Thèses sur le sujet « Histoire indigène »

La présente thèse s'attache à la représentation du Temps dans la littérature indigène contemporaine. L'analyse tend à prouver qu'il existe une représentation du temps bien spécifique dans cette littérature ethnique. Cette conception temporelle contraste avec celle imposée par le Blanc car elle est profondément ancrée dans le mythique. Cette spécificité temporelle est paradoxale en ce sens que les auteurs indigènes se posent en acteurs de l'Histoire tout en rejetant la perception linéaire du temps au profit d'un temps mythique qui contribue à abolir la progression temporelle grâce à la circularité et la focalistion sur l'instant. De plus, en présentant une multitude d'avatars de figures mythiques, de prophéties, de visions et de rêves, les auteurs réactualisent dans le présent les temps immémoriaux et ainsi abolissent le temps profane chronologique, suspendent la durée pour faire plonger le lecteur dans un temps qualitativement différent, un Temps sacré à la fois primordial et indéfiniment récupérable<br>The present thesis deals with the representation of time in contemporary native American literature. The analysis tends to prove the existence of a specific representation of time in this ethnic literature. This temporal view contrasts with the one that has been imposed by white culture for it is deeply rooted in myth. It can be argued that this temporal specificity is paradoxical in so far as native American authors claim to be actors of history and at the same time reject the linear perception of time in favor of a mythic time. The latter succeeds in abolishing the temporal progression through circularity and a focalisation on the "now". Moreover, with the profusion of avatars of mythic characters, prophecies, dreams and visions, the writers reactualize in the present moment the immemorial times and thus abolish profane time, suspend duration and enable the reader to be drawn into some highly sacred time, both primordial and recoverable

Cette etude a pour but de repondre a cette question : l'ecole francaise a-t-elle rempli sa mission en algerie. Pour y repondre, nous avons adopte un plan comprenant trois parties et chapitre preliminaire. Ce dernier se veut une premiere exploration permettant une meilleure comprehension de la complexite du probleme scolaire algerien. La premiere partie a ete consacree aux problemes rencontres lors de la mise en application du decret du 18 octobre 1892, relatif a l'institution officielle d'un enseignement specifique aux enfants indigenes. La seconde partie a ete axee notamment sur l'analyse des differents programmes etablis en vue de consolider la base d'un enseignement affaibli par un long debat. La troisieme partie a fait etat de la politique scolaire engagee apres la seconde guerre mondiale, visant a developper la scolarisation des enfants algeriens et accelerer sa cadence. Cette politique a ete couronnee par l'unification de l'enseignement primaire en algerie, autrement dit la suppression de l'epi. Il resulte de cette etude que, mesuree a ses resultats chiffres, l'oeuvre scolaire de la france en algerie a eu un faible impact<br>This study aims at giving an answer to the following question: has the french school successfully carried out its mission as concerns general education in algeria ? in order to answer to this question, we have adopted a plan including three parts and a preliminary chapter. The latter wants to be a first investigation in the historical background for a better understanding of the complexity of the algerian schooling problem. The first part is given over to the events that arose at the time when the decree dealing with the official establishment of a specific teaching to indigenous children was applied in october 18th 1892. The second part is among others an analysis of the basis of a teaching system weakened bay a long debate. The third part copes with the new general education policy as stated after world war 2, which endeavoured to develop scholing among algerian children. This programme led primary school to unite in algeria, in other words to the deletion of the ips. As a whole, the result of this study is that, according to statistics, the french school foreing policy had but a poor impact in algeria

Comme Karl Marx le résumait, les colonisés « ne peuvent se représenter eux-mêmes ;ils doivent être représentés ». L’Indigène du Brésil a toujours tenu une place de choix dans la littérature brésilienne. Depuis les années 80, il devient sujet de ses oeuvres.A travers Metade Cara, Metade Máscara de Eliane Potiguara (2004) ; La chute du ciel. Paroles d'un chaman yanomami co-écrit par le chaman Davi Kopenawa etl'anthropologue Bruce Albert. (2010) et Geografia indígena rédigé conjointement parles professeurs en formation du Parque Indígena do Xingu (1995), nous abordons laquestion de l'identité indigène et brésilienne, en questionnant la légitimité et la validité de la dénomination « littérature indigène ».De ces publications diversifiées émergent des réflexions éclairantes sur la notiond’identité, notamment en la croisant à la problématique de l’auctorialité. L’adoption de l’écriture alphabétique par les Indigènes du Brésil permet la réappropriation d’un portrait longtemps soumis au regard de l’autre, donc un retour sur les écrits occidentaux et brésiliens.Par ailleurs, la littérature indigène apporte une vision différente de l'Histoire traitée du point de vue du « supersujet occidental » (Saïd, 2000). En nous appuyant sur les théories post-coloniales, nous montrons que la littérature indigène est révolutionnaire car elle propose un angle de vision excentrique (Bhabha, 1994) élargissant le concept européen de l'historiographie (Mignolo, 2003) s'appuyant sur la multiplicité des voix du divers (Glissant, 1981) notamment basées sur l'oralité<br>As Karl Marx summarized, the colonized "cannot represent themselves; they must berepresented.” The Natives of Brazil have always held a special place in Brazilianliterature. Since the 80s, they have become the subject of their works.From Metade Cara, Metade Máscara Eliane Potiguara (2004); Falling from the sky.Words of a Yanomami shaman co-written by the shaman Davi Kopenawa andanthropologist Bruce Albert (2010) and Geografia indígena jointly by teachers intraining from Parque Indígena do Xingu (1995), we address the issue of indigenous and Brazilian identity, questioning the legitimacy and the validity of the description "indigenous literature". From these diverse publications emerge enlightening reflections on the notion of identity, notably when crossed with the challenge of authorship. The adoption of alphabetic writing by the Natives of Brazil allows the appropriation of a portrait subject to scrutiny from others, thus a return to Western and Brazilian writings.Moreover, indigenous literature brings a different view of history dealt with from a perspective of "Western super subjects" (Saïd, 2000). Drawing upon post-colonialtheories, we show that Native literature is revolutionary because it offers an eccentric viewing angle (Bhabha, 1994) extending the European concept of historiography (Mignolo, 2003) based on the multiplicity of the voices of the various (Glissant, 1981) in particular based on orality

Ce travail porte sur la production et la circulation de cahiers des chants ches les Ye'kuana. Aujourd'hui, la mobilité socio-spatiale de ce groupe karib s'exerce à plusieurs échelles. Elle résulte tant d'une relation historique avec le Venezuela où vit la majorité des Ye'kuana que des échanges intenses avec les autres populations amérindiennes karib et arawak du Roraima. A l'échelle locale, celle du village Fuduuwadunha sur le fleuve Auaris, où nous avons travaillé, c'est une mobilité de proximité qui se joue. Les cahiers des chants sont des objets maintenus avec soin. Toutefois, leurs formes de transmission ne rendent pas compte à elles seules de celle du chant qui y est attaché. Pouvoir chanter les chants, exige qu'il y ait eu un apprentissage entre maître et apprenti. Leur relation doit provoquer des changements dans les corps afin de créer les conditions nécessaires à la mémorisation des paroles et leur rythme. Malgré cet artifice - les cahiers -, la mémoire des chants est sans relâche menacée par l'action prédatrice de l'ennemi qui, lui aussi, cherche à transformer le corps de sa victime. Pour cette raison, prendre soin des corps, les artialiser, doit être une tâche non seulement des chamans et des chanteurs mais aussi de toute la parentèle. En dépit d'un désir de vie sans conflits ni maladies, les Ye'kuana savent qu'ils ne peuvent se soustraire à une guerre contre Odosha: c'est pourquoi ils perpétuent la vengeance. Ainsi, la compréhension de la production et la circulation de ces cahiers de chants ne peut se limiter à des techniques de mémorisation ou à une opposition entre oral et écrit mais passe par les registres du corps et de la prédation<br>The present work deals with the production and circulation of song books among the Ye'kuana. Today, the socio-spatial mobility of this Karib group plays at different levels. It is the result of a historical relationship with Venezuela, where the majority of the Ye'kuana live, as well as of intense exchanges with other Karib and Arawak Amerindian populations of Roraima. At the local level, in the village of Fuduuwadunha on the Auaris River where field research was conducted, it is the mobility of proximity that is in play. Song books are objects the Ye'kuana take good care of. Their modes of transmission alone, however, cannot fully explain how the song contained therein are passed on. Being able to sing the songs requires a foregone learniong process between master and apprentice. Their relationship must lead to changes in the body, thereby creating the conditions necessary to memorize lyrics and rhythm. Despite the artifice of the books the memory of songs is constantly threatened by the predatory acts of enemies, who also seek to transform the bodies of their victims. For this reason, to take care of bodies, to artialize them, must be a task not only for shamans and singers, but also the whole family group. Though wishing for a life without conflict or illness, the Ye'kuana know they cannot avoid war against Odosha: that is why they perpetuate revenge. Understanding the production and circulation of song books is therefore not simply a matter of memorization techniques or opposition between oral and written, but also one of the registers of bodies, and of predation

Saisir le projet pénal colonial et le dérouler dans sa mise en œuvre, depuis l'acte criminel ou délictuel jusqu'à la sanction, en passant par la poursuite et le jugement, tel est l'objet de cette recherche menée dans un territoire de l'Afrique occidentale française entre 1894 et 1945, le Dahomey. Le principe de séparation entre citoyen européen et sujet indigène sur lequel se construit le mécanisme judiciaire s'étend à tout le parcours pénal suivi par les Dahoméens, avec la perception d'une criminalité proprement indigène ou l'exécution différenciée de la sanction selon le statut du condamné. Mais ce processus répressif ségrégué reste peu réfléchi dans sa continuité. Alors que la justice indigène est de plus en plus investie par le gouvernement colonial, les extrémités de la chaîne pénale sont peu pensées en termes d'intégration à la société civile. Les polices et les prisons restent au service d'un ordre politique et économique évolutif. La police judiciaire et le fonctionnement carcéral sont donc largement laissés entre les mains des chefs locaux et des auxiliaires africains, ce qui conduit à aménager le régime répressif dans un système de " domination sans hégémonie ". La colonne vertébrale de ce système, la justice indigène, est quant à elle au cœur des critiques contre l'ordre colonial, mais elle est aussi le lieu où se renégocient les rapports de pouvoir et où s'exposent les conflits sociaux en situation coloniale. Le parcours pénal suivi par les Dahoméens au cours de la première partie du XXe siècle apparaît comme un reflet déformé, et même transformé d'un projet répressif dominé par le souci de maintien de l'ordre mais relativement informe.

Cette thèse vise à saisir l’histoire de l’éducation catholique au Viêt Nam aux XIXe et XXe siècles, en particulier la formation des prêtres et des catéchistes depuis l’époque des vicaires apostoliques occidentaux jusqu’en 1975 au Sud. Il est indéniable que l’enseignement profane catholique s’est appuyé sur la politique éducative de la colonisation française au début du XXe siècle et s’est développé sous les première et seconde Républiques du Sud Viêt Nam. La thèse situe en effet l’évolution de l’enseignement – public et privé – à travers les mutations de la société vietnamienne : persécution contre les chrétiens, colonisation française, guerre d’Indochine à partir de 1946, accords de Genève et exode de catholiques vers le Sud en 1954, proclamation de Diêm comme président de la République du Sud en 1955, érection de la hiérarchie ecclésiastique en 1960 qui change le rôle des missions. L’enjeu de notre travail n’est pas de contribuer à l’écriture d’une « contre-histoire » du catholicisme vietnamien et de sa place dans l’éducation mais de proposer une plus juste relecture de la place des catholiques dans l’histoire moderne et contemporaine du Viêt Nam<br>This thesis aims at understanding the history of Catholic education in Vietnam in the 19th and 20th [nineteenth and twentieth] centuries, specifically the training of priests and catechists from the time of Western apostolic vicars till 1975 [nineteen seventy five] in the South. Undeniably, the profane Catholic teaching based itself on the educational policy of early 20th century French colonization and was developed under the first and second South Vietnamese Republics. Indeed, the thesis places the development of public and private education through the changing Vietnamese society: the persecution of Christians, the French colonization, the war of Indochina from 1946 [nineteen forty-six], the Geneva convention and the flight of the Catholics to the south in 1954 [nineteen fifty-four], the proclamation of Diêm as president of the South Vietnamese Republic in 1955 [nineteen fifty-five], the emerging of clergy hierarchy in 1960 [nineteen sixty] that changed the role of missions. The issue of our work is not to contribute to the writing of a “counter-history” of Vietnamese Catholicism and its scope in education but to propose a more accurate reading of the place of Catholics in modern and contemporary Vietnamese history

La thèse se situe dans le domaine de la sociologie appliquée, la socio-muséologie, pour guider un projet muséologique visant à l’autonomie des Indiens Potiguara. C’est un peuple qui est à l’origine une « communauté de parentage » et qui veut conserver son « appartenance raciale ». Mais il a développé un processus de formation d’une identité ethnique distincte, résultant des luttes pour la démarcation de ses terres à partir des années 80, ce qui a contribué au renforcement identitaire. La terre, en tant que représentation de la « dimension spatiale de la relation de parenté », est l’endroit où s’établit la communalisation créé par le travail de la parentalité et de voisinage. A travers la terre se développent des pratiques traditionnelles qui préservent l’héritage des ancêtres. Si les liens « d’appartenance raciale » proviennent de l’ancêtre métisse, la représentation ethnique considérée comme « valeur de culture et de l’histoire » est pour la société extérieure la culture indigène. Cette ambivalence est résolue par le rituel Toré où se manifestent les deux expressions symboliques, présentant une solution inclusive de valeurs muséales propre à ouvrir une voie d’émancipation épistémologique au projet<br>This thesis falls within the field of Applied Sociology and Socio-Museology, guiding a museum project that aims the autonomy of Potiguara Indians. This people is originally is a “family relationship community” and want to save their “racial origin”, but there is an advanced process of a distinctive ethnic identity formation, resulting from land demarcation fights from the 80s, strengthening their identity.The earth, a representation of “spatial dimension of family relationiship”, is where is established the sense of community built by the collective work of parenting and neighborhood and through it traditional practices that keep the memory of the heritage of the ancestors are developed. If the bonds of “racial origin” come from the mestizo ancestor, also called “old brench”, the ethnic representation considered as “a cultural and a historical value” to the outsiders is the Indian culture. This ambivalence is resolved through the Toré ritual through which two symbolic expressions are shown, an inclusive solution that will open an epistemological emancipatory route to the project

Après une note préliminaire précisant la façon dont nous avions conçu la rédaction, une introduction esquisse un tableau de la colonisation française antérieurement à la période cible. Nous avons jugé utile de consacrer un chapitre à la situation de l'Algérie depuis l'arrivée des Français jusqu'à 1836, premier contact de Bugeaud avec la colonie. Puis nous avons étudié comment Bugeaud percevait le monde qui l'entourait : société, économie, politique. Puis vint la période algérienne que nous avons organisée en fonction des étapes essentielles de sa mission (premiers contacts avec le pays puis période de commandement), des grandes questions auxquelles il fut confronté et les solutions qu'il envisageait d'y apporter (Administration des indigènes, colonisation européenne, militaire et civile). Ses tentatives pour faire accepter ses conceptions nous ont conduit à nous demander quel avenir Bugeaud envisageait-il pour l'Algérie. Enfin, nous avons cherché les causes de sa célébrité et origines du mythe Bugeaud qui le propulsèrent au panthéon des gloires nationales. En conclusion, nous avons recensé les enseignements que nous avons retiré de notre étude<br>After a preliminary note explaining how this thesis was written, an introduction describes french colonization before the target period. We considered it usefull to devote a chapter to the situation in Algeria from the arrival of the French until 1836, when Bugeaud first came into contact with the colony. We then study how Bugeaud percieved the world around him : society, the economy and politics. We then look at the algerian period, which we have divided into key stages of this assignment (initial contact with the country followed by his gouverning period), the major issues he faced and the solutions he intended to implement (administration of the algerian people, military and civil european colonization). His attempts to ensure his ideas were accepted have led us to question exactly what future Bugeaud had in mind for Algeria. Finally, we investigate the reasons for his celebrity status and the origins of the Bugeaud myth that propelled him to the status of national hero. In conclusion, we identify the lessons we have learned from our study

Nous envisageons d’étudier l’histoire des populations indigènes du nord-ouest de l’Amazonie depuis le début du XVIIe siècle jusqu’au milieu du XVIIIe siècle. Plus exactement, notre objet d’étude concerne le rôle et l’évolution des chefferies indiennes dans le double contexte des relations interethniques et des entreprises coloniales européennes. Au cours de cette période, les grandes puissances européennes — France, Angleterre, Espagne, Portugal et Hollande — se sont employées à accroître leur domaine colonial en Amérique du Sud. C’est ainsi qu’on assiste, d’une part, dès le début de la conquête des terres américaines, à un processus de transfert dans les aires de colonisation des conflits politiques qui opposent les grandes puissances. D’autre part, les missionnaires portugais ont implanté systématiquement des villages de catéchèse au sein des populations indigènes pour ouvrir la voie à la colonisation portugaise et à une première urbanisation de la vallée de l’Amazone. Toutes ces interventions tirent parti des réseaux politiques indigènes et tiennent compte des hiérarchies internes et des positions de pouvoir autochtone qui existaient au moment de l’arrivée des Européens. Missions et expéditions militaires entraînèrent des guerres en faisant des chefferies indigènes des médiateurs préférentiels<br>We decided to study the history of the indigenous populations of Northwestern Amazonia from the beginning of the XVIIth century till mid XVIIIth century. More precisely, we analyzed the role and the evolution of the Indian chiefdoms in the double context of interethnic relations and European colonial enterprises. During this period, the great European powers – France, England, Holland, Spain and Portugal – strove for increasing their colonial possessions in South America. That is why with the beginning of the conquest of American lands, on one side we can observe that political conflicts opposing the great powers in Europe are exported into the colonized areas. On the other side, Portuguese missionaries systematically developed catechizing villages among native populations in order to promote Portuguese colonization and a first urbanization of the Amazon Valley. All these interventions took advantage of political networks, inner hierarchies and power positions existing among native societies before the arrival of the Europeans. As a matter of fact, missions and military expeditions provoked continuous wars transforming Indian chiefdoms into preferential mediators

Après une note préliminaire précisant la façon dont nous avions conçu la rédaction, une introduction esquisse un tableau de la colonisation française antérieurement à la période cible. Nous avons jugé utile de consacrer un chapitre à la situation de l'Algérie depuis l'arrivée des Français jusqu'à 1836, premier contact de Bugeaud avec la colonie. Puis nous avons étudié comment Bugeaud percevait le monde qui l'entourait : société, économie, politique. Puis vint la période algérienne que nous avons organisée en fonction des étapes essentielles de sa mission (premiers contacts avec le pays puis période de commandement), des grandes questions auxquelles il fut confronté et les solutions qu'il envisageait d'y apporter (Administration des indigènes, colonisation européenne, militaire et civile). Ses tentatives pour faire accepter ses conceptions nous ont conduit à nous demander quel avenir Bugeaud envisageait-il pour l'Algérie. Enfin, nous avons cherché les causes de sa célébrité et origines du mythe Bugeaud qui le propulsèrent au panthéon des gloires nationales. En conclusion, nous avons recensé les enseignements que nous avons retiré de notre étude<br>After a preliminary note explaining how this thesis was written, an introduction describes french colonization before the target period. We considered it usefull to devote a chapter to the situation in Algeria from the arrival of the French until 1836, when Bugeaud first came into contact with the colony. We then study how Bugeaud percieved the world around him : society, the economy and politics. We then look at the algerian period, which we have divided into key stages of this assignment (initial contact with the country followed by his gouverning period), the major issues he faced and the solutions he intended to implement (administration of the algerian people, military and civil european colonization). His attempts to ensure his ideas were accepted have led us to question exactly what future Bugeaud had in mind for Algeria. Finally, we investigate the reasons for his celebrity status and the origins of the Bugeaud myth that propelled him to the status of national hero. In conclusion, we identify the lessons we have learned from our study

Made available in DSpace on 2016-04-27T14:31:59Z (GMT). No. of bitstreams: 1 nilma.pdf: 2292348 bytes, checksum: 187c5e1c431589d406a9f992c2a351d3 (MD5) Previous issue date: 2007-05-23<br>Cette dissertation a eu comme objet d étude le processus de formation continue des éducateurs indigènes Tupinikim des écoles des villages de Comboios et Pau-Brasil dans la commune d Aracruz et s est développée à partir de l analyse des genres et typologies textuels (description et récit historique) et dans la attention de l histoire du peuple Tupinikim. Elle a eu pour objectifs: contextualiser l espace sócio-historique-culturel de l éducation scolaire indigène dans l état de l Espirito Santo; décrire le processus de formation réalisé avec les éducateurs Tupinikim des écoles de Comboios et Pau- Brasil, Aracruz ES et analyser les améliorations et les difficultés rencontrées. On a fait une recherche bibliographique et une recherche-action. La récolte de données a été réalisée dans la période de 2004 à 2005 dans le cadre des rencontres de formation continue en écran. Le référentiel théorique s est construit à partir de la psychologie sociointeractioniste, de la linguistique textuelle, de la pédagogie dialectique et de la considération de l histoire du peuple Tupinikim. Les résultats consolident l importance de la formation continue dans le processus de l appropriation des genres et typologies textuels et des contenus de l histoire dans la pratique pédagogique<br>Esta dissertação teve como seu objeto de estudo o processo de formação continuada dos educadores indígenas Tupinikim das escolas das aldeias de Comboios e Pau-Brasil no município de Aracruz e desenvolveu-se a partir da análise dos gêneros e tipologias textuais (descrição e relato histórico) e da consideração da história do povo Tupinikim. Teve como objetivos: contextualizar o espaço sócio-histórico-cultural da educação escolar indígena no Estado do Espírito Santo; descrever o processo de formação realizada com os educadores indígenas das escolas de Comboios e Pau-Brasil, Aracruz ES e analisar os avanços e impasses dessa formação. Foi feita uma pesquisa bibliográfica e uma pesquisa-ação. A coleta de dados foi realizada no período de 2004 a 2005 no âmbito dos encontros da formação continuada em tela. O referencial teórico construiu-se a partir da psicologia sócio-interacionista, da lingüística textual, da pedagogia dialética e da consideração da história do povo tupinikim. Os resultados consolidam a importância da formação continuada no processo de apropriação dos gêneros e tipologias textuais e dos conteúdos da história na prática pedagógica

Ce travail porte sur l'evolution, dans la longue duree, des communautes indiennes d'une vallee des hauts-plateaux centraux mexicains. La these est divisee en quatre parties. La premiere traite de la periode prehispanique, de l'evolution des seigneuries matlatzincas et des transformations survenues avant la conquete espagnole : les aspects geographiques, politiques, economiques et sociaux y sont analyses. La seconde partie presente les principaux aspects de la reorganisation de la region dans le cadre du regime colonial : les transformations politiques -evincement des lignages caciques, division de l'espace regional entre hernan cortes, les descendants de l'empereur moctezuma et la couronne d'espagne-, administratives -introduction des encomenderos et des corregidors-, spatiales -delimitation des finages et des reductions indigenes- et foncieres -uniformisation des proprietes indigenes. La troisieme partie, de nature thematique, presente, d'une part la dynamique demographique de la societe entre 1560 et 1810, tout comme l'evolution des rivalites entre communautes indiennes et colons non indiens, rivalites renforcees par la legislation coloniale et la reconnaissance progressive de la propriete privee au detriment de la propriete collective. La vallee de toluca trouve la toute son originalite, puisqu'elle a vu naitre un corpus de documents "fabriques" -codex techialoyan et "titres primordiaux"- par les communautes en vue d'obtenir de l'audience des mexico des titres de legitime propriete. Enfin, la quatrieme partie consiste en une approche des mentalites indiennes dans l'optique des formations des confreries et leur impact sur la propriete indigene. Les testaments indiens sont egalement analyses dans cette perspective.

Orientador: Robin Michael Wright<br>Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas<br>Made available in DSpace on 2018-07-26T09:20:07Z (GMT). No. of bitstreams: 1 CaveroCarrasco_JuanRanulfo_D.pdf: 16942822 bytes, checksum: 0ecb3cb0d5366a2750069043b43516d9 (MD5) Previous issue date: 1999<br>Resumo: Não informado<br>Abstract: Not informed<br>Doutorado<br>Doutor em Antropologia

Tese (livre-docência) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas<br>Made available in DSpace on 2018-08-04T09:51:25Z (GMT). No. of bitstreams: 1 Monteiro_JohnManuel_LD.pdf: 6881943 bytes, checksum: 1bc8fc54a688f757d5953b5bc3f4d592 (MD5) Previous issue date: 2001<br>Resumo: Não informado<br>Abstract: Not informed<br>Tese (livre-docencia) - Univer<br>Livre-Docente em Antropologia Social

Orientador: John Manuel Monteiro<br>Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas<br>Made available in DSpace on 2018-08-05T21:26:11Z (GMT). No. of bitstreams: 1 Mano_Marcel_D.pdf: 2917127 bytes, checksum: 02191495543c110fc75b379e3893d13c (MD5) Previous issue date: 2006<br>Resumo: Este trabalho conjuga interesses da história e da antropologia, partindo ao mesmo tempo de uma certeza e uma constatação. A certeza de que as explicações históricas sobre a formação de uma determinada área ou região devem inserir em seus discursos os povos indígenas e seus contextos; e a constatação da irrelevância dada para a construção de uma história sobre os índios nos Campos de Araraquara. Com objetivo de contribuir ao estudo do povoamento humano proto-histórico e histórico dos denominados Campos, o trabalho estuda e analisa as informações históricas, bibliográficas, arqueológicas e ecológicas referentes à área em estudo e aos povos indígenas que a ocupavam. Nesse sentido, foi trabalhada uma vasta fonte de documentos que incluem a documentação histórica deixada por agentes da administração colonial, cronistas, viajantes, padres e exploradores que entre os séculos XVII e XIX atuaram na região; bem como informações bibliográficas da historiografia regional e dados sobre a arqueologia paulista em geral e dos Campos de Araraquara em particular. Essa área, geograficamente situada no interior do atual estado de São Paulo e delimitada pelos rios Tietê, Mogi-Guaçu, Grande e Paraná, é aqui considerada uma unidade passível de investigação em virtude do seu modo de aparecimento na documentação e na cartografia paulista dos séculos XVII ao XIX. Como área geográfica ou espaço físico onde ocorre a adaptação humana, essa região não apresenta uma homogeneidade ecológica, mas comporta uma variabilidade de ecossistemas interligados que vão da floresta ao cerrado. Isso permitiu avaliar e constatar que as populações humanas dos períodos colonial e pré-colonial desenvolveram estratégias adaptativas voltadas para a exploração e manejo de recursos diversificados. Do ponto de vista da antropologia, uma leitura dos documentos arqueológicos e escritos, consubstanciados por projeções etnográficas, permitiram retirar pistas, marcas ou sinais para entender essa área como de trânsito e ocupação de povos indígenas culturalmente diferentes. Desde os vestígios líticos associados a grupos exclusivamente caçadores¿coletores-pescadores até os vestígios ceramistas de grupos agricultores, os dados apontaram para a ocupação de grupos associados a tradições centrais e meridionais. Nas fontes históricas, as menções aos povos indígenas da área não aparecem de forma diferente, indicando a ocupação e trânsito de diferentes etnias. Ao discutir o contexto desses diferentes registros históricos, ecológicos e arqueológicos, o trabalho mapeia e estuda essas ocupações, reavaliando alguns enganos e distorções da historiografia regional<br>Abstract: This study incorporates interests relating to history and anthropology, having as a starting point a certainty and a confirmation. The certainty has to do with the fact that historical explanations about the formation of a certain area or region must incorporate in their discourse the Indian people and their contexts; the confirmation relates to the irrelevance given to the construction of a history of the Indians in the 'Campos de Araraquara¿ (Araraquara Fields). Aiming at contributing to the study of the proto-historical and historical human settling in the so called 'Campos¿, this paper studies and analyses the historical, bibliographical, archaeological and ecological information relating to the area under study and to the Indian population which inhabited it. In this sense, a vast range of documents was analysed, including historical documentation left by agents of the colonial administration, chroniclers, travellers, priests and explorers, which, between the XVII and XIX centuries carried out their jobs in the region; bibliographical information pertaining to the regional historiography and data about 'paulista¿ archaeology in general and of the 'Campos de Araraquara¿ in particular, were also analysed. This area, geographically situated in the interior of the current state of São Paulo and bound by the rivers Tietê, Mogi-Guaçu, Grande and Paraná, is herein considered an area subject to investigation, due to the manner of its appearance in the documentation and São Paulo state cartography from the XVII to the XIX centuries. As a geographical area or physical space where human adaptation occurs, this region does not present an ecological homogeneity, but shows a variety of interlinked ecosystems, which include forests and 'cerrado¿ (a Brazilian type of vegetation: meadows covered with bushes and small trees with twisted branches). This led to the evaluation and verification that the human populations of the colonial and pre-colonial periods, developed adaptive strategies linked to exploration and management of a variety of resources. From the point of view of anthropology, a study of the archaeological writings and documents, confirmed by ethnographical projections, allowed for the discovery of clues, marks or signs that lead to the understanding of this area as a transit area and area of occupation for Indian people of different cultures. From the lithic vestiges, associated to groups that are exclusively hunters-collectors-fishermen to the ceramic vestiges of agriculture groups, the data points to the occupation of groups associated to the central and meridian traditions. In the historical sources, any mention of Indian peoples in the area does not appear in a different form, indicating the occupation and transit of different ethnical groups. While discussing the context of these different historical, ecological and archaeological registers, the study maps out this occupation, re-evaluating mistakes and distortions in the regional historiography<br>Doutorado<br>Doutor em Ciências Sociais

Toutes les administrations coloniales europeennes ont du faire appel a des elements indigenes pour jouer le role d'auxiliaires locaux de l'autorite occupante. Le systeme colonial d'afrique equatoriale francaise (a. E. F. ) n'a pas echapper a ce schema. En effet, depuis les origines de la presence francaise dans cette region, au milieu du xixeme siecle, jusqu'a l'accession a l'independance politique des quatre territoires composant l'a. E. F. En 1960, de nombreux "allies" indigenes ont ete integres dans lesservices administratif coloniaux et ont soutenu activement l'action coloniale de la france. Ce groupe des agents indigenes etait compose par divers types d'individus (chefs traditionnels et "administratifs", militaires, miliciens, interpretes, commis, infirmiers, domestiques, etc. . . ) qui se trouvaient relegues au bas de l'echelle administrative ou ils n'occupaient que des fonctions de second ordre. Cependant ils vont finir par constituer une veritable categorie sociale au sein de la societe colonisee, a tel point qu'ils se presenteront comme une reelle "force sociale" avec laquelle l'autorite coloniale devra necessairement composer. Au lendemain de la seconde guerre mondiale, ce groupe d'individus profitera du mouvement de la decolonisation pour "emerger" et s'affirmer comme la nouvelle elite locale. C'est presque naturellement que ces anciens auxiliaires - dont principalement la frange "politico-administrative prendront la direction politique au moment des independances des quatres territoires de l'a. E. F. En 1960<br>Every colonial administration used natives assistants to help it govern the colonial territories. The french colonial territories in central africa, known as french equatorial africa (a. E. F. ) as from 1910, did not escape from this rule. In fact, from the arrival of the french in the region in the middle of the nineteenth century until the four territories which made up the a. E. F. Federation (gabon, congo, central africa and tchad) became independent in 1960, many indigenous "allies" were integrated in the french colonial administration. This group of assistants was composed of differents kinds of individuals (traditional chiefs, interpreters, nurses, domestic servants, military men, militiamen, secretaries, ect. . . ). Although this group of people occupied the lowest positions in the colonial administration, they formed a distinct social category in the colonial society. To the extent that they became almost like a pressure group which the colonial authority had to take into account. After the second world war, this group of individuals benefited from the decolonization movements from which they emerged as the new local elites. In fact, it was the political-administrative assistants which later took over the direction of the four new countries of the former a. E. F. At time of independence in 1960

Etude des representations du monde indigene dans la historia general y natural de las indias de gonzalo fernandez de oviedo. (699 pages : cinq parties qui integrent la biographie de l'auteur, l'anatomie de la hgn, les voies du discours ethnographique, l'analyse des themes ethnographiques, et le statut de l'indien dans le rapport de conquete et le projet colonial). Les principes de cette etude qui s'attache surtout aux regions geographiques parcourues par l'auteur (region panameenne et darien, nicaragua et grandes antilles) sont de replacer les representations des mondes indigenes dans les trajectoires discursives et descriptives, les eclairer par les circonstances biographiques de l'auteur, delimiter les champs geographiques et culturels sur lesquels portent les analyses et enfin prendre en compte l'arriere plan culturel et les preoccupations politiques du chroniqueur. Il s'agit d'eviter l'approche reductrice habituelle qui consiste a accuser oviedo d'anti-indigenisme, de cerner la capacite heuristique de la description ethnographique dans la hgn, de relever les differents dispositifs discursifs qui la disent et enfin d'observer les tensions qui travaillent le texte de facon irreguliere. On observe une tendance a la secularisation par la valorisation des realites sociales et techniques amerindiennes (inventaire des procedures de fabrication). L'accent est donc mis sur les differentes voies de l'ethnographie et sur la vision fragmentee du monde indigene qui opere comme une sorte de mise en grille du nouveau monde selon le schema plinien, ou encore comme une restauration de veritables scenes de vie (exemple les areitos, la fabrication du cacao ou l'entrevue avec le cacique agateite dans la place de tecoatega). Enfin l'etude s'attache precisement a la production iconographique selon les manuscrits et les differentes editions de la hgn<br>Study of the representations of the native world in the historia general y natural de las indias by gonzalo fernandez de oviedo (699 pages : five parts corresponding to the author's biography, the anatomy of the hgn, the processes of the ethnographic speech, an analysis of the ethnographic topics and the status of the amerindian in the conquest development, as well as in the colonial scheme). This study pays particular attention to the geographic areas travelled through by the author (the panamanian, and darien areas, nicaragua, the great antilles). The principles of this study consist in setting the representations of the native world into oviedo's discursive and descriptive approaches, enlighting them through the author's actual experiences, marking the limits of the geographic and cultural fields covered by the analysies and at last taking into account the chronicler's cultural background and political preoccupations. The reducing approach which consists in accusing oviedo of being prejudiced against native people must be avoided. The point is to delimit the heuristic capacity of the ethnographic description in the hgn, to reveal the different discursive devices which express it and to observe the strains which, now and then, stir ans shape the text. We may note a tendency to secularisation through the emphasizing of the social realities and the amerindian technics (inventory of the manufactoring processes). The emphasis is set upon the various ethnographic approaches and the split vision of the native world which operates as a sort of plinian criss-crossing of the new world or as a restoration of genuine daily scenes (for instance the areitos, the making of the cocoa, or the meeting with the cacique agateite on the main palce of tecoatega). To come to an end, this study sticks closely to the iconographic production from the manuscript and the different issues from the hgn

Mon travail de recherche se propose de combler des lacunes concernant l'iconogaphie des femmes sud-américaines. Etant donné l'absence d'écoles d'art ainsi que d'ateliers d'impression en Grande Colombie jusqu'à la première moitié du XIXe siècle, les images en général sont rares. Quand on en trouve, il s'agit des portraits de quelques femmes extraordinaires comme des saintes ou des épouses des hauts fonctionnaires, donc des représentantes d'une minorité aisée et créole. Les artistes locaux ont surtout peint les grands hommes et notamment les héros des jeunes Républiques. En revanche, sur la vie quotidienne de la plupart des femmes, qu'elles soient Indiennes, Métisses, Noires ou même Créoles, nous n'avons que très peu de témoignages. La Grande Colombie comme la Nouvelle Grenade, par ailleurs, souffrait d'un manque d'attrait. Cette région n'a jamais représentée dans l'imaginaire des voyageurs européens, les richesses légendaires des vice-royautés du Pérou ou de la Nouvelle Espagne (Mexique). C'est seulement à l'orée du XIXe siècle que cette zone équatoriale commence à faire parler d'elle et ce changement significatif est dû au grand voyage scientifique de Humboldt et Bonpland. Grâce à la médiatisation de ces explorateurs, un nombre important de voyageurs français décide de suivre leurs pas. Parmi eux, un petit nombre écrit et publie des récits illustrés. Leurs gravures et lithographies apportent donc les documents nécessaires pour combler en partie le vide pictural féminin. Ces images n'ont jusque là pas suscitées d'études historiques approfondies d'autant qu'elles ont longtemps été considérées comme des simples ornements accompagnant le texte. Cette thèse propose de démontrer, au contraire, le rôle primordial de cette iconographie, sa puissance symbolique et sa contribution au discours qui caractérise alors la littérature de voyage. Qu'elles soient guidées par des observations concrètes ou par la pure imagination, ces descriptions picturales et littéraires permettent de dégager les principaux stéréotypes élaborés sur les femmes grande-colombiennes et ce malgré leur riche multiplicité.

Les photographies européennes au Maghreb entre 1850 et 1950 représentent une diversité d'images des Maghrébins. Elles nous renseignent sur les Maghrébins eux-mêmes, sur les Européens et, enfin, sur les relations entre les deux populations dans le contexte de l'Empire colonial. L'étude des conditions de réalisation des photographies montre notamment les influences des autres médias sur la construction des stéréotypes photographiques (Mauresque lascive, cavalier arabe). L'analyse diachronique distingue trois phases au cours desquelles les Maghrébins s'imposent comme sujet dans la photographie européenne (l'exploration et la conquête, l'Empire colonial, « la mise en valeur »). L'étude approfondie des images photographiques, autour de thèmes (communautés, enfants, femmes), donne la mesure des enjeux liés à la déconstruction de l'image photographique pour parvenir à la compréhension des imaginaires. La mosaïque de photographies, constituée sur une longue période, permet de donner une vision plus globale de la réalité maghrébine<br>The European photos in the Maghreb between 1850 and 1950 represent a variety of images of North Africans. They inform us about the North Africans themselves, about the Europeans and, finally, about the relations between both populations in the context of the colonial Empire. The study of the conditions under which the photos were realized shows in particular the influences of the other media on the construction of the photographic stereotypes (lascivious Moresque, Arabic rider). The diachronic analysis distinguishes three phases during which the North Africans stand out as subjects in the European photography (the exploration and the conquest, the colonial Empire, " the development "). The in-depth study of the photographic images, around themes (communities, children, women), gives the measure of the stakes bound to the demolition of the photographic image to reach the understanding of imagination. The mosaic of photos, established over a long period, allows for a more global vision of the Maghreb reality

Orientadores: Robin Michel Wright, Osvaldo Zorzato<br>Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas<br>Made available in DSpace on 2018-08-12T20:28:43Z (GMT). No. of bitstreams: 1 Moura_NoemiadosSantosPereira_D.pdf: 33408678 bytes, checksum: f04c87cd52c7ae8627db32543977e3b8 (MD5) Previous issue date: 2009<br>Resumo: A pluralidade religiosa cristã entre os Terena constitui-se em um recurso de empowerment político-religioso. Os Terena que têm a necessidade de ser reconhecidos enquanto seres sociais "civilizados" e, ao mesmo tempo, como indivíduos, procuram se destacar sócio-politicamente interna e externamente às suas áreas. Para que se possa ser um líder político partidário ou político administrativo, é preciso ser escolhido pelos seus patrícios e projetar-se nos diversos cenários. Geralmente, esses indivíduos "emergentes" pertencem às famílias mais influentes - os "troncos" - e são educados desde a infância para liderar. A religião cristã proporciona um ambiente peculiar para tal empreendimento, no qual o Terena aspirante à liderança possa exercitar sua aprendizagem. Dada a organização da Missão Indígena UNIEDAS (MIU), reconhecida aqui como uma das alavancas para o poder, vários líderes se destacaram, porém os "seus espaços" não acomodaram a todas as lideranças concebidas no âmbito da Missão Indígena. Assim, novos espaços foram constituídos para acomodá-los no campo religioso sul-mato-grossense. As Igrejas pentecostais funcionaram como instrumentos apaziguadores internos dos ânimos e via de convivialidade nos espaços indígenas e não-indígenas. As novas denominações, que buscavam inserção em áreas indígenas, a conquistaram entre os Terena, uma vez que os indígenas também necessitavam do apoio daquelas. Nossa hipótese central é que essas novas denominações galvanizaram os dissidentes da UNIEDAS, ampliando os recursos de comunicação e locomoção internos e externos, agregando mais prestígio às novas lideranças, sua família e, consequentemente, para a etnia. Portanto, destacamos a religião cristã como uma via de empowerment Terena, embora consideremos que existam outras como a educação, as associações de moradores, o conselho tribal, as funções públicas de saúde e os Conselhos municipais, estaduais e federais da saúde e da educação, dentre outros.<br>Abstract: The Christian religious plurality among the Terena's is considered a source of political-religious "empowerment". The Terena's have the need to be recognized as "civilized social beings" and at the same time as individuals who wish to emerge socio-politically in and out of their boundaries. To be a political leader within a party or political administrator one must be chosen by those of their own and project oneself in different scenarios. Usually these emerging leaders belong to influent families -"the stem families" are educated since childhood to lead. The Christian religion provides a peculiar environment for such a venture, where the future Terena leader can exercise what they have learned. The UNIEDAS - Indian Mission (MIU) organization is recognized here as the springboard to power; many leaders have come into sight, but "its spaces" were not sufficient to accommodate all the leaders that were conceived in the Indian mission. So, new spaced were open in the religious field of Mato Grosso do Sul. The Pentecostal churches worked as internal peacemakers of temper and relationships in the indigenous and non-indigenous areas. The new denominations that wished to enter the Indian areas conquered these spaces because the Indians also needed their support. Our central hypothesis is that the new denominations galvanized the UNIEDAS dissidents, broadening the communication resources and internal and external locomotion giving a higher prestige to the new leaders their families and consequently their ethos. Thus we highlight the Christian religion as an empowerment avenue for the Terena'; although we also consider education, community centers, tribal council, county, State and Federal health and education councils among others as ways to reach it<br>Doutorado<br>Etnologia Indigena<br>Doutor em Ciências Sociais

L’usage rituel de la Jurema, en tant que boisson sacrée faite à partir des plantes du même nom (surtout Mimosa tenuiflora, autrement appelée Mimosa hostilis Benth.) par les peuples autochtones du Brésil, est apparu pour la première fois dans un document rédigé à Recife, Pernambuco, et daté de 1739, qui traite de son usage par les Amérindiens des missions de Paraíba. Son apparition dans les sources coloniales lusobrésiliennes du XVIIIe siècle peut indiquer de nouvelles dynamiques socioculturelles sur la frontière coloniale du Nordeste. L’usage de cette boisson sacrée semble avoir des origines bien antérieures à l’arrivée des colonisateurs, peut-être de plusieurs siècles, et l’on peut aussi signaler sa permanence de nos jours, soit chez les Indiens du Nordeste, au coeur de leurs croyances et de leur cosmologie, soit dans les populations rurales et urbaines dans le cadre d’usages religieux qui mêlent christianisme et cultes afrobrésiliens. On cherchera ici à dégager le rôle joué par les missions catholiques dans l’Amérique Portugaise coloniale comme institutions de frontière, à la fois comme bornes entre les espaces connus et inconnus des colonisateurs et comme élément de définition des territoires des couronnes espagnole et portugaise, mais surtout comme espaces, elles mêmes, de communication et d’échange entre des univers culturels et religieux totalement différents<br>The ritual of Jurema, a sacred drink made of a group of plants with the same name (especially Mimosa tenuiflora, formerly known as Mimosa hostilis Benth) by the native people of Brazil first appears in a document written in Recife, in the state of Pernambuco, in 1739. The document talks about its use by the indigenous population living on the mission settlements of the state of Paraíba. Its appearance in the colonial archives of the 18th century may reveal new socio-cultural dynamics in the colonial frontiers of the northeast. The use of this sacred drink seems to have been originated a long time before the colonizers’ arrival, maybe centuries before that, and its endurance can be observed today, either as a central element of the beliefs and cosmogonies of the indigenous peoples of northeast, or among rural and urban populations as part of syncretic religious contexts that combine elements of Christianity and African-Brazilian sects. In this paper we analyze the role played by the mission settlements in the Portuguese America. The settlements are considered here as ‘institutions of frontier’, sometimes acting as landmarks between known and unknown spaces of colonizers and also as an element of definition for the territorial limits between the Portuguese and Spanish crowns, but especially as channels of communication and exchange between completely diverse religious and cultural universes

Le bilan de l'évangélisation des Indiens de la Nouvelle-Espagne demeure mitigé pour le XVIe siècle. Assurément, la conquête spirituelle a connu des limites, qui tiennent autant à la méthode employée qu'aux hommes, clercs et Indiens. La tâche a été laborieuse et on observe une grande diversité de situations religieuses dans les communautés indigènes. Les clercs ne sont pas toujours des modèles faciles à suivre. Ils se montrent parfois brutaux et violents voire peu soucieux de la moralité et de la doctrine chrétienne. Ailleurs, ils modèrent leurs exigences afin de se concilier des appuis, notamment des élites traditionnelles, et de protéger leurs intérêts économiques. Les Indiens bénéficient finalement d'une certaine latitude face au christianisme. Ils savent refuser d'abandonner leurs pratiques. Et quand ils se convertissent, la question religieuse se mêle à d'autres intérêts<br>The evangelization of the Indians in New Spain did not have the efficiency one used to think for the XVIth century. The spiritual conquest was moderate, because of the way it was done and definetely because of the men themselves, either clergymen or Indians. It was a hard task to fulfill and the native communauties presented a whole range of different religious situations. Clergymen could not always serve as a model for them. Some were brutal, violent and did not really care about ethics and Christian values. Others used to soften their religious requirements in order to please those who supported them, as the traditionnal elite, and in order to back their economical interests. Indians did have some freedom of action in the end. They knew how to preserve their religious practises when they had to face Christianism. And when they decided to convert themselves, they did not forget their economical, social and political interests

CoordenaÃÃo de AperfeiÃoamento de Pessoal de NÃvel Superior<br>Ce travail analyse les dynamiques des rapports socio-culturels des indigÃnes du Terme de la Ville ViÃosa Real pendant le XIXÃme siÃcle. Lâobjectif principal a Ãtà dâinvestiguer la visibilità et lâaction des indigÃnes dans le cadre politicosocial du XIXÃme , face aux stratÃgies de domination adoptÃes par les administrateurs de la province du CearÃ, des autoritÃs locales et la population non indigÃnes dans le sens, entre autres, de ne pas reconnaÃtre les identitÃs indigÃnes ayant pour but lâexpropriation des domaines de ceux-ci. La lutte des natifs pour garder leurs domaines autrefois leur donnÃs par la Courone Portugaise a Ãtà constante dans ce contexte. Les indigÃnes, mÃme sâils aient Ãtà considÃrÃs comme des sujets confondus dans la population civilisÃe, principalement depuis la moitià du XIXÃme siÃcle, et obscurci dans le discour des politiciens et des intelectuels, au Terme de la Ville ViÃosa Real, les indigÃnes ont Ãtà au sein des ÃvÃnements, luttant pour leurs droits et perpÃtuant plusieurs pratiques culturelles hÃritÃes de leurs ancÃtres.<br>Este trabalho analisa as dinÃmicas das relaÃÃes sÃcio-culturais dos indÃgenas do Termo da Vila ViÃosa Real no perÃodo oitocentista. O principal objetivo foi, portanto, investigar a visibilidade e atuaÃÃo dos Ãndios no cenÃrio polÃticosocial do sÃculo XIX, diante das estratÃgias de dominaÃÃo adotadas pelos administradores do CearÃ, autoridades locais e nÃo Ãndios no sentido de, dentre outras coisas, nÃo reconhecer as identidades indÃgenas tendo como propÃsito a expropriaÃÃo de Ãreas territoriais pertencentes Ãqueles. A luta dos nativos para manter a posse das terras outrora doadas aos mesmos pela Coroa portuguesa foi constante no referido contexto. Muito embora tenham sido considerados sujeitos confundidos na massa geral da populaÃÃo civilizada, principalmente do meado do sÃculo XIX em diante, e acaboclados no discurso de polÃticos e intelectual, no Termo da Vila ViÃosa os Ãndios estiveram no Ãmago dos acontecimentos, lutando por seus direitos e perpetuando diversas prÃticas culturais herdadas dos ancestrais.

Cette thèse étudie le paradoxe des élites colonisées africaines dites "évoluées" qui célèbrent la colonisation française et se mobilisent, à travers la création de partis politiques et la prise en charge de l'idéologie coloniale - qui leur a été enseignée dans les écoles coloniales pour la domestication des populations "indigènes" qui supportent impatiemment le joug colonial et sont tentées par la rébellion. Dès lors, la mobilisation politique de la société colonisée par l’élite "évoluée" devient une gageure en raison de la nature paradoxale des valeurs politiques mises en œuvre. Ces valeurs, qui fonctionnent ici comme un puissant déterminisme idéologique et politique, sont analysés à partir du vocabulaire politique de l'époque. Tout d'abord, la formation de cette élite "évoluée" dans les écoles coloniales françaises, ses aspirations a l'assimilation politique et culturelle par le colonisateur qui est posé en modèle, son refus de toute indépendance politique pour la colonie sont exposes. En Côte d'Ivoire, la figure d'Houphouët-Boigny, le leader charismatique, domine. Ensuite, l'analyse porte sur les populations "indigènes" asservies et tente de cerner leurs aspirations politiques et leurs revendications exprimées ou cachées. Dans un troisième temps, il est souligné l'impossibilité d'une interaction mobilisatrice entre élites "évoluées" et populations "indigènes" en raison de l'incompatibilité de leurs aspirations politiques et du profond mépris de l’élite colonisée pour les "indigènes". Mais, en définitive, l’élite "évoluée" de Côte d'Ivoire sera contrainte d'assumer l'indépendance politique par une puissance coloniale française confrontée à de nombreuses rebellions des colonisés en Asie et en Afrique du Nord et qui ne peut plus assumer son vieux rêve impérial. Tout au long de cette thèse, l'histoire officielle qui représente désormais Houphouët et son parti comme des "anti-colonialistes" héroïques est remise en cause à partir des archives<br>This thesis is about the paradox of the so called "advanced" colonized African elites that celebrate french colonisation and that mobilize through the creation of political parties and the defense of colonial ideology they were taught in colonial schools for the purpose of domesticating endigenous populations who impatiently put up with colonial oppression and are at the same time tempted by rebellion. Hence forth the political mobilisation of colonized masses by the "advanced" elites becomes a challenge due to the paradoxical nature of the political at stake. These values that function in this case as the powerful ideological and political determinism are analysed from the standpoint of the political vocabulary of the era. At first, the training of this "advanced" elite in french colonial schools, its aspirations to the political and cultural assimilation by the colonizer who is seen as a model, its denial of any political independence for the colony are exposed. In Côte d'Ivoire, the personality of Houphouët-Boigny, the charismatic leader is predominant. Then the analysis deals with the "indigenes" subdued with the attempt to encompass the political aspirations and their hidden or expressed claims. Third, the impossibility of interactions meant to mobilize "advanced" elites and "indigenes" has been underlined because of the incompatibility of their political aspirations and the profound contempt of the colonized elite toward "indigenes". But ultimately the "advanced" elite of cote d'ivoire will be compelled to assume the political independence imposed by a french colonial power confronted with numerous rebellions colonized masses in Asia and North Africa and which can no longer achieve its old imperial dream. Throughout this thesis the official history that portrays Houphouët-Boigny and his party as hereon anti-colonialists is questionable considering the archives

Thesis (PhD)--Stellenbosch University, 2015<br>ENGLISH ABSTRACT: This thesis undertakes a comparative reading of post-colonial literature written in English in Botswana, Namibia and Zimbabwe to bring into focus the similarities and differences between fictional representations of poverty in these three countries. The thesis explores the unique way in which literature may contribute to the better understanding of poverty, a field that has hitherto been largely dominated by scholarship that relies on quantitative analysis as opposed to qualitative approaches. The thesis seeks to use examples from selected texts to illustrate that (as many social scientists have argued before) literature provides insights into the ‘lived realities’ of the poor and that with its vividly imagined specificities it illuminates the broad generalisations about poverty established in other (data-gathering) disciplines. Selected texts from the three countries destabilise the usual categories of gender, race and class which are often utilised in quantitative studies of poverty and by so doing show that experiences of poverty cut across and intersect all of these spheres and the experiences differ from one person to another regardless of which category they may fall within. The three main chapters focus primarily on local indigence as depicted by texts from the three countries. The selection of texts in the chapters follows a thematic approach and texts are discussed by means of selective focus on the ways in which they address the theme of poverty. Using three main theorists – Maria Pia Lara, Njabulo Ndebele and Amartya Sen – the thesis focuses centrally on how writers use varying literary devices and techniques to provide moving depictions of poverty that show rather than tell the reader of the unique experiences that different characters and different communities have of deprivation and shortage of basic needs.<br>AFRIKAANSE OPSOMMING: Hierdie tesis onderneem ‘n vergelykende studie van post-koloniale letterkunde in Engels uit Botswana, Namibië en Zimbabwe, om sodoende die ooreenstemmings en verskille tussen letterkundige uitbeeldings van armoede in hierdie drie lande aan die lig te bring. Die tesis ondersoek die unieke manier waarop letterkunde kan bydra tot ‘n beter begrip van armoede, ‘n studieveld wat tot huidiglik grotendeels op kwantitatiewe analises berus, in teenstelling met kwalitatiewe benaderings. Die tesis se werkswyse gebruik voorbeelde uit gelekteerde tekste met die doel om te illustreer (soos verskeie sosiaal-wetenskaplikes reeds aangevoer het) dat letterkunde insig voorsien in die lewenservarings van armoediges en dat dit die breë veralgemenings aangaande armoede in ander (data-gebaseerde) wetenskappe kan illumineer. Geselekteerde tekste uit die drie lande destabiliseer die gewone kategorieë van gender, ras en klas wat normaaalweg gebruik word in kwantitatiewe studies van armoede, om sodoende aan te toon dat die ervaring van armoede dwarsdeur hierdie klassifikasies sny en dat hierdie tipe lewenservaring verskil van persoon tot persoon ongeag in watter kategorie hulle geplaas word. Die drie sentrale hoofstukke fokus primêr op lokale armoede soos uitgebeeld in tekste vanuit die drie lande. Die seleksie van tekste in die hoofstukke volg ‘n tematiese patroon en tekste word geanaliseer na aanleiding van ‘n selektiewe fokus op die maniere waarop hulle armoede uitbeeld. Deur gebruik te maak van ‘ die teorieë van Maria Pia Lara, Njabulo Ndebele en Amartya Sen, fokus hierdie tesis sentraal op hoe skrywers verskeie literêre metodes en tegnieke aanwend ten einde ontroerende uitbeeldings van armoede te skep wat die leser wys liewer as om hom/haar slegs te vertel aangaande die unieke ervarings wat verskillende karakters en gemeenskappe het van ontbering en die tekort aan basiese behoefte-voorsiening.

Orientador: Leila Mezan Algranti<br>Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas<br>Made available in DSpace on 2018-08-05T15:02:49Z (GMT). No. of bitstreams: 1 Freitas_LudmilaGomide_M.pdf: 1246501 bytes, checksum: 2418e710bddf9f0ddd700d07ad78d1a1 (MD5) Previous issue date: 2006<br>Resumo: O presente trabalho tem como proposta entender a atuação da Câmara Municipal da vila de São Paulo na condução dos problemas advindos da escravidão dos índios no século XVII (1628-1696). A escravidão indígena foi um dos pontos de maior tensão durante o período colonial e envolveu todos os setores da sociedade: jesuítas, moradores, índios, autoridades régias na Colônia e a Coroa. Buscamos entender de que maneira o poder municipal desenvolveu mecanismos para afirmar os interesses locais, sobretudo os da elite, sem, contudo, abalar os laços de vassalagem com o Reino. A luta dos colonos de São Paulo pelo direito de explorar o trabalho indígena, levada à frente pela Câmara, demandou um esforço político para garantir estruturas legais mínimas que fundamentassem a escravidão<br>Abstract: The present work aims at understanding the role of the Council of the Village of São Paulo in the handling of problems originated from the Indian slavery in the XVII century (1628-1696). The Indian slavery has been one of the tensest points during the Colonial period, in which all sectors of society were involved: the Jesuits, the inhabitants, the Indians, the regal authorities in the Colony and the Crown. We intend to understand how the municipal power developed mechanisms to affirm the local interests, especially those from the elite, without shaking, however, its vassal position with respect to the Kingdom. The struggle of the colonists from Sao Paulo for the right to explore the Indian work was leaded by the Council, and demanded a political effort to ensure the minimum legal structures on which the slavery could be based.<br>Mestrado<br>Historia Cultural<br>Mestre em História

Fray Luis Zapata de Cârdenas, deuxième archevêque du Nouveau-Royaume de Grenade (Colombie) est l’une de figures les plus marquantes de l’histoire de la Colombie au début de la période coloniale. Durant son ministère pastoral (1573-1590), il s’engagea dans une lutte sans merci contre les expressions religieuses et culturelles des indigènes, considérées comme démoniaques, pour leur substituer la foi catholique. Cette recherche met en lumière le plan de l’archevêque derrière le catéchisme, tel qu’il apparaît à travers l’étude de l’histoire de sa production et de sa publication. En promulguant ce document, qui avait force de loi dans son diocèse, l'archevêque chercha à imposer définitivement une discipline ecclésiastique sur tout le clergé de sa juridiction — destinataire formel — , et à évangéliser les indigènes — destinataires ultime —. Une stratégie pastorale en deux volets, donc, pour imposer son autorité sur le clergé, et pour mettre en œuvre un grand projet d’évangélisation, vaste programme d’occidentalisation des indigènes. Notre étude comporte deux parties. La première traite de l’archevêque et du contexte dans lequel il produisit son catéchisme. Elle reconstitue le contexte sociopolitique et socioreligieux dans lequel il naquit, grandit et servit l'Espagne de son temps, ainsi que les circonstances particulières qui conduisirent l’évêque à publier un document devant servir d’encadrement au ministère des missionnaires. La deuxième partie porte sur l’analyse proprement dite du catéchisme. Cette analyse commence par le prologue, dans laquelle sont exposés les arguments justificatifs sur lesquels repose toute l’entreprise de l’archevêque et se poursuive avec les dispositions concernant le programme de déconstruction, construction et maintien de la foi catholique dans une société indigène. Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. iv Pour notre analyse, nous avons eu recours à la méthode d’analyse du discours par le discours. Cette méthode sociolinguistique nous a permis de mettre en évidence le fonctionnement interne et original du texte, pour mieux dégager les intentions profondes de son auteur. Nous avons pu faire ressortir que le Catéchisme de Fray Luis Zapata de Cârdenas est la pierre angulaire d'une grande stratégie épiscopale visant à occidentaliser les indigènes. Tout particulièrement, cette analyse nous a permis de mettre au jour les enjeux d’autorité, et les réalités socioculturelles et théologiques se rapportant à l’implantation de l’Église catholique en milieu païen au lendemain du concile de Trente.

Orientador: Leandro Karnal<br>Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas<br>Made available in DSpace on 2018-08-07T19:49:01Z (GMT). No. of bitstreams: 1 Reis_AndersonRobertidos_M.pdf: 1341397 bytes, checksum: 42ed53d0dd7ac84c01e702bab53989f1 (MD5) Previous issue date: 2007<br>Resumo: O objetivo desta pesquisa é relacionar e analisar as concepções de idolatria indígena e conversão cristã no México do século XVI, a partir da Historia de los indios de la Nueva España de frei Toribio Motolinía. Após pouco mais de uma década de trabalhos missionários na Nova Espanha, Motolinía começou a redigir uma ¿relação dos ritos e idolatrias dos nativos e de sua maravilhosa conversão à religião cristã¿. Entretanto, essa ¿história dos índios¿ configurou-se, no decorrer da narrativa do frade, em uma ¿história dos trabalhos franciscanos junto aos indígenas do Novo Mundo¿. A partir dessa observação inicial, nós examinamos como Motolinía representou as noções de idolatria indígena e conversão cristã e, ao mesmo tempo, articulou esses dois conceitos em uma determinada estrutura narrativa com um sentido próprio. De algum modo, nós queremos analisar a relação entre a narrativa elaborada por frei Toribio e os desafios e debates (teológicos, políticos) com os quais o frade esteve envolvido, mesmo que indiretamente. A partir desse exercício, nós pretendemos, também, trazer ao debate uma parte significativa da história das idéias religiosas e políticas no México quinhentista, bem como as bases da fundação de uma memória franciscana na América<br>Abstract: The objective of this study is to relate and analyze the conceptions of indigenous idolatry and Christian conversion in the 16th century Mexico, based on the Historia de los indios de la Nueva España of friar Toribio Motolinía. After little more than a decade of missionary work in New Spain, Motolinía started to write a "register of rites and idolatry of the natives and their wonderful conversion to the Christian religion". However, this "indigenous history" became, as the friar's narrative progressed, a "history of Franciscan works with the natives of New World". From this initial observation, we explored how Motolinía represented the ideas of indigenous idolatry and Christian conversion and, at the same time, organized these two concepts in a given narrative structure, with a specific meaning. Somehow, we want to analyze the relationship between the narrative developed by friar Toribio and the challenges and debates (theological, political) with which he was involved ¿ indirectly, even. From this exercise, we also want to raise the debate about a significant part of the history of religious and political ideas of the 16th century Mexico, as well as the basis of the foundation of a Franciscan memory in America<br>Mestrado<br>Historia Cultural<br>Mestre em História

Sir George Grey (1812-1898) served as Governor of South Australia, of New Zealand twice, and of the Cape Colony. This thesis explains his policy for the first time for a history of the political ideas of colonization. Grey introduced the policy of racial amalgamation to settler colonies after the 1837 Report of the Select Committee into Aboriginal Affairs, that had advised the policy of segregation as had been North American policy under Sir William Johnson. This thesis demonstrates that Grey was a Liberal Anglican who had adopted neo-Harringtonian thought, and who introduced Jeffersonian native policy into British native policy. He practised the strategic theory of Antoine-Henri Jomini, applying it to native policy. Grey captured the monarchical constitution of the empire for what had been a settler policy of dissent to the segregation of indigenes that dated back to Tudor Ireland and early Viginia. Grey's distinctive intellectual practices were ethnograpical research and speculation, for which he enjoyed an international reputation, and the constitutional design of settler colonies, an activity he came to totally identify with. The thesis concentrates on his first New Zealand governorship (1845-53) and upon the resumption of his second New Zealand governorship (1861-68) because it was in that colony he first fully practised his native policy and participated in constitutional design, and into which he brought about a crisis of indigenous amalgamation on the eve of the Waikato War in 1863, having introduced full responsible government.

Made available in DSpace on 2015-07-15T13:31:35Z (GMT). No. of bitstreams: 1 TEXTO COMPLETO.pdf: 1360156 bytes, checksum: 539817716e4e39ec654a0ac9f2f5765e (MD5) Previous issue date: 2007-04-27<br>After reading Meu querido canibal (My dear Cannibal) by Antonio Torres, this dissertation searches to map the colonial imaginary in the contemporary era by re-revisiting the history with a postcolonial view. The crystallization is broken by the metafictional paradox in order to allow the fitting of one more piece of the mosaic that forms the Brazilian cultural nation/ identity. The myth of nation, as founder of a community, generated a large number of possible and varied researches and inventions. Torres uses myths and shows the narrative of a colorless nation, to recognize in its identity the hybrid generated not only by the process of acculturation, but something more specific related to the process of transculturation. Several people from different territories settled down to the same area, creating a history of cultural diversity. Literature is responsible for recovering past/present, inside/outside in acts of anthropophagy to express the national culture. The mapping of the colonial imaginary enlarges a universe inside the singularities that do not permit boundaries, because they are made by man who resists on recognizing himself in another one. Meu querido canibal represents this conflict in recognizing the other: the Brazilian Indian tribes used to live in war; however, the fight against the invaders joined the Indians of the tribes by to the Great Indian Chef Cunhambebe, in Confedera??o dos Tamoios (Tamoio Confederation). The Tamoio tribe lost its area; they were away from it, trying to reconquer its land. Facing the European settlers, who didn t consider an uncivilized Indian culture with lack of organization, was a tough task. A different way of looking allows an understanding of the hybridism in the formation of a collective and plural identity. Hybridism in all senses: race, language, culture In this sense the subordinate space appears: the interstice , the nowhere. A space formed by the undeniable process of transculturation, that formed the builder Brazilian people creator that has also created the image of the fissures of diversity, located in a space that does not recognize the borders that feature a past load of denial, superiority, and exploration. The contemporary anthropophagy is reanalyzed by Torres through the fiction, repeating from another place and with another view, the history of the cultural dominance.<br>A partir da leitura de Meu querido canibal, de Ant?nio Torres, esta disserta??o procura mapear o imagin?rio colonial na contemporaneidade, atrav?s de uma revisita??o da hist?ria, com um olhar p?s-colonial. A cristaliza??o quebra-se pelo paradoxo metaficcional, para permitir o encaixe de mais uma pe?a (vers?o) do mosaico que forma a na??o/identidade cultural brasileira. O mito de na??o, o enquanto fundador de comunidade, gerou um sem-fim de pesquisas e inven??es das mais variadas e adversas poss?veis. Torres utiliza-se de mitos e mostra a narrativa de uma na??o desvestida da cor, para reconhecer, em sua identidade, o h?brido gerado n?o s? do processo de acultura??o, mas de algo mais espec?fico, do processo da transcultura??o. V?rios povos de territ?rios distintos se estabelecem num mesmo espa?o, desenhando uma hist?ria de diversidade cultural. ? literatura cabe a fun??o de recuperar passado/presente, fora/dentro em atos antropof?gicos para expressar a cultura nacional. Nesse mapeamento do imagin?rio colonial, amplia-se um universo dentro das singularidades que n?o permitem fronteiras, porque estas fronteiras s?o constru?das pelo homem, que resiste em reconhecer-se no outro. Meu querido canibal representa esse conflito em reconhecer o outro. As tribos ind?genas aqui viviam em guerras; no entanto, a luta contra os invasores uniu os ?ndios dessas tribos, atrav?s do grande chefe Cunhambebe, na Confedera??o dos Tamoios. Os tamoios perderam o seu espa?o, ficaram ? margem num lugar indefinido, vago , mas buscavam reconquistar o seu lugar. Tarefa ?rdua face ? resist?ncia europ?ia em aceitar uma cultura incivilizada e desprovida de um m?nimo de organiza??o . Um redimensionamento do olhar permite uma conscientiza??o da hibridez na forma??o de uma identidade coletiva e plural. Uma hibridiza??o em todos os sentidos: ra?a, linguagem, cultura... Nesse sentido surge o espa?o do subalterno: o interst?cio, o lugar nenhum. Espa?o formado mediante o processo ineg?vel de transcultura??o, formador do povo brasileiro, criador da imagem das fissuras da diversidade, situado num espa?o intervalar desconhecedor de fronteiras que marcaram um passado de nega??o, de superioridade, de explora??o. A antropofagia contempor?nea, retomada por Torres atrav?s da fic??o, repete de um outro lugar e com um outro olhar a hist?ria da domina??o cultural.

Dans les dernieres decennies, en amerique centrale et en amerique andine, les communautes paysannes indigenes ont connu des mutations globales et radicales qui souvent mettent en peril leur existence meme. Des mouvements d'emancipation et de modernisation ont tente de maitriser ces changements, de substituer ou d'opposer la combinaison de l'affirmation identitaire, du developpement et de l'integration aux anciens liens de dependance, a la domination par les forces politiques et religieuses traditionnelles, aux mecanismes de decomposition et aux conduites de repli. Le projet de construire et de mobiliser des acteurs communautaires s'est parfois inscrit dans une perspective ce consolidation, de relance ou de sauvetage des acteurs de classe et des acteurs nationaux, l'articulation se faisant le plus souvent par le biais de mediations religieuses, comme la theologie de la liberation. Les mouvements indigenes n'ont cependant pas debouche sur une expression politique centrale et les liaisons se sont habituellement trasuites par des desastres ou des echecs. Quelques-unes de ces experiences ont ete emportees dans un maelstrom de violence. A une violence exogene et qui se voulait essentiellement politique faisait echo une violence interne a la societe rurale, liee a des ruptures, a des discriminations et a des frustrations, profondement ancree dans la sphere symbolique. Le conflit guatemalteque presente l'illustration la plus forte et la plus dramatique du phenomene. La trajectoire du katarisme bolivien, l'inscription de sentier lumineux dans les dechirures du tissu social peruvien, les relations compliquees entre les groupes indiens et la violence en colombie, notamment dans le cauca, sont les autres pieces principales d'une anlayse comparative qui prend egalement en compte les cas nicaraguayen et equatorien.

Angle-Mort de la construction nationale péruvienne, le Haut Marañón est habité par les populations indigènes awajún et wampís, et décrété terre de mission chrétienne au milieu du XXème siècle. Ce territoire amazonien, situé au nord-Est du pays sur une zone frontalière disputée avec l’Équateur depuis les débuts de l’ère républicaine, fait l’objet d’un projet d'intégration à la sphère étatique et nationale. Colonisation interne par des populations paysannes métisses, exploration du sous-Sol préalable à l’élaboration de plans d'extraction minière, pénétration des pratiques narcotrafiquantes, institutionnalisation des œuvres scolaire et médicale: de confin relégué à un statut d’invisibilité, le Haut Marañón devient alors un front de progression de la "société englobante”, nationale puis internationale. Cette recherche retrace l'histoire de la "rencontre" entre deux sphères culturelles, indigène et englobante, dont le Haut Marañón est le théâtre, de l’arrivée des jésuites en 1946 à 2009, date du Baguazo, un conflit sanglant survenu dans la ville de Bagua entre indigènes et forces de police. La thèse montre que loin de se limiter à une simple absorption du marginal par le national, cette rencontre a suscité l'intérêt d'une société civile encore en gestation, et précipité une remise en question partielle du paradigme historique de construction nationale, jusqu'alors sous-Tendu par des logiques socio-Raciales discriminantes et inégalitaires<br>As an overlooked piece of Peru’s nation building process, the High Marañón region was mainly populated by indigenous, Awajún and Wampís populations until it was designated a Christian mission land in the middle of the XXth century. This Amazonian territory, located on the northeastern part of the country on the border with Ecuador, has been in diplomatic dispute since the early republican era. As a result, it became the focus of projects whose aim was to integrate the High Marañón into the nation and whose outcome was a number of new phenomena such as a process of “internal colonization” by peasants of mixed race, a series of subsoil explorations for mining extraction, and the institutionalization of activities related to education and health. From a forlorn land made invisible by the limitations of peruvian state apparatus, the High Marañón region became a battleground in the progression of global dynamics. This research aims to narrate the history of the “encounter” of two cultural areas, the indigenous one and the global one, from the arrival of the Jesuit mission in 1946 to the Baguazo event, so-Named after a bloody conflict between indigenous activists and police forces in the city of Bagua which took place in 2009. This research demonstrates that far from limiting itself to a mere absorption of a margin by a nation, this encounter has aroused the interest of Peruvian civil society, and partially called into question the historical nation-Building paradigm, in which socio-Racially biased logics have thusfar prevailed

Le Guatemala n’est pas le plus grand pays d’Amérique centrale, mais il est le plus peuplé. Sa principale caractéristique, outre son relief particulièrement montagneux, tient à sa structure sociale, marquée par un fort taux de population indigène : environ 60%. Ce pays, comme le Salvador ou le Nicaragua, est essentiellement connu pour le conflit armé qui se déroula sur son territoire entre 1960 et 1996. Mais à la différence du Frente Sandinista de Liberación Nacional (FSLN) nicaraguayen, et du Frente Farabundo Martí De Liberación Nacional (FSLN) salvadorien, l’Unidad Revolucionaria Nacional Guatemalteca (URNG) échoua. Notre étude concerne les raisons de cet échec, et se centre sur les tensions internes et les luttes pour le pouvoir au sein de la guérilla et des rapports qu’elle entretint avec les populations indigènes durant le conflit. Pour analyser le fonctionnement interne de la guérilla, nous avons fondé notre étude sur les témoignages recueillis par nos soins, des commandants et des principaux cadres des organisations armées<br>Guatemala is not the largest country in Central America, but it is the most populous. Its main characteristic, besides its particularly mountainous relief, is its social structure, marked by a high rate of native population: about 60%. This country, like El Salvador or Nicaragua, is mainly known for the armed conflict that took place on its territory between 1960 and 1996. But unlike the Nicaraguan Frente Sandinista de Liberación Nacional (FSLN) and the Salvadoran Frente Farabundo Martí de Liberación Nacional (FSLN), the Unidad Revolucionaria Nacional Guatemalteca (URNG) failed. Our study concerns the reasons for this failure, and focuses on internal tensions and struggles for power guerrilla warfare and its relationship with indigenous peoples during the conflict. Our work provides an analysis of the inner workings of the guerrillas, based on testimonies collected by us, commanders and senior cadres of armed organizations

Defence date: 22 October 2010<br>Examining Board: Professor Heinz-Gerhard Haupt, European University Institute Professor Kiran Patel, European University Institute Professor Jörg Requate, University of Bielefeld Professor Rachid Ouaïssa, University of Marburg<br>First made available online 29 March 2019

Guatemalan Kairos chronicles the rise of the discourse of liberation in Guatemala’s Catholic Church in the decade following the Second Vatican Council (1962-1965). In these years, as this study reveals, faith and human history comprised a double helix, constituting two interdependent and mutually supporting sides of the same soteriological vision. Rooted in Vatican II’s call to read the “signs of the times,” this historically conscious theological framework not only propelled Guatemala’s burgeoning progressive Catholic Church to redirect its pastoral practices toward the poor and the marginalized, especially Guatemala’s indigenous majority through an indigenized Catholicism. That new approach also sought to reshape the nation’s history by redrawing its socioeconomic, epistemological, and cultural landscape, in part through the formation of socially engaged lay leaders (catechists). Scholarship on the liberationist church has largely focused on how, as Guatemala’s Cold War civil war (1960-1996) sunk to its nadir in the late 1970s, state repression targeted the church as “subversive.” This dissertation, by contrast, seeks to step back from this prevailing attention on later repression to reconstruct the social and cultural liberative imagination prior to this religious revolution and state counterrevolution. In so doing, it cautions against historical interpretations that have ineluctably connected liberationist praxis in the decade after Vatican II to the—often catechist-led—armed or covert revolutionary activity of the late 1970s and early 1980s. Moreover, intensified by the defeat of the Guatemalan Left, the post-Peace Accords (December 1996) entrenchment of neoliberalism has brought hard times for critical historical consciousness. Indeed, as this study’s concluding chapter outlines, how to read the signs of the current historically fragmented times and craft a narrative for liberation amid today’s deep structural injustice remains a formidable obstacle. Perhaps the most daunting hurdle in this endeavor is to raise awareness of the need itself, particularly given that Guatemala’s historical record remains confronted by the perils inherent in harnessing faith and history in order to shape contemporary circumstances.<br>text

La métaphore de la famille a été utilisée, aussi bien à l’époque coloniale qu’à l’époque républicaine, pour illustrer le système politique idéal, la domination d’un groupe privilégié, les parents, sur une population obéissante, les enfants. Cette thèse survole les multiples facettes de la minorité en Équateur à l’époque coloniale et au début de l’époque républicaine (1760-1845), en se penchant sur les stratégies mises en place par l’État pour reléguer à un rang subalterne des individus n’appartenant pas à la catégorie raciale blanche métisse, c’est-à-dire les Indiens, les Noirs, les sang-mêlés, à travers un discours infantilisant. Elle s’intéresse aussi à la résistance d’individus refusant de se percevoir comme des mineurs et qui n’acceptaient pas l’ordre établi, les lois ou les décisions gouvernementales. En se présentant comme des parents compétents et en réclamant la patria potestad, l’autorité légale sur leurs enfants, des adultes considérés comme des enfants métaphoriques dans la grande famille patriarcale, par exemple des femmes, des pères indiens ou même des esclaves d’origine africaine, ont revendiqué plus d’autonomie pour eux, pour leurs familles, ou pour leurs communautés. Les guerres d’indépendance ont donné naissance à une république, la Grande-Colombie, et plus tard à un pays, l’Équateur. La figure symbolique du « parent » n’était plus incarnée par le roi d’Espagne et son appareil bureaucratique. Le système politique avait maintenant plusieurs « pères », membres d’un groupe restreint de Créoles qui, hier encore, se plaignaient d’être infantilisés par les Espagnols tyranniques. Les gens du peuple, en grande partie composé d’Indiens, étaient toujours considérés comme des « enfants » dans la nouvelle république. Comment expliquer que, dans une Nation désormais libre, des pans entiers de la population demeurent sous la tutelle d’hommes blancs? Une justification sera utilisée à répétition pour expliquer ce phénomène : l’ignorance du peuple et le besoin d’encadrement temporaire de celui-ci. Ainsi, s’est construit sur plus d’un siècle un véritable « mythe », celui d’une Nation en émergence où tous les citoyens seraient enfin placés sur un pied d’égalité, d’une Nation propre qu’on aurait nettoyée à l’aide d’écoles et de campagnes d’éducation populaire d’une tache tenace : celle de la Barbarie.<br>The family metaphor has been used throughout the history of Ecuador by colonial and republican governments alike to embody the perfect political system and the domination of a privileged group, the « parents », over a submissive population, their metaphorical children. This doctoral thesis is concerned with the concept of minority in the late colonial and early republican eras (1760-1845). It draws on State discourses and strategies to legitimize the colour-class domination of the Indians, the people of African descent, as well as people of mixed ancestry, perceived as childlike. This thesis is also concerned with resistance strategies of individuals who did not consider themselves minors and did not accept laws, government decrees or the hierarchical order intended to place them in this submissive position. By presenting themselves as competent parents asking for patria potestad, legal authority over their children, many adults such as women, Indian fathers or slave parents, fought for greater autonomy for themselves, their families, or their communities. After the Wars of Independence and the birth of Gran Colombia, followed by that of the Republic of Ecuador, the symbolic head of the political family, the King of Spain, as well as the bureaucracy that represented him in his American Empire, disappeared. The political system of Ecuador now rested in the hands of multiple « fathers », members of a select Creole oligarchy, members of the same group that had complained during the colonial period and the revolutionary period that the Spanish King had abused his powers as a tyrannical father. The Ecuadorian population, in particular its indigenous segment, was still considered to be composed of « children ». The new challenge was to explain why, after fighting for freedom from oppression, the majority of adults still needed to be under the tutelage of White Patriachs, as tribute payers, slaves or peones (forced laborers). An argument was used repeatedly to justify the preservation of the colonial order in the republican era: the ignorance of the plebe and its temporary need for guidance. Over more than a century, the myth of the construction of the Ecuadorian Nation, where all citizens would live freely and equally, was counterbalanced by another myth, that of a Nation that needed to be cleansed from its ignorance. There appeared to be only one possible means to get rid of this lingering imperfection: public education.

Questo lavoro indaga le conseguenze che i contatti con le popolazioni indigene del Nord America hanno avuto sull’idea di tempo storico nella coscienza europea nel Settecento. Sullo sfondo della fortuna storiografica di cui hanno goduto le teorizzazioni di progresso con cui la cultura del Vecchio Mondo ha ipostatizzato nelle società del globo diversi stadi nello sviluppo dell’umanità, il corpus primario preso in esame è costituito da resoconti di viaggio, relazioni, trattazioni basate su un’osservazione diretta. Scopo di questa scelta è aggiungere, all’attenzione di cui hanno goduto il pensiero e la scrittura storico-filosofici e storico-eruditi, il tassello complementare degli usi culturali di date idee di tempo nel quadro dell’incontro concreto con l’alterità umana nordamericana. Questa prospettiva permette di mettere a fuoco e problematizzare l’interazione che le rappresentazioni basate su esperienze di prima mano rivelano tra palinsesto culturale preesistente e validazione empirica della conoscenza. L’identificazione di un’umanità percepita come differente da sé con i propri progenitori, tropo comune sin dalla prima età moderna - tra addomesticamento concettuale di una differenza radicale, proiezioni geografiche di un’età dell’oro, e stratificazione di convenzioni testuali e figurative - nei resoconti settecenteschi sfuma in un quadro contraddittorio. La distribuzione delle civiltà secondo fasi di sviluppo interagisce con una curiosità di marca proto-etnografica e filosofica per la varietà delle forme di organizzazione politica e sociale, che possono divenire per l’osservatore termini di paragone con cui confrontare la propria società di provenienza. Il mito del buon selvaggio può, nel viaggiatore, fornire una sponda critica alla riflessione sul mondo coloniale e al contempo sgretolarsi nel constatare la complessità delle società “altre”, nelle loro articolazioni interne e diacroniche. Quadranti geografici e politici gravidi di contatti interculturali si strutturano attorno a tre baricentri principali, dove si concentrano le interazioni descritte dalle fonti primarie. Un polo settentrionale atlantico - l’area costiera di più antica colonizzazione francese e britannica e la zona dei Grandi Laghi a cavallo tra gli attuali Stati Uniti e Canada - è sede di intensi traffici commerciali e di aspri confitti franco-inglesi, quindi anglo-americani nella seconda parte del secolo, che coinvolgono a molti livelli le Prime Nazioni. Anche in un’ampia area atlantica meridionale - tra le attuali Virginia e Florida e nel retrostante entroterra tra Appalachi e grandi pianure, dove nel corso del secolo la presenza europea si espande - le popolazioni native sono legate in maniera crescente alle società coloniali da rapporti economici, e da mutevoli alleanze nel quadro della competizione tra britannici francesi e spagnoli. Lungo l’attuale costa canadese e il golfo dell’Alaska, si crea una zona di incontro settentrionale pacifica a partire dagli anni Settanta del secolo con le rotte commerciali dirette verso l’Asia aperte dalle spedizioni spagnole e britanniche, che portano gli europei a intrattenere contatti e scambi con le popolazioni native di queste latitudini, e tracce dirette e indirette della presenza russa. Il corpus primario è cronologicamente racchiuso tra il successo editoriale dei viaggi del barone di Lahontan - svolti negli anni Ottanta del Seicento, dati alle stampe nel 1703 - e la spedizione di Lewis e Clark voluta da Thomas Jefferson, che apre il secolo decimonono partendo dall’entroterra orientale per raggiungere la costa pacifica superando la dorsale continentale. Resoconti e relazioni di 'policymakers' come Cadwallader Colden e 'surveyors' come John Lawson, di esploratori con interessi scientifici come William Bartram e Bernard Romans, o militari come Jonathan Carver e Henry Timberlake, 'fur traders' come Alexander Henry, James Adair, John Long sono messe in relazione con precedenti francesi come le storie e cronache di Bacqueville de la Potherie e Pierre-François-Xavier de Charlevoix e analizzati come parte di una più ampia storia dell’incontro culturale euro-americano di cui il (lungo) Settecento rappresenta un capitolo particolare. La prefazione che apre il lavoro è dedicata a delineare la scelta dell’oggetto di ricerca e motivare la circoscrizione del corpus primario. L’introduzione che segue illustra i quadri storiografici di riferimento, con riguardo soprattutto a studi di storia culturale del tempo e storia dell’incontro europeo con il resto del globo. Il primo capitolo è dedicato alle caratteristiche testuali del corpus primario e alla loro collocazione entro circuiti comunicativi e progetti politici coevi. Ciò consente di rilevare legami profondi tra costruzioni discorsive e imperiali, chiarendo lo sfondo su cui vengono elaborate le forme di conoscenza dell’alterità americana approfondite nei capitoli successivi. Alcuni capisaldi della storicizzazione delle popolazioni americane sono affrontati nel secondo capitolo, con particolare riguardo all’applicazione di concetti di lungo corso al caso nordamericano e a ciò che ne distingue l’impiego nel Settecento. Alcuni temi e fenomeni legati all’osservazione delle società fungono da lievito per la speculazione sul passato: l’idea della contaminazione culturale che si è accompagnata alla presenza europea, la percezione di un’estinzione in corso a causa delle epidemie di malattie sconosciute secoli o decenni addietro, la categorizzazione dei ruoli di genere, luogo per eccellenza di interazioni profonde tra costruzioni discorsive e dinamiche di potere. La conoscenza storico-geografica delle società americane funziona come arena in cui diverse istanze imperiali competono per l’acquisizione di una supremazia culturale oltre che politica, economica e militare. Il terzo capitolo esplora la consapevolezza di tale competizione da parte di testimoni anglofoni, con particolare riferimento a concorrenti principalmente francofoni e russi. Il quarto capitolo è dedicato ad approfondire due casi particolari: l’opera storica di James Adair e il resoconto del terzo viaggio di James Cook. Distanti tra loro per contesto genetico - faticosamente auto-finanziata con sottoscrizioni la 'History' del 'fur trader' Adair, voluto dall’Ammiragliato britannico il lussuoso 'account' ufficiale dell’ultimo viaggio del più celebre esploratore inglese del Pacifico - si tratta di due casi particolarmente adatti a discutere un tema che percorre obliquamente tutto questo lavoro: il rapporto tra esperienza e fonti libresche nella storicizzazione dell’“altro” e la natura testuale-discorsiva del sapere storico che viene così costruito. Quinto e sesto capitolo esplorano la storicizzazione dell’uomo americano sul terreno linguistico e comunicativo. Rispettivamente approfondendo figure e processi della mediazione linguistico-culturale e compilazioni di vocaboli ed espressioni in traduzione, fanno luce sulla comunicazione verbale come canale di gerarchizzazione storica e disquisizione genealogica, e come elemento nei dibattiti sulle origini e sulla natura razionale dei popoli americani, nel quadro degli approcci sistematico-comparativi e delle curiosità proto-etnografiche che caratterizzano il diciottesimo secolo. Il settimo capitolo proietta sul tempo a venire il tema dell’uomo americano visto in qualità di lacerto del passato, esplorando i risvolti di una concezione eliotropica della civilizzazione. La speculazione riguardo al futuro diviene un banco di prova di nuove epistemologie e metodologie del sapere storico, di dati modi di concepire la linearità temporale e i nessi causali, si presenti essa in forma di previsione o di costruzione fantastica che fornisce all’idea politica un laboratorio virtuale. Dopo la sezione conclusiva dedicata a riassumere i contributi originali del lavoro, la bibliografia è articolata in sezioni dedicate a fonti primarie e secondarie ed è seguita da una sitografia. Gli osservatori attribuiscono alle società native una manchevolezza di strumenti credibili di conoscenza del mondo e del tempo, dando corpo e contribuendo, con la loro scrittura, a più ampi processi di agglutinamento di un sistema disciplinare che è globale e universalistico nelle sue ambizioni ma di marca eurocentrica nelle sue fondazioni epistemologiche. Passato e futuro delle società native divengono oggetti di appropriazione discorsiva, e costruendo questi discorsi, i viaggiatori partecipano con consapevolezza se non necessariamente a un movimento di gerarchizzazione storica, a progetti più ampi di raccolta e sistemazione di conoscenze europeo. ABSTRACT Titled 'Geographies of Time: Travels among indigenous peoples, human otherness, and the conceptualisation of historical time in the eighteenth century between Europe and North America', this research investigates the consequences that contact with the indigenous peoples of North America had on the idea of historical time in the eighteenth-century European mind. Against the backdrop of the historiography devoted to the theories of progress with which the culture of the Old World hypostatised in the societies of the globe different stages in the development of humanity, the primary corpus of this study consists of travel accounts, reports, and treatises based on direct observation. The purpose of this choice is to add, to the attention enjoyed by historical-philosophical and erudite thought and writing, the complementary exploration of the cultural uses of given ideas of time in the context of the encounter with North American human otherness. This perspective allows us to focus on and problematise the interplay that representations based on first-hand experiences reveal between pre-existing cultural palimpsest and empirical validation of knowledge. The identification of a humanity perceived as different from oneself with one’s own ancestors has been a common trope since the early modern age - between conceptual domestication of a radical difference, geographical projections of a golden age, and stratification of textual and figurative conventions. In eighteenth-century accounts this 'topos' fades into a complex and contradictory picture. The distribution of civilisations according to phases of development interacts with a proto-anthropological curiosity for the variety of political and social organisations, which may be exploited by the European observer as terms of comparison with which to call into question his own society of origin. The myth of the “noble savage” could inspire reflection on the colonial world and, at the same time, dissolve in the observation of the complex articulations and histories of “other” societies in their diversity. The interactions described by the primary sources are concentrated in geographical and political scenarios with three main focal points. A northern Atlantic pole - the coastal area of more ancient French and British colonisation and the Great Lakes area straddling the present-day United States and Canada - was the site of intense trade and Franco-English, then Anglo-American conflicts in the second half of the century, involving First Nations at many levels. In a vast southern Atlantic area - between present-day Virginia and Florida and in between the Appalachians and the Great Plains, where the European presence expanded during the century - native peoples were increasingly linked to colonial societies by economic relations, and by shifting alliances as part of the competition between the British, French and Spanish. Along the present Canadian coast and the Gulf of Alaska contacts increased from the 1770s onwards, with the trade routes to Asia opened up by Spanish and British expeditions, leading to exchange between Europeans and native peoples at these latitudes, and bearing direct and indirect traces of the Russian presence. The primary corpus is chronologically enclosed between the editorial success of Baron Lahontan’s voyages - undertaken in the 1680s and given to print in 1703 - and the Lewis and Clark expedition promoted by Thomas Jefferson, which opened the nineteenth century, starting from the eastern inland territories and reaching the Pacific coast. Accounts and reports written by policy makers such as Cadwallader Colden and surveyors such as John Lawson, by explorers with scientific interests such as William Bartram and Bernard Romans, or with military ones such as Jonathan Carver and Henry Timberlake, by fur traders such as Alexander Henry, James Adair, John Long are analysed in their connections with French precedents such as the histories and chronicles by Bacqueville de la Potherie and Pierre-François-Xavier de Charlevoix, and as part of a wider history of the Euro-American cultural encounter of which the (long) eighteenth century represents a particular chapter. The preface that opens the work is dedicated to outlining the research central questions and primary corpus. The introduction that follows delineates the historiographical framework within which this work is situated, with particular regard to the cultural history of time and the history of the European encounters with the rest of the globe. The first chapter is devoted to outlining the textual characteristics of primary sources and their place within coeval communicative circuits and political projects. This allows to lay bare deep connections between discursive and imperial constructions, clarifying the background against which the forms of knowledge of American otherness elaborated in the following chapters took shape. Some key issues in the historicisation of American populations are addressed in the second chapter, focussing on the application of pre-existing concepts to the North American case and what distinguished their use in the Eighteenth century. A number of themes linked to the observation of societies stimulates speculation on the past: the idea of a cultural contamination brought by the European presence, the perception of an ongoing extinction due to diseases unknown in North America before the arrival of the Europeans, and the categorisation of gender roles - a place par excellence of deep interactions between discursive constructions and power dynamics. Historical-geographical knowledge of American societies functioned as an arena in which different colonial projects competed for the acquisition of cultural as well as political, economic, and military supremacy. The third chapter explores Anglophone witnesses’ awareness of such competition, with particular reference to Francophone and Russian contenders. The fourth chapter is devoted to examining two particular cases: the historical work of James Adair and the account of James Cook’s third voyage. Different from each other in terms of genetic context - Adair’s 'History' was laboriously self-financed with subscriptions, the British Admiralty commissioned the official account of the last voyage of the most famous English explorer of the Pacific - these two case studies are particularly suited to discuss a theme that runs through all this work: the relationship between experience and secondary sources in the historicisation of the “other”, and the textual-discursive nature of the historical knowledge thus constructed. Chapters five and six explore the historicisation of the American humanity on a linguistic and communicative level. Respectively delving into figures and processes of linguistic-cultural mediation and compilations of vocabularies and expressions in translation, they shed light on verbal communication as a means of historical hierarchisation and genealogical disquisition, and as an element in debates about the origins and rational nature of American indigenous peoples, in the context of the systematic-comparative approaches and proto-ethnographic curiosities that characterised the Eighteenth century. The seventh chapter projects the theme of American indigenous peoples seen as a fragment of the past onto the time to come, exploring the implications of a heliotropic idea of civilisation. The speculation about the future became an arena in which new epistemologies and methodologies of historical knowledge were tested, laying bare new conceptions of temporal linearity and causal links, and - whether in predictions or fantastic constructions - providing a virtual laboratory to demonstrate political theses. After the concluding section, devoted to summarising the research’s main original findings, the bibliography is divided into sections devoted to primary and secondary sources and it is followed by a sitography. Eighteenth-century observers attributed to native societies a lack of credible tools to understand the world and historical time, giving substance and contributing, with their writing, to wider processes of agglutination of a disciplinary system that was global and universalistic in its ambitions but Eurocentric in its epistemological foundations. The past and future of native societies became objects of discursive appropriation, and by constructing these discourses, travellers consciously participate, if not necessarily in a movement of historical hierarchisation, in broader projects of collecting and systematising European knowledge.