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Made available in DSpace on 2016-04-04T18:22:09Z (GMT). No. of bitstreams: 1 Jessica de Almeida Polito.pdf: 4525548 bytes, checksum: ba3c67e377a1dd12d01f77b58db1689d (MD5) Previous issue date: 2013-12-16 / This paper makes a historical analysis about the formation and restructuring process of the eastern S?o Paulo State, from 17th to the 19th century, by the identification of some networks urban and social that were established because of the economic, political, administrative and technological relevant issues for that period. In this regard, we analyzed only the first two formed and founded nucleus on this region: Mogi Gua?u and Mogi Mirim , which were official connections for this network, frontier and contact zone between S?o Paulo s civilized territory the one known, mapped and where the catholic church made itself present and the sert?o (backcountry) - the territory far away from the sea or a little known area. We will show how the Mogis Binomial worked as a propellant epicenter of urbanity for the sert?o (backcountry) through the urban network that had gradually been forming and becoming larger and complex. The careful analysis to the official documents aiming to, through them, clarify the regional context of land and social disputes, ranking and land control, as well as the and sugarcane plantation impacts on the urban imaginary formation and the influences of each one of these items on the Mogis Urban Network. Therefore, this paper attempted to highlight the dialectical relation between the territory and urban layout, as well as alert for the fact that in the Colonial Brazil, there were also moments in which the control, supervision and land ranking weren t made only by the Catholic Church, sometimes it was possible for the Government and the Church to be responsible for the domain and ranking of these lands. Over collected data, we also relativized the information accounted by Foreign Travelers during the 19th century. We sought to demonstrate that a lot of Brazilian emblematic moments reflected in the Eastern S?o Paulo State, contrasting to the travelers view that the sert?o (backcountry) was an uninformed, unknown, lacking information area, and inhabited by rude and ignorant people . / Este trabalho faz uma an?lise hist?rica sobre o processo de forma??o e reestrutura??o do leste paulista, entre os s?culos XVII e XIX, a partir da identifica??o de algumas das redes urbanas e sociais que se estabeleceram em fun??o das quest?es econ?micas, pol?ticas, administrativas e tecnol?gicas pertinentes ao per?odo. Nesse sentido, detemonos ? an?lise dos dois primeiros n?cleos formados e fundados nessa regi?o: Mogi Gua?u e Mogi Mirim, os quais atuaram como conex?es oficializadas dessa rede, al?m de fronteira e zona de contato entre o territ?rio civilizado paulista aquele j? conhecido, mapeado e onde a Igreja se fazia presente e o sert?o a por??o de terra apartada do mar e pouco conhecida. Buscamos mostrar como o bin?mio das Mogis atuou como um epicentro propulsor de urbanidade para o referido sert?o atrav?s de tal rede urbana que se formou e se tornou gradativamente mais ampla e complexa. A an?lise atenta para as fontes documentais oficiais buscando, atrav?s delas, esclarecer o contexto regional de disputas territoriais e sociais, hierarquiza??o e fiscaliza??o do territ?rio, bem como os impactos da minera??o e da lavoura de cana de a??car na constru??o do imagin?rio urbano e as influ?ncias de cada um desses temas no pr?prio tecido urbano das Mogis. Dessa forma, esta pesquisa buscou ressaltar a rela??o dial?tica existente entre territ?rio e tecido urbano, bem como atentar para o fato de que no Brasil Colonial tamb?m houve momentos em que o controle, fiscaliza??o e hierarquiza??o do territ?rio n?o se deram unicamente em fun??o da atua??o da Igreja Cat?lica, sendo poss?vel Governo e Igreja correr paralelamente pelo dom?nio e hierarquiza??o dessas terras. Frente aos dados levantados, relativizamos tamb?m as informa??es contidas nos relatos elaborados pelos viajantes estrangeiros do s?culo XIX. Procuramos demonstrar que no leste paulista ocorreu os reflexos de v?rios momentos emblem?ticos para o Brasil e S?o Paulo, contrapondo-se ? vis?o desses viajantes de que o sert?o era uma ?rea desinformada, desconhecida, carente de informa??es e habitada por pessoas brutas e ignorantes .

Depuis sa fréquentation par les premiers curistes étrangers en 1820 jusqu’à l’édification du pont de Saint-Nazaire et de la Route Bleue en 1975, le paysage de la Côte de Jade a connu de profondes mutations. Terre inculte et délaissée à la fin du XVIIIe siècle, cette partie du littoral atlantique devient, dès les premières années du XIXe siècle, la destination privilégiée de baigneurs étrangers attirés par les bienfaits des eaux ferrugineuses et des bains de mer. Le charme pittoresque de ce paysage caractérisé par l’alternance de côtes escarpées et de longues étendues de sable fin sous un couvert de pins maritimes invite à l’évasion et au dépaysement. D’abord réservées à l’exigence d’une clientèle aristocratique et bourgeoise, les stations deviennent au milieu du XXe siècle le rendez-vous d’un tourisme de masse et la silhouette de la côte est profondément modifiée. Ces villes de bord de mer sont le reflet des grandes mutations de la société et répondent à des contraintes fonctionnelles, morphologiques et idéologiques liées à leur implantation géographique et à leur époque. L’habitat balnéaire, représentatif des goûts de son propriétaire et de l’enthousiasme croissant des maîtres d’œuvre pour cette nouvelle architecture saisonnière, consacrée au repos et aux loisirs, est conditionné par la présence de la mer puis du soleil. Malgré la diffusion de modèles de construction dans les catalogues d’architecture, la liberté d’interprétation de ces programmes crée une importante diversité stylistique, spécifique à l’architecture balnéaire. / Between the time that it was first frequented by foreign visitors taking the waters for their health in 1820 and the building of Saint Nazaire’s bridge and the Blue Road in 1975, the landscape of the Jade Coast has undergone significant changes. On virgin coastline that had been left undeveloped at the end of the 18th century, this part of the Atlantic coast became a favourite destination for foreign bathers in the early years of the 19th century, attracted by the benefits of chalybeate spring waters and the chance to bathe in the sea. The picturesque charm of this varied landscape, with its steep coast mixed with long sandy beaches and pine trees, was an invitation to enjoy an escape and a change of scenery. Having been initially devoted to the demands of an aristocratic and middle class clientele, seaside resorts became, in the middle of the twentieth century, the meeting place for large numbers of tourists and consequently the form of the coastline has been modified substantially. These seaside resorts reflect the profound changes to our society, and as well as being constrained by function, morphology and ideology, they are responses to their geographical location and to their date. Seaside housing reflects the taste of owners and a growing enthusiasm among developers for this new seasonal architecture dedicated to relaxation and leisure, architecture conditioned by the presence of the sea and the sun. Despite the spread of building models through architectural catalogues, the variety of interpretation of these models creates a broad stylistic diversity, which is specific to seaside resort architecture.

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Thesis (MA (English Studies))--University of Stellenbosch, 2009. / ENGLISH ABSTRACT: Texts by women travellers describing their journeys date back almost as far as those produced by their male counterparts, yet women’s travel writing has only become an area of academic interest during the past ten to fifteen years. Previously, women’s travel writing was mostly read for its entertainment value rather than its academic merit and – as Sara Mills notes in her Discourses of Difference – appeared almost exclusively in the form of coffee table books or biographies offering romanticized accounts of heroic, eccentric women who undertook epic journeys to Africa (4). The growing interest in women’s travel writing as part of colonial discourse coincides with the emergence of gender studies and related subjects. The emergence of these areas of academic enquiry can be attributed to the systematic dismantling of the patriarchal structures, which previously dominated social and academic domains. The aim of this study is to examine European women’s travel writing as a subversive discourse which, while sharing some characteristics with traditional male-produced travel texts from the colonial era, was informed by the discursive constraints of femininity. These texts thus differ from male-produced texts in the sense that, because of the different discursive constraints informing women’s travel writing, they offer commentary on aspects of Africa and its peoples which men had omitted in their travel accounts. Three specific texts by British women who recorded their travels in Africa form the basis of the discussion in this dissertation: the travel writing of Lady Anne Barnard (South African Cape Colony, 1797 – 1801), Mary Kingsley (West Africa: Gabon and the Congo, 1896 – 1900) and Barbara Greene (Liberia, 1935). Since, as Mills argues, “feminist textual theory has restricted itself to the analysis of literary texts and has been concerned with analysis of the text itself” (12), which limits the extent to which one can provide interesting, discerning, and relevant comment on women’s writing, the readings of these texts are not limited to feminist theory of women’s travel writing. Social expectations until as recently as the early twentieth century located women firmly in the domestic sphere. It was almost unthinkable for women to undertake travels other than the traditional Grand Tour. To attempt to venture into the predominantly male territory of travel writing was to expose oneself to harsh criticism and to risk being labelled as eccentric and unfeminine. Thus women had to find a way of making both their travels and writing seem acceptable by social standards, while still presenting as true as possible a picture of Africa in their writing. These constraints of the discourse of femininity on their texts necessarily make women’s writing seem concerned almost exclusively with matters of feminine interest. Mills attributes this to women travel writers’ “problematic status, caught between the conflicting demands of the discourse of femininity and that of imperialism.” (Mills, Discourses of Difference 22) / AFRIKAANSE OPSOMMING: Reisbeskrywings deur vroue dateer byna so ver terug as dié wat deur mans geskryf is. Tog het vroue se reisbeskrywings eers in die afgelope tien tot vyftien jaar akademiese belangstelling begin ontlok. Voorheen is vroue se reisbeskrywings meestal vir vermaak eerder as akademiese meriete gelees, en – soos Sara Mills in haar Discourses of Difference opmerk – het dit byna uitsluitlik verskyn as koffietafelboeke of verromantiseerde biografieë van heldhaftige, sonderlinge vroue wat epiese reise na Afrika onderneem het (4). Die toenemende belangstelling in vroue se reisbeskrywings as deel van koloniale diskoers val saam met die verskyning van gender-studies en verwante vakgebiede. Die ontstaan van hierdie akademiese vakgebiede kan toegeskryf word aan die stelselmatige aftakeling van die paternalistiese strukture wat sosiale en akademiese arenas voorheen oorheers het. Die doel van hierdie studie is om Europese vroue se reisbeskrywings te ondersoek as ‘n ondermynende diskoers wat, hoewel dit sekere eienskappe van tradisionele reisbeskrywings deur manlike skrywers uit die koloniale tydperk toon, gegrond is in die beperkende diskoers van vroulikheid. Hierdie tekste verskil dus van tekste deur manlike skrywers in die opsig dat dit, as gevolg van die verskillende diskoersbeperkinge waarin dit gegrond is, kommentaar lewer op aspekte van Afrika en sy bevolking wat mans in hul reisbeskrywings uitgelaat het. Drie spesifieke tekste deur Britse vroue wat hul reise beskryf het vorm die grondslag van hierdie verhandeling; dit is die reisbeskrywings van Lady Anne Barnard (Suid-Afrikaanse Kaapkolonie, 1797 – 1801), Mary Kingsley (Wes- Afrika: Gaboen en die Kongo, 1896 – 1900) en Barbara Greene (Liberië, 1935). Mills voer aan: “Feminist textual theory has restricted itself to the analysis of literary texts and has been concerned with analysis of the text itself” (12). Dít beperk die mate waartoe interessante, skerpsinnige en toepaslike kommentaar oor vroue se reisbeskrywings gelewer kan word; dus is die interpretasie van hierdie tekste nie beperk tot feministiese teorie met betrekking tot vrouereisbeskrywings nie. Tot so onlangs as die vroeë twintigste eeu het die samelewing se verwagtinge vroue streng tot die huishoudelike sfeer beperk. Afgesien van die tradisionele Grand Tour was dit bykans ondenkbaar vir vroue om te reis. As ‘n vrou inbreuk sou probeer maak op die tradisioneel manlike gebied van die skryfkuns sou sy haarself blootstel aan skerp kritiek en onwenslike etikettering as eksentriek en onvroulik. Dus moes vroue ‘n manier vind om sowel hul reise as hul skryfwerk sosiaal aanvaarbaar te maak en terselfdertyd so ‘n egte beeld as moontlik van Afrika te skets in hul skryfwerk. Die beperkinge wat die diskoers van vroulikheid op hul tekste plaas, lei noodwendig daartoe dat vroue se skryfwerk as byna geheel en al beperk tot sake van vroulike belang voorkom. Mills skryf dít toe aan vroue-reisbeskrywers se “problematic status, caught between the conflicting demands of the discourse of femininity and that of imperialism.” (Mills, Discourses of Difference 22)

Orientador: Carlos Eduardo Ornelas Berriel / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem / Made available in DSpace on 2018-08-19T07:31:43Z (GMT). No. of bitstreams: 1 Rocha_HelioRodriguesda_D.pdf: 7011624 bytes, checksum: e1b3ce37e5505507da0c065d73ba360d (MD5) Previous issue date: 2011 / Resumo: Estudar as representações da Amazônia brasileira e elaborar a tradução de The Sea and Jungle, de Henry Major Tomlinson, são os objetivos centrais desta tese de doutorado. O autor do referido relato de viagem é um jornalista britânico que, no final de dezembro de 1909, dispensado de seus ofícios no Morning Leader, embarcou no navio S. S. England, em Swansea, País de Gales e, depois de cruzar o oceano Atlântico, aportou em Belém do Pará, Brasil; dali seguiu, via rios Pará, Amazonas e Madeira, para Porto Velho, atual capital do Estado de Rondônia, ponto inicial da Estrada de Ferro MadeiraMamoré. O navio levava suprimentos e maquinaria para a referida ferrovia. É justamente ao longo de parte de seu traçado, na extensão entre Porto Velho e a cachoeira denominada Caldeirão do Inferno, que esse peregrino londrino empreende uma excursão tendo como guia o texano Marion Hill, com quem se encontrou ao chegar àquele porto, em plena selva. O Mar e a Selva estabelece fios tessitivos com Odisséia de Homero, e se compõe, portanto, tanto de histórias de marinheiros e de aventuras do herói, quanto de descrições do mundo real e de um mundo mítico e fictício que contribuem na constituição do sujeito. Em se tratando de um discurso de um viajanteperegrino adoto, então, certos paradigmas: a noção de discurso e "artes da existência" cunhadas por Michel Foucault; a primeira em A arqueologia do Saber e A ordem do discurso e, a segunda, em A história da sexualidade: o uso dos prazeres; adoto, também, alguns conceitos advindos dos Estudos PósColonialistas, Utópicos, Crítica Literária, Filosofia e Estética. O Mar e a Selva reflete e refrata uma determinada realidade social de dois mundos, o do viajante e o do viajado, ou seja, do nativo e, a partir dessa "dança de espelhos", investigo em que medida o narrador critica sua sociedade pelos olhares que lança a outras comunidades amazônicas. Verifico também como ele reconstroi a si mesmo a partir da convocação de antigos viajantes (Hakluyt, Humbolt, Wallace, Bates), de correntes filosóficas (Pirronismo e Gymnosofismo), de escritores como Thoreau, Emerson, Drake, Spruce, Pikes, Raleigh, Burney, Defoe; de personagens bíblicos (Moisés, Jonas, Josué), de lendas e mitos gregos e romanos, etc. ao palco de sua composição literária e, conjuntamente, do "si mesmo". O eixo argumentativo desta tese é que este relato se apresenta, em primeiro lugar, como uma crítica políticomoral à Inglaterra e ao Brasil e serve como um exercício de elevação dos pensamentos rumo ao Sublime, "a alma do corpo retórico", diz Weiskel via Longino. Em segundo, as representações da Amazônia a configuram ora como o Campos Elísios, ora como o Tártaro. Assim, alto e baixo, vastidão e infinitude, luzes e trevas, vilania e nobreza, paraíso e inferno, feiúra e beleza, ordem e desordem, vida e morte se entrelaçam no percurso do viajante ideal. Portanto, ele vai além da escrita do que ele vê, e faz com que o leitor também veja / Abstract: To study the representations of Brazilian Amazon and to translate Henry Major Tomlinson's The Sea and the Jungle are the main purposes of this thesis. The book was written by a British journalist who in the month of December 1909, released from his work at Morning Leader and boarded S. S. England in a coal port in Swansea, Wales. After crossing Atlantic ocean, the author arrived in Para, Brazil, and from there, he steamed up the Amazon and Madeira Rivers to Porto Velho the current capital of Rondonia State that was then the initial point of MadeiraMamore Railway. The steamership carried coal and machinery to the railway. It is exactly alongside of its track, between Porto Velho and Hell's Cauldron Falls extension that the londoner peregrin undertakes his journal with Marion Hill, his Texan guide whom he met when he arrived at that port in the Jungle. The Sea and the Jungle stablishes relation of intertextuality to Homer's Odissey and it contains sailor's stories and hero's adventures and descriptions of true and mythical world that contribute to the subject's construction. As the book explores travelers and peregrin's discourses, we follow some paradigms: Michel Foucault's notion of discourse and "arts of existence"; the first is in his books A arqueologia do saber and A ordem do discurso; the second is in História da sexualidade: o uso dos prazeres. We follow too some notions derived from PostColonial and Utopian Studies, Literary Criticism, as well as Phylosophy and Asthetics. The Sea and the Jungle reflects and refracts determined social reality of two worlds, traveler's and travelee's, that is the object of the traveler's writing. Throughout this "dancing of mirrors" we investigate to what dimension the narrator criticizes his society from some glances that he projects on others communities. Moreover, we ask how the narrator builds up himself by using references to old travelers, (Hakluyt, Humbolt, Pikes, Wallace, Bates, etc.), some philosofic streaming (Pyrronism e Gymnosofism), to writers such as H. D. Thoreau, R. W. Emerson, F. Drake, D. Spruce; biblical characters as (Moses, Jons, Josuah), to some legends and Greek and Roman myths which he brings to the stage of his literary composition. The argumentative pivot of this thesis is that this travel writing presents itself first as a political and moral criticism to England and Brazil. Second, as an exercise of high thoughts towards the Sublime, "the soul of rethoric body", according to Weiskel when quoting Longino. The representations of the Amazon are configured now as Elysium sometimes as Hell. So, height and lowness, vastness and infinity, light and darkness, villainy and nobility, heaven and hell, ugliness and beauty, order and disorder, life and death are interlaced in the ideal traveller's enterprise. Therefore the author goes beyond writing about the seen, he also makes the reader see / Doutorado / Historia e Historiografia Literaria / Doutor em Teoria e História Literária

In 1840, apostle missionaries for the Church of Jesus Christ of Latter-day Saints compiled, printed, and began distributing a hymnbook that eventually would become the basis for all subsequent LDS hymnbooks published in English in the nineteenth and twentieth centuries. This thesis, as a contribution to the literature of communication, book history, and hymnology, as well as the intellectual and cultural history of the early years of the LDS Church, focuses on analyzing the poetry of the 1840 Mormon Manchester hymnbook. Using qualitative root-metaphor analysis, the author identified and analyzed expressions, supporting an emergent journey root-metaphor. He then divided the expressions into eight categories, each describing important and distinct aspects of the Journey. These categories include the following: 1) the travelers, 2) the activities on the journey, 3) the way, 4) the destination, 5) the guide, 6) the invitation to come, 7) the motivations, and 8) the lost wanderers. This thesis is based on the assumption that cultures and religions can be understood through the stories they tell. The story of the journey as told through the poetry of the 1840 Manchester hymnbook illuminates one aspect of the religious experience of early members of the Church of Jesus Christ of Latter-day Saints. Taken together, the eight aspects of the journey root-metaphor identified in this thesis tell a story about LDS members as travelers on a journey home, who walk on a straight and narrow path, away from a dark and fallen world, through snares, darkness, and other dangers, toward a glorious destination where rest, joy, and other rewards await them. Ultimately the travelers must rise above this world and follow Christ to a place where they may live with God to serve and praise him ever more.

Made available in DSpace on 2016-04-27T19:31:26Z (GMT). No. of bitstreams: 1 HIS - Alan Modesto Dias.pdf: 568014 bytes, checksum: 6b0b4be22b55c1167f97086d98b926b4 (MD5) Previous issue date: 2006-10-06 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The dissertation analyzes the daily routine of poor and free men conductors, small grocers, leprous, women and hillbillies described by the Portuguese writer Augusto Emílio Zaluar, in his written literary work Peregrinação pela Província de São Paulo, 1860 1861. (Peregrination through the Province of São Paulo). His documentary scope is based on trip accounts from the 19th century, work manuscripts and letters from the Agricultural Congress of Rio de Janeiro in 1878. The dissertation is divided into 3 chapters as following. The first chapter goes over the universe of particularities that establish the process of repeated visits of the Portuguese America, the intentions of foreign travelers from the 19th century, as well as their assessment prospect before the values and customs of poor and free men. The second chapter goes over the peculiarities of the roads between small cities from countryside and conductors and small grocer s daily routine. The third chapter goes over the urban scenery and the daily routine of leprous, women and hillbillies / A dissertação analisa a vida cotidiana dos homens pobres e livres condutores, vendeiros, leprosos, mulheres e caipiras descritos pelo português Augusto Emílio Zaluar, em sua obra Peregrinação pela Província de São Paulo, 1860 1861. Seu escopo documental é fundamentado em relatos de viagem do século XIX, ofícios manuscritos e cartas do Congresso Agrícola do Rio de Janeiro de 1878. A dissertação está dividida em três capítulos. No primeiro analisa o universo de especificidades que determinaram o processo de revisitação da América Portuguesa, a intencionalidade dos viajantes de origem estrangeira no século XIX, assim como a sua perspectiva avaliativa diante dos valores e costumes dos homens pobres e livres. No segundo, aborda as particularidades dos caminhos terrestres entre as cidades do interior e a vida cotidiana de condutores e vendeiros. No terceiro, analisa o cenário urbano e a cotidianidade de leprosos, mulheres e caipiras

Made available in DSpace on 2016-04-27T19:31:30Z (GMT). No. of bitstreams: 1 HIS - Rodolfo J Hessel.pdf: 20828599 bytes, checksum: 6934781ae98f359a38beedd3868d1b01 (MD5) Previous issue date: 2006-11-10 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The dissertation has as main proposal, to analyze as the iconography monçoeira was adapted by a political elite and learned inhabitant from São Paulo, a project idealize begun with the objective of executing São Paulo as the largest responsible for the formation of the Brazilian nation, creating for that the idealize pioneer in the end of the century XIX and beginning of the XX. The Monções interfere in that project, because they appear as one of the ideological supports for it implementation, mainly, for being a fluvial road that it was derived of a road used by the pioneers in the century XVIII, until becoming a commercial route that linked Porto Feliz to the gold mines of Cuiabá in a long and difficult trip. The largest implementation of that whole construction iconographic was it then director of the Museum From São Paulo Afonso de Taunay, that was used of a great visual apparatus as pedagogic instrument before the population, his writing and his contusing rhetoric served as support in that process, it was during his administration that several pictures were ordered and formed a room dedicated to the Monções. The image, of this sorts things out, it comes as source of inclusion multidiscipline that dialogues, above all, with a produced textual narrative. This way, it intends to interpret and to analyze the use of the images of the Monções, for an elite from São Paulo, with the support of the public patronage for the construction of a speech nationalism and ideologic. The research emphasizes the importance of a historical moment and it relationship with the history from São Paulo and the national, identifying the point of prominence of that expansionist movement and its connection with an elitist process, that it aimed at to put São Paulo instead of prominence before the remaining of the country / A dissertação tem como proposta principal, analisar como a iconografia monçoeira foi apropriada por uma elite política e letrada paulista, um projeto idealizador encetado com o objetivo de efetivar São Paulo como o maior responsável pela formação da nação brasileira, criando para isso o ideário bandeirante no final do século XIX e início do XX. As Monções inserem-se nesse projeto, pois surgem como um dos suportes ideológicos para sua implementação, principalmente, por ser um caminho fluvial que derivou-se de um caminho utilizado pelos bandeirantes no século XVIII, até se tornar uma rota comercial que ligava Porto Feliz às minas de ouro de Cuiabá em uma longa e difícil viagem. O maior implementador de toda essa construção iconográfica foi o então diretor do Museu Paulista Afonso de Taunay, que utilizou-se de um grande aparato visual como instrumento pedagógico perante a população, sua escrita e sua retórica contundente serviram de apoio nesse processo, foi durante sua gestão que diversos quadros foram encomendados e formada uma sala dedicada às Monções. A imagem, desta maneira, se apresenta como fonte de abrangência multidisciplinar que dialoga, sobretudo, com uma narrativa textual produzida. Deste modo, pretende-se interpretar e analisar a utilização das imagens das Monções, por uma elite paulista, com o apoio do mecenato público para a construção de um discurso ufanista e ideológico. A pesquisa ressalta a importância de um momento histórico e sua relação com a história paulista e a nacional, identificando o papel de destaque desse movimento expansionista e sua ligação com um processo elitista, que objetivava colocar São Paulo em lugar de destaque perante o restante do país

Text in Afrikaans with abstracts in Afrikaans, English and isiZulu / Hierdie studie van Afrikaanse tekste oor die Kongo (DRK) strek vanaf 1912 - toe DF Malan die eerste wit Afrikaner geword het wat ‘n reisbeskrywing oor sy besoek aan die Kongo gepubliseer het (Naar Congoland, 1913) - tot 2012 . Die navorsingsverslag ondersoek beeldvorming rondom die Kongo/(Midde-)Afrika in die korpus tekste wat opgespoor is, binne die breë teoretiese raamwerk van koloniale/postkoloniale studies, met toespitsing op “Africanism” en “Whiteness studies”. Daar is bevind dat beeldvorming in verband met die Kongo rondom twee hooftrope geskied: die Kongo as Conradiaanse “heart of darkness”, waar barbaarsheid in al sy geledinge hoogty vier; en die Kongo as “Eldorado” – die land wat as 15de-eeuse Afrika-koninkryk beskik het oor ‘n ontwikkelde beskawing en ongekende rykdom - lank voordat dit “ontdek” is deur Portugese seevaarders. Hierdie hooftrope en hul uitlopers funksioneer as ‘n kontinuum eerder as volstrekte teenoorgesteldes in die meeste Afrikaanse tekste oor die Kongo. Tekste van die koloniale era (tot die 1960’s in die Kongo) sluit aan by Eurosentriese diskoerse waarin die imperiale/koloniale tydgees weerspieël word, en tipies manifesteer in binêre opposisies (byvoorbeeld primitiwiteit versus beskawing) en trope soos “imperial eyes” (wit toeëiening van die koloniale ruimte). Malan se ideaal van ‘n Dietse invloedsfeer gebaseer op die taalverwantskap tussen Hollands/Afrikaans in Suid-Afrika, en Vlaams in die destydse Belgiese Kongo, herinner aan die ekspansionistiese ywer waarmee die Kaap-tot-Kaïro-droom van Britse imperialiste nagejaag is, maar blyk nouer verwant te wees aan die Afrikanernasionalistiese klem op die “taal as volk”. In postkoloniale tekste word die siening van die wit Afrikaner as ‘n nasaat van die geïdealiseerde Voortrekkers/Dorslandtrekkers toenemend gerelativeer deur tekste waarin die wit Afrikaner herverbeel word as “wit sangoma” of “Witboy in Afrika”; en wit vrese en vergrype word op skerp satiriese wyse aan die kaak gestel as die wrange erflating van die aartskolonialis, “Pappa in Afrika”. Die koloniale projek word in Equatoria as mislukking uitgebeeld, terwyl Horrelpoot ʼn distopiese verbastering van Afrikanerskap en Afrikaans in (Suid-)Afrika poneer. Witheid mag uiteindelik in Afrika uitgewis en vervang word met egte skakerings van aardsheid, of herdefinieer word in ʼn niehegemoniese verband (The Poisonwood Bible). Slegs die tyd sal leer. / This study of Afrikaans literary texts on the Congo (DRC) covers 100 years: 1912 – 2012. In 1912 DF Malan became the first white Afrikaner to travel to the Congo and publish a travelogue based on his travels (Naar Congoland, 1913). This thesis investigates the representation of the Congo/Central) Africa in the corpus of texts discovered, within the broad theoretical framework of colonial/postcolonial studies, and the paradigms of “Africanism” and “Whiteness Studies”. The Congo has been represented in terms of two main tropes: the Congo as the Conradian “heart of darkness”, the seat of utter savagery; and the Congo as “Eldorado” – the African kingdom that presided over a well-developed civilisation and untold wealth long before it was “discovered” by Portuguese explorers in the fifteenth century. These main tropes and their sub-tropes function in most Afrikaans texts on the Congo as a continuum and not in absolute contrast. Literary texts of the colonial era (up to the 1960’s) are characterised by Eurocentric discourses in which the imperial/colonial Zeitgeist typically manifests in binary oppositions (primitivism versus civilisation), and tropes like “imperial eyes” (white appropriation of colonial space). Malan’s dream of a Dutch sphere of influence - based on the affinity of Dutch/Flemish in the Congo with Dutch/Afrikaans in South Africa – and extending from Cape Town to the erstwhile Belgian Congo, is reminiscent of the expansionist fervour characterising the imperialist Cape-to-Cairo idea, but is based on the close link between language and nationhood in Afrikaner nationalism. In postcolonial texts the view of the white Afrikaner as ‘n descendant of the idealised Voortrekkers/Angolan trekkers is increasingly deconstructed by re-imagining the Afrikaner as a “white sangoma” or “whiteboy in Africa”, while white fright and guilt are revealed - in a sharply satirical fashion – as the bitter legacy of the white arch-colonialist “Pappa in Afrika”. The colonial project is portrayed as a disaster in Equatoria, while Horrelpoot poses a dystopic vision of the degeneration of Afrikanerdom and Afrikaans in (South) Africa. Whiteness may eventually be erased and replaced by authentic, earthy African colours, or be redefined within a non-hegemonic context (The Poisonwood Bible). Time alone will tell. / Lolu cwaningo olumayelana nemibhalo yesiBhunu ezincwadini zaseCongo (eDRC) lubheka isikhathi esingangeminyaka eyi-100: 1912 – 2012. Ngo-1912, uDF Malan waba yiBhunu lokuqala elimhlophe elaya eCongo laqopha umbiko omayelana nohambo lwakhe (Naar Congoland, 1913). Lo mbiko wocwaningo ucubungula indlela okwethulwa ngayo iCongo kanye nezinye izindawo eziMaphakathi Ne-Afrika eqoqweni lwemibhalo etholakale ohlakeni lwemibhalo eyimihlahlandlela emayelana nezifundo zangezikhathi zombuso wamakoloni/ nezikhathi zangemva kombuso wamakoloni, kanye nokuhleleka kwezifundo ngaBomdabu nangaBamhlophe. Izwe laseCongo lethulwa ngokufanekiswa ngezindlela ezimbili: ICongo njengesizinda sobumnyama (“heart of darkness”), nanjengesihlalo sobulwane bokungaphucuzeki (seat of utter savagery) njengoba kufanekisa umbhali uJoseph Conrad, kanti futhi ibuye ifanekiswe njengeCongo eyi-“Eldorado” – ubukhosi base-Afrika obabubusa endaweni ephucuzeke ngokuphelele nenothe ngendlela emangalisayo, ngaphambi kokuba itholwe ngabasingimazwe baMaputukezi ngekhuluminyaka leshumi-nanhlanu. Lokhu kufanekisa kanye nemifanekiso ehambisana nako evela emibhalweni eminingi engesiBhunu maqondana neCongo isetshenziswa ukuveza okubili okubonakala sengathi kuyefana yize kungafani kunoba ikuveze obala njengezinto ezingafani nhlobo. Imibhalo esezincwadini yangesikhathi sombuso wamakoloni (kuze kufinyelele esikhathini sangeminyaka ye-1960) iphawula kakhulu ngezindaba ezincike emasikweni nasemilandweni yamazwe aseYurophu nokuyilapho umoya wobukhosi obubusa ngaphezu kwamanye amakhosi/ nombuso wamakoloni uziveza njengokulindelekile ngezindlela ezimbili eziphikisanayo (ukubambelela endleleni yokwenza yasendulo kuqhathaniswa nempucuko), kanye nemifanekiso enjenge-“imperial eyes” (ukuzithathela kwabamhlophe umhlaba ezweni ababusa kulona okungelabanye abantu). Iphupho likaMalan lokuba kube nendawo eyenza ngokwemfundiso yamaDashi – okwakuncike ekuhlanganyeleni kwamaDashi/namaFlemishi eCongo kanye namaDashi/namaBhunu eNgingizimu Afrika – nokwakuzohamba kusuke eKapa kuze kufinyelele eCongo eyayaziwa ngokuthi yiBelgian Congo, kudala, ikhumbuzana uthando olukhulu lokwandisa indawo noma umnotho olwaluvela kumqondombono walabo abasekela umbuso wobukhosi bamazwe amaningi weCape-to-Cairo, kodwa-ke lokhu kwakuncike ekusondelaneni kolimi kanye nothando lobuzwe ebuzweni bamaBhunu. Emibhalweni yangemva kwesikhathi sombuso wamakoloni, ukuthathwa komuntu oyiBhunu elimhlophe njengoyisizukulwane saBafuduki (amaVoortrekker)/ saBafuduki base-Angola kuyaqhubeka nokuhlakazwa ngokudweba kabusha isithombe seBhunu emqondweni, liyi“sangoma esimhlophe” noma lingu“mfana omhlophe e-Afrika”, kodwa kube kugqama ukwesaba nokushawa ngunembeza – ngendlela ebhuqa kakhulu – njengegalelolifa elinganambitheki lomeseki wombuso wamakoloni oqavile u-“Papa in Afrika”. Umsebenzinhloso wezindaba eziphathelene nombuso wamakoloni uvezwa ngengowonakala wangaphumelela nhlobo ku-Equatoria, kanti uHorrelpoot yena uveza umbono wokuphela kobuBhunu kanye neSibhunu eNingizimu Afrika. Ubumhlophe bungagcina buphelile bese esikhundleni sako kungene imibala yoqobo ezothile esamvelo yomhlaba edabuka e-Afrika, kumbe buchazwe kabusha ngaphansi kwengqikithi engahambisani nokuphatha (The Poisonwood Bible). Sekobonakala phambili. / Afrikaans and Theory of Literature / D. Litt. et Phil. (Afrikaans)