Made available in DSpace on 2014-07-29T15:32:03Z (GMT). No. of bitstreams: 1 Dissertacao Mirne-Gleyde Lagares.pdf: 3056576 bytes, checksum: 253fc434fe186f1e97bea096568fac3b (MD5) Previous issue date: 2009-10-05 / The feast of St. John the Baptist studied held annually between the City of Heitoraí-GO and the District of Uruíta-Uruana-GO. It is a rural festival, takes place on or around June 23 and has a transitory year. The organizational work is unpaid and the food fresh and served in the last days are free. All the rituals, expenses and the work is carried out collectively by the communities living in these areas. The feast of St. John the Baptist began, according to respondents, for the payment of a promise made to the local stream to get water back in his bed. In this context the question is: What and how the factors and / or cultural events (re) configure the territory of the annual feast of St. John the Baptist? What's "live" a festive area so different from the commonly experienced in other parties in the news? What is the role of myth, tradition, rituals, "places of memory" of social networks and everyday life in the (re) configuration of the party? To answer these questions, we resort to sociology, anthropology, geography, among others. In science, we seek to expand knowledge about the categories territory, place and party, built on a concept of social networks and everyday to understand the cultural events of the feast of St. John the Baptist. For this, the methodological techniques used were subsidized by the human sciences such as participant observation, interviews, informal conversations, wheels conversations with the faithful participants, photos, folders and theoretical and methodological review. To analyze the seat, planning and social networks on the feast of St. John the Baptist were found to several authors: Paul Claval (1999, 2001), Bonnemaison (2002), Duvignaud (1983), Satyr Maia (2003), mozza (2006 ), Barcellos (1995), Serpa (2005), Haesbaert (2006, 2007), Brandão (2004), Almeida (2003, 2005), Person (2005), DaMatta (1997), Canclini (2003), Massey (2000) , Rosendahl (2003), among others. The results underscore the importance of social networks and daily maintenance on the territory of the feast of St. John the Baptist. Emphasize the strength of rural communities, as well as their identities managed from a base in common, dealing with the permanent nature. Furthermore, the results reinforce the existence of several other factors like the 'places of memory ", the" geossímbolos ", the" temporary ", the sacred ritual / secular, the strength of the festive tradition, the transformations (re) means the territory the feast of St. John the Baptist. The above elements are part of the (re) configuration of this territory festive, with each person, entwined in the (re) training of the web often the feast of St. John the Baptist. Finally, invigorates the idea that the border of this area is festive in men who have the identity, which directly influences to celebrate, see and experience the feast of St. John the Baptist. / A festa de São João Batista estudada acontece anualmente entre o município de Heitoraí-GO e o distrito de Uruíta-Uruana-GO. É uma festa rural, ocorre por volta do dia 23 de junho e possui caráter transitório anual. O trabalho de organização não é remunerado e a comida e doce servidos no último dia são gratuitos. Todos os rituais, despesas e o próprio trabalho são realizados coletivamente pelas comunidades residentes em tais áreas. A festa de São João Batista iniciou-se, segundo entrevistados, para o pagamento de uma promessa feita para o córrego local voltar a ter água no seu leito. Neste contexto, indaga-se: Quais e como os fatores e/ou manifestações socioculturais (re)configuram anualmente o território da festa de São João Batista? O que mantêm vivo um território festivo tão diferente dos comumente vividos em outras festas na atualidade? Qual o papel dos mitos, tradição, rituais, lugares de memória , das redes sociais e do cotidiano na (re)configuração da festa? Para responder a estes questionamentos, recorre-se à sociologia, a antropologia, a geografia, entre outras. Nestas ciências, busca-se ampliar o conhecimento sobre as categorias território, lugar e festa, embasadas no conceito de redes sociais e cotidiano, para se compreender as manifestações culturais da festa de São João Batista. Para tanto, as técnicas metodológicas utilizadas foram subsidiadas pelas ciências humanas como: observação-participante, entrevistas, conversas informais, rodas de conversas com os fiéis-participantes, fotos, folders e revisão teórico-metodológica. Para a análise dos lugares, do território e das redes sociais na festa de São João Batista vários autores foram referenciados: Paul Claval (1999, 2001), Bonnemaison (2002), Duvignaud (1983), Satyro Maia (2003), Chianca (2006), Barcellos (1995), Serpa (2005), Haesbaert (2006, 2007), Brandão (2004), Almeida (2003; 2005), Pessoa (2005), DaMatta (1997), Canclini (2003), Massey (2000), Rosendahl (2003), entre outros. Os resultados ressaltam a importância das redes sociais e do cotidiano na manutenção atual do território da festa de São João Batista. Enfatizam a força das comunidades rurais, bem como, de suas identidades geridas a partir de uma base em comum, a lida permanente com a natureza. Também os resultados reforçam a existência de vários outros fatores como os lugares de memória , os geossímbolos , os lugares temporários , os rituais sagrados/profanos, a força da tradição festiva, as transformações que (re)significam o território da festa de São João Batista. Os elementos destacados acima fazem parte da (re)configuração deste território festivo, estando, cada qual, entrelaçado na (re)formação frequente da teia da festa de São João Batista. Enfim, tonifica a idéia de que a fronteira deste território festivo está nos homens, na identidade que possuem, a qual influencia diretamente no sentido de festejar, perceber e viver a festa de São João Batista.

Im Jahre 1675 komponierte Alessandro Stradella (1639–1682) ein »Oratorio di San Giovanni Battista« nach einem Libretto von Ansaldo Ansaldi (1651–1719). Ansaldis Libretto wird hier erstmals in einer Edition und einer deutschsprachigen Übersetzung vorgelegt. / In 1675, Alessandro Stradella (1639–1682) composed an “Oratorio di San Giovanni Battista” based on a libretto by Ansaldo Ansaldi (1651–1719). This is an edition and German translation of Ansaldi’s libretto.

(in English) The key theme of my thesis are venetian influences on the Boccaccio Boccaccino's work, who was one of the most important exponents of the Cremonese school of painters. Initially he worked in Genoa, Cremona and Milan and he was influenced by the painters as Leonardo, Bramantino and Boltraffio. In the years 1497-1500 Boccaccino is documented in Ferrara. In this period he executed so-called tondo Gronau, The Christ on the way to Calvary, The Virgin and Child, now in Boston, The Virgin and Child, now in Padua, The Adoration of the Shepherds, now in Naples and Dead Christ supported by an Angel. This works show the influence of Bramantino, umbrian school but also early influence of venetian art. In 1500 or 1501 he painted the altarpiece with Virgin and Child with Sts Peter, Michael, John the Baptist and John the Evangelist for the church of S. Giuliano in Venice. Models of this composition are the S. Cassiano altarpiece of Antonello da Messina and Virgin and Child with Saints which Giovanni Bellini executed for the church of S. Giobbe. Boccaccino's image in S.Giuliano is also inspired by Ercole de'Roberti and Lorenzo Costa. His colours show the influence of Giorgione. In 1506 is Boccaccino documented in Venice but also in Cremona. In the years 1500-1506 he stayed probably in Venice, but he...

Through a critical-functional, rather than literal, reading of the text of Revelation, this dissertation hypothesises a move beyond the paralysing constant reduction of hermeneutic meaning to two conventional poles when discussing hope – the early Christian movement’s hope through reversal, and contemporary nihilism. In order to do so in a responsible manner, it is necessary to study other research done on the topics of eschatology and hope – especially as seen in the book of Revelation. For this reason, the most popular and representative scholars of the Book of Revelation are studied. This overall look at current scholarships' views regarding the Apocalypse will help detect any possible missing elements in our approach to Revelation. But no study of this topic can be considered near complete if other disciplines are not involved; in this case especially when moving on to a critical-functional reading of Revelation. This thesis thus features an exploratory study of the functioning of ritual and hope within the human psyche; from archaeological to psychological perspectives. This emphasises the importance of, and leads into, the possibilities of a functional reading of the Book of Revelation. All of the above work leads to a re-evaluation of the success of hope as metanarrative for today. The suggestion is that Christian hope is not imaginary, but is irreducibly imaginative. For “reality is never just the world as it exists; it is the world as it is experienced through the lenses of social perception” (Barr 2010:636). / New Testament / D. Th. (New Testament and Early Christian Studies)

Summaries in German and English / Text in German / Ziel der Forschungsarbeitet ist es, zu zeigen, dass die johanneische Weinstockrede das alttestamentlich und frühjüdisch geprägte Weinstockmotiv aufgreift und weiter entfaltet. So finden sich in Joh 15:1-8 die Beziehungsebene zwischen Gott und seinen Nachfolgern, die ethische Konnotation, der Gerichtsgedanke, der messianisch-eschatologische Aspekt und der Gedanke von Fruchtbarkeit und Fülle wieder. Es wird deutlich, dass sich in Jesus erfüllt hat, worauf die alttestamentlichen und frühjüdischen Schriften durch die Verwendung des Weinstockmotivs abgezielt haben: Er ist der angekündigte Messias, dessen Kommen Fülle mit sich bringt. Dies hat sich bereits durch Jesu erstes Zeichen, die Verwandlung von Wasser zu Wein (Joh 2:1-11), angedeutet. Neu ist der Gedanke, dass Jesus seine Nachfolger in sein Wirken mit einbezieht. Sie partizipieren an seiner messianischen Fülle und produzieren den Überfluss in Abhängigkeit von Jesus auch selbst mit. Voraussetzung dafür ist, dass die Jünger ihre enge Beziehung zu Jesus durch Gebet und das Einhalten seines Wortes aufrechterhalten und sich an seinem Vorbild orientieren. / The purpose of this thesis is to show that the Johannine vine speech takes up and further develops the vine motif of the Old Testament and early Jewish history. In John 15:1-8 we find emphasis on the relationship between God and his disciples, the ethical connotation, the warning of judgement, the messianic-eschatological aspect and the concepts of fruitfulness and fullness. I will show in this thesis, that the the Old Testament and early Jewish writings that use the vine motif are fulfilled in Jesus Christ: He is the announced Messiah, whose coming will bring fullness. This is already implied in Jesus’s first miracle, turning water into wine (John 2:1-11). What is new is that Jesus includes his disciples in his ministry. They participate in his messianic abundance and in dependence on Jesus they themselves produce abundance. The prerequisite for this abundant fruitfulness is a close relationship with Jesus through prayer, abiding in his word, and following his example. / New Testament / M. Th. (New Testament)