“Aquele Abraço”: o discurso identitário cultural brasileiro que se abre para o mundo
Ano de defesa: | 2015 |
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Autor(a) principal: | |
Orientador(a): | |
Banca de defesa: | , , , |
Tipo de documento: | Tese |
Tipo de acesso: | Acesso aberto |
Idioma: | por |
Instituição de defesa: |
Universidade Presbiteriana Mackenzie
|
Programa de Pós-Graduação: |
Letras
|
Departamento: |
Centro de Comunicação e Letras (CCL)
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País: |
Brasil
|
Palavras-chave em Português: | |
Área do conhecimento CNPq: | |
Link de acesso: | http://dspace.mackenzie.br/handle/10899/25161 |
Resumo: | It analysis the Brazilian and Lusophone cultural identity discourse through three-way path. First, it is emphasized that it was marked decisively by Portuguese culture, first of its interacting with Indian culture and then with the African culture. The culture of settlers of Brazil was eminently Catholic, a direct result of religious discourse and constituent medievalism that religion. The concept of "cornerstone" is employed for the role of Portuguese culture in the colonization, borrowed from the Christian Scriptures that apply to the Biblical Christ as the one who ruled in his life and teachings of Christianity. Similarly, in the construction of the Brazilian identity building, Portuguese culture is established as the main stone in its foundation, determining and giving basis to all that would follow its implementation in Brazil. The carnival, attachment to the monarchy and fears, seen today as "superstitions" in our society, they were constitutive medievalism of the cultural identity of the nation discourse, Portuguese heritage. The second way that is exploited to analyse the formation of the Brazilian cultural identity discourse is in the application of Heidegger's thought as a tool for understanding of the transition from religious to secular, the shift that occurred especially in the late nineteenth century to the twentieth. It will be highlighted his concepts of memory, Dasein, as well as Augustinian beata vita secularized in his philosophy. The importance of Heidegger is already on its path from youth Catholic militant to existentialist philosopher, highlighting the secularism that results from his writings in the process of building their own identity. The third way is linked to the discourse analysis by greimasian optics, in which will be perceived the essential interaction of religious discourse in the Brazilian life until the nineteenth century, when there is the great secular turn. This was due to pressure from various modernist ideas were beginning to operate a detachment of a secular identity, because until this moment, there was only eminently Catholic national identity. It demonstrates how the centrality of Virgin Mary invocations contributed to this, drawing to itself the religious identification of the country, paving the way for the Cristo Redentor, has assimilated the Rio’s landscape yet, became the great Brazilian cultural icon, with its original intent secularized to represent a prosperous and happy life, open to all peoples and all cultures. |
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2017-02-07T21:10:10Z2020-05-28T18:12:13Z2020-05-28T18:12:13Z2015-09-16ALMEIDA JÚNIOR, Jair de. “Aquele Abraço”: o discurso identitário cultural brasileiro que se abre para o mundo. 2015. 351 f. Tese (Letras) - Universidade Presbiteriana Mackenzie, São Paulo.http://dspace.mackenzie.br/handle/10899/25161It analysis the Brazilian and Lusophone cultural identity discourse through three-way path. First, it is emphasized that it was marked decisively by Portuguese culture, first of its interacting with Indian culture and then with the African culture. The culture of settlers of Brazil was eminently Catholic, a direct result of religious discourse and constituent medievalism that religion. The concept of "cornerstone" is employed for the role of Portuguese culture in the colonization, borrowed from the Christian Scriptures that apply to the Biblical Christ as the one who ruled in his life and teachings of Christianity. Similarly, in the construction of the Brazilian identity building, Portuguese culture is established as the main stone in its foundation, determining and giving basis to all that would follow its implementation in Brazil. The carnival, attachment to the monarchy and fears, seen today as "superstitions" in our society, they were constitutive medievalism of the cultural identity of the nation discourse, Portuguese heritage. The second way that is exploited to analyse the formation of the Brazilian cultural identity discourse is in the application of Heidegger's thought as a tool for understanding of the transition from religious to secular, the shift that occurred especially in the late nineteenth century to the twentieth. It will be highlighted his concepts of memory, Dasein, as well as Augustinian beata vita secularized in his philosophy. The importance of Heidegger is already on its path from youth Catholic militant to existentialist philosopher, highlighting the secularism that results from his writings in the process of building their own identity. The third way is linked to the discourse analysis by greimasian optics, in which will be perceived the essential interaction of religious discourse in the Brazilian life until the nineteenth century, when there is the great secular turn. This was due to pressure from various modernist ideas were beginning to operate a detachment of a secular identity, because until this moment, there was only eminently Catholic national identity. It demonstrates how the centrality of Virgin Mary invocations contributed to this, drawing to itself the religious identification of the country, paving the way for the Cristo Redentor, has assimilated the Rio’s landscape yet, became the great Brazilian cultural icon, with its original intent secularized to represent a prosperous and happy life, open to all peoples and all cultures.Aborda-se o discurso identitário cultural brasileiro e lusófono perfazendo o trajeto de três vias. Primeiramente, destaca-se que foi marcado, determinantemente, pela cultura portuguesa, primeiro no seu cruzamento com a índia e depois com a africana. A cultura dos colonizadores do Brasil era eminentemente católica, resultado direto do discurso religioso e dos medievalismos constitutivos dessa religião. Emprega-se o conceito de “pedra angular” para o papel da cultura portuguesa na colonização, emprestada das Escrituras Cristãs que a aplicam ao Cristo Bíblico, como aquele que determinou em sua vida e ensinamentos o cristianismo. Analogamente, na construção do edifício identitário brasileiro, a cultura portuguesa estabelece-se como principal pedra em seu alicerce, determinando e dando base a tudo o que se seguiria à sua implantação no Brasil. Como medievalismos constitutivos do discurso identitário cultural da nação, herança portuguesa, destaca-se o carnaval, o apego à monarquia e os medos, tidos hoje como “superstições” em nossa sociedade. A segunda via que é explorada para a análise da formação do discurso identitário cultural brasileiro está na aplicação do pensamento de Heidegger como ferramenta para compreensão da transição do religioso para o secular, o deslocamento que ocorreu especialmente na virada do século XIX para o XX. Daquele filósofo, serão destacados seus conceitos de memória, o Dasein, bem como, beata vita agostiniana secularizada em sua filosofia. A importância de Heidegger está já em sua trajetória de militante católico na juventude, para filósofo existencialista, destacando-se nesse processo de construção de sua própria identidade, a “mundanização” que resulta de seus escritos. A terceira via liga-se à análise de discurso pela ótica greimasiana, onde serão percebidos a essencial interação do discurso religioso à vida do brasileiro até o século XIX, quando há a grande virada secular. Esta se dá devido à pressão de várias ideias modernistas que já começavam a operar um descolamento de uma identidade secular da, até então, única identidade nacional eminentemente católica. Demonstra-se como a centralidade das invocações marianas contribuiu para tal, atraindo para si a identificação religiosa do país, abrindo espaço para que o Cristo Redentor, já assimilado à paisagem carioca, se tornasse o grande ícone cultural brasileiro, tendo seu intento original secularizado para representar a vida próspera e feliz, aberta a todos os povos e todas as culturas.application/pdfporUniversidade Presbiteriana MackenzieLetrasUPMBrasilCentro de Comunicação e Letras (CCL)http://creativecommons.org/licenses/by-nc-nd/4.0/info:eu-repo/semantics/openAccessanálise do discursodiscurso religiosoidentidadeestudos culturaisestudos lusófonosCNPQ::OUTROS“Aquele Abraço”: o discurso identitário cultural brasileiro que se abre para o mundoinfo:eu-repo/semantics/publishedVersioninfo:eu-repo/semantics/doctoralThesisBrito, Regina Helena Pires dehttp://lattes.cnpq.br/5720921133186299Bridi, Marlise Vazhttp://lattes.cnpq.br/4486189642933939Pinto, Elisa Guimarãeshttp://lattes.cnpq.br/6024055344777721Martins, Moisés de Lemoshttp://lattes.cnpq.br/5530484895946604Moura, Margarida Mariahttp://lattes.cnpq.br/7714319977985070http://lattes.cnpq.br/4958663712019720Almeida Júnior, Jair dehttp://tede.mackenzie.br/jspui/retrieve/12921/Jair%20de%20Almeida%20Junior.pdf.jpghttp://tede.mackenzie.br/jspui/bitstream/tede/3056/5/Jair%20de%20Almeida%20Junior.pdfdiscourse analysisreligious discourseidentitycultural studieslusophone studiesreponame:Biblioteca Digital de Teses e Dissertações do Mackenzieinstname:Universidade Presbiteriana Mackenzie (MACKENZIE)instacron:MACKENZIE10899/251612020-05-28 15:12:13.206Biblioteca Digital de Teses e Dissertaçõeshttp://tede.mackenzie.br/jspui/PRI |
dc.title.por.fl_str_mv |
“Aquele Abraço”: o discurso identitário cultural brasileiro que se abre para o mundo |
title |
“Aquele Abraço”: o discurso identitário cultural brasileiro que se abre para o mundo |
spellingShingle |
“Aquele Abraço”: o discurso identitário cultural brasileiro que se abre para o mundo Almeida Júnior, Jair de análise do discurso discurso religioso identidade estudos culturais estudos lusófonos CNPQ::OUTROS |
title_short |
“Aquele Abraço”: o discurso identitário cultural brasileiro que se abre para o mundo |
title_full |
“Aquele Abraço”: o discurso identitário cultural brasileiro que se abre para o mundo |
title_fullStr |
“Aquele Abraço”: o discurso identitário cultural brasileiro que se abre para o mundo |
title_full_unstemmed |
“Aquele Abraço”: o discurso identitário cultural brasileiro que se abre para o mundo |
title_sort |
“Aquele Abraço”: o discurso identitário cultural brasileiro que se abre para o mundo |
author |
Almeida Júnior, Jair de |
author_facet |
Almeida Júnior, Jair de |
author_role |
author |
dc.contributor.advisor1.fl_str_mv |
Brito, Regina Helena Pires de |
dc.contributor.advisor1Lattes.fl_str_mv |
http://lattes.cnpq.br/5720921133186299 |
dc.contributor.referee1.fl_str_mv |
Bridi, Marlise Vaz |
dc.contributor.referee1Lattes.fl_str_mv |
http://lattes.cnpq.br/4486189642933939 |
dc.contributor.referee2.fl_str_mv |
Pinto, Elisa Guimarães |
dc.contributor.referee2Lattes.fl_str_mv |
http://lattes.cnpq.br/6024055344777721 |
dc.contributor.referee3.fl_str_mv |
Martins, Moisés de Lemos |
dc.contributor.referee3Lattes.fl_str_mv |
http://lattes.cnpq.br/5530484895946604 |
dc.contributor.referee4.fl_str_mv |
Moura, Margarida Maria |
dc.contributor.referee4Lattes.fl_str_mv |
http://lattes.cnpq.br/7714319977985070 |
dc.contributor.authorLattes.fl_str_mv |
http://lattes.cnpq.br/4958663712019720 |
dc.contributor.author.fl_str_mv |
Almeida Júnior, Jair de |
contributor_str_mv |
Brito, Regina Helena Pires de Bridi, Marlise Vaz Pinto, Elisa Guimarães Martins, Moisés de Lemos Moura, Margarida Maria |
dc.subject.por.fl_str_mv |
análise do discurso discurso religioso identidade estudos culturais estudos lusófonos |
topic |
análise do discurso discurso religioso identidade estudos culturais estudos lusófonos CNPQ::OUTROS |
dc.subject.cnpq.fl_str_mv |
CNPQ::OUTROS |
description |
It analysis the Brazilian and Lusophone cultural identity discourse through three-way path. First, it is emphasized that it was marked decisively by Portuguese culture, first of its interacting with Indian culture and then with the African culture. The culture of settlers of Brazil was eminently Catholic, a direct result of religious discourse and constituent medievalism that religion. The concept of "cornerstone" is employed for the role of Portuguese culture in the colonization, borrowed from the Christian Scriptures that apply to the Biblical Christ as the one who ruled in his life and teachings of Christianity. Similarly, in the construction of the Brazilian identity building, Portuguese culture is established as the main stone in its foundation, determining and giving basis to all that would follow its implementation in Brazil. The carnival, attachment to the monarchy and fears, seen today as "superstitions" in our society, they were constitutive medievalism of the cultural identity of the nation discourse, Portuguese heritage. The second way that is exploited to analyse the formation of the Brazilian cultural identity discourse is in the application of Heidegger's thought as a tool for understanding of the transition from religious to secular, the shift that occurred especially in the late nineteenth century to the twentieth. It will be highlighted his concepts of memory, Dasein, as well as Augustinian beata vita secularized in his philosophy. The importance of Heidegger is already on its path from youth Catholic militant to existentialist philosopher, highlighting the secularism that results from his writings in the process of building their own identity. The third way is linked to the discourse analysis by greimasian optics, in which will be perceived the essential interaction of religious discourse in the Brazilian life until the nineteenth century, when there is the great secular turn. This was due to pressure from various modernist ideas were beginning to operate a detachment of a secular identity, because until this moment, there was only eminently Catholic national identity. It demonstrates how the centrality of Virgin Mary invocations contributed to this, drawing to itself the religious identification of the country, paving the way for the Cristo Redentor, has assimilated the Rio’s landscape yet, became the great Brazilian cultural icon, with its original intent secularized to represent a prosperous and happy life, open to all peoples and all cultures. |
publishDate |
2015 |
dc.date.issued.fl_str_mv |
2015-09-16 |
dc.date.accessioned.fl_str_mv |
2017-02-07T21:10:10Z 2020-05-28T18:12:13Z |
dc.date.available.fl_str_mv |
2020-05-28T18:12:13Z |
dc.type.status.fl_str_mv |
info:eu-repo/semantics/publishedVersion |
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info:eu-repo/semantics/doctoralThesis |
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doctoralThesis |
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publishedVersion |
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ALMEIDA JÚNIOR, Jair de. “Aquele Abraço”: o discurso identitário cultural brasileiro que se abre para o mundo. 2015. 351 f. Tese (Letras) - Universidade Presbiteriana Mackenzie, São Paulo. |
dc.identifier.uri.fl_str_mv |
http://dspace.mackenzie.br/handle/10899/25161 |
identifier_str_mv |
ALMEIDA JÚNIOR, Jair de. “Aquele Abraço”: o discurso identitário cultural brasileiro que se abre para o mundo. 2015. 351 f. Tese (Letras) - Universidade Presbiteriana Mackenzie, São Paulo. |
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http://dspace.mackenzie.br/handle/10899/25161 |
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Centro de Comunicação e Letras (CCL) |
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