English composer and musician John Wilson (1595-1674) collaborated with poet Thomas Stanley in publishing Psalterium Carolinum (London, 1657). The musical settings in the collection commemorate the legacy of King Charles I who was executed for treason in January 1649. The Psalterium was part of a Royalist propaganda effort aimed at positively refashioning the dead king’s reputation. The present essay is a critical musical edition and commentary on this work. The edition is based upon microfilm copies of the 1657 edition of the Psalterium housed in the British Library in London. The edition includes an editorial policy explaining the decisions made in creating the edition, and a critical report that records particular corrections to the original in terms of pitch, rhythm and text treatment. The accompanying commentary provides a biographical sketch of John Wilson, explains his importance as performer and composer, and compares the style and scoring of the Psalterium to other contemporary genres. Most significantly, the commentary identifies the Psalterium as a collection of psalm-like pieces and connects it directly to the ongoing propaganda campaign that sought to restore Charles I’s legacy and prompt a national initiative for the restoration of the English crown.

ABSTRACT This thesis aims to (re)examine the breakdown of consensus that led to the outbreak of the English Revolution. It aims to do so from the particular perspective of a group of moderate godly laymen, commonly known as the 'Junto', who played a prominent role in the religious and political machinations of the Long Parliament before the outbreak of hostilities in 1642. Of particular concern is an exploration of the ideological background of these men in order to delineate possible contours of continuity of thought and action extending from the 1620s to the Long Parliament; an objective which has been facilitated via the deployment of a kind of micro-prosopographical methodology which focuses more on qualitative rather than quantitative 'ties of association'. With a view towards charting such contours of continuity, the 1630s provide the crux of the thesis. To this purpose, a number of ties of association have been interrogated including the involvement of these men in colonisation schemes (in particular the Providence Island Company); their resistive action to prerogative taxation; the efficacy of godly communitarian and social ties; and their association with the irenic schemes of John Dury and Samuel Hartlib. Deeply contextualised analysis of such ties of association has the potential to reveal and reframe previously obscured contours of continuity. Furthermore, this focus not only sheds light on this important yet relatively neglected decade but also contributes to a growing body of post-revisionist research by reappraising the revisionist emphasis on short-term and non-ideological causes of the English Revolution. This thesis demonstrates that, for these men at least, there can be discerned a continuity of dissident ideological thought and action stemming from the mid-1620s and receiving its fullest expression in the Grand Remonstrance of November 1641. Moreover, although this dissident ideological framework had political/constitutional implications, it was fundamentally religious in origin and nature, stemming as it did from a reaction to the Arminianism of the Caroline ecclesiastical establishment in the 1620s and its subsequent Laudian efflorescence in the 1630s. Thus this thesis demonstrates that for these men the causes of the English Revolution were essentially religious in nature.

John Eliot (1604-1690) has been called ‘the apostle to the Indians’. This thesis looks at Eliot not from the perspective of modern Protestant ‘mission’ studies (the approach mainly adopted by previous research) but in the historical and theological context of 17th century puritanism. Drawing on recent research on migration to New England, the thesis argues that Eliot, like many other migrants, went to New England primarily in search of a safe haven to practise pure reformed Christianity, not to convert Indians. Eliot’s Indian ministry started from a fundamental concern for the conversion of the unconverted, which he derived from his experience of the puritan movement in England. Consequently, for Eliot, the notion of New England Indian ‘mission’ was essentially conversion-oriented, Wordcentred, and pastorally focussed, and (in common with the broader aims of New England churches) pursued a pure reformed Christianity. Eliot hoped to achieve this through the establishment of Praying Towns organised on a biblical model – where preaching, pastoral care and the practice of piety could lead to conversion – leading to the formation of Indian churches composed of ‘sincere converts’. The thesis starts with a critical historiographical reflection on how missiologists deploy the term ‘mission’, and proposes a perspectival shift for a better understanding of Eliot (Chapter 1). The groundwork for this new perspective is laid by looking at key themes in recent scholarship on puritanism, focusing on motives for the Great Migration, millenarian beliefs, and the desire for Indian conversion (Chapter 2). This chapter concludes that Indian conversion and millenarianism were not the main motives for Eliot’s migration to the New World, nor were his thoughts on the millennium an initial or lasting motive for Indian ministry. Next, the thesis investigates Eliot’s historical and theological context as a minister, through the ideas of puritan contemporaries in Old and New England, and presents a new perspective on Eliot by suggesting that conversion theology and pastoral theology were the most fundamental and lasting motives for his Indian ministry (Chapter 3). After the first three chapters, which relocate Eliot in his historical context, the last three chapters consider Eliot’s pastoral activities with the Indians. These have usually been understood as ‘mission’, without sufficient understanding of Eliot’s historical and theological context in the puritan movement and how he applied its ideas to Indian ministry. The thesis examines Eliot’s views on ‘Praying Towns’ as settlements for promoting civility and religion, and ‘Indian churches’ as congregations of true believers formed by covenant (Chapter 4). It investigates Eliot’s activities in the Indian communities, to apply puritan theology and ministerial practice to the Indians as his new parishioners (Chapter 5). Finally, the thesis offers a comparison of puritan and Indian conversion narratives, to try to recover Praying Indians’ own voices about conversion and faith (Chapter 6). This analysis finds both similarities and differences. The extent of the similarities does not necessarily mean (as some have alleged) that puritanism was unilaterally imposed on the Indians. The evidence equally well suggests a nuanced picture of Eliot’s engagement with the Indians from the perspective of 17th century puritanism and its conversion-oriented parish ministry.

Made available in DSpace on 2017-07-21T14:54:01Z (GMT). No. of bitstreams: 1 Leandro de Azevedo Thereza.pdf: 1546603 bytes, checksum: 9a24c2a9e432514d206595b28bad4d6a (MD5) Previous issue date: 2012-10-17 / In a society dominated by the male social group, under a strict hierarchy and ruled by severe religious goals, one woman gets the social spot because of a crime/sin committed by her that shocked all the New England colony population. Starting with the analysis of Hester Prynne’s adultery, we try to take into account the social conflicts related to the oppression suffered by the feminine social group that, as a result of its secondary social role, is diminished in that patriarchal hierarchy divided according to gender. Our focus is on the examination of the way the tension caused by the visibility of Prynne’s sin provided social transformations related to the woman’s identification as an individual independent of the male figure, and endowed with her own identity and subjectivities, apart of historical and cultural limits established by male leadership to make the woman reproduce in her own discourse the oppressive system against the group she belongs to. This discourse based on traditions that create the image of a puritan woman morally irreproachable and incorruptible makes the male position as God’s representative at home and as a social commander get stronger; on the other hand, it undermines the representativeness of the woman before her community, making the importance of her roles fade. Therefore, the penalties imposed to Hester Prynne stimulate the discussions about the growing of a new model of femininity in the New England colony. This model refers to the woman’s self representation and subsistence, which also makes her able to exercise functions considered exclusive to the male social group, without any risk of impairing the development of the community. / Em uma sociedade dominada pelo grupo social masculino, rigidamente hierarquizada e norteada por princípios severamente religiosos, uma mulher ganha destaque social em razão de ter incorrido em um pecado/crime que chocou toda a população da Nova Inglaterra. A partir do adultério de Hester Prynne, procuramos observar os conflitos sociais relacionados à opressão sofrida pelo grupo social feminino que, em função do desempenho de um papel social secundário, é inferiorizado nessa hierarquia patriarcal dividida pelos gêneros. Procuramos observar a maneira como a tensão ocasionada pela visibilidade do pecado de Prynne promoveu transformações sociais no tocante à identificação da mulher como indivíduo independente da figura masculina, bem como portadora de uma identidade e subjetividades próprias, alheias aos limites das tradições histórica e cultural estabelecidas pelas lideranças masculinas de forma a fazer com que a mulher, através do próprio discurso, reproduzisse um sistema opressivo ao grupo feminino. Esse discurso baseado em tradições sedimentadas em uma idéia de mulher puritana moralmente irrepreensível e incorruptível, ao mesmo tempo fortalece a posição masculina como verdadeiro representante de Deus dentro do lar e nas posições de comando da congregação, bem como enfraquece a representatividade da mulher perante a comunidade, esmaecendo a importância dos papéis por ela desenvolvidos. Dessa forma, o conjunto de penalidades impostas a Hester Prynne em razão das suas faltas estimulam as discussões acerca do surgimento de um novo modelo feminino na Nova Inglaterra, esse capaz de se representar e se estabelecer na sociedade, bem como de exercer as funções prioritariamente masculinas sem prejudicar o desenvolvimento da comunidade.

This thesis examines Thomas Goodwin’s (1600–1680) doctrine of union with Christ within his soteriology. It builds upon Michael Lawrence’s historical reassessment which uncovered that, contrary to previous scholarly assumptions, the majority of Goodwin’s treatises were composed during the 1650s and intended to form a grand project defending Reformed soteriology against the new threats of Socinian and radical teachings as well as its traditional opponents, Catholics and Arminians. Goodwin considered this grand project to be his life’s work. It represents the longest exposition of Reformed soteriology composed by an English puritan. However, no modern critical study of the soteriology of his grand project has appeared to date. This thesis, therefore, offers a theological examination in light of his immediate historical context. The study focuses on union with Christ, because Goodwin assumed it occupied a fundamental role in salvation and, therefore, it allows identification of the architectonic structures of his soteriology. The immediate historical context is privileged, because union with Christ (and related loci) was a point of sharp dispute in the 1640s–1650s. By offering a careful examination of this theme in an important individual theologian, this study also aims to make a significant contribution to recent controversy over union with Christ in the post-Reformation period. At stake are two competing visions of the structure of Reformed applied soteriology: some scholars contend that the Reformed tradition granted priority to union with Christ; others contend that priority was granted to justification. The former commonly argue that seventeenth-century divines allowed the priority of union with Christ to be displaced by a causal chain of application; the latter, disputing this claim, argue for continuity within the tradition and that the priority of justification was held alongside broader notions of union with Christ. The main argument of this thesis is a demonstration that Goodwin founded the application of every aspect of salvation upon a ‘real’ union with Christ (i.e., mystical union forged by Christ’s indwelling within the believer) rather than upon a mere ‘relative’ union (i.e., legal union external to the believer). Moreover, Goodwin contended that real union with Christ must involve the indwelling of the uncreated grace of the person of the Holy Spirit. This, he believed, was essential to maintain a trinitarian, federal, high Reformed soteriology in which redemption from the problem of sin is set within a Reformed scheme of christocentric deification. Goodwin’s conception of union with Christ and his high soteriology departed from the views of the conservative majority of seventeenth-century Reformed puritan divines who denied the indwelling of uncreated grace. Instead, his conception often resembled the teachings of antinomians and radicals, though Goodwin remained within the bounds of orthodoxy by repeated application of key theological distinctions. These findings support the view in recent controversy that Reformed applied soteriology was governed by the priority of union with Christ. Yet, neither side accurately construes seventeenth-century views on union with Christ, because disagreement amongst divines over the nature of real union with Christ has not been adequately recognised. Chapter 1 establishes the case for this study from a literature survey. The argument then unfolds in four main chapters. Chapter 2 establishes the nature of real union with Christ embraced by Goodwin. Chapters 3 and 4 demonstrate that Goodwin advocated high doctrines of transformation and forensic justification respectively and determine how each was founded in his conception of real union with Christ. Chapter 5 advances the argument by demonstrating that real union with Christ occupied a fundamental place in his soteriology as a consequence of his conviction that salvation principally consists in participation in Christ and his divine nature. Chapter 6 concludes by assessing the significance of Goodwin’s doctrine of union with Christ in his grand project, in his immediate historical context, and for the recent controversy over union with Christ.

La psychothérapie et le développement personnel promettent à l’individu contemporain de s’accomplir par une expérience de transformation de soi. Un tel idéal d’accomplissement est à la fois une liberté et une injonction, et cette thèse propose de l’interpréter comme un lointain héritage de l’éthique puritaine de la vocation. Elle soutient que c’est le jeu d’une dynamique émotionnelle dans une dimension éthique qui donne à l’expérience thérapeutique et à l’expérience religieuse une efficacité symbolique de même nature, celle d’un acte de foi. En cela, la guérison thérapeutique paraît être en grande partie une sécularisation de la conversion religieuse, offrant la santé en guise de sainteté. Elle tente d’établir que la mobilisation des affects joue un rôle moteur dans l’expérience thérapeutique, comme dans l’expérience religieuse, pour traduire des perceptions cognitives en actes volontaires. Elle propose de voir dans cette dynamique entre sentir, penser et vouloir, un legs du modèle psychologique de la conversion élaboré par les puritains au XVIIème siècle dans le cadre de la « théologie de l’Alliance », qui faisait de l’acte de foi la conclusion d’un syllogisme pratique, à la fois volontariste et optimiste. Pour mettre en évidence ce legs, cette thèse retrace les étapes de l’interaction entre les deux rives de l’Atlantique qui a contribué à produire deux aspects complémentaires du modèle culturel contemporain : d’une part, une éthique de transformation de la personnalité visant un dépassement des limites du moi, d’autre part une valorisation de l’émotion comme critère d’authenticité de l’expérience vécue. / To contemporary individuals, psychotherapy and personal development offer a promise of accomplishment through an experience of self-transformation. Such an ideal of accomplishment is both freedom and duty, and this thesis will view it as a distant heritage from the puritan ethic of vocation. It will argue that an emotional dynamic playing out in an ethical dimension is what gives both therapeutic experience and religious experience the same kind of symbolic efficacy, that of an act of faith. Whereby therapeutic healing appears to be in a large part a secularization of religious conversion, providing health in lieu of holiness. It will try and show that the mobilization of affects plays a driving role, in therapeutic experience as well as in religious experience, to convert cognitive perceptions into voluntary acts. It will present such a dynamic among feeling, thinking and willing, as a legacy of the psychological model of conversion built by the XVIIth century Puritans in the framework of Covenant Theology, wherein an act of faith was the conclusion of a practical syllogism, both voluntaristic and optimistic. In order to let appear that legacy, this thesis will trace the interaction between both sides of the Atlantic which resulted in two correlative features of the contemporary cultural model: on one hand, an ethic of transformation of personality toward exceeding the boundaries of the self, on the other hand the valuation of emotion as a criterion for authenticity of experience.

"The Religious Dimensions of William Faulkner: An Inquiry into the Dichotomy of Puritanism" traces a secular mode of thinking of American moral superiority and the gospel of success to its religious origins. The study shows that while the basis for American moral superiority derives from the typological correspondence between sacred history and American experience, the gospel of success results from the Puritan preoccupation with work as a virtue instead of a necessity because labor improves one's lot in this world while securing salvation in the next. By explaining how Puritanism begins as a rejection of worldliness but ends as an orgy of materialism, my study raises and addresses the paradoxical nature of the Puritan legacy: Why should the Puritan work ethic, when subverted by its logical conclusion---the gospel of success, result in the undoing of Puritan spirituality in its mission of redeeming the Old World? Furthermore, this inquiry examines the role Puritanism plays in creating the mythologies of America as the New World Garden, the white man as the American Adam, the black man as the American Ham, and the white woman as the American Eve. In the Puritan use of biblical typology, blacks and women function as the white men's servants and helpmates and, as such, have only adjunctive value to the white men's moral vision of the New Canaan and their economic pursuit of an earthly paradise. Since the racist and sexist discourse of Adamic self-creation predominates the American Dream, blacks and women become part of, rather than owner of, that dream. Basing my analysis on his three major novels, I demonstrate William Faulkner's penetrating insight into the dilemmas and ramifications of Puritanism in his critique of the American gospel of success in general and the Southern gospels of racism and sexism in particular. My conception of Puritanism in dichotomous tension, paradigmatically proposed as the American Adam turned Franklinesque self-made man, sheds new light on Faulkner's fictional characters as victims of the Puritan moral ambiguities.

A Guerra ao Terror é, até hoje, objeto de vasta literatura que busca entender e explicar suas múltiplas dimensões e suas implicações para a política externa norte-americana. Alinhados à crítica pós-moderna/pós-estruturalista das Relações Internacionais e influenciados por autores críticos como David Campbell, Richard Ashley, Robert Walker, William Connolly, Ernesto Laclau, Chantal Mouffe e Richard Jackson, buscamos problematizar o papel dos discursos na construção social da realidade, das identidades e dos interesses com o objetivo de compreender as condições de possibilidade da Guerra ao Terror no pós-Onze de Setembro. Ao adotarmos uma concepção de política externa como prática social de construção de um sistema de representações e de significados, que reproduz uma identidade nacional sustentada em uma ideologia específica, buscamos identificar como os discursos tentam estabilizar e fixar sentidos para impor e naturalizar estruturas de poder dominantes. Assim, interpretamos que a Guerra ao Terror somente se tornou possível devido à existência de um discurso de americanidade capaz de dar inteligibilidade à realidade após a crise de significados do Onze de Setembro. Trata-se de um discurso de americanos sobre americanos e sobre a América que, por meio de formações imaginárias criadoras de realidades, sujeitos, objetos, ações e relações, regula o que pode ser pensado, dito, compreendido e concebido com base em uma posição específica em um determinado momento histórico. Entendemos que tal discurso exterioriza uma formação discursiva específica de genealogia puritana que acaba reproduzida nas práticas de política externa norte-americana. Pelo emprego de métodos de análise discursiva, demonstraremos como o discurso da Guerra ao Terror reproduz a estrutura de significados, narrativas, mitos e representações dos sermões políticos típicos dos puritanos da América Colonial do século XVII: os jeremíadas. Apesar da afirmação quanto à separação entre Igreja e Estado, entendemos que os Estados Unidos da América, por meio de suas práticas de política externa, constroem sua identidade nacional como ideologicamente puritana. / The War on Terror has been the object of a large literature concerned with the understanding and explaining of its multiple dimensions and implications for U.S. foreign policy. However, most of it has been committed to the dominant theoretical framework of the so-called Neo-Neo Debate, and thus not problematizing key concepts like State, identity, interest, and reality. Inspired by the so-called Third Debate, we revisit the subject of the War on Terror inspired by post-modern/post-structuralist critics such as David Campbell, Robert Walker, William Connolly, Ernesto Laclau, Chantal Mouffe, and Richard Jackson, among others. Focusing on the role of discourse and power in socially constructing reality, identities, and interests, we attempt to understand the conditions of possibility of the War on Terror in the aftermath of 9/11. We will argue that foreign policy constitutes a system of meanings and representations that (re)produces a national identity based on a specific ideology, in a never-ending attempt to stabilize and fix meanings in order to discursively impose and naturalize dominant structures of power. Therefore, we believe that the War on Terror has only become possible due to the existence of a discourse on Americanness capable of rendering reality once again intelligible after 9/11. It is a discourse of Americans about America and Americans, which, through imaginary formations that create realities, subjects, actions, and relationships, regulate what can be thought, said, understood, and conceived from a specific position in a particular moment in time. We believe that this discourse is made possible by a specific ideological formation of an essentially Puritan matrix which is (re)produced through practices of U.S. foreign policy. By employing methods of discourse analysis, we will show how the discourse on the War on Terror emulates the meanings, narratives, symbols, and representations of the typical Puritan political sermons of the 1600s Colonial America: the jeremiads. Despite claims of separation between State and religion, we believe that the United States of America, through its practices of foreign policy, constructs its national identity as ideologically Puritan.

A Guerra ao Terror é, até hoje, objeto de vasta literatura que busca entender e explicar suas múltiplas dimensões e suas implicações para a política externa norte-americana. Alinhados à crítica pós-moderna/pós-estruturalista das Relações Internacionais e influenciados por autores críticos como David Campbell, Richard Ashley, Robert Walker, William Connolly, Ernesto Laclau, Chantal Mouffe e Richard Jackson, buscamos problematizar o papel dos discursos na construção social da realidade, das identidades e dos interesses com o objetivo de compreender as condições de possibilidade da Guerra ao Terror no pós-Onze de Setembro. Ao adotarmos uma concepção de política externa como prática social de construção de um sistema de representações e de significados, que reproduz uma identidade nacional sustentada em uma ideologia específica, buscamos identificar como os discursos tentam estabilizar e fixar sentidos para impor e naturalizar estruturas de poder dominantes. Assim, interpretamos que a Guerra ao Terror somente se tornou possível devido à existência de um discurso de americanidade capaz de dar inteligibilidade à realidade após a crise de significados do Onze de Setembro. Trata-se de um discurso de americanos sobre americanos e sobre a América que, por meio de formações imaginárias criadoras de realidades, sujeitos, objetos, ações e relações, regula o que pode ser pensado, dito, compreendido e concebido com base em uma posição específica em um determinado momento histórico. Entendemos que tal discurso exterioriza uma formação discursiva específica de genealogia puritana que acaba reproduzida nas práticas de política externa norte-americana. Pelo emprego de métodos de análise discursiva, demonstraremos como o discurso da Guerra ao Terror reproduz a estrutura de significados, narrativas, mitos e representações dos sermões políticos típicos dos puritanos da América Colonial do século XVII: os jeremíadas. Apesar da afirmação quanto à separação entre Igreja e Estado, entendemos que os Estados Unidos da América, por meio de suas práticas de política externa, constroem sua identidade nacional como ideologicamente puritana. / The War on Terror has been the object of a large literature concerned with the understanding and explaining of its multiple dimensions and implications for U.S. foreign policy. However, most of it has been committed to the dominant theoretical framework of the so-called Neo-Neo Debate, and thus not problematizing key concepts like State, identity, interest, and reality. Inspired by the so-called Third Debate, we revisit the subject of the War on Terror inspired by post-modern/post-structuralist critics such as David Campbell, Robert Walker, William Connolly, Ernesto Laclau, Chantal Mouffe, and Richard Jackson, among others. Focusing on the role of discourse and power in socially constructing reality, identities, and interests, we attempt to understand the conditions of possibility of the War on Terror in the aftermath of 9/11. We will argue that foreign policy constitutes a system of meanings and representations that (re)produces a national identity based on a specific ideology, in a never-ending attempt to stabilize and fix meanings in order to discursively impose and naturalize dominant structures of power. Therefore, we believe that the War on Terror has only become possible due to the existence of a discourse on Americanness capable of rendering reality once again intelligible after 9/11. It is a discourse of Americans about America and Americans, which, through imaginary formations that create realities, subjects, actions, and relationships, regulate what can be thought, said, understood, and conceived from a specific position in a particular moment in time. We believe that this discourse is made possible by a specific ideological formation of an essentially Puritan matrix which is (re)produced through practices of U.S. foreign policy. By employing methods of discourse analysis, we will show how the discourse on the War on Terror emulates the meanings, narratives, symbols, and representations of the typical Puritan political sermons of the 1600s Colonial America: the jeremiads. Despite claims of separation between State and religion, we believe that the United States of America, through its practices of foreign policy, constructs its national identity as ideologically Puritan.

Made available in DSpace on 2016-03-15T19:46:47Z (GMT). No. of bitstreams: 1 Eder Sergio Pinheiro.pdf: 1285814 bytes, checksum: bf270cf2bcd7d07031331a437c1a7a2a (MD5) Previous issue date: 2009-02-06 / Fundo Mackenzie de Pesquisa / This paper whose title is Os Aspectos Discursivos em As Bruxas de Salem: peça e filme tries to discuss the effects in meaning provoked by the transposition made involving the rubric of the written play named The Crucible (1953), and the movie (1976), also named the same. This way, two related excerpts were taken from each work as an attempt to analyse them concerning the movie language, the rubric, the problems and difficulties presented in the transposition. Historical aspects related to the period where the history took place, the context of production from both works and some other aspects are also vital to be pointed in order to promote a general comprehension of this study. In addition, the dialogism and discourse are also discussed in this paper, since there is an evident presence of them and the communication between the texts is clear. Lastly, comments about the success of the movie on the written play are done by pointing out the possible techniques used to achieve such aim. / Esta pesquisa, cujo título é Aspectos Discursivos em As Bruxas de Salem: eça e Filme, propõe discutir a transposição da linguagem escrita, neste caso, as rubricas da peça de teatro para a linguagem fílmica, devido a problemática das duas linguagens se diferenciarem, convergirem-se e cruzarem-se ao mesmo tempo. Deste modo, dois fragmentos foram escolhidos para análise, sendo eles: um trecho da peça escrita As Bruxas de Salem (1953) e outro do filme (1976), ambos os trechos são correspondentes. Assim, estes fragmentos serão analisados, exigindo também a compreensão sobre a linguagem teatral, a linguagem fílmica, as diferenças e problemas presentes no ato da transposição de uma linguagem à outra, aspectos históricos relacionados ao período retratado pela trama, o contexto de produção de ambas as obras, entre outros aspectos para que a pesquisa possa ser compreendida de forma plena. Além disso, o dialogismo também é apontado no trabalho, uma vez que há a presença de discursos nos textos que dialogam entre si. Por fim, comentários serão apresentados em relação ao sucesso do filme sobre a peça escrita, apontando os possíveis mecanismos utilizados para tal efeito.