Syftet med den här uppsatsen är att undersöka clownens betydelser i konstnären och regissören Alejandro Jodorowskys psykomagiska autobiografi Poesía sin fin (2016). Uppsatsen önskar även vidga förståelsen av hur filmmediet kan användas som verktyg för att bearbeta emotionella skador och trauman. Filmmediet inrymmer möjligheter att skapa bilder som kan beröra oss på många olika plan. Jodorowsky använder mediet specifikt för att skapa psykomagiska akter, akter som skapar möjlighet för läkning. De två karaktärer som Jodorowskys egen person pendlar mellan i sin autobiografi Poesía sin fin är poeten och clownen. Clownen kommer här att undersökas då han står i tydlig kontrast mot den poet som är Jodorowskys vardagliga alter ego i resten av filmen. Genom ett analysera två scener i Poesía sin fin kommer jag besvara frågorna:Vad representerar clownen i scenerna ”Mötet med Zanahoria” och ”Cirkus”?På vilka sätt bidrar clownfiguren till Jodorowskys läkningsprocess?

AbstractDen här studien kartlägger Sveriges sjukhusclowner och består av en kvantitativ del och en kvalitativ deldär clownernas verksamhet analyseras med hjälp av Bourdieus teorier om sociala fält, kapital ochhabitus. Empirin består av nio intervjuer med representanter för clowngrupperna och därutöver harinformation inhämtats från resterande fem grupper. Inledningsvis finns en historik om clownens filosofioch bakgrunden till sjukhusclownyrket, samt en kort redogörelse av svensk och internationell forskningom clowner i vården. Jag som skriver arbetar sedan fem år som sjukhusclown och min clownpersonIngeborg har varit med i arbetet med studien. Resultat, den kvantitativa delen: Idag finns 14 sjukhusclowngrupper med verksamhet från Gällivare i norrtill Ystad i söder. Organisationerna drivs i regel som ideella föreningar, som helt eller delvis är finansierarsin egen verksamhet genom kulturstöd, fonder, sponsorer och privata donationer. Föreningarnasysselsätter 78 artister på heltid eller deltid. Sjukhusclownerna besöker barn- och ungdomsavdelningar påde flesta av landets stora sjukhus flera dagar i veckan. De besöker även regelbundet många av de mindresjukhusen och några grupper arbetar även inom hemsjukvården, demensvården, på äldreboenden ochpalliativa avdelningar. Resultat, den kvalitativa delen: Landets sjukhusclowner arbetar på sjukhusets sociala fält och ärprofessionellt tränade i att möta barn i känsliga situationer, har tystnadsplikt och följer sjukhusens rutinerkring hygien, sekretess, och patientsäkerhet. Samtidigt tillhör de ett eget fält, ett mer fantastisktmikrokosmos där glädje och möjligheten att skapa fantastiska möten, även i livets svåraste stunder, är detsom värderas högst. Clownerna ser till barnets bästa från karnevalens perspektiv, vilket innebär att de kanvända på hierarkier, bjuda in lite oordning där de tycker det är för ordningsamt och skapa ordning där detär för rörigt. Clownen hämtar kapital från sin fantasi, och kan i ena stunden ta en försenad läkare i armen,som om doktorn vore ett olydigt barn, och i andra stunden själv bli utslängd i korridoren av ett barn somfått nog av besök i sitt rum. Clownen är alltid i förändring, i the liminal space (Skåreus), vilket kanske kanrucka på en del av sjukvårdsfältets habitus och ge nya perspektiv på invanda rutiner, procedurer och hierarkier.

// F - E- G // // F - E- G // is the title of my independent degree project, for the Master program New Performative Practices at Stockholm University of the Arts. The project was intended as a means for  presenting and understanding my artistic practice and its various aspects. It was a public presentation in the university’s theatre hall. The format chosen was a 50 minute solo performance with a 10 minute participatory section at the beginning of the show. I was the performer, as well as the music and recordings' editor, text writer, and project coordinator in collaboration with SKH's producer and staff. My aim with the project was to fit together the various themes and practices that I had been exploring during the two years of the course: a somatic sci-fi based practice, clown technique, the use of voice, the relationship of the performer to the audience, finding honesty and repeatability in performance, the use of chance and randomness in creation and performing, the use of language in guiding others toward physical and personal insights and experiences, what kind of social impact performance art can have, Nonviolent Communication (NVC) as a choice of life and, finally,  reconnecting to my ageing dancing body. I call the method chosen to explore these various interests and curiosities a personal-experiential method: the ideas were tried out physically and concretely, over a span of time that allowed for reflection and introspection. The outcome of the project was rich in personal learnings and challenges, as well as a milestone in my development as an artist and a person. I hope it served as a moment of poetry and enjoyment to those who visited and participated in the performances: that they might recognise themselves in similar situations and feelings and that they might be either relieved or comforted or somehow get the chance to witness their experience through the dramaturgy of the performance. For more on the project please find an brief expansion on this abstract in the uploaded pdf file. For a more comprehensive view of my artistic practice during the two years at SKH please visit my Research Catalogue site at https://www.researchcatalogue.net/shared/82db91825a5ca2dcf19ae6b16f28d33a (to navigate the site once exposition is open: hover cursor on the top left of the page for a menu).

Surgical procedures that require general anesthesia can be stressful and create needless anxiety for school-age children. Interventions aimed at reducing preoperative anxiety can improve cooperation and enhance postoperative outcomes by lowering anxiety levels prior to induction of general anesthesia. The purpose of this study was to examine the effects of behavioral interventions versus drug therapy in reducing pre-operative anxiety in children. The secondary purpose was to compare methods used to integrate anxiety reduction interventions into pre-operative care and to evaluate the most widely used and effective strategy for clinical practice. A literature review exploring behavioral based stress reduction interventions and drug therapy targeted at reducing preoperative anxiety was conducted from various online databases. Peer reviewed articles, published in the English-language between 2006 and 2015 that focused on postoperative outcomes in which preoperative interventions to reduce anxiety in children age two years and older, as well as the parent’s perspective of the outcome, were included for synthesis. Results from 9 randomized controlled trials that used behavioral based interventions implemented on the day of surgery, prior to anesthesia induction were compared for effectiveness at anxiety reduction versus the use of drug therapy prior to surgery. The studies suggest more successful post-surgical outcomes related to shorter length of stay and post-operative delirium for behavioral interventions to reduce anxiety prior to surgery and demonstrated even greater optimal outcomes for combined behavioral interventions. Drug therapy alone to decrease anxiety prior to anesthesia induction showed mixed results in reduction of physiologic and general outcomes following surgery. No significant difference between behavioral based interventions versus drug therapy was shown in any of the reviewed studies to have a significant effect on post-surgical outcomes. However, potentially promising behavioral based interventions such as clowns, electronic devices, parental presence and music over drug therapy prior to surgery, require further evaluation for their use in decreasing pre-operative anxiety in school-age children and having a positive impact on post-operative outcomes.

Le slasher est un sous-genre du film d'horreur reposant sur une figure de tueur masqué punissant en apparence la sexualité adolescente. Très populaire auprès du public adolescent de 1978 à 1984, il serait, selon de nombreux critiques, une expression de sadisme « gratuit ». Cependant, toute production culturelle possède une légitimité qui peut lui être conférée en trouvant une clé de lecture adéquate. Cette clé est selon-nous un archétype culturel que nous nommons foolkiller, et qui figure une victime marginale sanctionnant les actes irresponsables mettant en danger les membres les plus faibles de la communauté. Cet archétype convoque l'imaginaire médiéval du charivari, un rite de justice folklorique punissant les manquements à la morale. Pour parvenir à cette référence, il est nécessaire de montrer que le slasher a masqué un genre plus large qui gravite autour d'une victime humiliée se vengeant de ses persécuteurs et qui inclue des films comme Willard (1971), Carrie (1976), ou encore Fade to Black (1980). Or, on peut trouver une formulation prototypique de cette histoire dans Hop-Frog (1849), une nouvelle d'Edgar Poe racontant la vengeance d'un bouffon difforme persécuté par un roi sadique. Nous envisageons cette nouvelle comme un artefact prototypique de l'archétype culturel du foolkiller dont le genre masqué par le slasher est une expression contemporaine. L'étude de cette nouvelle et de ses références culturelles permet de comprendre le fonctionnement de l'archétype et son apparition en réponse à une crise sacrificielle au sens où l'entend René Girard. Une crise du même genre est repérable dans la culture américaine des années 1970, ce qui explique la résurgence de l'archétype à cette période. / The slasher movie is a horror film sub-genre featuring a masked killer supposedly punishing teenage sexuality. Extremely popular among teens from 1978 to 1984, it is generally discarded by serious critics as a spectacle of gratuitous violence. However, the genre can be granted some legitimacy once it is seen as a contemporary form of a cultural archetype which we call "foolkiller". This archetype revolves around a freak avenging its own humiliation at the hands of bullies and punishing irresponsible acts endangering the weakest people in a community. Culturally speaking, this archetype has roots in the medieval practice of "rough music", a masked demonstration organized to humiliate some wrongdoer and to punish moral transgressions in the community. In order to access this cultural reference, it is necessary to show that the attention given the slasher film has concealed the existence of another genre, comprising slasher films but also movies such as Willard (1971), Carrie (1976), and Fade to Black (1980), whose protagonist is a victim avenging its persecution. This plot can also be found in "Hop-Frog", a short-story written by Edgar Allan Poe in 1849. It tells the story of a jester dwarf bullied by a cruel king. We argue that this tale is a prototypical artifact of the foolkiller archetype, which also informs the genre concealed by the slasher film. The cultural frame of this short story enables us to understand how the archetype functions and its relationship to what René Girard calls a "sacrificial crisis". Such a crisis is at work within 1970's American culture, which explains why the archetype reappears during this time.The slasher movie is a horror film sub-genre featuring a masked killer supposedly punishing teenage sexuality. Extremely popular among teens from 1978 to 1984, it is generally discarded by serious critics as a spectacle of gratuitous violence. However, the genre can be granted some legitimacy once it is seen as a contemporary form of a cultural archetype which we call "foolkiller". This archetype revolves around a freak avenging its own humiliation at the hands of bullies and punishing irresponsible acts endangering the weakest people in a community. Culturally speaking, this archetype has roots in the medieval practice of “rough music”, a masked demonstration organized to humiliate some wrongdoer and to punish moral transgressions in the community. In order to access this cultural reference, it is necessary to show that the attention given the slasher film has concealed the existence of another genre, comprising slasher films but also movies such as Willard (1971), Carrie (1976), and Fade to Black (1980), whose protagonist is a victim avenging its persecution. This plot can also be found in "Hop-Frog", a short-story written by Edgar Allan Poe in 1849. It tells the story of a jester dwarf bullied by a cruel king. We argue that this tale is a prototypical artifact of the foolkiller archetype, which also informs the genre concealed by the slasher film. The cultural frame of this short story enables us to understand how the archetype functions and its relationship to what René Girard calls a "sacrificial crisis". Such a crisis is at work within 1970's American culture, which explains why the archetype reappears during this time.

O presente texto pretende apresentar a investigação, a partir de referenciais práticos e teóricos, sobre as possibilidades, caminhos e princípios da construção de uma Pedagogia do Palhaço, que venho desenvolvendo, desde 2000 - proposta educativa que tem como principais concepções e propostas pedagógicas as técnicas do ator-criador, do arteiro, do atuador, do artivista e do educador para a paz, que se constitui a partir dos elementos da Arte do palhaço, como o riso (enquanto deflagrador do pensamento sério), o corpo jogador, a transgressão e a inversão, na relação com a Educação, na interface com as Ciências Sociais e com as Artes, e em conformidade com minhas próprias experiências enquanto ator, palhaço, jogador de capoeira, contador/colecionador de histórias e educador. A partir da pesquisa qualitativa, através do levantamento e do estudo bibliográfico, assim como, através do método autobiográfico, selecionei materiais escritos e iconográficos sobre minha trajetória profissional e docente, problematizando-os e colocando-os sob perspectiva para a consolidação desta Pedagogia, que se aproprie do riso, do jogo e do corpo do palhaço como estratégias dialógicas; a pensar uma práxis provocadora pedagógica que caiba nos corpos dos/as profissionais que trabalham com a educação de crianças e de jovens. / This paper aims to present the research, based on practical and theoretical references, on the possibilities, ways and principles of the constrution of a Clown Pedagogy, I have been developing since 2000 educational proposal whose main pedagogical conceptions and proposal are the actor-creators techniques, the mischievous, the actuating, the artivista and the educator for peace, created from the Clown arts elements such as laughter (as precipitant of serious thought), the body player, transgression and inversion, in relation to Education, the interface with the Social Sciences and the Arts, and in accordance with my own experiences as an actor, clown, capoeira player, Story Teller/ Collector of stories and educator. Starting from the qualitative research through the survey and bibliographical study, as well as through the autobiographical method, I have selected written and iconographic material about my professional career and teaching, questioning them and putting them in perspective for the consolidation of this pedagogy which appropriates laugh, play and clown body as dialogical strategies; to think a pedagogical provocative práxis that fits in bodies of the professionals working with the education of children and youth.

Made available in DSpace on 2016-04-28T20:40:12Z (GMT). No. of bitstreams: 1 Juliana Leal Dorneles.pdf: 2826387 bytes, checksum: 0a6799478de66766b62c9358f82dcbe7 (MD5) Previous issue date: 2009-08-12 / Fundação de Amparo a Pesquisa do Estado de São Paulo / This study deals with the clown s art inasmuch as art can reawaken something dead in the living. It also deals with the value that contemporary culture nourishes in laughter and humorism in the 21st century. To this purpose, we have developed our sign of art in clown with the help of Deleuze and Guattari s signs theory; through the observation of clown shows, scenes and comical happenings; as well as through the researcher s own experience of clown s language. Clown s humour happens in the rupture of expectations, in the fraudulent dismissal of plans of reference and routine plans, and in the courage to expose oneself to failure and disillusion. We arrived at the conclusion that the blind incorporation of the cult of humour as an oil for social interaction is a trap to the comic artist, but that the vigour or the art s sign and the provocation of the laughable is independent of the humouristic society. Laughter needs the path of reference in order to break it. Living without a well structured reference plan is the contemporary illusion of the evolutionary men, who thinks that it is possible to substitute the living experience of the reference plan for the flexibility that takes nothing seriously. However, for the humourist, even this plan of flexibility is worth a joke when it becomes a reference plan. The effect of a clown s laughter is similar to the effect of small black rats that jump off dark alleyways in horror films, and the clown s art is perhaps something of an even more accidental order. This study intends to make valuable what is vigourous in the clown as a sign of art and as such to contribute to the discussion around laughter and humour in contemporary society, as well as looking into its clinical, political and aesthetic implications. Alongside the thesis is a DVD that contains scenes of some of the cited clowns, which punctuate the type of reflection used in this thesis / Este trabalho trata da arte do palhaço naquilo em que a arte pode acordar algo de morto no vivo. Trata também do apreço que a cultura contemporânea nutre pelo riso e pelo humorismo no século XXI. Para isso, construímos nosso signo de arte no palhaço com a ajuda da teoria dos signos em Deleuze & Guattari, bem como da observação de espetáculos, cenas e acontecimentos cômicos de palhaços, além da própria experiência da pesquisadora com a linguagem. O humor do palhaço se faz na quebra com as expectativas, na trapaça aos planos de referência e aos planos habituais, e na coragem de se expor ao fracasso e à desilusão. Chegamos à conclusão de que a incorporação cega ao culto do humor de azeite social é uma armadilha para o artista cômico, mas que o vigor do signo de arte e provocação do risível é independente da sociedade humorística. O riso precisa do caminho de referência, para poder quebrar. Viver sem o plano de referência é a ilusão contemporânea do homem evolutivo, que acha que é possível substituir a vivência do plano de referência pela flexibilidade que não leva nada a sério. Mas para o humorista, até este plano da flexibilidade é digno de piada quando ele se torna um plano de referência. O efeito de um riso de palhaço é tal qual o efeito dos ratos pretos que saltitam dos becos escuros nos filmes de terror, e sua arte é talvez de uma ordem quase acidental. Este trabalho pretende assim fazer valer o que de vigor tem no palhaço como signo de arte e assim contribuir para as discussões sobre o riso e o humor no contemporâneo, bem como suas implicações clínicas, políticas e estéticas. Apresentamos junto com a tese um DVD com cenas de alguns palhaços citados, que marcam o tipo de reflexão que se confere na tese

A presente dissertação tem como tema os encontros da pesquisadora, como palhaça e como psicóloga, com os trabalhadores nos espaços de práticas de educação permanente em saúde mental. Tais encontros acontecem a partir das intervenções da palhaça Dulcinóia, encarnada na pesquisadora através da máscara do nariz vermelho, tanto nas práticas de educação permanente em saúde mental como no exercício da pesquisa. As intervenções de palhaço na educação em saúde mental foram designadas como intervenções riso-clínicas. Assim, discutem-se as relações da palhaçaria com a saúde mental a partir das experiências vividas e as possíveis invenções sobre diferentes modos de trabalhar e de cuidar neste contexto. As experiências são narradas e desenvolvidas a partir da metodologia do ensaio sobre as cenas vividas. Buscou-se aproximar dois diferentes modos de estar no mundo, o do palhaço e o do trabalhador em saúde, apostando na potência do riso, da introdução de inusitados e do encontro com a diferença proporcionados pela palhaçaria. / This dissertation has as its theme the researcher’s meetings as clown and as psychologist with the workers in the spaces of permanent education practices in mental health. Such meetings take place from the interventions of the clown Dulcinóia, embodied in the researcher through the mask of the red nose, both at the permanent education practices in mental health and in the exercise of the research. The clown interventions in mental health education were termed laugh-clinic interventions. Thus, the relationships of clown techniques with mental health from the lived experiences and possible inventions on different ways of working and caring in this context are discussed. The experiences are narrated and developed from the methodology of the essay on the lived scenes. The aim was to bring closer two different ways of being in the world, the clown’s and the health worker’s, betting on the power of the laughter, of the introduction of unusual and of the encounter with the difference provided by the clowning.

Este trabalho é o resultado do mergulho no universo da montagem e das apresentações da peça Os Reis Vagabundos do grupo teatral Tear, de 1982, rememorado pelos participantes da criação bem como pelo seu público. Esta peça é considerada um marco do teatro gaúcho e onde sua encenadora, Maria Helena Lopes, lançou mão de seus principais conceitos de trabalho: jogo dramático, improvisação, técnicas de clown e análise de movimento. / This work is consequence of the plunge into the production and the shows universe of the Tear group‟s play The Stray Kings (Os Reis Vagabundos), from 1982, evocated by the creation crew as well as by its audience. This play is ponderated as a landmark of gaucho theatre where its director, Maria Helena Lopes used her main work concepts: play, improvisation, clowning and movement analysis.

Made available in DSpace on 2016-04-26T18:17:30Z (GMT). No. of bitstreams: 1 Ana Cristina Pilchowski.pdf: 4777927 bytes, checksum: 025ccad5822836cc1422c4037348bc6e (MD5) Previous issue date: 2008-10-20 / The focus of this research is examining the interactive role and the crisis in the establishment of communication and creativity in the training process and discovery of the clown. We propose a reading of the creative process of clown on the assumption that, from an attention shift - returning it to what we call of interactivity / crisis - requires the actor-clown alter its vision of the world. In other words, suggests a "re-looking" ahead of the phenomena, and through this, allows an extension of the mechanisms of perception, creation and communication. This "re-look" is achieved by the clown through instability and interactivity / crisis. The clown formation process, according to our vision, proposes a reading of interactivity / crisis as a stimulating factor of creation. For the study of this vision we choose to use the theory general systemic. The clown logic conceives the world and the relationships so complex, that in many aspects, it is similar to the systemic thinking. As a support for the study of "creative crisis" we use the concept of Évolon, created by Werner Mende, about the crisis as a factor of evolution. And as a guide we use the book: Theory of Knowledge and Art of Jorge Albuquerque Vieira. For a reading of the kind of stimulated perception, during the clown formation, we employ the concept of Umwelt developed by Jakob von Uexküll. We also sought support for the clown study, in the creation of actors, in authors involved with the art of the actor. Among them, Luis Otávio Burnier, Renato Ferracini, Dario Fo and Elizabeth Pereira Lopes. The interactivity / crisis regulates the clown perception, the way it deals with the information and consequently the way as one communicates. The clown for his time, through the instability, creator provides to an actor the contact with the crisis promoting the creation from a re-look / Essa pesquisa está centrada na análise do papel da interatividade e da crise no estabelecimento da comunicação e criação no processo de formação e descoberta do clown. Propomos uma leitura do processo criativo do clown partindo da hipótese de que este, a partir de um deslocamento da atenção voltando-a para o que chamamos de interatividade/crise obriga o ator-clown a modificar sua visão de mundo. Em outras palavras, sugere um re-olhar diante dos fenômenos, e através deste, permite uma ampliação dos mecanismos de percepção, criação e comunicação. Esse re-olhar é atingido pelo clown por meio da instabilidade e da interatividade/crise. O processo de formação do clown, segundo nossa visão, propõe uma leitura da interatividade/crise como fator estimulador da criação. Para o estudo de tal visão optamos por utilizar a teoria geral sistêmica. A lógica clownesca concebe o mundo e as relações de forma complexa, que em muitos pontos se assemelha ao pensamento sistêmico. Como suporte para o estudo da crise criadora utilizamos o conceito de Évolon, criado por Werner Mende, a respeito da crise como fator evolutivo. E tivemos como guia o livro Teoria do Conhecimento e Arte de Jorge Albuquerque Vieira. Para uma leitura do tipo de percepção estimulada durante a formação do clown empregamos o conceito de Umwelt desenvolvida por Jakob von Uexküll. Também buscamos suporte para o estudo do clown na criação do ator em autores ligados a arte do ator. Entre eles, Luís Otávio Burnier, Renato Ferracini, Dario Fo e Elizabeth Pereira Lopes. A interatividade/crise regula a percepção do clown, a forma como esse lida com as informações e consequentemente a maneira como se comunica. O clown por sua vez, por meio da instabilidade, proporcionar ao ator o contato com a crise criadora promovendo a criação a partir de um re-olhar