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Donais, Timothy , Peacebuilding and Local Ownership. Conflict, Development and Peacebuilding. The Merging of Development and Security. Governing the World of Peoples. Francis, Diana , From Pacification to Peacebuilding. A Call to Global Transformation. Freire, Paulo , Pedagogy of the Oppressed. Friedmann, John , Empowerment: The main items of revenue observed from to can be divided into current revenue and capital revenue. Capital revenue primarily relates to the receipt of interest from bank accounts, dividends, and rents the brotherhood owns land and hotels, which are rented by third parties.
There were two peaks in the months of June and July which are usually close to the main religious festival for Bom Jesus—Pentecost—according to Peixoto The minimum monthly values tended to occur in August. Full details are available upon request.
Sobre educação, política e sindicalismo (Portuguese Edition) by Maurício Tragtenberg PDF
To avoid serious problems with inflated values due to the Portuguese inflation rate , we will observe this revenue at constant prices. Figure 1 shows the values of the Bom Jesus revenue at constant prices 10 between and Figure 1—The total revenue of Bom Jesus, vertical axis: If we analyze Figure 1, we will notice an upward trend in revenue between and At the end of the s, revenue reached its maximum value of approximately ,, escudos at prices. The s were characterized by sharply diminishing values revenue only reached slightly over 20,, escudos.
Between and , revenue reached its maximum value approximately ,, escudos in , exhibiting an inverted-U shape over these two decades. Between and , there were three revenue cycles during each decade, with peaks in , and This series exhibits different patterns of oscillation, indicating the absence of a unique trend. To explain this movement in terms of revenue, we could formulate hypotheses that focused on the history of Bom Jesus.
As various authors have claimed Bandeira, ; Peixoto, , Bom Jesus has always been an important source of revenue, not only at a local level, but also at the national and international levels.
Cidadania e empoderamento local em contextos de consolidação da paz
Therefore, the revenue of Bom Jesus is necessarily dependent on major regional and national socioeconomic changes. In order to search for additional explanations, in the next section, we will describe the main political, economic and religious changes observed in Portugal and in the Braga area during the period under study. Explaining the oscillation of the revenue of Bom Jesus—brotherhood dynamics and local and national causes between and The study of business cycles in the field of economics has received special attention from very different authors, including Ibn Khaldun, Adam Smith, Karl Marx, and Alfred Marshall.
As Parpola argues, even nomadic tribes studied the cycles of their travels, paying special attention to seasonal variations, lunar phases, and tides. In the case of Bom Jesus, we are analyzing a religiously inspired place whose sphere of influence not only includes its surrounding region northern Portugal , but also touches upon Portugal as a whole Peixoto, ; Pereira, b. Therefore, if we intend to explain the oscillations observed in the Bom Jesus revenue, we must analyze the Bom Jesus dynamics more closely, as well as the major economic events in historical terms in Portugal in general, and in its northern region in particular.
The period under observation is full of events related to the rise of the Portuguese republican movement, ranging from the complex management of the institutional and social relationships between the Catholic Church, the Monarchy and the Parliament to the social convulsions affecting the country. In , new legislation prohibited the functioning of religious congregations. For a more detailed discussion of anticlericalism in Portuguese law during the s, see Fernandes However, the s brought changes to these anticlerical laws.
Furthermore, Portugal signed a treaty with the United Kingdom on August 20, , which permitted religious freedom in the African territories under their administration. In , Minister Hintze Ribeiro attempted to pass legislation recognizing the public activities of religious orders through the Decree-Law of April 18, Villares, , which was followed by popular protests in several cities even in cities in northern Portugal, such as Vila Real and Chaves. Catholic movements defended themselves in the press.
In , the influential Catholic newspaper Correio Nacional appeared. Silva discusses the Catholic movements over these final years of the constitutional monarchy. The First Portuguese Republic was established on October 5, The incumbent forces immediately set about the task of profoundly restructuring the relationship between the Portuguese State and the Catholic Church Fernandes, On October 8, , the Jesuits were expelled, as were other religious congregations, and many convents were closed.
Ten days later, on October 18, , the teaching of Christian doctrine at public schools was abolished. On November 3, , the Divorce Law was promulgated according to Ferreira , this law represents one of the major victories of republican ideas , and on December 29, the theological and canonical law faculties were closed. On January 21, , a Decree-Law was passed prohibiting religious worship at the chapel of the University of Coimbra at the time, the most important in the country.
The first public reaction from Portuguese bishops occurred on February 23, , with the signing of a public letter of protest about the evolution of the newly-established republic. The Minister of Justice, Afonso Costa, 14 prohibited the reading of the letter, and several arrests and imprisonments were reported when religious people disobeyed the ban. On January 14, , the bishops of Viseu and Porto were exiled.
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However, after three years during which there was an intense implementation of anticlerical measures by the ruling forces discussed in Fernandes , the First Republic and the Portuguese Church began to enjoy a more stable relationship. On May 28, , a military revolt began in Braga and ended in Lisbon some days later with the establishment of the Second Portuguese Republic greatly influenced by Oliveira Salazar, Finance Minister from onward and Head of Government from to This was a period of relatively stable relations between the Portuguese political authorities namely the parliament, the government and the president and the Holy See.
Furthermore, in , several conservative Catholic periodicals appeared—most notably, the Ordem Nova , in which the future Chief of Government, Marcello Caetano, participated. On June 29, , Order No. This institutional relationship was further developed through the implementation of the Concordat and the Missionary Agreement on May 7, For instance, O Trabalhador , a newspaper edited by Father Abel Varzim, a former supporter of the Second Republic, was banned on July 10, , for adopting a pro-Marxist perspective.
Because of this episode, Father Varzim, who had received a PhD in political and social science from Louvain University, was transferred from Lisbon where he had also directed several Catholic social initiatives to the parish of his birthplace Cristelo, Barcelos in the north of the country. Santos shows that, as Oliveira Salazar persisted in power, traditionally supportive movements began to withdraw their backing. This new profile created a scenario of stability that religious institutions or brotherhoods such as the Bom Jesus de Braga brotherhood might have used to expand their activities and to increase their revenue.
This industrialization provided various cities and towns in northern Portugal with the opportunity to display their own economic development at industrial exhibitions and trade fairs beginning in For instance, in , the Portuguese Industrial Exhibition was held in Porto. Two years later, Braga organized the Agricultural and Industrial Exhibition.
In , the city of Braga opened a train station Capela and Nunes, In , the 2nd Galician-Portuguese Congress was organized in the Minho city of Viana do Castelo; the following year, Braga hosted the 3rd Congress, which was marked by a common debate that included socialist speakers and trade unionists from both regions Minho, Portugal and Galicia, Spain. The second half of the nineteenth century featured very significant developments in the Braga area that explained the dynamics set in motion by the industrial exhibitions and the proletarian meetings.
Republicanism once more enjoyed greater prominence in northern Portugal during this period after the massacre of January 31, Porto was chosen to host the Congress of the Republican Party on April , On April 27, , after the actual implantation of the republic itself, another Congress of the Republican Party was hosted in the north, this time in Braga. Social forces from the Minho region that were more closely connected with the Portuguese Catholic monarchist and conservative movements began to organize similar public events Rocha, The topic discussed was the role of the Portuguese Catholic Church in the light of the changed political regime.
Ferreira and Cordeiro describe street fights that occurred when anticlerical forces interrupted a Sacred Heart procession. Coelho examines Braga newspapers in the weeks after October 5, Apparently, the local press did not emphasize the regime change during that period. Even republican publications devoted few lines to describing or commenting on the facts. However, as Coelho recognizes, this type of message or, more properly, this type of silent message reveals a strategy of the local press given the magnitude of the changes that were envisaged.
According to Sarmento , this apparent silence was followed by the closures of various religious institutions in Braga: Some of these places were located in the Minho region.
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On May 28, , General Gomes da Costa departed from Braga, leading military divisions and spontaneously forming groups of people, including industrial workers, supported by several leading figures in the Catholic conservative movement who were in Braga for a Marian Congress. This military coup ended the First Republic and gave rise to the Second Republic , as described in section 3. Some such displays took place in the Minho region. Cardinal Cerejeira presided over the religious celebrations of the th anniversary of the laying of the first stone for the main church at Bom Jesus Peixoto, During the first decades of the twentieth century, the regions closest to Bom Jesus especially in the Braga and Minho areas did not lose their pro-Catholic characteristics.
During the period in which we are studying the Bom Jesus revenue , Braga and its surrounding region exhibited three main characteristics: Based on the previous sections of this paper, , the year of the birth of the First Republic, represents a hypothesized change in the pattern of the series of the Bom Jesus revenue.
In this year, we observed simultaneous and important changes not only in the dynamics of Bom Jesus itself, but also in the dynamics of Portugal in general and the northern areas in particular. Let us recall these changes. The statutes of the Bom Jesus brotherhood were revised several times after Peixoto notes that new statutes were required to be passed in and , reflecting the anticlerical legislation produced after the establishment of the First Republic.
Números em texto integral
From a national perspective, the regime change led to hard times within the hierarchy of the Portuguese Catholic Church and other Catholic institutions. According to Fernandes and Rocha , priests were arrested, bishops exiled, and convents closed, and the temporal authority of the Church was eroded by more than 30 anticlerical laws passed during the first year after October 5, Because of these national changes, we expected to note significant differences in the Bom Jesus revenue due to the political changes motivated by the appearance of the First Republic.
We will test these expectations in Section 4. Additionally, we observed that northern Portugal, including the Braga region, was not immune to the social and political transformations taking place in Lisbon and beginning in Ferreira also describes the turmoil arising from the celebrations of the Sacred Heart of Jesus in Braga in May Because the laws of the First Republic prohibited public displays of religious faith, a procession for the celebration of the Sacred Heart was interrupted by anticlerical individuals, leading to street fights.