Dissertations / Theses on the topic 'Jesuits. Province of India'

This master's essay of literary analysis studies the rhetorical notion of the sublime in a number of discourses drawn from the Relations des jesuites de Nouvelle-France, including harangues pronounced by Amerindian leaders, panegyrics, letters of missionaries and dream accounts. In view of models of the sublime proposed by rhetoricians of classical Antiquity, this study shows the close bond which unites ethics and aesthetics in the Jesuit's mind. The criterions according to which the missionaries are affected by the great discourses are considered. This study also emphasizes the influence of the sublime, which provides the impetus for the apostolic vocation and the mystical quest of the Jesuits.

Este trabajo se puso en marcha para estudiar las relaciones entre la Compañía de Jesús y la población indígena de la India. Los antecedentes de esta investigación se remontan a la primera visita de la autora a la India en el año 1997, y a 2003 con el Trabajo Fin de Máster en el marco de la cooperación al desarrollo. Así, el primer contacto con los misioneros jesuitas supuso también el primero con los habitantes autóctonos de la zona, llamados genéricamente adivasis. Descubrir a una desconocida población indígena, expoliada, vulnerable y olvidada, que había convertido a los jesuitas en un referente, despertó mi interés en comprender las relaciones identitarias entre estos dos grupos. De este modo, la investigación iniciada en el TFM tuvo su continuación en la presente Tesis Doctoral. En ella se profundiza en la relación entre las Identidades Adivasi y Jesuita desde la perspectiva psicosocial de la psicología social.<br>This work started out to study the relations between the Society of Jesus and the indigenous peoples of India. The background to this research dates back to the author's first visit to India in 1997, and to 2003 with the Master's Thesis in the framework of development cooperation. Thus, the first contact with the Jesuit missionaries was also the first contact with the native inhabitants of the area, generically called Adivasis. Discovering an unknown, plundered, vulnerable, and forgotten indigenous population, to which the Jesuits had become a reference, aroused my interest in understanding the identity relations between these two groups. Thus, the research initiated in the Master's Thesis had its continuation in the present Doctoral Thesis. In it, the relationship between Adivasi and Jesuit Identities has been studied in depth from the psychosocial perspective of social psychology.

Esta dissertação parte de dois eixos de investigação: um deles é Crisanto Neranda, um Guarani letrado das missões jesuíticas do Paraguai, membro de uma congregação e integrante da administração da redução de São Luís; o outro, um relato escrito que é atribuído a esse sujeito. Esse registro narra as situações que Crisanto teria vivenciado no ano de 1754 após ser capturado por portugueses durante os conflitos conhecidos como “Guerra Guaranítica”, que estão associados à demarcação do Tratado de Madri (1750). O texto, no entanto, não se restringe a esse momento específico, pois o relato foi instrumentalizado por diversos outros personagens, se vinculando também a conjunturas posteriores. A primeira parte deste estudo examina a trajetória do documento, com o objetivo de compreender como ele foi difundido e conservado, e o papel desempenhado não apenas pelo “autor” da narrativa, mas também por aqueles que se encarregaram de copiá-la, traduzi-la e citá-la. As seções seguintes buscam identificar quem foi Crisanto Neranda e quais lugares ocupava no contexto reducional, bem como o conteúdo comunicado pelo relato, as formas pelas quais faz isso, as motivações para sua produção e quais seriam os seus possíveis destinatários, visando observar como esses aspectos se relacionavam ao manuseio do seu testemunho por outros sujeitos e ao caráter de “autor” que é conferido a esse indígena da redução de São Luís. A análise desse caso possibilita, assim, o estabelecimento de considerações acerca dos usos da escrita e das possibilidades apresentadas por essa tecnologia no contexto da fronteira americana meridional entre os impérios ibéricos na segunda metade do século XVIII.<br>This dissertation departs from two lines of investigation: one of them is Crisanto Neranda, a Guaraní from the missions of Paraguay who was a literate member and administrator at the Jesuit reduction of São Luís, and also belonged to a congregation; the other, a written report that is attributed to this person. This record narrates the situations that Crisanto would have experienced in the year of 1754 after being captured by the Portuguese army during the conflicts known as “Guaraní War”, related to the demarcation of the Treaty of Madrid (1750). This text, however, is not restricted to this specific moment, because the report was utilized by several other characters, and is also linked to later conjunctures. The first part of this study examines the document’s trajectory, with the objective of understandig how it was widespread and preserved, and the role played not only by its “author”, but also by those who took charge of translating, copying and citing it. The following sections seek to identify who was Crisanto Neranda and which places he ocuppied in the context of the mission, as well as the content communicated by the report, the ways in which it does this, the motivations for its production, and which would be its possible recipients, aiming to observe how these aspects were related to the handling of the testimony by other subjects and to the character of “author” that is conferred to this native of the reduction of São Luís. The analysis of this case makes it possible to establish considerations about the uses of writing and the possibilities presented by this technology in the context of the southern American frontier between the Iberian empires in the second half of the eighteenth century.

An analysis of the discourse in the Jesuit Relations indicates that the Jesuits' representation of Huron and Montagnais Indians is informed by a colonial ideology. The Jesuits' attempt to identify Indians according to permanent customs and manners is compared to conventional ethnographic description and is shown to result in a reductive, essentializing discourse. In their elaboration of the category of 'savagery' Jesuits metaphorically equated Indians with wild animals. They then stressed the need for reclaiming the Indians' humanity through conversion to Christianity. The Jesuits' figuration of the spiritual realm as a territory to be subdued and conquered is discussed, and the language of conversion is revealed as a language of control and conquest. It is finally argued that Jesuit representations of Indians functioned as an instrument of colonial domination. The analysis points to the need for decolonization of textual and historical spaces dominated by Eurocolonial discourses.

This dissertation examines Muslim politics in the North-West Frontier Province of India between 1937 and 1947. It first investigates the nature of modern politics in the Frontier Province and its relationship with all-India politics. The N-WFP was the only Muslim majority province which supported the INC in its struggle to represent an Indian nation against the British raj, rather than of joining other Muslims in the AIML. The N-WFP had its own peculiar type of society, distinct from the rest of India. In the Frontier Province, Islam wa? iaierwoven to such an extent with Pashtoon society that it formed an essential and integral part of it; and the Pashtoons 1 sense of separate ethnic identity, within the bounds and framework of Islam, become an acknowledged fact. In this Muslim majority province, there was no fear of Hindu domination, as was prevalent among Muslims in Hindu majority provinces. This was a principal reason for the initial failure of ML to acquire support in the FP. The study also explores the rise of the Khudai Khidmatgars and the reasons for the preference of majority of the N-WFP Muslims for Congress. It argues that the coming together of the KKs and the Congress gave the former popularity, and an ally in all-India politics and the latter a significant base of support in a Muslim majority province. It elucidates the changing political contexts of the period 1937-47 and shows how loyalties were contingent on these circumstances. It is therefore not just about Frontier politics, but, at a deeper level, about the nature of evolving political identities in the sub-continent. The thesis concludes with a discussion of the All-India National Congress 'desertion' of the Frontier people on the eve of partition, the dismissal of the provincial Congress ministry by Jinnah, and the deeply ambiguous positions of the KKs in the context of the new nation of Pakistan.

This thesis examines how ideas about citizenship emerged out of the mutually constitutive relationship between the ‘everyday’ state and society in the specific region of Maharashtra, western India. By concentrating upon Maharashtra between the 1930s and 1950s, it looks to provide new perspectives upon the construction of citizenship in India during this formative period, thereby complementing, building upon and re-contextualising recent scholarship that has been principally interested in deciphering the repercussions of independence and partition in the north of the subcontinent. This thesis suggests that the reasons why Maharashtrians supported the reorganisation of provincial administrative boundaries on linguistic lines were intrinsically linked to ideas and performances of citizenship that had emerged in the past few decades at the local level. Despite the state’s interactions with its citizens being theoretically based upon accountability, objectivity and egalitarianism, they often diverged from these hyperbolical principles in practice. Because local state actors, who were drawn from amongst regional societies themselves, came to be subjected to pressures from particular sub-sets, groups, factions and communities within this regional society, or shared the same exigencies and sentimental concerns as its ordinary members of the public, the circumstances in which citizenship was conceptualised, articulated and enacted within India differed from one location to the next. Perceptions of the state amongst ordinary Indians, and their sense of belonging to and relationship with it were thus formulated in the discrepant spaces between the state’s high-sounding morals and values, and its regionally specific customs and practices on the ground.

Governments are responsible for administrative arrangements dealing with disasters. Effective policies play a vital role in mitigating the impact of disasters and reducing likely losses of life and property. Yet, it had been noted that such losses were increasing, raising questions about efficacy of government policies and the factors that made them effective. This study adopted a comparative method, responding to a long-standing demand of disaster research, for examining the record in India. There were noticeable differences among its states, with some having undertaken comprehensive reform in an all-hazards approach, while others continued with old policies. This research studied four states with the objective of identifying variables that were critical in undertaking policy reform for building capacities. The roles of economic resources, democratically decentralized institutions, political party systems and focusing events were examined. Findings revealed that these factors had varying impact on state capabilities. Economic resources were an inevitable part of disaster management, but did not necessarily translate into policy reform. Panchayati Raj Institutions, which were democratically decentralized bodies, displayed tremendous potential. However, their role was limited mostly to the response phase, with states severely circumscribing their involvement. The nature of political party systems was able to explain policy reform to an extent. Cohesive systems in Gujarat, Tamil Nadu and Orissa correlated with administrative capacities, unlike in fragmented Bihar. However, anti-incumbency sentiments and strong community mobilization impacted contestation more than electoral salience of public goods. The most nuanced and significant explanation was provided by experience of focusing events. States that suffered major disasters revealed unmistakable evidence of double-loop learning, leading to comprehensive policy reform and capacity building. This research provides empirical support to theory about the role of focusing events and organizational learning in policy reform. Methodologically, it underscores the importance of the comparative approach, and its successful application in a federal framework. The significance of this research is most for policy makers and practitioners, as it serves to alert them on the need for reform without waiting for the next big disaster to catch them unprepared.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior<br>No contexto da expansão ultramarina portuguesa no Oriente, a região do Maduré, localizada ao sul da Índia, também vivenciou a experiência política e, principalmente, religiosa a partir da presença da Companhia de Jesus nesse espaço. Em 1596, o jesuíta português Gonçalo Fernandes Trancoso tornou-se responsável por cuidar da comunidade cristã existente no Maduré, ganhando como companheiro de missão, em 1606, o jesuíta italiano Roberto de Nobili. A presente dissertação tem por objetivo central promover uma análise acerca das atuações missionárias dos jesuítas Gonçalo Fernandes Trancoso e Roberto de Nobili na missão do Maduré, no início do século XVII. Seus trabalhos missionários podem ser compreendidos a partir do estudo de suas narrativas sobre os costumes e práticas bramânicas, sendo possível identificar, para além das diferentes estratégias de conversão utilizadas por ambos inacianos, o modo como estes articularam seus conhecimentos sobre a sociedade indiana e o hinduísmo com o desenvolvimento de um projeto de conversão. Assim, destaca-se a falta homogeneidade no interior da Companhia de Jesus no que toca a práticas e métodos missionários.<br>This research has as its starting point the Ofício of the Baianas de Acarajé his title of Cultural Heritage of Brazil received in 2004. The central focus is to understand the baianas de acarajé as historical subjects that articulate different ways to value their office beyond institutional valuation. Therefore, we present two institutions that represent the baianas de acarajé : the Federação Nacional de Culto-Afro Brasileiro (FENACAB), to a lesser extent, and the Associação das Baianas de Acarajé Mingau, Receptivos e Similares in the State of Bahia ( ABAM ), the latter more active . Through the methodology of participant observation fieldwork was conducted primarily in the city of Salvador. The objective is to present and discuss the construction of narratives of baiana de acarajé based on the development of the arguments justifying the office as a cultural reference. Understand the office as a black african - heritage linked to Brazilian religiosity.

Longtemps, l’indianisation a été considérée comme un phénomène historique de transfert d’éléments artistiques, politiques et religieux de l’Inde vers l’Asie du Sud-Est. Or, de plus en plus, la protohistoire de l’Asie du Sud-Est apparaît comme une période clef du processus d’acculturation. C’est ce que suggère l’interprétation sociale des transferts techno-morpho-stylistiques d’origine indienne identifiés au sein de l’assemblage céramique de Khao Sam Kaeo. En effet, elle conduit à penser que le passage de traits culturels indiens a résulté d’une assimilation sélective de la part des autochtones. Elle suggère également que ces traits étaient réinterprétés afin d’être mis au service de représentations locales : à Khao Sam Kaeo, les formes de la transculturation, non fondées sur des rapports de domination, pourraient s’être exercées comme une appropriation identitaire des traits de culture indienne. Si notre travail semble montrer que les élites ont été les vecteurs majeurs des emprunts faits à l’Inde, il témoignerait également du rôle primordial joué par les artisans, dont certains, d’origine indienne, auraient travaillé sous le patronat d’élites locales. Le travail sur place d’artisans exogènes implique une réponse importante de l’Inde dans les échanges, ce qui contrecarre la vision unilatérale de ces derniers, laquelle ne tient pas compte de l’impact des sociétés sud-est asiatiques sur celles du sous-continent indien. Au cours de la protohistoire, les réseaux tournés vers le Golfe du Bengale se sont entremêlés avec ceux de la mer de Chine Méridionale. L’étude des céramiques de Khao Sam Kaeo suggère que ces échanges ont induit le déplacement de certains groupes sociaux (migrants, marchands, artisans) : l’analyse de la distribution interne des différentes traditions céramiques montre que les acteurs étrangers étaient cantonnés à certaines zones du site et témoigne du rôle résolument actif des populations locales, qui se sont adaptées à la présence d’étrangers en structurant l’espace proto-urbain<br>For a long time, indianisation was considered as a historical phenomenon involving the transfer of artistic, political, and religious elements from India to Southeast Asia. But increasingly, Southeast Asian protohistory appears to be a key period in the acculturation process. This is suggested by the social interpretation of techno-morpho-stylistic transfers of Indian origin that have been identified at the heart of the ceramic assemblage of Khao Sam Kaeo. Indeed, it shows that the transfer of Indian cultural traits may result from selective assimilation by the indigenous peoples. It also reveals that these cultural traits were probably reinterpreted in order to be placed at the service of local representations: at Khao Sam Kaeo, the forms of transculturation were not based on relations of domination. If this study shows that the elites were probably the major vectors of cultural borrowings from India, it also suggests the primordial role played by craftsmen, some of whom were probably Indian and would have worked under the patronage of local elites. The work of exogenous potters at Khao Sam Kaeo indicates that India played an important role in trade, a contention that challenges the unilateral view of trade, which ignores the impact of Southeast Asian societies on those of the Indian subcontinent. During the protohistory, trade networks oriented towards the Bay of Bengal intermingled with those of the South China Sea. The study of Khao Sam Kaeo’s ceramics seems to show that these exchanges induced the movement of certain social groups (migrants, merchants, craftsmen): analysis of the internal distribution of different ceramic traditions shows that foreign people were confined to certain areas of the site and may testifies to the resolutely active role of the local populations, which structured the proto-urban space adapting to the presence of foreigners in trans-Asiatic exchanges

This is an investigation of the epic poetry produced in and about the Ibero-American world during the early modern period (sixteenth to eighteenth centuries) in trilingual perspective: in addition to the more familiar Spanish- and Portuguese-language texts, consideration is also––and, for the purposes of the thesis, above all––given to material in Latin. Latin was the third of the international literary languages of the Iberian imperial world; it is also by far the most neglected, having fallen between the cracks of modern disciplinary boundaries in their current configurations. The thesis seeks to rehabilitate the Latin-language component as a fully-fledged member of the Ibero-American epic tradition, arguing that it demands to be analysed with reference not only to the classical and classicising traditions but to those same themes and concerns––in this case, the centre|periphery binary––as are investigated for counterparts when in Spanish or Portuguese. The crucial difference is that––while the ends may be the same––the means of thematising these issues derive in form and signifying power from interactions with the conceptual vocabularies and frameworks of the Greco-Roman epic tradition. How is America represented and New World space figured––even produced––in a poetic idiom first developed by ancient Mediterranean cultures with no conception whatsoever of the continent of the western hemisphere? At the core is one such long neglected Ibero-American Latin-language epic by a figure who lived across the Iberian imperial world: the 'De Invento Novo Orbe Inductoque Illuc Christi Sacrificio' (Faenza, 1777) by Catalan-born Jesuit José Manuel Peramás. Peramás’s epic––which has never been the subject of a literary-critical study before––is offered as a test case: an exercise in analysing a Latin-language Hispanic epic qua Hispanic epic and setting it into Ibero-American literary-cultural context. This is to be understood in relation to the field of so-called ‘New World poetics’: an at present emergent zone of inquiry within Iberian colonial studies which until now has been developing almost completely without reference to the Latin-language portion of the corpus.

By investigating the foundation of the Jesuit Vice-Province of West Africa (VPAO), this dissertation analyzes how a global Roman Catholic men’s religious order adjusted to political and ecclesiastical changes in the wake of African independence movements, the Second Vatican Council, and the Generalate of Pedro Arrupe. Although the founding of the VPAO attempted to harmonize the work of the Jesuits in Africa with a renewed Jesuit global ethos, it stumbled over the meaning and application of Africanization, a stated priority for the Roman Catholic Church since the time of Pope Benedict XV. This dissertation argues that prior to the creation of the Vice-Province, in 1973, Jesuits emphasized different aspects of Africanization in their two largest missions of Chad and Cameroon. French Jesuit Frédéric de Bélinay founded the Chad Mission. In the missionary context of establishing the Catholic Church in Chad, his successors Joseph du Bouchet, Paul Dalmais, Henri Véniat, and Charles Vandame adopted a “bottom-up” Africanization or vernacularization that included building churches, educating the masses, biblical and catechetical translations, and the production of grammars and religious art. The Jesuits de-Latinized the liturgy, Christianized the yondo (Chad’s initiation rite), and raised up lay personnel able to carry out the work of evangelization. They failed, however, to build a local clergy and Chadian leadership for the church. In Cameroon, with its particular context of mission devolution and nation building, the Jesuits emphasized the “top-down” Africanization of leadership. They developed the field of African Studies, and trained a Cameroonian diocesan clergy and an elite generation of public servants. However, western Jesuit missionaries generally remained unwilling to cede leadership positions to their African colleagues. The failure of European missionaries either to build a local clergy in Chad or to promote a Cameroonian leadership demonstrated an incomplete Africanization that carried over into the creation of the VPAO. The first Cameroonian Jesuits Eboussi Boulaga, Engelbert Mveng, Meinrad Hebga and Nicolas Ossama expressed great disappointment at the creation of the VPAO. They believed that the leadership and territorial map of the VPAO were symbolic of a neocolonial organization, and a setback to Africanization. Thus, the Cameroonian reception of the VPAO represented a local resistance to Jesuit globalism as defined by western ecclesial authorities.<br>2022-06-30T00:00:00Z

This item is only available electronically.<br>The central Eastern Ghats Province is part of a series of terranes that collectively form the Eastern Ghats in India. The Eastern Ghats is a Mesoproterozoic to early Neoproterozoic orogen associated with the formation of the supercontinent Rodinia, c. 1.1 to 0.95 Ga. The central Eastern Ghats Province consists of metaquartzites and metapelites (khondalites) that are intruded by granitoids. The location of proto-India within Rodinia is disputed because of recently presented palaeomagnetic data. This has generated confusion about whether the protoliths to the Eastern Ghats Province metasedimentary rocks were deposited adjacent to proto-India or as an exotic terrane later accreted to India. U-Pb geochronology, in conjunction with Hf isotopes of zircons, constrain the maximum depositional age, determine provenance and identify the location of deposition. A maximum depositional age of 1.14 Ga on the protoliths to the khondalites has been determined from U-Pb zircon geochronology. The short period of time between deposition and the orogenesis related thermal event indicates that the sediments were deposited adjacent to the Bastar Craton. Provenance work identifies a number of sources within India and east Antarctica lending support to the theory that these continents were contiguous prior to the Eastern Ghats Orogeny. Structural transects and mapping reveals that shortening associated with the collision of east Antarctica and proto-India occurred along a NE-SW trending axis.<br>Thesis (B.Sc.(Hons)) -- University of Adelaide, School of Physical Sciences, 2010

A aquisição da ilha de Bombaim pela coroa inglesa e a consequente convivência fronteiriça com o Estado da Índia constituiu uma novidade relacional e diplomática entre os poderes português e britânico, não só no Índico como em todo o espaço ultramarino. Esta nova situação projectou a recentemente forjada e renovada aliança anglo-portuguesa para um diferente plano, até então não experienciado. De facto, o acordo de 1661 estipulou que o Estado da Índia entregasse parte do seu território a uma coroa europeia, o que significava uma mudança no seu paradigma de actuação e a partilha de fronteiras comuns com um vizinho europeu, “consentido” e aliado. A isto adicionava-se o facto da população residente em Bombaim, constituída por uma forte comunidade de grandes foreiros portugueses e jesuítas, passar a estar sujeita aos dictames da coroa inglesa. Todos estes pressupostos constituíram uma novidade para o Estado da Índia e para os seus súbditos e exigiram, necessariamente, uma adaptação no modo de interacção com tão próximo vizinho. O mesmo se terá passado com os oficiais britânicos, numa primeira fase da coroa (1665-1668) e doravante da East India Company, para quem o domínio territorial no espaço asiático constituía uma experiência nova. Esta realidade tão próxima entre as duas potências europeias originou, necessariamente, a eclosão de problemas e tensões entre as duas estruturas de poder. Será a partir desta conjuntura sugestiva que procuraremos compreender como o entendimento anglo-português na Europa foi transposto e gerido na esfera ultramarina, através da análise do caso paradigmático de Bombaim. A gestão da aliança naquele espaço assumiu contornos específicos e de difícil administração, pois a distância ditava uma maior autonomia decisória das autoridades de Goa e Bombaim, nem sempre em consonância com as directrizes europeias. A interacção na região de Bombaim e espaços adjacentes foi pautada pela flexibilidade e, por isso, caracterizou-se por momentos de antagonismo, cooperação e conflito aberto. Nestes “encontros de (in)conveniência”, ambos os lados procuraram tirar partido das dinâmicas conjunturais da política indiana, o mesmo aplicando-se no sentido inverso, adaptando-se alinhamentos e rupturas consoante os interesses imediatos. Bombaim foi, assim, singular no relacionamento anglo-português na Ásia, o que não implica que não se procure compreender as ressonâncias da interação entre portugueses e britânicos noutros espaços do subcontinente indiano (como Madrasta) ou contrapor os modos de actuação da EIC noutros locais (como Cochim). Na dissertação em curso, propomos efectuar um estudo de longo tempo, que analise de forma sistemática a transversal as dinâmicas relacionais entre britânicos e portugueses desde a introdução britânica na Ásia até à perda portuguesa da Província

A Província Jesuíta do Malabar, também designada por Província de Cochim ou do Sul, foi instituída em 1605, quatro anos após a sua criação como Vice-Província com o mesmo nome. A sua génese está intimamente associada à expansão da Companhia de Jesus na Ásia e à necessidade sentida por esta em organizar e enquadrar as suas missões. Com existência autónoma, desde então, a sua sede foi o colégio da Madre de Deus de Cochim, o verdadeiro eixo coordenador e de articulação de missionários e de missões da Província até à conquista desta praça em 1663. A perda de Cochim e de outras fortalezas portuguesas na região acarretou o redimensionamento da Província e implicou a transferência da sede para Ambalacata, também na costa ocidental indiana. A Província Jesuíta do Malabar estendia-se por uma vasta área geográfica, desde a costa homónima na Índia até às Molucas, caracterizando-se, assim, por ter uma grande diversidade política, cultural, social e religiosa. A Província ajustou-se e reajustou-se durante todo o século XVII devido a um conjunto interno e externo de factores, onde avultam: - a falta de recursos humanos e financeiros num espaço geográfico extenso; - o seu favorecimento ou desfavorecimento pelos vários poderes; - bem como a própria capacidade de atracção ao baptismo; - e os diversos níveis de acomodação e de desenvolvimento de estratégias de missionação, tendo em vista a captação e manutenção das cristandades. x Trata-se, no seu conjunto, de uma história complexa e em permanente transmutação, na qual se construiu uma narrativa para publicitar no mundo católico a 'Conquista Espiritual', aproveitando os sucessos e invertendo os insucessos, sobretudo quando após 1663 se realça o crescimento da Missão de Madurai.<br>The Jesuit Province of Malabar, also known as Province of Cochin or Southern Province was established in 1605, four years after its foundation as a Vice-Province. Its genesis is closely connected with the expansion of the Jesuits throughout Asia and their need to organise and control its missionary network. Acting as an autonomous province sieged in the College of Madre de Deus in Cochin, a Portuguese settlement in Malabar that worked as its coordinating centre until its conquest by the Dutch in 1663. The loss of Cochin and of other Portuguese strongholds in the region led to major redeployments and changes in the Province, namely the shift of its headquarters to Ambalacata, a place in India's west coast. The Jesuit Province of Malabar encompassed a large geographical area, stretching from India's west coast to the Moluccas, characterised by a great political, cultural, social and religious diversity. The Province adjusted and readjusted during the seventeenth century due to a set of internal and external factors, among which we mention: - The lack of human and financial resources for such a large space; - The advancement or regression of the Christian communities due to local and regional powers; - The attractiveness of conversion; - The different levels of accommodation and the development of missionary strategies, which envisaged the recruitment and conservation of the Christian communities. This is, in its ensamble, a complex history in perennial transformation, whose narrative is created to publicise its 'Spiritual Conquest' throughout the Catholic world, taking advantage of its successes and inverting its failures, especially when the Annual Letters after 1663 magnify the growth of the Mission of Madurai.

No fim de março de 1556, partiram de Lisboa um grupo de 14 jesuítas, enviados para as missões do Oriente, entre os quais também se destacava o Padre Gonçalo da Silveira, com as funções de Provincial da India. Em setembro de 1556, chegaram a Goa, o centro político e administrativo do Estado da Índia. Alguns destes jesuítas iam com a missão específica de intervenção apostólica junto do Preste João. Os demais eram enviados para outras missões na India, mas todas essas missões eram concebidas como um empreendimento global, facilitado no quadro do Padroado Português. Foi também a partir de Goa que foram impulsionadas as primeiras missões na África Oriental, facilitadas pela rede de contactos estabelecida por comerciantes portugueses, que conheciam as rotas entre a costa e o seu interior. As primeiras missões junto do Reino de Tongue decorreram entre 1560 e 1562, ficaram à responsabilidade de Silveira e mais dois companheiros, o Padre André Fernandes e o irmão André Costa. Em setembro de 1560 o Padre Gonçalo da Silveira partiu para o centro do Império Karanga, uma vez que pretendia uma rápida conversão ao cristianismo do imperador Monomotapa, o qual tinha uma influência dominante relativamente aos reinos vizinhos, numa aposta na eficácia de uma “cristianização descendente”. Pretende-se compreender as estratégias de evangelização, abordar os objectivos traçados para as primeiras missões jesuítas realizadas no interior de África no período indicado, relevando a experiência anterior de Silveira na Índia, e a sua visão, e dos seus companheiros quanto a essas missões, num quadro de uma primeira globalização e de uma nova diáspora missionária, avaliando os resultados dessas missões, as quais suscitaram um forte impacto político na Coroa portuguesa.<br>At the end of march 1556 a group of 14 Jesuits departed from Lisbon, sent to the missions of the East. Amongst them was Father Gonçalo da Silveira, as Provincial of India. They arrived in Goa in September 1556, political and administrative center of the State of India. Some of these Jesuits had the specific mission of apostolic intervention to Preste João. The others had missions in India. All these missions were conceived as a global enterprise, facilitated within the framework of the Portuguese Patronage. It was also from Goa that the first missions in East Africa have departed, supported by the network of contacts established by the Portuguese merchants, who knew the routes between the coast and the inland. The first missions to the Kingdom of Tongue took place between 1560 and 1562, and were under the responsibility of Silveira and two other companions, Father André Fernandes and Brother André Costa. In September 1560 Father Gonçalo da Silveira left for the center of the Karanga Empire, looking for a rapid conversion to christianity of Emperor Monomotapa, who had a dominant influence over the neighbouring kingdoms, with the aim of an effective "top-down christianization". This work aims to present the strategies of evangelization, addressing the objectives set for the first Jesuit missions undertaken in the interior of Africa. In particular, it exposesSilveira's previous experience in India and his vision regarding these missions, as well as his companions’ vision, in a context of a first globalization and a new missionary diaspora. It also assesses the results of these missions, which had a strong political impact on the Portuguese Crown.

碩士<br>國立成功大學<br>建築學系<br>107<br>ABSTRACT Since the 16th century, the lure of wealth in the Asian market and the fierce competition among European religions have made European countries rush to enter Asian waters. On July 19th, 1655, in order to ease the crisis in Taiwan's stronghold at that time, the Netherlands sent 17 people to China to seek trade, who went to the imperial government to state their position clear.This visit was recorded by Johan Nieuhof who serviced for VOC in the book called An Embassy from the East-India Company of the United Province to the Grand Tartar Cham Emperour of China.The 80 sketches in the book represent what Nieuhof saw as China at that time which also makes European readers have strong interest and yearning for the eastern world at the same time.According to the illustrations of towns and architecture in the book, this study takes towns, palaces and temples as research objects, and compares historical materials, existing architecture and other known information to observe the differences between them from the perspective of the painter. Firstly, this study mainly observes the drawings of Chinese towns .The Dutch embassy entered China from Guangdong Province. They walked all the way along the waterway, passing through 62 towns and villages, and finally arrived in Beijing. Since the itinerary of the visit was arranged by the accompanying officials and the painter spent most of his time on the ship, he completed the long-term depiction of the town through his eyes.Under the leadership of China, the embassy visited the interior of a few cities. Nieuhof had certain records of residential building in Guangzhou city, as well as streets and houses on both sides of Nanjing city. The third chapter of this study discusses the observation of Chinese cities and towns under two different distances in the book. This study analyzes the way in which the painter recorded the scenery of different towns, and the objects and reasons he focused on the towns. Secondly, this study mainly observes the drawings of palaces.The Dutch embassy arrived in Beijing and they finally met the emperor in the Forbidden City. Nieuhof used a large number of words to record the imperial city. He drew a cross-shaped bird's eye view of the imperial city and a circumstances of presenting themselves before the emperor. Compared with the real Forbidden City palace, the Forbidden City we see is significantly different from our cognition.The fourth chapter of this study analyzes the only two pictures depicting the Forbidden City in the book, infers the real path of the ambassador group walking in the imperial city and the real square position when seeing the emperor by using the plane bird's eye view, and analyzes the reason why the cross-shaped plane was drawn. In another picture, observe the difference between it and the real square and the focus of the painter on the square, so as to explore the reason. Lastly, this study mainly observes the drawings of temples .During the visit, Nieuhof has been paying much attention to the temple architecture. He not only drew the famous Nanjing Baoen Temple, but also recorded the exterior and interior of several temples along the way . As his description of Baoen Temple is more detailed, the fifth chapter of this study mainly observes the parts that the painter focuses on and analyzes the reasons according to the only complete picture of Baoen Temple in the book and comparing with the real archaeological excavations. In addition, due to its popularity in Europe, Baoen Temple's Porcelain Tower gradually became the most famous Chinese architecture in Europe at that time. This study analyzes the influence of Nieuhof's Porcelain Tower on European Chinese tower and the Chinoiserie of Europe in the 18th century, and discusses the connection between him and the association of European people with Chinese tower. Starting from the illustrations of towns and architecture in this book, the study takes towns, palaces and temples as the research objects. Through constant comparison, discussion and analysis, this study uses the language of Nieuhof as a painter, starting from a series of differences observed in Chinese towns and architecture under his own ideology, to analyze how these differences are represented as well as the possible connections and reasons behind the differences. MATERIALS AND METHODS According to the sketch manuscript drawing made by Nieuhof during the first visit to China, it can be divided into three major themes, that is towns, palaces and temples. Differences were found by continuously comparing these manuscript drawings with later made copperplate etchings, early historical data, field surveys and other related data. In addition, we went to the field and compared the manuscript drawing with the real scenery or buildings in order to observe the differences between them. Taking Nieuhof’s understanding of the Chinese town, palace and temple buildings we have observed as the starting point, this research discusses the reality behind these differences and the possible relations and reasons behind them. CONCLUSION In the paintings whose themes are towns, the sights all over China painted by Nieuhof are very similar. The Landscape Painting of Netherlands in the 17th century often emerges a situation that water areas, steamers, windmills and other elements that had symbolic meanings at that time are combined and arranged. The painter may use this painting method to select the elements that represent the Chinese towns to combine, finally showing many paintings that just seem like the real scenery of Chinese towns to readers. Furthermore, the painter may combine with his life experience in Batavia so that he mistakenly thought that houses in China were built on the side of the road. In the paintings whose themes are palaces, Nieuhof mainly painted the Forbidden City. In the 17th century, Netherlands reformed the theology. In order to fight against the Catholicism, the Protestantism developed the new greek-cross church plane. And a new trend of cross town planning arose in Netherlands in the 17th century. Perhaps in Nieuhof’s eyes, a great plane is closely related to the shape of the cross, thus he drew the Forbidden City in the shape of a cross. Moreover, influenced by the Renaissance, the image of the square shaped in ㄇ began to appear before the Dutch palaces, and perhaps Nieuhof saw the familiar square layout in the Chinese palaces so that he especially highlighted it in the paintings. In the paintings whose themes are temples, Nieuhof kept a record of several temple buildings and the statues inside the temples. During the Dutch reform in the 17th century, the Protestant doctrine was against the idol worship. Because Nieuhof had no opportunity to see ikon in native Netherlands so he felt surprised to see the ikon in Chinese temples and thus he recorded it. In addition, compared to other European countries, Netherlands often takes the central single tower as the entrance of most of its churches. When Nieuhof saw the Porcelain Tower which is located in the central axis of the Temple, he especially highlighted it probably because he was familiar with the central tower. The book An Embassy from the East-India Company of the United Province to the Grand Tartar Cham Emperour of China has been repeatedly reissued in Europe, drawing paintings concerning China can give the European readers the more direct feeling and cognition for Chinese towns and architcture, and make them generate keen interest in the oriental world. As a result, the Europe has been continuously publishing works regarding China. However, on account of the one- sideness of the propagation of the Porcelain Tower, there appears to have more space for the European people to imagine about the Chinese towers. Nieuhof’s misunderstanding of the apical cap of the tower of the Gratitude Temple was spread to Europe, making pineapple one of the hot art themes concerning the Chinoiserie of Europe in the 18th century.