Thesis (Ph. D.)--University of California, San Diego, 2000. / Vita. Includes bibliographical references (leaves 453-490).

Made available in DSpace on 2016-07-27T13:49:36Z (GMT). No. of bitstreams: 1 Carmen da Silva Martins.pdf: 591578 bytes, checksum: 01d2b865a549c4f22078bb03e0c6bcdb (MD5) Previous issue date: 2002-03-25 / Capitalism, nowadays, promotes a global world and a homogenized culture to obtain more profit. It changes the conditions of thousand people lifes and works to reach its objectives. Such process is also happening in Goiânia, what can be noticed by the increase of unemployment, while some commercial and industrial jobs get extinct. So, the recent unemployed person finds himself / herself in a world without structure and he / she cannot find answers in the tradicional sence producer instituions. Some of these recent unemployed people are the group of the researched open marketing workers . When they search explanations for the shaking of their financial and faith situations, they discover, in the symbolic wealth market , religions that promess them solutions. They do not transit uncomfortably, they become walkers among these systems. They make their choices, in a subjective and individualized way, for a model that fits in his interests. Even though there are few exceptions, they question the sense system , but not their faith in God. They still fear Him, keeping with them the historical sense strengh the open marketing workers need so much, even in the day-by-day precariousness. / O capitalismo promove, hoje, um mundo global e uma cultura homogeneizada para obter mais lucro. Para tanto, transforma as condições de vida e de trabalho de milhares de pessoas. Tal processo também acontece em Goiânia, observável pelo crescimento do desemprego, na medida em que são fechados postos de trabalho no comércio e na indústria. O dispensado vê-se, então, às voltas com um mundo desestruturado e não encontra respostas explicativas nas instituições tradicionais produtoras de sentido. Um segmento desses dispensados compõe o grupo de feirantes ora pesquisados. Estes ao buscar explicações para suas situações financeiras e de fé abalada, encontra no mercado de bens simbólicos religiões que lhe prometem soluções. Transitam sem constrangimento, tornam-se andarilhos entre esses sistemas. Fazem sua escolha, de forma subjetiva e individualizada, por um modelo que se encaixe em seus interesses. Com raras exceções, o que põem em cheque são os sistemas de sentido, não a sua fé em Deus. Mesmo na precariedade do dia a dia, o temor a Deus permanece, mantendo consigo a histórica força de sentido que o feirante tanto necessita.

The importance of the thesis derived from the perspective offered: issues concerning immigration and integration often have been dealt with approaches which stress the conflictuality between faiths and cultures, or unload on the immigrant, meant as individual, the burden of a failed or successful "integration". ​In countries such as France, where concepts such as integration and assimilation continue to engage in the public debate even though they are dealing with the third and fourth generation of immigrants, the fallacy of these approaches is relevantly shared among scholars. Hence, my choice to highlight the negative inputs entered by the State/society, and perceived as threat and discrimination by the French with Arab origins, is justified by the need for a different approach. In fact, among the final results of the thesis, appears the trend (more or less extended among the young "Beurs") of re-establishing their identity on ethnicity and religion rather than their French nationality, since not always perceived by peers and institutions/authorities as pure French.

Hadriaan Beverland (1650-1716) was banished from Holland in 1679. Why did this humanist scholar get into so much trouble in the most tolerant part of Europe in the seventeenth century? In an attempt to answer this question, this thesis places Beverland's writings on sex, sin, Scripture, and scholarship in their historical context for the first time. Beverland argued that lust was the original sin and highlighted the importance of sex in human nature, ancient history, and his own society. His works were characterized by his erudite Latin, satirical style, and disregard for traditional genres and hierarchies in early modern scholarship. Dutch theologians disliked his theology and exegesis, and hated his use of erudition to mock their learning, morality, and authority. Beverland's humanist colleagues did not support his studies either, because they believed that drawing attention to the sexual side of the classics threatened the basis of the humanist enterprise. When theologians asked for his arrest and humanist professors left him to his fate, Dutch magistrates were happy to convict Beverland because he had insolently accused the political and economic, as well as the religious and intellectual elite of the Dutch Republic, of hypocrisy. By restricting sex to marriage, in compliance with Reformed doctrine, secular authorities upheld a sexual morality that was unattainable, Beverland argued. He proposed honest discussion of the problem of sex and suggested that greater sexual liberty for the male elite might be the solution. Beverland's crime was to expose the gap between principle and practice in sexual relations in Dutch society, highlighting the hypocrisy of a deeply conflicted elite at a precarious time. His intervention came at the moment when the uneasy balance struck between Reformed orthodoxy, humanist scholarship, economic prosperity, and patrician politics, which had characterized the Golden Age of the Dutch Republic, was disintegrating, with unsettling consequences for all concerned. Placing Beverland's fate in this context of change provides a fresh perspective on the intellectual environment of the Republic in the last decades of the seventeenth century.