Orientador: Marcelo Magalhães Bulhões / Resumo: As transformações sociais e políticas do final do século XX trouxeram profundas considerações e discussões que foram incorporadas às produções midiáticas da época. Dentre essas mídias os quadrinhos já se destacavam como ferramenta política tanto na China como na Itália, e essas produções eram aprimoradas conforme a tecnologia se desenvolvia. Esta dissertação busca perceber, através de uma análise comparativa, como cosmovisão atua no processo de adaptação midiática. Tomando por obra base a narrativa Jornada ao Oeste do século XVI, italianos e chineses criaram obras distintas sobre todos os aspectos: O Jornada ao Oeste em Quadrinhos adaptação chinesa de 1962 e a produção italiana Lo Scimmiotto de 1976. As duas narrativas contam como a simbologia nos quadrinhos foi moldada por artistas que interpretam e ressignificam um acervo simbólico e cultural formando uma obra coesa e repleta de significações. Ao traçar os elementos comparativos entre as duas obras e apresentá-los quadro a quadro, argumentamos que embora o enredo da narrativa base se sustente, existe um hipertexto que só pode ser acessado ao conhecer o acervo histórico, social e cultural. Esse hipertexto se relaciona diretamente com a cosmovisão e com permanência das imagens como tratados nos estudos sobre arte de Warburg e Panofsky. Por fim este trabalho discute como os quadrinhos enquanto mídia se presta a receber este tipo de manifestação artística como nenhum outro meio de comunicação devido a sua linguagem própria. / Abstract: The end of the 20th century brought deep political and social discussions that were embodied by the media productions. Among those medium, comics started to point out as a political tool both in Italy and China, those production evolved together with the technology. The present work aims to point, through a comparative analysis, how the worldview acts in the adaptation process. Taking the 16th century literary work Journey to the West, Chinese and Italians created distinct adaptations among all aspects: Journey to West in Comics, the chinese adaptation from 1962 and the italian production Lo Scimmiotto from 1976. Both comics have shown us how the symbolic system in comic books were molded by artists, who interpreted and resignified a cultural collection of symbols creating a coherent work. By tracing those comparative elements and present them each comic strip at a time, we argue that although the original plot remains, there is an hypertext that can only be accessed by knowing the social, cultural and historical context. The hypertext is directly linked to the cosmovision and to the remnants of images as discussed previously by Warburg and Panofsky. Lastly the work discuss how comic books as a media offer itself to this kind of artistic expression as any due to his unique language. / Mestre

Background: This thesis aims to show that the narratives of the Nag Hammadi Apocalypse of Pauland First Apocalypse of James are written for a Valentinian audience. The purpose is to broaden the field of research on Valentinianism by showing how the authors and their implied readers composed and perceived the texts in question. Method: Comparing the mythological language of the two narratives and their description of a hero’s journey in a transcendent reality it is possible to disentangle the Valentinian material from the imaginative world of the reader, a world consisted of ancient Egyptian and Greek mythology as well as Jewish apocalypticism and early Christian legends and traditions. The texts are also compared with new research in the field, other related Valentinian scriptures, the New Testament, and Christian Apocrypha. Results: The texts are pseudepigraphic and written within a Jewish apocalyptic genre sometime during the late second or early third century. The symbolism and the diverse metaphors of the narratives indicate that the texts incorporate a specific soteriological message through embedded Valentinian mythology. The implied reader is to understand that the material world is an illusion and that the purpose of the initiate is to awaken the mind and acquire knowledge about the truth. By doing so the redemption of the believer’s spirit from its human body and soul leads to the spirits reunion with God. Conclusion: The analysis of the texts points toward the fact that the narratives could very well have been used for catechetical or other educational purposes within a Valentinian community. The language and form of the two narratives fit to serve this purpose. In many ways, the reader has to be initiated within a Valentinian context in order to grasp the intended message. / <p>Godkännande datum 2019-06-10</p>

This journey based narrative inspired by the traditional narrative of the Major Arcana cards in the tarot, centers on The Fool and his interactions with the rest of the Major Arcana. The Fool’s journey centers on memory, regaining personal power, admitting and accepting weakness, and creating a personal place in relation to a larger world. This evolution throughout the journey is explored through detailed repeating imagery and symbols drawn from a mixture of traditional tarot imagery and the author’s personal image set created for this narrative.

Esta pesquisa analisa os processos de organização da formação continuada de professores a partir de uma Política de Estado do Município de São Paulo, a Jornada Especial Integral de Formação JEIF. O objetivo deste estudo é analisar os limites e as possibilidades deste espaço de formação tendo em vista as condições concretas que se objetivam na atividade formativa no contexto escolar. Em busca de caminhos para superar as questões instituídas nesta realidade foi organizado, ao longo dos anos de 2010 e 2011, uma formação de professores em exercício fundamentada nos princípios da psicologia histórico-cultural e da pedagogia histórico-crítica, que contou com a participação de uma assessora no campo da psicologia escolar, da pesquisadora atuando como professora colaboradora, da coordenadora pedagógica da escola e de dezoito professores da unidade de ensino. A formação continuada foi executada em três etapas de intervenção definidos pelo tempo de execução, pelos processos avaliativos da formação e pela organização do conteúdo mediado. Dá-se ênfase à mediação das linguagens artísticas para o processo de significação e apropriação dos conceitos na atividade formativa. Os dados foram obtidos por meio de registros de memória por parte da pesquisadora, registros escritos e orais das reuniões de estudo ao longo dos diversos períodos de formação, questionários e entrevistas realizados ao término de cada etapa da formação. A análise dos dados ocorre por meio de dois eixos que se integram e se complementam, tornando possível definir a unidade de análise da pesquisa - as condições concretas na atividade formativa. A tese defendida a partir do estudo realizado sobre a atividade formativa na JEIF considera a necessidade de o trabalho coletivo e colaborativo entre os sujeitos que a compõem para que a finalidade da mesma se objetive na realidade concreta. Este entendimento visa a superação da formação em si e por si, em busca da objetivação da atividade de formação para si, para que sua finalidade seja cumprida. Identifica-se que quando a integração entre os sujeitos atuantes na atividade formativa é rompida por qualquer que seja o motivo, seja ele político, pessoal ou institucional, a atividade formativa não se objetiva para si. Rompe-se a unidade necessária para a objetivação do trabalho coletivo e colaborativo que tenha por finalidade a transformação da realidade escolar. Identifica-se que os limites e as possibilidades da formação de professores na JEIF estão ancoradas em instâncias de ordem burocrática e política. Considera-se, portanto, que as ações voltadas para a formação de professores e para os processos educativos em geral na educação pública brasileira reafirmam as relações de poder, seja no âmbito político governamental, seja no âmbito institucional, no que se refere à governança do espaço público. / This research analyzes the processes of organization of continuing education of teachers from a state policy of São Paulo, the of journey special of formation - JEIF. The objective of this study is to analyze the limits and possibilities of this training area in view of the specific conditions that aim at training activity in the school context. In search of ways to overcome the issues introduced in this reality was organized over the years 2010 and 2011, a training exercise in teachers based on the principles of historical-cultural psychology and historical-critical pedagogy, which included the participation of an advisory in the field of school psychology, the researcher acting as a collaborating professor, the educational coordinator of school and eighteen teachers in the teaching unit. Continued training was performed in three steps intervention defined by the runtime, the evaluation processes of the formation and organization of mediated content. It emphasizes the mediation of artistic languages to the process of meaning and appropriation of concepts in the training activity. Data were obtained through memory registers by the researcher, written records and oral study of meetings over several periods of training, questionnaires and interviews conducted at the end of each stage of formation. The argument from the study of the activity of training in JEIF considers the need for a collective and collaborative work among the essential subjects to achieve the objectives of teacher education in the school reality. That approach aims to overcome the training in and of itself, in search of the objectification of training activity for yourself, what your purpose is fulfilled. It is identified that when the integration between acting subjects in the training activity is disrupted for any reason whatsoever, be it political, personal or institutional, formative activity not if objective for you. By breaking this unit required in the formation prevents the objectivities of the collective and collaborative work, whose purpose is the transformation of school reality. We find that the limits and possibilities of teacher education in JEIF are anchored in instances of bureaucratic and political order. It is considered therefore that the actions aimed at teacher training and educational processes in general in the Brazilian public education reaffirm the relations of power, whether in government political, is at the institutional level, as regards the governance of public space

Thesis (M.A. (Psychology))--North-West University, Vaal Triangle Campus, 2005.

Hi Donald, It just occurred to me that I might be finished with this fieldwork. I’m sitting at the side of the road looking over this fucked up landscape of cattle, golf carts, trees with turning leaves, being rained on, frozen out, everything feels forced, and I’m double-taking sight after sight, saying to myself I’ve seen this before, I’ve done this already. I’m packing up my things. I’ll write more later, or perhaps I’ll call. bau Thirty-three locations in pursuit of the long view, from the borders of an expropriated forty year old ghost town. Thirty-eight Polaroids, thirty-six mobile phone photographs, thirty-six photos from a digital single lens reflex camera with an oiled lens filter, forty 15.2 x 10.2 cm drawings, fifty-six 38.4 x 16.4 cm drawings, sixty-three white-bordered 38.4 x 20.8 cm drawings, sixty-four 33.5 x 17.2 cm sketchbook spreads. 20 085 words; 14 123 by choice, 5962 out of obligation. It is important to figure things out for yourself. It is important to not learn too much of any one thing. This is a thesis because it’s a thesis; it is what it is. (That’s begging the question.) This is a thesis about begging the question.

The present thesis consists of an edition of an Iranian literary work whose theme is a journey to the Other World, namely the Ardāy-Vīrāf Nāma. The version of this work which is here edited and commented on is a prose version in the Zoroastrian Persian language. A discussion about Iranian conceptions of the Other World is also an integrated part of the thesis. The text of the Ardāy-Vīrāf Nāma is edited employing a text critical method by using six manuscripts. The oldest manuscript, which has been used as the base manuscript for editing the text, was written in 896 A.Y. (Yazdgirdī)/1527 A.D. The edited text is also translated into English, and followed by a Commentary on names, unusual words and Zoroastrian terms used in the text. Other Iranian documents about journeys to the Other World are studied in this thesis as well, and all are compared to the Ardāy-Vīrāf Nāma. The Zoroastrian Persian version of this work is also compared to its Parsig version. The differences between the Zoroastrian Persian and the Parsig versions indicate that they have their background in two different world views. To prove this theory, some significant elements in the Zoroastrian Persian version, which demonstrate that this is a pre-Zoroastrian epic narrative, have been compared to some elements in the Parsig version that show that this is a religious Zoroastrian account. Possible reasons for the change in Ardāy-Vīrāf Nāma from a pre-Zoroastrian epic narrative into a Zoroastrian-religious one are also suggested. A king named Davānūs is one of the Ardāy-Vīrāf Nāma personages. In an appendix, the historical personality of Davānūs is discussed with reference to Arabic, Persian and Greek historiography.

The aim of this study has been to theoretically and empirically explore the nature of personal archetypes, aspects of personality and psychological well-being, as well as the relationship between archetypes and aspects of personality and psychological well-being. This study was conducted according to the new paradigm emerging with the field of psychology, focusing on health and psychological well-being, so diverging from the conventional pathogenic meta-perspective in which the focus is on illness /pathology/abnormalities. T his new paradigm focuses on strengths and positive aspects of human functioning. It has become clear that an individual is a dynamic, holistic, psychophysical, multi-dimensional organism, and therefore psychological health and wellness must consequently be studied from holistic and multidimensional perspectives, with recognition of various health domains / life dimensions (physical, emotional, intellectual, spiritual, social and vocational). According to the Archetypal Theoretical exploration, Archetypes are the psychological correlations and symbolic representations of typical instinctive human behaviour, such as attitudes, feelings, modes of action, thought processes and impulses. These emotional-imaginable mental structures functionally shape personal experiences, and therefore behaviour towards situations and objects. Personology indicates that acquiring a personality means the optimum development and realization of the whole person as a dynamic, holistic, psychophysical, multi-dimensional organism. This includes all conscious and unconscious processes and the harmonization of polar psychophysical energy. Personality is not something static, but a dynamic process of growth that can be compared metaphorically to a journey towards becoming an individuated / self-actualised person. The functional centre of the psyche that organizes this developmental journey of personality is the Se& and the process is called individuation. During the inner journey towards individuation, and through each major chronological stage of development, a person is confronted by certain life-issues and natural psychological growth patterns. This calls forth certain Archetypes that act as guiding mechanisms on the developmental journey, empowering a person with certain innate psychological SeIf-Strengths, giving expression to certain essential qualities and integrating parts of the personality. Within the different dimensions of a person, archetypes are instinctive symbolic representations of these Self-potentials / Self-strengths, which empower the personality with coping skills, and act as neurotic defense entrenchments, preventing illness, and thus enhancing psychological well-being. Although archetypal development is a fundamental part of human development universally, different cultures and genders identify more strongly with certain archetypes and show a difference in progression through the stages of the journey. In the empirical study an availability sample (n = 300 students between the ages of 18 and 25) consisting of males and females (from two major cultural groups: White and Black South Africans) has been used. Personal Archetypes have been operationalized by means of the Pearson-Maw Archetypal Indicator (Pearson & Mum, 2003). Certain aspects of personality have been operationalized by means of the Revised NEO Personality Inventory /iWO PI-R: E&A] (Costa & McCrae, 1992) and psychological well-being have been operationalized be means of the Sense of Coherence Scale (Antonovsky, 1987), the Aflectometer 2 (Kammann & Flett, 1983), the Satisfaction With Life Scale (Diener, Emmons, Larsen & Grzfi, 1985), the Life Orientation Test (Scheier & Carver, 1985), the General Health Questionnaire (Goldberg & Hillier, 1979) and the Generalized Self-eflcacy Scale (Schwaner & Jerusalem, 1995). Favourable internal Cronbach Alpha reliability indices and validity, comparable with those reported in literature have been found for most of the scales and sub-scales. The mean scores found for the Total Group and for the different groups (Male, Female, Black and White) have been compared and interpreted. The White cultural group mainly focuses on the Sage, Jester, Caregiver, Lover and Creator archetypes, while the Black cultural group mainly focuses on the Sage, Warrior and Ruler archetypes. As a Total Group its main focus is on founding and understanding truth behind appearance and illusions. They value high mindedness, thinking of authority as something earned by attaining wisdom or expertise. Sometimes they evaluate others in a cold, judgmental way and may also feel disconnected from real life / the greater world, resisting certain changes. They may lack the ability to let go of certain old habits/relationships/thought patterns,which are no longer important in their lives. The White cultural group is actively concerned with issues of personal responsibility and freedom, and yet has not fully developed a sense of personal identity, power and authenticity, while identifying itself with a f e d m e cast, which may indicate cooperativeness, receptiveness and emphasis on living in process with each other and the natural world. The Black cultural group, on the other hand, is actively concerned with issues of personal power and freedom, and yet has not fully developed a sense of personal identity, responsibility and authenticity, while identifying itself with a masculine cast, which may indicate hierarchical cultural structures, competitiveness, aggressiveness and an emphasis on achievement and mastery. It seems as if cultural and socio-political influences underlie the differences between the two cultural groups within this study. The Total Group showed moderately high levels of psychological well-being, and according to the indices for personality seems to be affectionate, friendly, have positive emotions of joy, happiness, love, excitement, is considerate and showed active concern over the well-being of others. Some significant differences have been found between the two cultural groups. The White Group are more caring, empathetic and compassionate towards themselves and others, while the Black Group are more demanding, disciplined, assertive and competitive. The White Group is furthermore more modest humble than the Black Group, which may believe it is superior. The White Group tends to focus more strongly on enjoyment joy, excitement, stimulation, bright colours, loud environments, liberation, freedom, and are likely more playful, present-orientated, curious and unconcerned with what others may think, than the Black Group, which is less focused on playfulness, excitement-seeking, impulsiveness and constant stimulation. Furthermore the White Group experiences a higher level of positive emotion than the Black Group, which is less joyful and happy. These differences are found for the current research group and should not be considered indicative of the difference between these cultures in general. No significant differences have been found between the two gender groups, but further analysis of the cultural-gender groups revealed that the White Group of Women are the most modest of all the cultural-gender groups and tends to experience a higher level of activity, and thus is more energetic and fast pacing than the Black Group of Women (that probably prefer a more easy and calm tempo lifestyle). The exposition of correlations indicated that more practically significant correlations are found between personal archetypes and certain aspects of personality, than between personal archetypes and psychological well-being. Significant correlations (with personal archetypes) are found on 9 of the personality sub-scales, while on 2 aspects of personality no significant correlations are found. Significant correlations (with personal archetypes) are found on 4 of the psychological well-being scales and sub-scales, while on 6 aspects of psychological well-being no significant correlations are found. No practically significant correlations are found between two of the archetypal sub-scales (Pmr5: Seeker 62 Pmr6: Destroyer) and other scales and subscales for personality and psychological well-being. It has been concluded that archetypes have returned to contemporary psychology as measurable constructs that could serve as valuable indicators of personality development and psychological health and well-being across age, culture and gender lines. Recommendations for further research and for the practical implication of the findings have been made. / Thesis (M.A. (Psychology))--North-West University, Vaal Triangle Campus, 2005.

The aim of this study has been to theoretically and empirically explore the nature of personal archetypes, aspects of personality and psychological well-being, as well as the relationship between archetypes and aspects of personality and psychological well-being. This study was conducted according to the new paradigm emerging with the field of psychology, focusing on health and psychological well-being, so diverging from the conventional pathogenic meta-perspective in which the focus is on illness /pathology/abnormalities. T his new paradigm focuses on strengths and positive aspects of human functioning. It has become clear that an individual is a dynamic, holistic, psychophysical, multi-dimensional organism, and therefore psychological health and wellness must consequently be studied from holistic and multidimensional perspectives, with recognition of various health domains / life dimensions (physical, emotional, intellectual, spiritual, social and vocational). According to the Archetypal Theoretical exploration, Archetypes are the psychological correlations and symbolic representations of typical instinctive human behaviour, such as attitudes, feelings, modes of action, thought processes and impulses. These emotional-imaginable mental structures functionally shape personal experiences, and therefore behaviour towards situations and objects. Personology indicates that acquiring a personality means the optimum development and realization of the whole person as a dynamic, holistic, psychophysical, multi-dimensional organism. This includes all conscious and unconscious processes and the harmonization of polar psychophysical energy. Personality is not something static, but a dynamic process of growth that can be compared metaphorically to a journey towards becoming an individuated / self-actualised person. The functional centre of the psyche that organizes this developmental journey of personality is the Se& and the process is called individuation. During the inner journey towards individuation, and through each major chronological stage of development, a person is confronted by certain life-issues and natural psychological growth patterns. This calls forth certain Archetypes that act as guiding mechanisms on the developmental journey, empowering a person with certain innate psychological SeIf-Strengths, giving expression to certain essential qualities and integrating parts of the personality. Within the different dimensions of a person, archetypes are instinctive symbolic representations of these Self-potentials / Self-strengths, which empower the personality with coping skills, and act as neurotic defense entrenchments, preventing illness, and thus enhancing psychological well-being. Although archetypal development is a fundamental part of human development universally, different cultures and genders identify more strongly with certain archetypes and show a difference in progression through the stages of the journey. In the empirical study an availability sample (n = 300 students between the ages of 18 and 25) consisting of males and females (from two major cultural groups: White and Black South Africans) has been used. Personal Archetypes have been operationalized by means of the Pearson-Maw Archetypal Indicator (Pearson & Mum, 2003). Certain aspects of personality have been operationalized by means of the Revised NEO Personality Inventory /iWO PI-R: E&A] (Costa & McCrae, 1992) and psychological well-being have been operationalized be means of the Sense of Coherence Scale (Antonovsky, 1987), the Aflectometer 2 (Kammann & Flett, 1983), the Satisfaction With Life Scale (Diener, Emmons, Larsen & Grzfi, 1985), the Life Orientation Test (Scheier & Carver, 1985), the General Health Questionnaire (Goldberg & Hillier, 1979) and the Generalized Self-eflcacy Scale (Schwaner & Jerusalem, 1995). Favourable internal Cronbach Alpha reliability indices and validity, comparable with those reported in literature have been found for most of the scales and sub-scales. The mean scores found for the Total Group and for the different groups (Male, Female, Black and White) have been compared and interpreted. The White cultural group mainly focuses on the Sage, Jester, Caregiver, Lover and Creator archetypes, while the Black cultural group mainly focuses on the Sage, Warrior and Ruler archetypes. As a Total Group its main focus is on founding and understanding truth behind appearance and illusions. They value high mindedness, thinking of authority as something earned by attaining wisdom or expertise. Sometimes they evaluate others in a cold, judgmental way and may also feel disconnected from real life / the greater world, resisting certain changes. They may lack the ability to let go of certain old habits/relationships/thought patterns,which are no longer important in their lives. The White cultural group is actively concerned with issues of personal responsibility and freedom, and yet has not fully developed a sense of personal identity, power and authenticity, while identifying itself with a f e d m e cast, which may indicate cooperativeness, receptiveness and emphasis on living in process with each other and the natural world. The Black cultural group, on the other hand, is actively concerned with issues of personal power and freedom, and yet has not fully developed a sense of personal identity, responsibility and authenticity, while identifying itself with a masculine cast, which may indicate hierarchical cultural structures, competitiveness, aggressiveness and an emphasis on achievement and mastery. It seems as if cultural and socio-political influences underlie the differences between the two cultural groups within this study. The Total Group showed moderately high levels of psychological well-being, and according to the indices for personality seems to be affectionate, friendly, have positive emotions of joy, happiness, love, excitement, is considerate and showed active concern over the well-being of others. Some significant differences have been found between the two cultural groups. The White Group are more caring, empathetic and compassionate towards themselves and others, while the Black Group are more demanding, disciplined, assertive and competitive. The White Group is furthermore more modest humble than the Black Group, which may believe it is superior. The White Group tends to focus more strongly on enjoyment joy, excitement, stimulation, bright colours, loud environments, liberation, freedom, and are likely more playful, present-orientated, curious and unconcerned with what others may think, than the Black Group, which is less focused on playfulness, excitement-seeking, impulsiveness and constant stimulation. Furthermore the White Group experiences a higher level of positive emotion than the Black Group, which is less joyful and happy. These differences are found for the current research group and should not be considered indicative of the difference between these cultures in general. No significant differences have been found between the two gender groups, but further analysis of the cultural-gender groups revealed that the White Group of Women are the most modest of all the cultural-gender groups and tends to experience a higher level of activity, and thus is more energetic and fast pacing than the Black Group of Women (that probably prefer a more easy and calm tempo lifestyle). The exposition of correlations indicated that more practically significant correlations are found between personal archetypes and certain aspects of personality, than between personal archetypes and psychological well-being. Significant correlations (with personal archetypes) are found on 9 of the personality sub-scales, while on 2 aspects of personality no significant correlations are found. Significant correlations (with personal archetypes) are found on 4 of the psychological well-being scales and sub-scales, while on 6 aspects of psychological well-being no significant correlations are found. No practically significant correlations are found between two of the archetypal sub-scales (Pmr5: Seeker 62 Pmr6: Destroyer) and other scales and subscales for personality and psychological well-being. It has been concluded that archetypes have returned to contemporary psychology as measurable constructs that could serve as valuable indicators of personality development and psychological health and well-being across age, culture and gender lines. Recommendations for further research and for the practical implication of the findings have been made. / Thesis (M.A. (Psychology))--North-West University, Vaal Triangle Campus, 2005.

Hi Donald, It just occurred to me that I might be finished with this fieldwork. I’m sitting at the side of the road looking over this fucked up landscape of cattle, golf carts, trees with turning leaves, being rained on, frozen out, everything feels forced, and I’m double-taking sight after sight, saying to myself I’ve seen this before, I’ve done this already. I’m packing up my things. I’ll write more later, or perhaps I’ll call. bau Thirty-three locations in pursuit of the long view, from the borders of an expropriated forty year old ghost town. Thirty-eight Polaroids, thirty-six mobile phone photographs, thirty-six photos from a digital single lens reflex camera with an oiled lens filter, forty 15.2 x 10.2 cm drawings, fifty-six 38.4 x 16.4 cm drawings, sixty-three white-bordered 38.4 x 20.8 cm drawings, sixty-four 33.5 x 17.2 cm sketchbook spreads. 20 085 words; 14 123 by choice, 5962 out of obligation. It is important to figure things out for yourself. It is important to not learn too much of any one thing. This is a thesis because it’s a thesis; it is what it is. (That’s begging the question.) This is a thesis about begging the question.