Felte Bezerra : um odontólogo no contexto de recepção das ciências sociais no Brasil
Autor(a) principal: | |
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Data de Publicação: | 2022 |
Tipo de documento: | Tese |
Idioma: | por |
Título da fonte: | Repositório Institucional da UFS |
Texto Completo: | http://ri.ufs.br/jspui/handle/riufs/17209 |
Resumo: | This work is part of the debate on Brazilian modernity based on the race/ethnicity dilemma and borrows from Felte Bezerra, an intellectual from Sergipe, graduated in dentistry from FAMEB, where he learned to practice empirical research and was influenced by the culturalism of professor Artur Ramos. In the 1930s, lacking an intelligentsia capable of scrutinizing Brazil, the social sciences were forced to admit researchers from other backgrounds. Bezerra entered the geography, discussed limits and occupations, migrations and ethnicities, contributing to the debate on Northeasternization. Alongside Pierson and Bastide, in Bahia, Bezerra, in Sergipe, was one of the pioneers to accept the ethnic hypotheses suggested by Freyre, about our cultural legacy and our good interracial coexistence. In 1947 he led the Folklore Subcommittee in Sergipe, presenting “O Xangô de Zeca”. In tune with the theme of the event and its sponsor, UNESCO, interested in learning about good interracial coexistence in the country, enjoyed a good repercussion at the event, drew the attention of Willems, who published it in the Revista Sociologia (1948), being recognized as the first record of a Xangô party written in Sergipe with national circulation. Willems realized that Ethnicities responded to an appeal by Pierson, given the need to scrutinize Brazilian population and geography, and agreed to guide Bezerra. It is when we ask ourselves: what is the contribution of Sergipe ethnicities to the debate of Brazilian social thought? Our assumption is that its author matured hypotheses paripassu with Pierson and Bastide's research, but Bezerra's isolation of interlocution led to a delay in the elaboration and publication of the book, which was only edited thanks to the sensitivity of his friend Garcia Moreno, then president of the IHGSE. Our hypothesis is that Etnias followed the intuitions established by Romero, about the fable of the three races and the investigative method of folklore. Ideas carried over by Freyre, but who seems to have omitted the name of the Sergipe jurist, most likely because of his association with racial determinism. The object and method suggested by Romero remained in scientific investigations between 1930 and 40, interested research on good interracial coexistence and motivated UNESCO's interest in researching it. This thesis covered a sociology of knowledge suggested by Karl Mannheim and his concern to relate thinkers, groups, institutions and ideological contexts. We also resorted to Pierre Bourdieu and Jean-François Sirinelli as comprehensive elements of the family environment, training and intellectual itinerary, understanding the importance of cultural and social capital, in Bezerra's projection. Randall Collins provided subsidies for a microsociological investigation of knowledge, through an analysis of everyday rites, realizing that the legitimation of “truth” is coupled to a social forum. Bezerra had consolidated a network of intellectual sociability and experienced the apogee of his first biographical phase shortly after the release of Etnias sergipanas, when he presided over the IHGSE and joined the FAFI. Since then, it has taken on several administrative duties that made it difficult to maintain its rites and its permanence in these networks. Proof of this is that after Etnias, Bezerra launched Investigações Histórico-Geográficas (1952), a collection of texts published in the 1940s and later went through an intellectual hiatus, only publishing an unpublished book in 1972. Etnias was prefaced by Willems, praised by Pierson, Bastide, Cascudo etc. but he was criticized by Professor Nogueira, who recognized the qualities of the research, but warned of the harmonious and cultural gap, inattentive to conflicts, in a society that would have intensified urbanization and industrialization. In 1955, the arrival of an opposition group to power and personal persecution, led Bezerra to move to Rio de Janeiro in 1960, where he began a second biographical phase. |
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Souza, Fábio SilvaBarbosa, Ivan Fontes2023-03-01T22:45:46Z2023-03-01T22:45:46Z2022-08-31SOUZA, Fábio Silva. Felte Bezerra : um odontólogo no contexto de recepção das ciências sociais no Brasil. 2022. 261 f. Tese (Doutorado em Sociologia) – Universidade Federal de Sergipe, São Cristóvão, 2022.http://ri.ufs.br/jspui/handle/riufs/17209This work is part of the debate on Brazilian modernity based on the race/ethnicity dilemma and borrows from Felte Bezerra, an intellectual from Sergipe, graduated in dentistry from FAMEB, where he learned to practice empirical research and was influenced by the culturalism of professor Artur Ramos. In the 1930s, lacking an intelligentsia capable of scrutinizing Brazil, the social sciences were forced to admit researchers from other backgrounds. Bezerra entered the geography, discussed limits and occupations, migrations and ethnicities, contributing to the debate on Northeasternization. Alongside Pierson and Bastide, in Bahia, Bezerra, in Sergipe, was one of the pioneers to accept the ethnic hypotheses suggested by Freyre, about our cultural legacy and our good interracial coexistence. In 1947 he led the Folklore Subcommittee in Sergipe, presenting “O Xangô de Zeca”. In tune with the theme of the event and its sponsor, UNESCO, interested in learning about good interracial coexistence in the country, enjoyed a good repercussion at the event, drew the attention of Willems, who published it in the Revista Sociologia (1948), being recognized as the first record of a Xangô party written in Sergipe with national circulation. Willems realized that Ethnicities responded to an appeal by Pierson, given the need to scrutinize Brazilian population and geography, and agreed to guide Bezerra. It is when we ask ourselves: what is the contribution of Sergipe ethnicities to the debate of Brazilian social thought? Our assumption is that its author matured hypotheses paripassu with Pierson and Bastide's research, but Bezerra's isolation of interlocution led to a delay in the elaboration and publication of the book, which was only edited thanks to the sensitivity of his friend Garcia Moreno, then president of the IHGSE. Our hypothesis is that Etnias followed the intuitions established by Romero, about the fable of the three races and the investigative method of folklore. Ideas carried over by Freyre, but who seems to have omitted the name of the Sergipe jurist, most likely because of his association with racial determinism. The object and method suggested by Romero remained in scientific investigations between 1930 and 40, interested research on good interracial coexistence and motivated UNESCO's interest in researching it. This thesis covered a sociology of knowledge suggested by Karl Mannheim and his concern to relate thinkers, groups, institutions and ideological contexts. We also resorted to Pierre Bourdieu and Jean-François Sirinelli as comprehensive elements of the family environment, training and intellectual itinerary, understanding the importance of cultural and social capital, in Bezerra's projection. Randall Collins provided subsidies for a microsociological investigation of knowledge, through an analysis of everyday rites, realizing that the legitimation of “truth” is coupled to a social forum. Bezerra had consolidated a network of intellectual sociability and experienced the apogee of his first biographical phase shortly after the release of Etnias sergipanas, when he presided over the IHGSE and joined the FAFI. Since then, it has taken on several administrative duties that made it difficult to maintain its rites and its permanence in these networks. Proof of this is that after Etnias, Bezerra launched Investigações Histórico-Geográficas (1952), a collection of texts published in the 1940s and later went through an intellectual hiatus, only publishing an unpublished book in 1972. Etnias was prefaced by Willems, praised by Pierson, Bastide, Cascudo etc. but he was criticized by Professor Nogueira, who recognized the qualities of the research, but warned of the harmonious and cultural gap, inattentive to conflicts, in a society that would have intensified urbanization and industrialization. In 1955, the arrival of an opposition group to power and personal persecution, led Bezerra to move to Rio de Janeiro in 1960, where he began a second biographical phase.Ce travail s'inscrit dans le débat sur la modernité brésilienne basé sur le dilemme race/ethnicité et emprunte à Felte Bezerra, un intellectuel de Sergipe, diplômé en médecine dentaire de la FAMEB, où il a appris à pratiquer la recherche empirique et a été influencé par le culturalisme du professeur Artur Ramos. Dans les années 1930, faute d'intelligentsia capable de scruter le Brésil, les sciences sociales sont contraintes d'admettre des chercheurs d'autres horizons. Bezerra est entré dans la géographie, a discuté des limites et des occupations, des migrations et des ethnies, contribuant au débat sur la nordestisation. Aux côtés de Pierson et Bastide, à Bahia, Bezerra, à Sergipe, a été l'un des pionniers à accepter les hypothèses ethniques suggérées par Freyre, sur notre héritage culturel et notre bonne coexistence interraciale. En 1947, il dirige le sous-comité folklorique de Sergipe, présentant “O Xangô de Zeca”. En accord avec le thème de l'événement et son sponsor, l'UNESCO, intéressée à connaître la bonne coexistence interracial dans le pays, a bénéficié d'une bonne répercussion lors de l'événement, a attiré l'attention de Willems, qui l'a publié dans la Revista Sociologia (1948), étant reconnu comme le premier disque d'un parti Xangô écrit en Sergipe avec une diffusion nationale. Willems s'est rendu compte que les ethnies répondaient à un appel de Pierson, étant donné la nécessité d'examiner attentivement la population et la géographie brésiliennes, et a accepté de guider Bezerra. C'est quand on se demande: quelle est la contribution des ethnies Sergipe au débat de la pensée sociale brésilienne? Notre hypothèse est que son auteur a mûri des hypothèses paripassu avec les recherches de Pierson et Bastide, mais l'isolement de l'interlocution de Bezerra a entraîné un retard dans l'élaboration et la publication du livre, qui n'a été édité que grâce à la sensibilité de son ami Garcia Moreno, alors président de l'IHGSE. Notre hypothèse est qu'Etnias a suivi les intuitions établies par Romero, sur la fable des trois races et la méthode d'investigation du folklore. Idées portées par Freyre, mais qui semble avoir omis le nom du juriste Sergipe, probablement en raison de son association avec le déterminisme racial. L'objet et la méthode suggérés par Romero sont restés dans les recherches scientifiques entre 1930 et 40, ont intéressé la recherche sur la bonne coexistence interraciale et ont motivé l'intérêt de l'UNESCO pour la recherche. Cette thèse portait sur une sociologie de la connaissance proposée par Karl Mannheim et son souci de mettre en relation penseurs, groupes, institutions et contextes idéologiques. Nous avons également eu recours à Pierre Bourdieu et Jean-François Sirinelli comme éléments compréhensifs de l'environnement familial, de la formation et de l'itinéraire intellectuel, comprenant l'importance du capital culturel et social, dans la projection de Bezerra. Randall Collins a subventionné une investigation microsociologique des savoirs, à travers une analyse des rites quotidiens, réalisant que la légitimation de la « vérité » est couplée à un forum social. Bezerra avait consolidé un réseau de sociabilité intellectuelle et connu l'apogée de sa première phase biographique peu après la sortie de Sergipe Ethnicités, lorsqu'il présida l'IHGSE et rejoignit la FAFI. Depuis, il a assumé plusieurs tâches administratives qui ont rendu difficile le maintien de ses rites et sa permanence dans ces réseaux. Preuve en est qu'après Etnias, Bezerra lance Investigações Histórico-Geográficas (1952), un recueil de textes publié dans les années 1940 et connaît ensuite une pause intellectuelle, ne publiant un livre inédit qu'en 1972. Etnias est préfacé par Willems, salué par Pierson, Bastide, Cascudo etc. mais il a été critiqué par le professeur Nogueira, qui a reconnu les qualités de la recherche, mais a mis en garde contre l'écart harmonieux et culturel, inattentif aux conflits, dans une société qui aurait intensifié l'urbanisation et l'industrialisation. En 1955, l'arrivée d'un groupe d'opposition au pouvoir et la persécution personnelle, conduit Bezerra à s'installer à Rio de Janeiro en 1960, où il entame une deuxième phase biographique.Este trabalho se insere no debate sobre modernidade brasileira a partir do dilema raça/etnia e, toma por empréstimo Felte Bezerra, intelectual sergipano, graduado em odontologia pela FAMEB, onde aprendeu a praticar a pesquisa empírica e foi influenciado pelo culturalismo do professor Artur Ramos. Nos idos de 1930, carente de uma intelligentsia, capaz de esquadrinhar o Brasil, as ciências sociais se viram forçadas a admitir pesquisadores oriundos de outras formações. Bezerra adentrou pela geografia, discutiu limites e ocupações, migrações e etnias, contribuindo para o debate da Nordestinização. Ao lado de Pierson e Bastide, na Bahia, Bezerra, em Sergipe, foi um dos pioneiros as recepcionar as hipóteses étnicas sugeridas por Freyre, acerca de nosso legado cultural e nossa boa convivência inter-racial. Em 1947 ele liderou a Subcomissão de Folclore em Sergipe, apresentando “O Xangô de Zeca”. Afinado com a temática do evento e de seu patrocinador, a UNESCO, interessada em conhecer o bom convívio inter-racial no país, gozou de boa repercussão no evento, chamou a atenção de Willems, que o publicou na Revista Sociologia (1948), sendo reconhecido como primeiro registro de festa de Xangô escrito em Sergipe com circulação nacional. Willems percebeu que Etnias atendia a um apelo de Pierson, diante da necessidade de esquadrinhar população e geografia brasileira e aceitou orientar Bezerra. É quando nos indagamos: qual a contribuição de Etnias sergipanas para o debate do pensamento social brasileiro? Nosso pressuposto é que seu autor maturou hipóteses paripassu com as pesquisas de Pierson e Bastide, mas o isolamento de interlocução de Bezerra, desembocou no atrasou da elaboração e publicação do livro, que só foi editado graças à sensibilidade do amigo Garcia Moreno, então presidente do IHGSE. Nossa hipótese é que Etnias seguiu intuições consagradas por Romero, sobre a fábula das três raças e o folclore método investigativo. Ideias transitadas em Freyre, mas que parece ter omitido o nome do jurista sergipano, muito provavelmente, por sua associação com o determinismo racial. O objeto e o método sugerido por Romero permaneceram nas investigações científicas entre 1930 e 40, interessaram pesquisas sobre o bom convívio inter-racial e motivou o interesse da UNESCO em pesquisá-la. Esta tese percorreu uma sociologia do conhecimento sugerida por Karl Mannheim e sua preocupação em relacionar pensador, grupos, instituições e contextos ideológicos. Recorremos, também, a Pierre Bourdieu e Jean-François Sirinelli como elementos compreensivos do ambiente familiar, formação e itinerário intelectual, compreendendo a importância do capital cultural e social, na projeção de Bezerra. Randall Collins forneceu subsídios para uma investigação microssociológica do conhecimento, por meio de uma análise dos ritos cotidianos, percebendo que a legitimação da “verdade” está acoplada a um foro social. Bezerra havia consolidado uma rede de sociabilidades intelectuais e viveu o apogeu de sua primeira fase biográfica logo após o lançamento de Etnias sergipanas, quando presidiu o IHGSE e ingressou na FAFI. Desde então, assumiu diversas atribuições administrativas que dificultaram a manutenção de seus ritos e sua permanência nessas redes. Prova disso é que depois de Etnias, Bezerra lançou Investigações histórico-geográficas (1952), uma coletânea de textos publicados na década de 1940 e depois passa por um hiato intelectual só vindo a publicar um livro inédito em 1972. Etnias foi prefaciado por Willems, elogiado por Pierson, Bastide, Cascudo etc. mas sofreu uma crítica advinda do professor Nogueira, que reconheceu as qualidades da pesquisa, mas alertou para a defasagem harmoniosos e culturalista, desatento aos conflitos, perante uma sociedade, que teria intensificado a urbanização e a industrialização. Em 1955, a chegada de um grupo oposicionista ao poder e as perseguições pessoais, levou Bezerra a transferir-se para o Rio de Janeiro em 1960, onde começou uma segunda fase biográfica.Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPESSão CristóvãoporSociologiaCivilização modernaCiências sociaisBrasilMiscigenaçãoFelte BezerraPensamento social brasileiroModernidadeMestiçagemBrazilian social thoughtModernityMestizajeMiscegenationPensée sociale brésilienneModernitéMétissageCIENCIAS HUMANAS::SOCIOLOGIAFelte Bezerra : um odontólogo no contexto de recepção das ciências sociais no Brasilinfo:eu-repo/semantics/publishedVersioninfo:eu-repo/semantics/doctoralThesisPós-Graduação em SociologiaUniversidade Federal de Sergipereponame:Repositório Institucional da UFSinstname:Universidade Federal de Sergipe (UFS)instacron:UFSinfo:eu-repo/semantics/openAccessORIGINALFABIO_SILVA_SOUZA.pdfFABIO_SILVA_SOUZA.pdfapplication/pdf4599224https://ri.ufs.br/jspui/bitstream/riufs/17209/2/FABIO_SILVA_SOUZA.pdfcc97a95f1f2ac3170891f809ef1af42eMD52LICENSElicense.txtlicense.txttext/plain; charset=utf-81475https://ri.ufs.br/jspui/bitstream/riufs/17209/1/license.txt098cbbf65c2c15e1fb2e49c5d306a44cMD51TEXTFABIO_SILVA_SOUZA.pdf.txtFABIO_SILVA_SOUZA.pdf.txtExtracted texttext/plain716853https://ri.ufs.br/jspui/bitstream/riufs/17209/3/FABIO_SILVA_SOUZA.pdf.txtf1f5f591025c9c0078443167635eebd3MD53THUMBNAILFABIO_SILVA_SOUZA.pdf.jpgFABIO_SILVA_SOUZA.pdf.jpgGenerated Thumbnailimage/jpeg1188https://ri.ufs.br/jspui/bitstream/riufs/17209/4/FABIO_SILVA_SOUZA.pdf.jpg2dbdf1e33a8c5892741367c61676cebaMD54riufs/172092023-03-01 19:45:47.12oai:ufs.br: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Repositório InstitucionalPUBhttps://ri.ufs.br/oai/requestrepositorio@academico.ufs.bropendoar:2023-03-01T22:45:47Repositório Institucional da UFS - Universidade Federal de Sergipe (UFS)false |
dc.title.pt_BR.fl_str_mv |
Felte Bezerra : um odontólogo no contexto de recepção das ciências sociais no Brasil |
title |
Felte Bezerra : um odontólogo no contexto de recepção das ciências sociais no Brasil |
spellingShingle |
Felte Bezerra : um odontólogo no contexto de recepção das ciências sociais no Brasil Souza, Fábio Silva Sociologia Civilização moderna Ciências sociais Brasil Miscigenação Felte Bezerra Pensamento social brasileiro Modernidade Mestiçagem Brazilian social thought Modernity Mestizaje Miscegenation Pensée sociale brésilienne Modernité Métissage CIENCIAS HUMANAS::SOCIOLOGIA |
title_short |
Felte Bezerra : um odontólogo no contexto de recepção das ciências sociais no Brasil |
title_full |
Felte Bezerra : um odontólogo no contexto de recepção das ciências sociais no Brasil |
title_fullStr |
Felte Bezerra : um odontólogo no contexto de recepção das ciências sociais no Brasil |
title_full_unstemmed |
Felte Bezerra : um odontólogo no contexto de recepção das ciências sociais no Brasil |
title_sort |
Felte Bezerra : um odontólogo no contexto de recepção das ciências sociais no Brasil |
author |
Souza, Fábio Silva |
author_facet |
Souza, Fábio Silva |
author_role |
author |
dc.contributor.author.fl_str_mv |
Souza, Fábio Silva |
dc.contributor.advisor1.fl_str_mv |
Barbosa, Ivan Fontes |
contributor_str_mv |
Barbosa, Ivan Fontes |
dc.subject.por.fl_str_mv |
Sociologia Civilização moderna Ciências sociais Brasil Miscigenação Felte Bezerra Pensamento social brasileiro Modernidade Mestiçagem |
topic |
Sociologia Civilização moderna Ciências sociais Brasil Miscigenação Felte Bezerra Pensamento social brasileiro Modernidade Mestiçagem Brazilian social thought Modernity Mestizaje Miscegenation Pensée sociale brésilienne Modernité Métissage CIENCIAS HUMANAS::SOCIOLOGIA |
dc.subject.eng.fl_str_mv |
Brazilian social thought Modernity Mestizaje Miscegenation |
dc.subject.fra.fl_str_mv |
Pensée sociale brésilienne Modernité Métissage |
dc.subject.cnpq.fl_str_mv |
CIENCIAS HUMANAS::SOCIOLOGIA |
description |
This work is part of the debate on Brazilian modernity based on the race/ethnicity dilemma and borrows from Felte Bezerra, an intellectual from Sergipe, graduated in dentistry from FAMEB, where he learned to practice empirical research and was influenced by the culturalism of professor Artur Ramos. In the 1930s, lacking an intelligentsia capable of scrutinizing Brazil, the social sciences were forced to admit researchers from other backgrounds. Bezerra entered the geography, discussed limits and occupations, migrations and ethnicities, contributing to the debate on Northeasternization. Alongside Pierson and Bastide, in Bahia, Bezerra, in Sergipe, was one of the pioneers to accept the ethnic hypotheses suggested by Freyre, about our cultural legacy and our good interracial coexistence. In 1947 he led the Folklore Subcommittee in Sergipe, presenting “O Xangô de Zeca”. In tune with the theme of the event and its sponsor, UNESCO, interested in learning about good interracial coexistence in the country, enjoyed a good repercussion at the event, drew the attention of Willems, who published it in the Revista Sociologia (1948), being recognized as the first record of a Xangô party written in Sergipe with national circulation. Willems realized that Ethnicities responded to an appeal by Pierson, given the need to scrutinize Brazilian population and geography, and agreed to guide Bezerra. It is when we ask ourselves: what is the contribution of Sergipe ethnicities to the debate of Brazilian social thought? Our assumption is that its author matured hypotheses paripassu with Pierson and Bastide's research, but Bezerra's isolation of interlocution led to a delay in the elaboration and publication of the book, which was only edited thanks to the sensitivity of his friend Garcia Moreno, then president of the IHGSE. Our hypothesis is that Etnias followed the intuitions established by Romero, about the fable of the three races and the investigative method of folklore. Ideas carried over by Freyre, but who seems to have omitted the name of the Sergipe jurist, most likely because of his association with racial determinism. The object and method suggested by Romero remained in scientific investigations between 1930 and 40, interested research on good interracial coexistence and motivated UNESCO's interest in researching it. This thesis covered a sociology of knowledge suggested by Karl Mannheim and his concern to relate thinkers, groups, institutions and ideological contexts. We also resorted to Pierre Bourdieu and Jean-François Sirinelli as comprehensive elements of the family environment, training and intellectual itinerary, understanding the importance of cultural and social capital, in Bezerra's projection. Randall Collins provided subsidies for a microsociological investigation of knowledge, through an analysis of everyday rites, realizing that the legitimation of “truth” is coupled to a social forum. Bezerra had consolidated a network of intellectual sociability and experienced the apogee of his first biographical phase shortly after the release of Etnias sergipanas, when he presided over the IHGSE and joined the FAFI. Since then, it has taken on several administrative duties that made it difficult to maintain its rites and its permanence in these networks. Proof of this is that after Etnias, Bezerra launched Investigações Histórico-Geográficas (1952), a collection of texts published in the 1940s and later went through an intellectual hiatus, only publishing an unpublished book in 1972. Etnias was prefaced by Willems, praised by Pierson, Bastide, Cascudo etc. but he was criticized by Professor Nogueira, who recognized the qualities of the research, but warned of the harmonious and cultural gap, inattentive to conflicts, in a society that would have intensified urbanization and industrialization. In 1955, the arrival of an opposition group to power and personal persecution, led Bezerra to move to Rio de Janeiro in 1960, where he began a second biographical phase. |
publishDate |
2022 |
dc.date.issued.fl_str_mv |
2022-08-31 |
dc.date.accessioned.fl_str_mv |
2023-03-01T22:45:46Z |
dc.date.available.fl_str_mv |
2023-03-01T22:45:46Z |
dc.type.status.fl_str_mv |
info:eu-repo/semantics/publishedVersion |
dc.type.driver.fl_str_mv |
info:eu-repo/semantics/doctoralThesis |
format |
doctoralThesis |
status_str |
publishedVersion |
dc.identifier.citation.fl_str_mv |
SOUZA, Fábio Silva. Felte Bezerra : um odontólogo no contexto de recepção das ciências sociais no Brasil. 2022. 261 f. Tese (Doutorado em Sociologia) – Universidade Federal de Sergipe, São Cristóvão, 2022. |
dc.identifier.uri.fl_str_mv |
http://ri.ufs.br/jspui/handle/riufs/17209 |
identifier_str_mv |
SOUZA, Fábio Silva. Felte Bezerra : um odontólogo no contexto de recepção das ciências sociais no Brasil. 2022. 261 f. Tese (Doutorado em Sociologia) – Universidade Federal de Sergipe, São Cristóvão, 2022. |
url |
http://ri.ufs.br/jspui/handle/riufs/17209 |
dc.language.iso.fl_str_mv |
por |
language |
por |
dc.rights.driver.fl_str_mv |
info:eu-repo/semantics/openAccess |
eu_rights_str_mv |
openAccess |
dc.publisher.program.fl_str_mv |
Pós-Graduação em Sociologia |
dc.publisher.initials.fl_str_mv |
Universidade Federal de Sergipe |
dc.source.none.fl_str_mv |
reponame:Repositório Institucional da UFS instname:Universidade Federal de Sergipe (UFS) instacron:UFS |
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Universidade Federal de Sergipe (UFS) |
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UFS |
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UFS |
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Repositório Institucional da UFS |
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Repositório Institucional da UFS |
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Repositório Institucional da UFS - Universidade Federal de Sergipe (UFS) |
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repositorio@academico.ufs.br |
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1802110750969298944 |