Made available in DSpace on 2016-08-10T10:34:41Z (GMT). No. of bitstreams: 1 ROMILDA ALVES DA SILVA ARAUJO.pdf: 5905150 bytes, checksum: f2234b74781e4ed69c39fc865a66d867 (MD5) Previous issue date: 2011-05-06 / The research purpose was to analyze the Congregation of São Pedro Ad Vincula trajectory in Mara Rosa-GO, which icon is the Priest Lorenzo Martinez Arias. This priest came to the town of Mara Rosa in 1961 to take on the Santo Antônio de Pádua Parish (in Amaro Leite), remaining in the position of vicar until his death, in 1995. It is worth noting that we searched on Priest Lorenzo s mailing, the representations built by him around the people and place, as well as around himself, his priesthood and the role he exercised. The sources used on the research were: the data collection entitled Priest Lorenzo s writings , documents that belong to the book tumble in the Santo Antônio Parish in Mara Rosa. We also used two small books about the congregation history written by Ad Vincula priests. Another source was the Congregation blog in Brazil. The results we reached made it possible to apprehend that priest Lorenzo extended his role as the São Pedro Ad Vincula Congregation missionary beyond the religious field. He exercised other activities as vicar. He was also near the local politics, offering support and incentive on the realizations and projects that could bring benefits to town and its people. And, at the same time, he was analyzing, arguing and, sometimes, criticizing the government actions. He also appears involved on education. Firstly, on the Congregation School and, after, on the public service as the Colégio Estadual Presidente Castelo Branco principal. We concluded that the priest s realizations are fruit of his comprehension on the role he had to fulfill as a missionary, regarding his congregation: sacrifice himself for it. Which means, make it prosper in relation to the local people, bring them some civility and make them participants of the Catholic Church. In the end, the dedication with which he fulfills his mission can be understood as a consequence of the representations he made about himself, and of its salvific mission: the congregation itself and its souls / O objetivo desta pesquisa foi analisar a trajetória da Congregação de São Pedro Ad Vincula em Mara Rosa GO, cujo ícone é o Pe. Lorenzo Martinez Arias. Este padre chegou à cidade de Mara Rosa em 1961 para assumir a Paróquia de Santo Antonio de Pádua (em Amaro Leite), permanecendo na função de pároco até sua morte, ocorrida em 1995. Cabe ressaltar que buscamos na correspondência do padre Lourenzo, as representações construídas por ele em torno das pessoas e do lugar, bem como de si, seu sacerdócio e do papel que exerceu. As fontes utilizadas na pesquisa foram: a coleção de documentos intitulada Escritos do Padre Lourenzo , documentos pertencentes ao livro tombo na paróquia de Santo Antonio em Mara Rosa. Também utilizamos dois pequenos livros sobre a história da congregação escrita por padres Ad .Vincula. Outra fonte foi o blog da Congregação no Brasil. Os resultados aos quais chegamos possibilitam apreender que padre Lourenzo estendeu seu papel como missionário da Congregação de São Pedro Ad Vincula para além do campo religioso. Exerceu outras atividades como Pároco. Esteve também próximo da política local, oferecendo apoio e incentivo nas realizações e projetos que beneficiassem a cidade e seu povo. E, ao mesmo tempo, analisando, discutindo e, às vezes, criticando ações do poder público. Também aparece envolvido na educação. Primeiramente, na Escola da Congregação e, depois, no serviço público como diretor do Colégio Estadual Presidente Castelo Branco. Chegamos à conclusão de que as realizações do padre, são frutos de sua compreensão, sobre o papel que tem a cumprir como missionário, em relação à sua congregação: sacrificar-se por ela. Ou seja, fazêla prosperar em relação às pessoas do lugar; levar-lhes civilidade , e fazer-las partícipes da igreja católica. Enfim, a dedicação com que cumpre sua missão, pode ser entendida como conseqüência das representações que faz de si, e de sua missão salvífica: de almas e da própria congregação.

Aim. While there is much talk of an emerging interest in spirituality in Australia, there is evidence of a declining affiliation with the established Churches. The impact of mainstream Christianity in these circumstances would appear to be waning. The continued attention given to the Church in the wake of these realities and that of the Church's dealing with situations of sexual abuse has often focussed around the way in which the Church has used its power and influence. While undoubtedly there is much evidence of the Church's service and care for its members and those most in need, more questions are being asked about the accountability of those who minister within the boundaries of Catholic Church structures, and the healthiness of those very structures for helping the Church to live out its mission with integrity. Further questioning has often been around the perceived intent of Church authorities, as seen by many, to return the Church to times prior to the Second Vatican Council when clerical authority was unquestioned. There are divergent viewpoints as to whether the call of the Council for wider involvement of lay people in Church decision-making and structures is in the process of being reversed. The researcher, coming from his experience as a member of a Catholic Religious Congregation of Men, is interested in looking broadly at the issue of how power is used in the Catholic Church, with a particular focus on a case study of one Group of Male Religious in the Archdiocese of Melbourne. The aim of the study is to provide further insight into use of power in the Catholic Church, and to offer some recommendations for future use of that power in a healthy and constructive way for the benefit of the Church and, ultimately, all of society. Scope. A Literature Review was carried out to investigate the broader issues of how power may be defined. A multitude of answers emerged, resulting in a rich understanding of power and some specific related factors: gender, hegemony, patriarchy, authority, leadership, empowerment and networks. Following these explorations around how use of power may be understood, examination of issues relating to abuse of power took place. Given this background, attention was then given to issues of power in relation to Church structures. With these learnings, the researcher conducted five focus groups of people who had relevant knowledge of the male Religious Congregation in Melbourne, which was the specific case study for this research. The groups included current members of the Congregation, former members, staff members in schools run by the Congregation, former students and a women's group. The study was restricted to one specific Congregation, the 'Brothers of St Charles' [fictitious name], in Melbourne, in order to provide a particular and manageable focus. While limited in scope, the study provides an analysis of the focus groups and a linking between this analysis and the Literature Review. Conclusions. The study finishes with some reflections by the researcher on the learnings of the study and recommendations arising from the study. Central place is given to the quality of relationships of those engaged in ministry on behalf of the Catholic Church. An interplay of personal and Church/Congregational factors is proposed in order to provide some qualitative assessment of the effectiveness of such relationships. In order for ministers to take up and use their power in an enriching way for themselves and particularly for those to whom they are called in service, recommendations are made around the need for learning about use of power as part of formation for Church personnel, around encouraging ongoing personal growth in those in Church ministry, around the importance of engaging in processes of healing where people have been hurt by past inappropriate use of power, and around the need to continually critique and challenge existing Church structures where there is injustice through lack of inclusivity.

O presente trabalho teve como propósito pesquisar, analisar e compreender o processo histórico do Colégio São Carlos, criado pela Congregação das Irmãs de São Carlos Borromeo – Scalabrinianas, em 1936, em Caxias do Sul. Pensando nas culturas escolares dessa instituição, busquei construir uma narrativa histórica que contemplou o seu cotidiano: sujeitos, práticas, espaços e tempos vividos no Colégio São Carlos. O estudo baseou-se nos pressupostos teóricos da História Cultural. As fontes utilizadas foram os documentos escritos (relatórios, projetos, orientações didáticas, movimento escolar, etc.) e fotográficos produzidos e arquivados pela instituição, bem como os documentos do Arquivo Histórico Municipal João Spadari Adami. Assim, busquei interpretar de maneira menos homogeneizante o universo da escola, desenvolvendo uma visão mais ampla em relação às práticas escolares através da valorização das ações cotidianas, dos profissionais, de sua trajetória, além de questões de gênero. O texto foi organizado em quatro capítulos: as considerações iniciais com uma breve ênfase de como foi o processo da pesquisa; no capítulo 2, o contexto histórico das décadas de 1930 a 1970, de Caxias do Sul, retratando o papel da mulher na sociedade caxiense, sua educação e a formação da Congregação Scalabriniana. No capítulo 3 analisei de que forma essa congregação se estruturou em Caxias do Sul e suas atividades educacionais com a criação do Colégio São Carlos. Por fim, no capítulo 4, abordei as práticas escolares da instituição em relação aos seus discentes, os rituais e as rotinas. Nas considerações finais, concluo afirmando a importância do papel da mulher e seu processo educativo através da atuação da congregação carlista. Disseminando uma visão de pureza da mulher, as Irmãs preconizaram a educação das moças proporcionando conhecimentos através de vários cursos oferecidos pelo colégio. Atuaram educando essas moças, considerando o que a Igreja almejava como ideal para a mulher. Assim, foi de grande êxito o trabalho do Colégio na educação da mulher caxiense, mas não apenas. Ao narrar a história dessa instituição contribuí para pensar a educação em Caxias do Sul e no Rio Grande do Sul, a escolarização feminina, a contribuição e as interfaces entre escola e Igreja, entre outros aspectos, em perspectiva histórica. / Submitted by Marcelo Teixeira (mvteixeira@ucs.br) on 2014-05-30T13:05:04Z No. of bitstreams: 1 Dissertacao Valéria Alves Paz.pdf: 4079656 bytes, checksum: 648d39447370d9d84313f6454bae13e0 (MD5) / Made available in DSpace on 2014-05-30T13:05:04Z (GMT). No. of bitstreams: 1 Dissertacao Valéria Alves Paz.pdf: 4079656 bytes, checksum: 648d39447370d9d84313f6454bae13e0 (MD5) / This study had the purpose to research, analyze and understand the St. Carlos College‟s historical process, established by the Sisters‟ Congregation of St. Carlos Borromeo - Scalabrinians in 1936 in Caxias do Sul. Thinking in school cultures that institution, sought to construct a historical narrative contemplated his daily life: subjects, practices, spaces and times lived in St. Carlos College. The study was based on theoretical assumptions of Cultural History. The sources used were written documents (reports, projects, teaching guidelines, school movement, etc.). and produced photos and archived by the institution, as well as documents the João Spadari Adami‟s Municipal Historical Archives So, I tried to interpret in a less homogenizing way the school‟s world, developing a larger view regarding school practices through the enhancement of everyday actions, professionals, its history and gender issues. The text was organized into four chapters: the opening remarks with a brief emphasis on how the research process was, in Chapter 2, the historical context of the decades from 1930 to 1970 of Caxias do Sul, portraying the role of women in the Caxias do Sul society, their education and training of the Congregation Scalabrinian. In chapter 3, I analyzed how this congregation was structured in Caxias do Sul and its educational activities with the creation of the St. Carlos College. Finally, in Chapter 4, I discussed the school practices of the institution in relation to their students, rituals and routines. In the final considerations, I conclude by stating the importance of women's role and their educational process through the Carlist congregation‟s agency. Disseminating a vision of women purity, the Sisters have advocated the girls‟ education providing knowledge through many courses that were offered by the college. Acted educating these girls, considering what the Church craved as ideal for women. Then, the College's work educating the Caxias do Sul‟s women was a great work, but not only that. Telling the history of this institution, it was contributed to thinking about education in Caxias do Sul and in the state of Rio Grande do Sul, the female enrollment, contribution and interfaces between school and church, among other things, in historical perspective.

O presente trabalho teve como propósito pesquisar, analisar e compreender o processo histórico do Colégio São Carlos, criado pela Congregação das Irmãs de São Carlos Borromeo – Scalabrinianas, em 1936, em Caxias do Sul. Pensando nas culturas escolares dessa instituição, busquei construir uma narrativa histórica que contemplou o seu cotidiano: sujeitos, práticas, espaços e tempos vividos no Colégio São Carlos. O estudo baseou-se nos pressupostos teóricos da História Cultural. As fontes utilizadas foram os documentos escritos (relatórios, projetos, orientações didáticas, movimento escolar, etc.) e fotográficos produzidos e arquivados pela instituição, bem como os documentos do Arquivo Histórico Municipal João Spadari Adami. Assim, busquei interpretar de maneira menos homogeneizante o universo da escola, desenvolvendo uma visão mais ampla em relação às práticas escolares através da valorização das ações cotidianas, dos profissionais, de sua trajetória, além de questões de gênero. O texto foi organizado em quatro capítulos: as considerações iniciais com uma breve ênfase de como foi o processo da pesquisa; no capítulo 2, o contexto histórico das décadas de 1930 a 1970, de Caxias do Sul, retratando o papel da mulher na sociedade caxiense, sua educação e a formação da Congregação Scalabriniana. No capítulo 3 analisei de que forma essa congregação se estruturou em Caxias do Sul e suas atividades educacionais com a criação do Colégio São Carlos. Por fim, no capítulo 4, abordei as práticas escolares da instituição em relação aos seus discentes, os rituais e as rotinas. Nas considerações finais, concluo afirmando a importância do papel da mulher e seu processo educativo através da atuação da congregação carlista. Disseminando uma visão de pureza da mulher, as Irmãs preconizaram a educação das moças proporcionando conhecimentos através de vários cursos oferecidos pelo colégio. Atuaram educando essas moças, considerando o que a Igreja almejava como ideal para a mulher. Assim, foi de grande êxito o trabalho do Colégio na educação da mulher caxiense, mas não apenas. Ao narrar a história dessa instituição contribuí para pensar a educação em Caxias do Sul e no Rio Grande do Sul, a escolarização feminina, a contribuição e as interfaces entre escola e Igreja, entre outros aspectos, em perspectiva histórica. / This study had the purpose to research, analyze and understand the St. Carlos College‟s historical process, established by the Sisters‟ Congregation of St. Carlos Borromeo - Scalabrinians in 1936 in Caxias do Sul. Thinking in school cultures that institution, sought to construct a historical narrative contemplated his daily life: subjects, practices, spaces and times lived in St. Carlos College. The study was based on theoretical assumptions of Cultural History. The sources used were written documents (reports, projects, teaching guidelines, school movement, etc.). and produced photos and archived by the institution, as well as documents the João Spadari Adami‟s Municipal Historical Archives So, I tried to interpret in a less homogenizing way the school‟s world, developing a larger view regarding school practices through the enhancement of everyday actions, professionals, its history and gender issues. The text was organized into four chapters: the opening remarks with a brief emphasis on how the research process was, in Chapter 2, the historical context of the decades from 1930 to 1970 of Caxias do Sul, portraying the role of women in the Caxias do Sul society, their education and training of the Congregation Scalabrinian. In chapter 3, I analyzed how this congregation was structured in Caxias do Sul and its educational activities with the creation of the St. Carlos College. Finally, in Chapter 4, I discussed the school practices of the institution in relation to their students, rituals and routines. In the final considerations, I conclude by stating the importance of women's role and their educational process through the Carlist congregation‟s agency. Disseminating a vision of women purity, the Sisters have advocated the girls‟ education providing knowledge through many courses that were offered by the college. Acted educating these girls, considering what the Church craved as ideal for women. Then, the College's work educating the Caxias do Sul‟s women was a great work, but not only that. Telling the history of this institution, it was contributed to thinking about education in Caxias do Sul and in the state of Rio Grande do Sul, the female enrollment, contribution and interfaces between school and church, among other things, in historical perspective.

Le paysage religieux québécois a connu depuis les années 1960 des transformations profondes, que l’on associe classiquement au processus de sécularisation de la province et à la diversification des régions d’origine de son immigration. Le passage d’une immigration surtout européenne, et donc principalement chrétienne ou juive, à une immigration issue d’autres régions de monde participa à l’émergence d’une nouvelle diversité religieuse au Québec. Ce mémoire se propose d’explorer le cas d’une des religions qui fut introduite suite à l’accueil de réfugiés vietnamiens entre les années 1970 et 1990, le caodaïsme. Bien que très faiblement représentés à Montréal et au Québec comparativement aux Vietnamiens bouddhistes et catholiques, les caodaïstes ont rapidement formé leur propre congrégation, celle-ci ayant été un lieu de soutien pour les nouveaux arrivants vietnamiens. Basées sur un terrain mené en 2014 et en 2015 auprès du Temple Caodaïque de Montréal, les analyses proposées dans ce mémoire mettent en lumière le rôle particulier qu’a pu jouer cette congrégation religieuse auprès de ses membres dans leur insertion à la société québécoise, tout en soulignant l’évolution qu’a connue le rôle de ce lieu de culte après trois décennies d’existence et le déclin de l’immigration vietnamienne au Québec. Par ailleurs, nous analysons les différentes adaptations qu’a connue la pratique, collective comme individuelle, du caodaïsme au Québec en mettant en exergue l’importance de l’influence du contexte sécularisé et de la condition minoritaire. Nous montrons finalement la manière dont les adeptes de cette congrégation cherchent à mettre leur doctrine en cohérence avec la société québécoise. / The religious landscape in Quebec has undergone profound changes since the 1960s. These transformations are typically associated with the process of secularization of the province and the diversification of the origins of its immigrants. The transition from a mainly European immigration, and therefore mainly Christian or Jewish, to an immigration from other regions of the world, contributed to the formation of a newly established religious diversity in Quebec. This master’s thesis explores the case of Caodaism a religion that was first introduced by Vietnamese refugees between the 1970s and 1990s. Although Caodaists were few in numbers in Montreal and Quebec compared to Vietnamese Buddhists and Catholics, they quickly formed their own congregation, which became a site where new Vietnamese immigrants could seek support. Based on fieldwork conducted in 2014 and 2015 with the Temple Caodaïque de Montréal, I examine the role that this religious congregation played in the integration of its members into Quebec society, while demonstrating the transformation of the role ascribed to the Caodaist place of worship through the last three decades of existence and the decline of Vietnamese immigration in Quebec. Furthermore, I analyze how the collective and individual practice of Caodaism in Quebec has adapted though time, emphasising the importance of the influence of the secularized context and the religion’s minority status. I finally show how the members of this congregation strive to make their religious doctrine consistent with Quebec society.