possui prioridade pela Missiologia. Nesta área, destacou-se um projeto de Catequese Missionária Paroquial, com a finalidade do despertar à Missionariedade dos discípulos de Jesus Cristo. Durante a sua aplicabilidade, surgiram dois desafios: 1) Problemas Religiosos - desconhecimento dos Documentos Missionários entre os Documentos Eclesiais e a Formação geral e específica dos Agentes de Pastorais, das Famílias e dos Fiéis em geral; 2) Desafios Sociais Globalização, Culturas, Etnias, Informática, Novos Paradigmas, Novos Areópagos que interpelam hoje a ação da Igreja, frente à fidelidade ao Mestre. Assim, surgiu a hipótese, se os Documentos Missionários estão influenciando na Vida desta Igreja Local e se estes chegam às suas bases evangelizadoras e pastorais. Para tal estudo, foi empregada a metodologia da pesquisa numérica, estatística e quantitativa, com resultas indiretos e escondidos, apresentados através de um Questionário às pessoas representativas da práxis desta Igreja Local. Os resultados demonstraram que há falhas nos Trâmites no Receber, no Repassar, no Aplicar e na Revisão da aplicabilidade destes documentos, e também, na Formação Permanente dos Agentes de Pastorais. Finalizando, este estudo oferece algumas propostas para contribuir eclesialmente com a Igreja Local de Piracicaba

The theology of empire is a critical theme that dates back many centuries. This research work is inspired by that of Eusebius of Caesarea who was emphatic in his support for the Roman Empire under Constantine during the first part of the fourth century of our common era. It could be said that appealing to such a theme in a colonial context marred by gross injustices yet premised on gospel imperatives as they guide the progress of a given church is not only challenging but interesting as well. By using the Diocese of Mashonaland as our referral case, the idea is to interrogate how the influence of Eusebius’ approach to history could be prevalent even in our time. By putting Anglican missionaries on the spotlight, who worked in the Diocese of Mashonaland, from the early 1890s up to 1979, an attempt is made to analyse their activities and attitudes, the way historians favourable to their venture narrated the Church’s progress and related matters. One major question leading all the analyses made in this context is to what extent could we justify the claim that the spirit of Eusebius is behind the Mashonaland Anglican Church narratives and attitudes? This question naturally leads us to bring in other perspectives that are linked to the socio-economic developments of the country, the political dispensations defining issues of governance, and the overall impact these had on racial matters given the critical reference to Christianity and civilisation. Historians and others who help us to appreciate this context are therefore taken to task as to whether they could be trusted unconditionally. The theology of empire is therefore allowed to dictate the way we could interrogate those who opt to ignore gross injustices that the Church in this context did not challenge in any conclusive manner. The history of the Diocese of Mashonaland from this perspective is therefore an interesting narrative. Our work that looks at the period between 1890 and 1979 leaves us with a lot of curious questions that call for further scholarly investigation within the same Mashonaland Anglican context. / Christian Spirituality, Church History and Missiology / D. Th. (Church History)

The Morleyville Methodist Mission located near Morley, Alberta, was occupied from 1873 to 1921 (approximate date of abandonment). The Reverend George McDougall and his son John were responsible for the establishment of the mission. Both men were prominent figures in the history of the settlement and development of Alberta and the Canadian northwest. John was a major participant in the settlement of Treaty 7 and the arrival of the N.W.M.P. in the west.<p> The mission site was excavated over two field seasons in 1984-85 by Dr. Margaret A. Kennedy, now of the University of Saskatchewan. The resultant artifact assemblage contains in excess of 25,000 items, largely in a fragmentary state. Of this number approximately 3,000 artifacts were considered for analysis.<p> The focus of this current research is an examination of the mission's domestic sphere, specifically as it applied to women and Methodism. For the purpose of this research only the categories of "Ceramics", "Other Glass",and "Bottles and Jars" were considered. Though the Morleyville Mission was occupied during the Victorian era, historic literature and documents tell us little of the reality of the domestic sphere at a frontier site. The domestic elaboration of the Victorian era has been well documented. However, whether such elaboration was the case at the mission site was open to some speculation.<p> Therefore, these categories were assessed as providing the most accurate reflection of the domestic life of the mission households. It is believed that the presence and absence of specific ceramic waretypes and the identification of patterned sets will help illuminate this issue. It was hoped that, by using these categories to examine the domestic life of these middle-class Victorian Methodists a more accurate picture of the domestic life of the inhabitants of a mission on the northwest frontier of Canada could be developed.<p> However, it is with caution that I put forth my conclusions for the Morleyville Mission. Though the Archeological evidence does not support my initial objectives, this thesis has succeed in providing important information regarding the domestic lifestyle at the Morleyville Mission and indicates that other factors were active at the site.

The Morleyville Methodist Mission located near Morley, Alberta, was occupied from 1873 to 1921 (approximate date of abandonment). The Reverend George McDougall and his son John were responsible for the establishment of the mission. Both men were prominent figures in the history of the settlement and development of Alberta and the Canadian northwest. John was a major participant in the settlement of Treaty 7 and the arrival of the N.W.M.P. in the west.<p> The mission site was excavated over two field seasons in 1984-85 by Dr. Margaret A. Kennedy, now of the University of Saskatchewan. The resultant artifact assemblage contains in excess of 25,000 items, largely in a fragmentary state. Of this number approximately 3,000 artifacts were considered for analysis.<p> The focus of this current research is an examination of the mission's domestic sphere, specifically as it applied to women and Methodism. For the purpose of this research only the categories of "Ceramics", "Other Glass",and "Bottles and Jars" were considered. Though the Morleyville Mission was occupied during the Victorian era, historic literature and documents tell us little of the reality of the domestic sphere at a frontier site. The domestic elaboration of the Victorian era has been well documented. However, whether such elaboration was the case at the mission site was open to some speculation.<p> Therefore, these categories were assessed as providing the most accurate reflection of the domestic life of the mission households. It is believed that the presence and absence of specific ceramic waretypes and the identification of patterned sets will help illuminate this issue. It was hoped that, by using these categories to examine the domestic life of these middle-class Victorian Methodists a more accurate picture of the domestic life of the inhabitants of a mission on the northwest frontier of Canada could be developed.<p> However, it is with caution that I put forth my conclusions for the Morleyville Mission. Though the Archeological evidence does not support my initial objectives, this thesis has succeed in providing important information regarding the domestic lifestyle at the Morleyville Mission and indicates that other factors were active at the site.

Thesis (D. Min.)--Columbia International University, 2007. / "December, 2007." Description based on print version record. Includes bibliographical references (leaves 159-169).

Thesis (Ph.D.)--University of Wisconsin--Madison, 2003. / Includes bibliographical references (p. 210-219). Also available on the Internet.

By considering San Francisco’s legal, social, and cultural history during the late 19th and early 20th centuries in relation to American law, missionary women, and Chinese American prostitutes, this thesis argues that by aggressively trying to control Chinese sexuality through laws, “yellow slave” narratives, Christianizing, and the immigration process, the American government and missionaries created an atmosphere ripe for Chinese prostitutes in America with varying degrees of sexual freedoms.