Orientador: Luciano Migliaccio / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-07-29T03:23:54Z (GMT). No. of bitstreams: 1 Fonseca_SoniaMaria_M.pdf: 5560710 bytes, checksum: ab92e58c179621df3938c6d164c09a97 (MD5) Previous issue date: 2001 / Resumo: Não informado. / Abstract: Not informed. / Mestrado / Mestre em História

Ao longo de pouco mais de um século, o XVIII, Minas passou de amplo sertão para uma sociedade com complexas características econômicas, urbanas e artísticas. Tudo a partir dos achados auríferos. Aleijadinho bem representa esta transposição social para terras americanas, colaborando em como Minas e o Brasil começaram a se ver. Os Passos e Profetas de Congonhas, o maior projeto do mestre mineiro, já no final de sua vida, refletiriam não apenas os resultados do período, mas também seu encerramento. Ainda, poderiam marcar, na periferia do Ocidente, o desfecho do barroco a nível mundial. A conclusão tardia das obras, no século XIX, aconteceu quando a experiência religiosa tendia a diminuir - e a artística a aumentar. Assim, Congonhas se abriu para um novo sentido, mais estético. Obras de tal envergadura não poderiam se resguardar de discussão, inclusive sobre a experiência dinâmica de vivenciá-las, no que pretendemos contribuir com a presente pesquisa. / Over a little more than a century, the eighteenth, Minas (in Brazil) moved from a broad backlands to a society with complex economic, urban and artistic characteristics. All from the gold findings. Along with this trans-position to American lands, Aleijadinho very much represented and collabo-rated in how Minas and Brazil happened to see itself. The Passos and Pro-fetas of Congonhas, the greatest project of the master, at the end of his life, would reflect not only the results of the period, but also its closure. In addi-tion, they could mark, on the periphery of the West, the end of the baroque in the world. The late conclusion of the works, in the nineteenth century, happened at a time when religious experience tended to diminish and the artistic one to increase. Thus, Congonhas opened to a new, more aesthetic sense. Works of such magnitude could not be safeguarded from discussion, even about the dynamic experience of appreciating them, in which we in-tend to contribute with the present research.

Ao longo de pouco mais de um século, o XVIII, Minas passou de amplo sertão para uma sociedade com complexas características econômicas, urbanas e artísticas. Tudo a partir dos achados auríferos. Aleijadinho bem representa esta transposição social para terras americanas, colaborando em como Minas e o Brasil começaram a se ver. Os Passos e Profetas de Congonhas, o maior projeto do mestre mineiro, já no final de sua vida, refletiriam não apenas os resultados do período, mas também seu encerramento. Ainda, poderiam marcar, na periferia do Ocidente, o desfecho do barroco a nível mundial. A conclusão tardia das obras, no século XIX, aconteceu quando a experiência religiosa tendia a diminuir - e a artística a aumentar. Assim, Congonhas se abriu para um novo sentido, mais estético. Obras de tal envergadura não poderiam se resguardar de discussão, inclusive sobre a experiência dinâmica de vivenciá-las, no que pretendemos contribuir com a presente pesquisa. / Over a little more than a century, the eighteenth, Minas (in Brazil) moved from a broad backlands to a society with complex economic, urban and artistic characteristics. All from the gold findings. Along with this trans-position to American lands, Aleijadinho very much represented and collabo-rated in how Minas and Brazil happened to see itself. The Passos and Pro-fetas of Congonhas, the greatest project of the master, at the end of his life, would reflect not only the results of the period, but also its closure. In addi-tion, they could mark, on the periphery of the West, the end of the baroque in the world. The late conclusion of the works, in the nineteenth century, happened at a time when religious experience tended to diminish and the artistic one to increase. Thus, Congonhas opened to a new, more aesthetic sense. Works of such magnitude could not be safeguarded from discussion, even about the dynamic experience of appreciating them, in which we in-tend to contribute with the present research.

Throughout the late eighteenth century, many Brazilians became inspired by the political revolutions of the French and American colonies and sought for a similar type of revolution, hoping to gain independence from the Portuguese. One nationalistic group, the "Inconfidência Mineira," probably influenced the art of the sculptor Aleijadinho (1738-1814). Aleijadinho's work has been examined as a political message previously, but never as propaganda through the representation of capoeira, an Afro-Brazilian martial art. Capoeira probably formed as a means for Afro-Brazilian slaves to fight their way out of captivity. While training to fight, slaves would disguise capoeira to look like a dance, so that slave owners would not suspect rebellion. Through the visual representation of capoeira, Aleijadinho's statues of twelve Old Testament prophets at the sanctuary Bom Jesus dos Matozinhos express a call for liberation, not only liberation for African slaves, but also for Brazilian colonists under Portuguese rule. This study examines the circumstances that may have contributed to the influence of capoeira in the Prophets. Being a mulatto, Aleijadinho's ancestral connections to the Afro-Brazilian community likely contributed to the sculptor's exposure to capoeira. In addition, the rise and fall of the rebel group, "The Inconfidência Mineira" took place in Aleijadinho's home town at this time. This study examines how Aleijadinho may have been associated with rebel sympathizers and how the execution of the rebel leader, Tiradentes, could have affected Aleijadinho's art. The argument for capoeira also includes a discussion of the martial art's origins and the history of slavery in Minas Gerais, Aleijadinho's home state. The comparative method is used to support the argument for capoeira in the Prophets' composition and gestures. By interpreting these gestures as belonging to capoeira, this argument refutes previous interpretations that the Prophets were influenced by ballet and other forms of dance. This study concludes with an exploration of how the Prophets can be interpreted as political propaganda through the signifiers and signs of capoeira. It is through these signs that the Prophets can be understood as a call for liberation, taking part in the political propaganda which permeated Minas Gerais during Aleijadinho's lifetime.