Student of Richard Boleslavsky and Maria Ouspenskaya, co-founder of the Group Theatre, Artistic Director of the Actors Studio, founder of the Lee Strasberg Theatre and Film Institute, and developer of The Method, Lee Strasberg is one of the most famous acting teachers of the twentieth century. In the same way a concert pianist must practice her scales daily to maintain expertise, Strasberg believed an actor must regularly practice the use of sense memory to be emotionally authentic. Using Strasberg’s Method, this is achieved through a combination of relaxation and concentration, which leads to a sense of truth in performance. The Method, a praxis built on Stanislavski’s own approach to actor training, since the death of its founder has slacked off in popularity. This is noteworthy for the gold standard status the Method once held in the United States. More easily accessible, less process oriented, more demonstrably obvious and observable techniques such as the work of Michael Chekhov have taken stronger hold in some academic circles. Empirical evidence seems to suggest that a mixture of prejudice for the Method and possible personal dislike for Strasberg the man has made this so. Curious to discover if the Method still held value for the next generation, I committed to teaching a Method class to Virginia Commonwealth University undergraduates. Drawing on my experience at the Strasberg Institute studying under Anna Strasberg, Geoffrey Horne, my practical experiences on stage, and research available after Strasberg’s death, I created my own approach to The Method. Through analysis of my students’ Method acting work and my own teaching, I intended to learn the efficacy and practicality of Strasberg’s Method as we begin the twenty-first century: what we can keep, what we must let go, and what we can change for the better.

A presente pesquisa propõe investigar a noção teatro ritual a partir do trabalho do ator sobre si mesmo, principalmente por meio das proposições de Antonin Artaud e Jerzy Grotowski. O teatro ritual é compreendido nesta proposta de pesquisa como um processo de fusão entre a vida e a arte, de desvendamento e entrega total pelo ator em busca de conhecimento de suas potencialidades afetivas e artísticas. O foco está no próprio processo em si como condição de constante investigação e conhecimento de si, como humano e ator. O teatro ritual nesta pesquisa está entrelaçado com os elementos do trabalho do ator sobre si mesmo a partir da memória afetiva, da experiência e do treinamento físico, de modo que o ator participante do processo explore as potencialidades e subjetividades de si em relação a investigação. Objetivando o processo criativo como espaço para refletir sobre o teatro ritual e os elementos que perpassam o trabalho sobre de si mesmo. A pesquisa está cruzada por dois processos criativos, na qual o primeiro foi com um grupo de atores e atrizes, e o segundo realizado com um único ator. Nos dois processos de criação foram utilizados como disparadores exercícios inspirados nas práticas de Jerzy Grotowski, Constantin Stanislavski, Eugenio Barba e Rudolf Laban; e material autobiográfico, memórias pessoais, processos que estão ligados ao acontecimento enquanto experiência que afeta, marca e atravessa o indivíduo. Para tanto a pesquisa possui como principais referenciais artísticos e teóricos Antonin Artaud, Jerzy Grotowski, Eugenio Barba, Constantin Stanislavski, Arnold Van Gennep, Victor Turner, Richard Schechner, Jorge Larrosa, Cassiano Sydow Quilici e Mara Lúcia Leal. Desta forma, procuro refletir alicerçado no trabalho do ator sobre si mesmo, como o ator, diante da sua realidade atual, de uma sociedade marcada por acúmulo de informações, relações imediatistas e a fugacidade dos acontecimentos que permeiam nosso cotidiano, vivencia seus processos pessoais na noção do teatro ritual. Assim, explorar como suas próprias experiências afetam seu processo de conhecimento de si nesta fusão entre a vida e a arte. / The present research intends to investigate the notion of ritual theater based on the work of the actor on himself, mainly through the propositions of Antonin Artaud and Jerzy Grotowski. The ritual theater is understood in this research as a process of fusion between life and art, of unveiling and total surrender of the actor in search of knowledge of his sensitive and artistic potentialities. The focus is in the process itself as a condition of constant investigation and self-knowledge, as a human and an actor. In this research, the ritual theater is intertwined with the elements of the actor's work on himself from the affective memory, the experience, and the physical training, so that the actor, participant of the process, explores the potentialities and subjectivities of himself in relation to the investigation. Aiming the creative process as a space to reflect on the ritual theater and the elements that permeate the work about oneself. The research is crossed by two creative processes, on which the first one was with a group of actors and actresses, and the second realized with only one actor. Where in both creative processes was used exercises inspired by the practices of Jerzy Grotowski, Constantin Stanislavski, Eugenio Barba and Rudolf Laban; and autobiographical material, personal memories, processes that are linked to the event as an experience that affects and touches the individual. For this, the research has as main artistic and theoretical references Antonin Artaud, Jerzy Grotowski, Eugenio Barba, Constantin Stanislavski, Arnold Van Gennep, Victor Turner, Richard Schechner, Jorge Larrosa, Cassiano Sydow Quilici and Mara Lucia Leal. Hence, I try to reflect based on the actor's work on himself, how the actor in face of his current reality, a society marked by the accumulation of information, immediate relations and the fugacity of the events that permeate our daily life, experiences his personal processes in the notion of ritual theater. So, the actor can explore how his own experiences affect his process of self-knowledge in this fusion of life and art.

A presente pesquisa propõe investigar a noção teatro ritual a partir do trabalho do ator sobre si mesmo, principalmente por meio das proposições de Antonin Artaud e Jerzy Grotowski. O teatro ritual é compreendido nesta proposta de pesquisa como um processo de fusão entre a vida e a arte, de desvendamento e entrega total pelo ator em busca de conhecimento de suas potencialidades afetivas e artísticas. O foco está no próprio processo em si como condição de constante investigação e conhecimento de si, como humano e ator. O teatro ritual nesta pesquisa está entrelaçado com os elementos do trabalho do ator sobre si mesmo a partir da memória afetiva, da experiência e do treinamento físico, de modo que o ator participante do processo explore as potencialidades e subjetividades de si em relação a investigação. Objetivando o processo criativo como espaço para refletir sobre o teatro ritual e os elementos que perpassam o trabalho sobre de si mesmo. A pesquisa está cruzada por dois processos criativos, na qual o primeiro foi com um grupo de atores e atrizes, e o segundo realizado com um único ator. Nos dois processos de criação foram utilizados como disparadores exercícios inspirados nas práticas de Jerzy Grotowski, Constantin Stanislavski, Eugenio Barba e Rudolf Laban; e material autobiográfico, memórias pessoais, processos que estão ligados ao acontecimento enquanto experiência que afeta, marca e atravessa o indivíduo. Para tanto a pesquisa possui como principais referenciais artísticos e teóricos Antonin Artaud, Jerzy Grotowski, Eugenio Barba, Constantin Stanislavski, Arnold Van Gennep, Victor Turner, Richard Schechner, Jorge Larrosa, Cassiano Sydow Quilici e Mara Lúcia Leal. Desta forma, procuro refletir alicerçado no trabalho do ator sobre si mesmo, como o ator, diante da sua realidade atual, de uma sociedade marcada por acúmulo de informações, relações imediatistas e a fugacidade dos acontecimentos que permeiam nosso cotidiano, vivencia seus processos pessoais na noção do teatro ritual. Assim, explorar como suas próprias experiências afetam seu processo de conhecimento de si nesta fusão entre a vida e a arte. / The present research intends to investigate the notion of ritual theater based on the work of the actor on himself, mainly through the propositions of Antonin Artaud and Jerzy Grotowski. The ritual theater is understood in this research as a process of fusion between life and art, of unveiling and total surrender of the actor in search of knowledge of his sensitive and artistic potentialities. The focus is in the process itself as a condition of constant investigation and self-knowledge, as a human and an actor. In this research, the ritual theater is intertwined with the elements of the actor's work on himself from the affective memory, the experience, and the physical training, so that the actor, participant of the process, explores the potentialities and subjectivities of himself in relation to the investigation. Aiming the creative process as a space to reflect on the ritual theater and the elements that permeate the work about oneself. The research is crossed by two creative processes, on which the first one was with a group of actors and actresses, and the second realized with only one actor. Where in both creative processes was used exercises inspired by the practices of Jerzy Grotowski, Constantin Stanislavski, Eugenio Barba and Rudolf Laban; and autobiographical material, personal memories, processes that are linked to the event as an experience that affects and touches the individual. For this, the research has as main artistic and theoretical references Antonin Artaud, Jerzy Grotowski, Eugenio Barba, Constantin Stanislavski, Arnold Van Gennep, Victor Turner, Richard Schechner, Jorge Larrosa, Cassiano Sydow Quilici and Mara Lucia Leal. Hence, I try to reflect based on the actor's work on himself, how the actor in face of his current reality, a society marked by the accumulation of information, immediate relations and the fugacity of the events that permeate our daily life, experiences his personal processes in the notion of ritual theater. So, the actor can explore how his own experiences affect his process of self-knowledge in this fusion of life and art.

Submitted by Luciana Ferreira (lucgeral@gmail.com) on 2017-05-11T11:26:12Z No. of bitstreams: 2 Dissertação - Simone Simões Gomes - 2017.pdf: 5350257 bytes, checksum: 50e04e5bc44b36972ae82dd6bfc8f71a (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2017-05-11T11:26:27Z (GMT) No. of bitstreams: 2 Dissertação - Simone Simões Gomes - 2017.pdf: 5350257 bytes, checksum: 50e04e5bc44b36972ae82dd6bfc8f71a (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2017-05-11T11:26:27Z (GMT). No. of bitstreams: 2 Dissertação - Simone Simões Gomes - 2017.pdf: 5350257 bytes, checksum: 50e04e5bc44b36972ae82dd6bfc8f71a (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2017-04-13 / This text is a reflection of my research and poetic process that aims at the creation of a visual way of thinking through the investigation of the processes of production of engravings related to “saudade” and affective memories that are accumulated and fade during our lives. Images of family albums, collections of personal belongings, everyday objects and craft tools are important in my research. Imprints and printing plates can be objects loaded with memory, where their engraving process is rich in traces, accumulations, textures, phantasmagoria and blur. In this context I share how my experience during the process of experimenting with the production of engravings was an integral part of the re-signification of contents and artistic production / ste texto é uma reflexão que integraliza meu processo poético e de pesquisa e que tem por objeto a criação de um pensamento visual através da investigação dos processos de produção de gravuras relacionados à lembrança, à saudade e às memórias afetivas que se acumulam e se apagam durante nossas vidas. São fundamentais em minha pesquisa as imagens dos álbuns de família, as coleções de guardados pessoais, os objetos de uso cotidiano e as ferramentas de oficio. Impressões e matrizes podem ser objetos carregados de memória, e seu processo de gravação e impressão resulta rico em vestígios, rastros, restos, acúmulos, texturas, fantasmagorias e apagamentos. Neste contexto compartilho como a minha experiência durante o processo da experimentação da produção de gravuras foi parte integrante na ressignificação de conteúdos e produção artística.

[pt] Esta pesquisa concentra-se no jingle, contextualizado no universo musical como prática publicitária no Brasil, trazendo suas origens históricas, sua presença no rádio e na televisão, descrevendo as transformações vividas pelos meios que impactaram a sua recepção. Tem como objetivo geral refletir sobre a utilização do jingle, como prática publicitária, ainda nos dias de hoje, mesmo com o surgimento de novos formatos e mudanças de hábitos de consumo de mídias, destacando as digitais. Como objetivos secundários, intenciona constatar a utilização simbólica dos jingles como memorabilia – ou seja, um artefato digno de ser lembrado ou que já está guardado na memória pela sua relevância na vida de quem o registra – e referenciar o YouTube como um espaço difusor e articulador de memória afetiva do jingle, demonstrando a integração da memória com a música. Como objeto da cultura material, o jingle é abordado com o apoio de Igor Kopytoff e, na perspectiva da memória, são trazidos os teóricos Joël Candau, Maurice Halbwachs, Michael Pollak, Pierre Nora e Aleida Assmann. Por meio dos depoimentos dos informantes, conecta o jingle como trilha sonora de experiências de memória afetiva das gerações dos anos 1950 a 2000, propondo uma arquitetura da experiência de memória. A pesquisa de campo se desenrola em três momentos, realizando primeiramente uma análise interpretativa dos comentários de canais selecionados no YouTube que trazem vídeos sobre jingles antigos e memoráveis, de forma a consolidar esta mídia social como espaço de mediação da memória afetiva da publicidade. Em um segundo momento, faz um levantamento quantitativo exploratório, amostragem por conveniência, para verificar se a memória afetiva evocada pelos jingles é geracional ou um fenômeno que transcende as relações simbólicas entre os grupos. Por fim, no terceiro momento, traz as entrevistas em profundidade realizadas com publicitários e produtores musicais, que comprovam ainda a presença do jingle como prática publicitária. Os resultados do campo consideram que a recepção do jingle sofreu mudanças com o advento das novas mídias, porém este ainda possui a sua força, sendo o YouTube o espaço articulador dessas memórias. Revelam ainda que os acessos digitais dos mais diversos públicos evocam lembranças de experiências afetivas, comprovando a força de memorabilidade do artefato jingle. / [en] This research focuses on the jingle, contextualized in the musical universe as an advertising practice in Brazil, bringing its historical origins, its presence on radio and television, describing the t ransformations experienced by the media that impacted its reception. The main purpose of it is to reflect on the use of the jingle, as an advertising practice, even today, even with the emergence of new formats and changes in media consumption habits, highlighting the digital ones. As secondary objectives, it intends to verify the symbolic use o f jingles as memorabilia that is, an artifact worth remembering or that is already kept in memory for its relevance in the lives of those who record it and to reference YouTube as a diffuser and articulating space affective memory of the jingle, demons trating the integration of memory with music. As an object of material culture, the jingle is approached with the support of Igor Kopytoff and, from the perspective of memory, theorists Jo e l Candau, Maurice Halbwachs, Michael Pollak, Pierre Nora and Aleida Assmann are brought. Through the informants testimonies, it connects the jingle as a soundtrack of affective memory experiences of generations from the 1950s to 2000, proposing an architecture of the memory experience. The field research takes place in t hree stages, firstly performing an interpretive analysis of the comments of selected YouTube channels that bring videos about old and memorable jingles, in order to consolidate this social media as a mediator of the affective memory of advertising. In a se cond moment, it makes an exploratory quantitative survey, sampling for convenience, to verify if the affective memory evoked by jingles is generational or a phenomenon that transcends the symbolic relationships between groups. Finally, in the third moment, it brings the in depth interviews carried out with advertisers and music producers, which also prove the presence of the jingle as an advertising practice. The results of the field consider that the reception of the jingle has undergone changes with the a dvent of new media, but it still has its strength, with YouTube being the articulating space for these memories. They also reveal that digital access from the most diverse audiences evoke memories of affective experiences, proving the strength of the jing le artifact s memorability.

Submitted by Luciene Santos (lucienesantoz@gmail.com) on 2015-03-26T16:06:24Z No. of bitstreams: 1 TESE_SANTOS_LUCIENE.pdf: 7918436 bytes, checksum: 8b4c8c4abe06ea0abd4a049cc4b97546 (MD5) / Approved for entry into archive by Maria Auxiliadora da Silva Lopes (silopes@ufba.br) on 2015-03-30T14:28:12Z (GMT) No. of bitstreams: 1 TESE_SANTOS_LUCIENE.pdf: 7918436 bytes, checksum: 8b4c8c4abe06ea0abd4a049cc4b97546 (MD5) / Made available in DSpace on 2015-03-30T14:28:12Z (GMT). No. of bitstreams: 1 TESE_SANTOS_LUCIENE.pdf: 7918436 bytes, checksum: 8b4c8c4abe06ea0abd4a049cc4b97546 (MD5) / A partir de uma metáfora – a Emília que mora em cada um de nós –, o estudo empreendido defende a tese de que existe um portador de memórias em cada pessoa, que pode se revelar e se constituir em contador ou contadora de histórias, se dessa forma se descobrir. Tomando a Faculdade de Educação da UFBA como lócus da investigação, de inspiração etnográfica, e estudantes de Pedagogia como sujeitos da pesquisa, o estudo desenvolveu-se seguindo uma combinação de procedimentos e dispositivos de produção e coleta de dados e informações, o que compreendeu uma necessária pesquisa bibliográfica, entrevistas com contadores de histórias contemporâneos, criação e implementação de uma oficina de contação de histórias para os sujeitos da pesquisa e realização de um grupo focal. Distribuídos em três capítulos – “Em busca das gênesis da contação de histórias. Testamento da ’gente das maravilhas’”, “Mudam-se os tempos, mudam-se as vontades” e A Emília que mora em cada um de nós: constituição do ‘pedagogo-contador de histórias’ –, o estudo permitiu expressar, um percurso de contação e escuta de muitas histórias para, ao reaproximar a autora do caminho que a constituiu como contadora, apresentasse entendimentos sobre os percursos percorridos por constituintes da arte de narrar, os sujeitos da pesquisa. Assim, o objetivo da pesquisa foi sendo alcançado, a partir das questões que o nortearam: O que fazer para que esses sujeitos descubram a importância de falar de si, da constituição de sua subjetividade? Como disparar o processo de revelação dos repertórios de histórias que marcaram sua memória afetiva? O que se pode aprender revelando as próprias histórias e escutando as dos outros? Que caminhos podem ser desencadeados para a formação de sujeitos contadores de histórias? Que referências tomar para isso? Tais questões foram respondidas ou, por vezes, desdobradas em muitas outras. As reflexões que o estudo produziu como fruto de todo o percurso, especialmente a partir da interação com os jovens estudantes, autorizam a autora a reafirmar: o contador de histórias aprende a contar a partir da rememoração das suas histórias fundantes – memória afetiva –, e é contando, muitas e muitas vezes, que ele se forma na arte de contar. Como aprendemos com Bakhtin o outro é que nos constitui, esses jovens contadores foram aconselhados a continuar interagindo com muitos outros contadores, para que, através de outras performances e de outros ensinamentos sobre modos de narrar, se encantem e encantem cada vez mais. / ABSTRACT From the metaphor - Emilia who lives in each of us – the study undertaken defends the thesis that there is a bearer of memories in each person and that every person has the potential to become a storyteller, if the person identifies herself as one. Taking the Faculty of Education at UFBA as a locus of research, and ethnographic inspiration, and Pedagogy students as investigation subjects; the study was developed following a combination of procedures and methods of production and collection of data and information. This included a necessary bibliographic search, interviews with contemporary storytellers, creation and implementation of a storytelling workshop for investigating subjects and conducting a focus group. Distributed into three chapters - "In search of the genesis of storytelling. Testament of 'people of Wonders " " "Times have changed, wills have changed" and The Emilia who lives in each of us: the constitution of the 'pedagogue-storyteller'- the study allowed to express a journey of telling and listening of many stories, reconnecting the author to the way that constituted her as an storyteller, and presenting understandings of the way traveled by the constituents of the art of storytelling, the investigation subjects. Thus, the objective of the research was achieved based on questions such as: What can be done in order to help people understand the importance of talking about themselves and the constitution of their subjectivity? How to spark the process of revelation of the repertoires of stories that marked their affective memory? What can be learned from sharing own stories and listening to those of others? In what ways can the formation of subject storytellers be trigered? What references can be used? These questions were answered and at times subdivided in many others. The reflections produced throughout the study, especially from the interaction with young students, allow the author to reaffirm: the storyteller learns to tell from the remembrance of their founding stories - affective memory - and is telling, many, many times, that the art of telling is formed. As we learned from Bakhtin, we are constituted by the work of others. These young storytellers were advised to continue interacting with many others storytellers, so that, through other performances and methods of narrative, they will be continually delighted and enchanted in storytelling.

Affect and cognition have traditionally been considered mutually exclusive domains and their study has evolved into two separate research fields. In recent years, however, there is increasing evidence of affective modulations of cognitive processes and interest in the study of affective cognition has grown. This thesis presents analyses of data collected in four mixed-design experiments between 2009 and 2011, which were designed to investigate affective memory and its electrophysiological correlates, individual differences in said affective memory and electrophysiological correlates, the time-course of affective memory and attentional disengagement from affective stimuli respectively. The first aim of the research presented here was to further understanding of how affective content influences picture processing and memory. Event-related potentials (ERPs) provide a valuable tool for the investigation of modulations of cognitive processes, as their excellent temporal resolution allows for the dissociation between different processes contributing to behavioural outcomes. Several important results for the study of affective cognition are reported: The late positive potential (LPP) was shown to be modulated differentially by affective content when compared to a behavioural attentional disengagement task. While the behavioural measure of attention replicated findings from participants’ self-report of arousal, LPP enhancement did not. This novel finding demonstrates that the affective modulation of the LPP cannot be used as an electrophysiological marker of slowed attentional disengagement as is common in the literature. In the domain of recognition memory, affective modulation of performance was shown to be time-sensitive, with effects developing faster for negative than for positive picture content. Affective pictures were associated with a less conservative response bias than neutral pictures but only negative pictures elicited better discrimination performance, driven by an increased in the rate of “remembered” as compared to merely familiar pictures. This was reflected in an increase of the ERP old/new effect for negative pictures in the 500 to 800ms time window, the purported correlate of recollection. The late right-frontal old/new effect between 800 and 1500 ms post stimulus onset was shown to be attenuated by affective content, supporting the interpretation of the late right-frontal effect as a correlate of relevance detection over a retrieval success interpretation. In combination, the findings add weight to the conclusion that affective content enhances memory through selective memory sparing for affective stimuli. Novel evidence for gender differences in affective cognition was found. Comparisons between female and male participants revealed that the affective modulation of the late right-frontal effect differs between the genders, underlining the importance of assessing and understanding gender differences as part of the study of affective cognition. Brain-derived neurotrophic factor (BDNF) gene val66met single nucleotide polymorphism (SNP), a small genetic change that affects the functioning of BDNF, a protein that plays an important role in neuron growth, differentiation and survival, is shown here to also affect the interaction of affect and cognition. BDNF val66met genotype modulated the early “familiarity” old/new effect selectively in response to positive pictures. The present study clearly demonstrates the value of the ERP technique in the investigation of individual differences in affective and cognitive processing and the need to take such individual differences into account as part of the endeavour to fully understand the mechanisms of affective processing, cognition and affective cognition. A better understanding of the role of gender and genetic differences in the affective modulation of affective processing and memory will have important practical implications in fields where affect and cognition interact.

Submitted by Simone Maisonave (simonemaisonave@hotmail.com) on 2018-05-18T14:55:10Z No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Jordan Ávila Martins_Dissertação.pdf: 7344252 bytes, checksum: d4f044f43f5873bbd2c9ef19b008c2c6 (MD5) / Approved for entry into archive by Aline Batista (alinehb.ufpel@gmail.com) on 2018-05-18T20:55:56Z (GMT) No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Jordan Ávila Martins_Dissertação.pdf: 7344252 bytes, checksum: d4f044f43f5873bbd2c9ef19b008c2c6 (MD5) / Approved for entry into archive by Aline Batista (alinehb.ufpel@gmail.com) on 2018-05-18T20:56:02Z (GMT) No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Jordan Ávila Martins_Dissertação.pdf: 7344252 bytes, checksum: d4f044f43f5873bbd2c9ef19b008c2c6 (MD5) / Made available in DSpace on 2018-05-18T20:56:07Z (GMT). No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Jordan Ávila Martins_Dissertação.pdf: 7344252 bytes, checksum: d4f044f43f5873bbd2c9ef19b008c2c6 (MD5) Previous issue date: 2017-12-27 / Sem bolsa / Lembranças movimentam e motivam a disserta-ção de Mestrado em Artes Visuais no PPGAV no Centro de Artes da UFPEL, intitulada Inventário do Artista: um pequeno relicário de grandes afetos. Esta investigação pensa a relação entre afetividade e poética, inventariando da memória os fragmentos-relíquias que, tão potentes para a criação e encontrados no percurso da minha formação enquanto artista, recompõem e reinventam minhas histórias e minha produção. Apresento, assim, em um relicário de si, o registro do passado revisitado como forma de aproximar arte e vida. A pesquisa é conduzida e direcionada a partir de determinados concei-tos operadores que estão presentes e se tornam peças fundamentais para o entendimento do meu trabalho: as memórias afetivas, as histórias, o cotidiano, o uso e a apropriação de objetos e suas materialidades. Todo percurso apresentado em Inventário do artista tem os relicários como fio condutor e os objetos e outros fragmentos, que são tratados como relíquias, integram e coexistem neste percurso. / Memories move and motivate the Visual Arts Master Degree at the PPGAV of the Centro de Artes of the UFPEL, dissertationentitled inven-tory of the artist: a small reliquary of great affec-tions. This investigation think the relationship between affectivity and poetic, inventorying the fragments-relics from memory which - so powerful for creation and found in the course of my formation as an artist - recompose and reinvent my stories and my production. I there-fore present in a reliquary from myself a record from the past revisited as a way to approximate art and life. The research is conducted and di-rected from certain operator concepts that are present and became fundamental pieces for understanding my work: the affective memo-ries, the stories, the use and appropriation of objects and their materialities. All course pre-sented in inventory of the artist have the reli-quaries as a conducting wire and the objects and other fragments, treated as relics, integrate and coexist in this course.