L’Apocalypse de Lorvão appartient au cycle des commentaires illustrés de la vision de Jean aujourd’hui connus sous le nom de «Beatus». Ces œuvres d’exégèse, enluminées surtout dans le nord de la péninsule Ibérique pendant l’occupation musulmane, constituent un ensemble pictural à l’identité artistique indéniable. Cependant, le manuscrit copié et illustré dans le scriptorium du monastère de São Mamede de Lorvão en 1189 diverge à plusieurs reprises des options iconographiques des autres codex et les solutions picturales et stylistiques de l’oeuvre portugaise se détachent significativement de celles des Beatus de la même époque comme par exemple ceux de Manchester, Cardeña ou Navarre. L’oeuvre se différencie aussi du travail produit dans les scriptoria portugais les plus réputés de Santa Cruz de Coimbra et Santa Maria de Alcobaça et amène à nous interroger sur le contexte de création de l’œuvre et sur la visualité qui a été à l’origine de ces images peintes. A partir de l’analyse du travail de figuration du moine artiste on constate que la nature conceptuelle du texte interprétatif s’est superposée à la dramatisation des visions de Jean et qu’elle a conditionné l’attitude créative. C’est donc dans le rapport conceptuel et spirituel entre le travail pictural et le texte exégétique que les images du manuscrit de Lorvão trouvent, en grande partie, leur singularité. La proximité entre l’image et l’exégèse semble aussi avoir été transmise aux enluminures de Lorvão par l’archétype utilisé, dépositaire probable d’une orientation plus conceptuelle et minimale qui serait une caractéristique des enluminures des premiers Beatus. Cela peut aussi avoir une répercussion importante dans la reconfiguration du stemma pictural des Beatus. / Doctorat en Histoire, art et archéologie / info:eu-repo/semantics/nonPublished

L’opposition entre sociétés humaines et nature, qui pose les fondements ontologiques de la modernité, a provoqué l’insertion de tous les êtres – humains et non-humains – dans une nouvelle phase de l’histoire de la planète : l’Anthropocène. Alors même que l’origine anthropique du défi climatique rend impérative une réflexion sur notre rapport asymétrique à la nature, la culture a déjà commencé à développer une pensée écologique féconde. Dans l’œuvre dystopique de l’écrivain et activiste environnemental mexicain Homero Aridjis, qui nous propulse dans un paysage urbain immonde, infect et encrassé qui rend tangible et visible la crise écologique, l’apocalypse est pensée comme l’aboutissement d’un monde inscrit dans la matrice ravageuse de l’utopie moderne. À travers l’étude des différentes déclinaisons des dichotomies cultivées dans la pensée moderne – ontologique (culture/nature), géographique (Europe/Amérique) et de genre (masculin/féminin) –, le mémoire mettra en relief le changement paradigmatique auquel nous convie l’auteur des dystopies La leyenda de los soles (1993) et ¿En quién piensas cuando haces el amor? (1995). Contrairement à ce qui se traduit dans la cosmologie moderne, au sein de ce diptyque littéraire, culture et nature sont comprises comme des entités complémentaires. Ainsi, notre recherche propose non seulement une étude approfondie des motifs de la crise environnementale dans le roman, mais également des pistes pour réfléchir, via la fiction littéraire, à la réhabilitation des liens intrinsèques qui unissent culture et nature. / La oposición entre sociedades humanas y naturaleza, que sienta las bases ontológicas de la modernidad, condujo a la inserción de todos los seres – humanos y no-humanos – en una nueva fase de la historia del planeta: el Antropoceno. Si el origen antrópico del desafío climático nos obliga a reflexionar sobre la relación asimétrica del ser humano con la naturaleza, la cultura ya ha empezado a desarrollar un fecundo pensamiento ecológico. En la obra distópica del escritor y medioambientalista mexicano Homero Aridjis, quien nos convoca en un paisaje urbano inmundo, repugnante y contaminado que vuelve tangible y visible la crisis ecológica, el apocalipsis se concibe como el acabamiento de un mundo inscrito en la matriz destructora de la utopía moderna. A través del estudio de las distintas declinaciones de las dicotomías cultivadas en el pensamiento moderno – ontológica (cultura/naturaleza), geográfica (Europa/América) y genérica (masculino/femenino) –, esta memoria pondrá de relieve el cambio paradigmático que instila el autor de las distopías La leyenda de los soles (1993) y ¿En quién piensas cuando haces el amor? (1995). Al contrario de lo que promueve la cosmología moderna, en este díptico literario, cultura y naturaleza están entendidos como entes complementarios. Así, nuestra indagación propone no solamente un análisis profundo de los motivos de la crisis medioambiental en la novelística, sino también pistas para reflexionar vía la ficción literaria sobre la rehabilitación de los lazos intrínsecos que unen cultura y naturaleza. / The opposition between human societies and nature, which constitutes the ontological bases of modernity, has led to the insertion of all beings – humans and non-humans – in a new phase of the history of our planet: the Anthropocene. As the anthropic origin of the climate challenge obligates us to reflect upon the asymmetric relation of humankind with nature, culture has already started to develop a productive ecological thinking. In Mexican writer and ecological activist Homero Aridjis’s dystopic work, which propels us into a filthy, repulsive and polluted urban landscape that makes the ecological crisis tangible and visible, the apocalypse is thought of as the result of a world trapped in the destructive matrix of the modern utopia. Through analyzing different expressions of the dichotomies cultivated in modern thinking – ontological (culture/nature), geographic (Europe/América) and gender-related (masculine/feminine) –, this research underscores the paradigmatic changes that Aridjis promotes in his dystopic works La leyenda de los soles (1993) and ¿En quién piensas cuando haces el amor? (1995). Counter to the modern cosmology, in this literary diptych, culture and nature are understood as complementary entities. Therefore, our thesis offers not only a complete analysis of the ecological crisis motives in the novel, but also guidelines to reflect on the intrinsic bonds that link culture and nature through literary fiction.

La partie création de ce mémoire se veut soutenue par une tension narrative reliée à la curiosité suscitée par le personnage principal, de prime abord énigmatique, qui se dévoile de façon capricieuse par un changement constant de focalisation et de temporalité. Nathan vit à une ère où l’humanité a frôlé l’extinction, et où tout est à repenser après l’annihilation du virus ramenant les morts à la vie. N’ayant pas été témoin de ces horreurs, ses plus grandes préoccupations concernent son cheminement vers l’authenticité. Saltimbanque de métier, il voyage de communauté en communauté, où chacune a fait ses choix pour recréer le monde. Sa volonté de prôner l’art dans un processus de reconstruction sociale et sa poursuite d’une image perdue le pousseront toujours plus loin dans ses pérégrinations; vers des réalités qui le conduiront à redéfinir son univers. La partie essai s’interroge sur les procédés formant la tension narrative des romans d’Émile Ajar, pseudonyme laissant deviner la plume expérimentée de Romain Gary qui se réinvente dans l’anonymat. L’attention est centrée sur les jeux de narration, le rôle actanciel des personnages et l’orchestration formelle des récits, à savoir s’ils sont assez similaires pour lier les opus et les constituer en une série unifiée. Cette réflexion à la recherche de l’essence de l’oeuvre ajarienne, touchante par ses antihéros souvent démunis dans leur quête existentielle, a été une inspiration pour la rédaction de Le jour où la Terre en avait vu d’autres. Les rêves de Nathan sont racontés à la première personne, rejoignant certaines modalités ajariennes où la psyché des protagonistes se révèle par une narration au “je”. Les questionnements sur la tension narrative ont été déclencheurs de cette première démarche d’écriture romanesque, même si elle est située dans un cadre complètement autre et use d’une plume bien différente de celle d’Ajar. / The creative part of this Master’s thesis is based on curiosity about the main character, at first enigmatic, who is to be revealed in an unpredictable way with continuous focal and temporal changes. Nathan lives in an era in which humanity came close to extinction, and where everything is to be rethought after the annihilation of the virus that brings the dead back to life. As a saltimbanco, he travels from community to community, in which each one has made choices to recreate the world. His will to advocate art in the social reconstruction and his pursuit of a lost image will always drag him further in his peregrinations, towards realities that will lead him to redefine his universe. The essay part examines the literary techniques that create the narrative tension of novels authored by Émile Ajar, pseudonym of the accomplished writer, Romain Gary, who reinvents himself anonymously. The attention is centered on the narration, actantial roles of the characters and formal organization of the story, to ascertain if they are similar enough to link them in a unified series. This reflection searches for the essence of Ajar’s work which, along with the moving existential quests of the characters, have been an inspiration for writing Le jour où la Terre en avait vu d’autres. Nathan’s dreams are related in a first person narration, in accordance with some of Ajar’s modalities where the characters’ psyches reveal themselves through that perspective. The ponderings on the narrative tension have been the trigger for this first fiction writing experience, even though it takes place in a completely different setting.

This thesis overviews my experience during graduate school making tangible,object oriented sculpture. I have been working formally to compose space in a way that develops a narrative between parts. The work is also a bridge between the fields of painting and sculpture, in terms of drawing with form and both painted and local, material color. My palette has mostly consisted of bronze casting, steel fabrication, fiberglass and epoxy resin, paint, the found object, woodworking, and mold making. This work is also conceptually based in showing the hand worked qualities of the materials, the transfer of meaning through casting, and my emotional relationship with the various parts of the sculptures. The three major themes of the work are: divine love and the complex of the apocalypse, the complexities and psychology concerning the relationship between a man and a woman, and the intrigue, potential energy, and beauty of the systems mankind hasinvented to harness the atom. The major artistic influences for this body of work have been: Jasper Johns, Marcel Duchamp, Constantine Brancusi, Alberto Giacommetti, Reg Butler, Henry Moore, Lynn Chadwick, Kenneth Armitage, Jeff Koons, Terry Winters, William DeKooning, Richard Diebenkorn, David Smith and Charles Long. I retain a strongrelationship with the movements of Dada, Surrealism, Futurism, and Assemblage, and amalso currently involved in solidifying the Manifesto of Raubeaux with a small group ofesteemed colleagues.

L’œuvre de Nelly Arcan s’inscrit dans un pan de la littérature contemporaine accueillant les monstres comme figures de la transgression qui, par leur é-normité, interrogent la norme dont ils s’écartent. Ces êtres à la fois fascinants et inquiétants hantent la littérature depuis les récits fondateurs de la mythologie antique. Arcan, à l’instar de plusieurs femmes auteurs, recourt au procédé de la réécriture de plusieurs grands mythes grecs dans Folle (2004) et À ciel ouvert (2007). Dans les deux récits, elle met en scène des personnages en fuite qui, face à leur destin néfaste, se métamorphosent en femmes-monstres et en hommes-monstres. Les personnages masculins empruntent des traits à Jason, Narcisse et Pygmalion, mais sont, par leur déviance sexuelle et leur propension à la domination, beaucoup plus monstrueux que leurs modèles antiques. Contaminées par la monstruosité des hommes qu’elles aiment jusqu’à l’annihilation de soi, les protagonistes des deux récits affichent certains traits de Médée, de Méduse et des Amazones, tirant parti de la puissance de ces figures nocives pour donner une leçon aux personnages masculins. Elles acquièrent ainsi de nouveau leur statut de sujet. Dans ce mémoire, il s’agira, par le biais de la mythocritique, des théories de la réécriture et de l’effet-personnage, d’étudier les causes, le processus et les effets du « devenir-monstre » des personnages féminins et d’examiner la reconfiguration de mythes antiques par Arcan. En s’intéressant à la greffe des mythes antiques sur les personnages arcaniens, au déplacement et au renversement des mythèmes caractéristiques des figures prédécesseures, cette recherche espère montrer comment Nelly Arcan dissèque les relations de couple qui mènent au « devenir-monstre » des partenaires. Il ressortira de cette analyse une vision apocalyptique du vivre ensemble, entre hommes et femmes, qui rejoue l’ancienne « guerre des sexes » que l’on croyait terminée. / Nelly Arcan’s body of work is in line with a trend in contemporary writing to represent the monster as a transgressive figure, which, through its own “e-normity,” steps out of the norm and questions it. Both fascinating and unnerving, the monster has haunted literature since the tales of ancient mythology came into existence. Following the steps of many women writers, Arcan rewrites numerous Greek myths in Folle (2004) and À ciel ouvert (2007). These novels narrate the stories of characters who transform into monsters due to their ill-fated destinies. The male characters are inspired by Jason, Narcissus and Pygmalion. However, their sexual deviance and tendency to dominate make them much more monstrous than their ancient models. Contaminated by the monstrosity of the men they love to the point of self-annihilation, Arcan’s female protagonists share some characteristics with Medea, Medusa and the Amazons. They gain power from these dangerous mythological figures to teach lessons to the monstrous males, thereby claiming possession of their own subjectivities. Using literary approaches such as mythocritique, theories of rewriting, and theories of character, this research will focus on the causes, processes and effects of the female characters’ “becoming-monster” and will study Arcan’s reconfiguration of ancient myths. Through an examination of the merging of these myths and an analysis of the displacement and upending of their distinctive mythemes, this master’s thesis hopes to show how Arcan dissects love relationships that lead to the “becoming-monster” of the partners involved. This analysis will bring out Arcan’s apocalyptic vision of co-habitation, a vision which re-enacts the war of the sexes that we thought ended long ago.

The dissertation is titled "The trend of zombification in a current film and series production - audience-based research" and is aimed at explaining why people seek zombie themed series and movies. In the theoretical part, the author introduces the concept of a zombie in terms of its dominant position within the popular culture. With the historical background and the theoretical frame of the topic, the results of the audience research, that was focused mainly on the fans of a zombie genre, will be presented. By comparison of the media product discourse and the public discourse, the analysis reve als the hypothesis describing the relationship between the audience and the media content with a zombie theme. The research is based on a qualitative method of grounded theory. The methods of semi-structured interview and participant observation were used to collect the data.

[pt] Esta pesquisa tem por objetivo demonstrar que o Apocalipse oferece aos seus leitores uma densa cristologia desde o início do livro e propõe a certeza da realidade transcendente através de um oráculo que evoca e celebra a vinda da supremacia divina a partir da experiência histórica e trans-histórica do próprio Cristo, a fim de proporcionar encorajamento e esperança às comunidades do cristianismo originário que atravessavam seus próprios desafios. / [en] This research aims to demonstrate that the Revelation offers its readers a dense Christology since the beginning of the book and offers the assurance of the transcendent reality through an oracle that evokes and celebrates the coming of the divine supremacy from the historical and trans-historical experience of Christ himself, in order to provide encouragement and hope to communities of Early Christianity who faced their own challenges.

This thesis attempts to take seriously the claims made by many postapocalyptic zombie narratives to represent the world as it truly is, analyzing and then assessing the theological value of their depictions of the human predicament. The approach is both formal and what Gary Wolfe calls transmedial, examining the recurring narrative structures and themes of texts across several media and eras as part of 'a popular aesthetic movement and not just a body of works of fiction on similar themes', with special attention given to the films and television of the new millennium. The aim is twofold: to extend the relevance of postapocalyptic zombie fictions beyond the relatively narrow vogue of a cultural moment, and to prompt a richer appreciation of the significance of the Christian faith within contemporary society. To this end, Chapter One contextualizes the complexity of these texts' relationship to Christianity by examining first the most prominent obstacles and then the implicit promise of these texts for theological reflection. It places special emphasis on the interior tension in many of these fictions between, on the one hand, aggressively emphasizing the apparent absence of the supernatural, while on the other, frequently claiming to disclose a dimension of human experience in excess of what can be ordinarily perceived by the senses. Chapters Two and Three extend this analysis to the complex content of what these stories depict. Chapter Two considers the multilayered symbolism of decline in their conspicuous spectacles of disaster, disintegration, and death. Chapter Three examines the countervailing symbolic motifs of residual integrity and regeneration that are exhibited most prominently by characters who attempt to live genuinely human lives in spite of these circumstances. The first half of the thesis concludes by proposing a composite postapocalyptic view of the human predicament, which represents the world as ambiguous, dramatic and quite possibly, although not certainly, absurd. Chapter Four begins the theological reflection upon this kind of postapocalyptic perspective, proposing how such depictions might be illuminated by Christian theological descriptions, particularly the absurd existential circumstances brought about by the original sin. Chapter Five, reciprocally, suggests some of the ways the dramatic images of these texts might enrich theological reflection by eliciting fresh insights into the significance of the central mysteries of Christianity, especially the paradoxical already-and-not-yet of eschatological expectation. The thesis concludes by offering a final evaluation of whether, all told, the world can be truly considered postapocalyptic from a Christian perspective, arguing that although there are significant differences, postapocalyptic fictions and Christianity put forward strikingly similar pictures of the deeply self-conflicted circumstances of the common human predicament.

Made available in DSpace on 2016-03-15T19:47:29Z (GMT). No. of bitstreams: 1 Leandro Antonio de Lima.pdf: 2560703 bytes, checksum: fab355d9dad62241982f2c450f18345f (MD5) Previous issue date: 2012-11-14 / The book of Revelation ascribed to the Apostle John, is the last book of the Biblical Canon, and one of the most read and researched throughout History, from both popular and academic perspectives. Its symbolisms and catastrophic descriptions greatly influenced the western world, gave name to a specific genre of ancient literature (apocalyptic literature), and were object of studies, illustrations and romance themes for almost two thousand years. In spite of the book s popularity it wasn t much examined for its literary qualities and the art of its narrative, except by some critics who were more interested in fragmenting it in disconnected sources rather than understanding the richness of its literary production. Even among the scholars who detected the complex recapitulation theory of the book, the literary analyses didn t get far, and was more focused on providing subsidies for theological systems or answers for the distresses of its interpreter s times. A thorough analysis of its literary resources, however, reveals the greatness of its style, the sense of its purposes and the unity of the book. There are rich intertextual relations with the Old Testament, especially with Genesis and Daniel, as there are common features such as repetition, numerology, and cross-references. The book of Revelation also develops a cyclic plot in which the idea of God as a cosmic sovereign who guides the world to the fulfillment of his purposes excels; as well as interpretations for the enemy, the Dragon that opposes to him, thus explaining the paradoxical reality of first century Christianity which was under persecution by the Roman Empire. By considering the art in the narrative text of Revelation not only does the book get much more extraordinary for the reader, but its theological and moral meanings become more accessible. / O livro do Apocalipse atribuído a João, o Apóstolo, o último livro do Canon Bíblico, é um dos mais lidos e pesquisados ao longo da história, tanto da perspectiva popular quanto da acadêmica. Por seus simbolismos e descrições catastróficas causou grande influência no mundo ocidental, deu nome a um gênero específico de literatura antiga (a literatura apocalíptica), e foi objeto de estudos, ilustrações e temas de romances por quase dois mil anos. Apesar de toda essa popularidade , o livro foi pouco avaliado a partir de suas qualidades literárias e da arte de sua narrativa, a não ser através de estudos críticos que estiveram mais preocupados em fragmentá-lo em fontes desconexas do que em entender a riqueza de sua confecção literária. Mesmo entre os estudiosos que detectaram a complexa estrutura recapitulativa, a análise literária não foi além, e se preocupou mais em fornecer subsídios para sistemas teológicos ou respostas para angústias dos tempos em que viveram seus intérpretes. Uma análise cuidadosa de seus recursos literários, contudo, revela a grandiosidade de seu estilo, o senso de seus propósitos e a unidade da obra. Nas ricas relações intertextuais com o Antigo Testamento, especialmente Gênesis e Daniel, usando recursos como repetição, numerologia, referências cruzadas, o Apocalipse desenvolve um enredo cíclico em que se sobressai a ideia de Deus como o Soberano cósmico que dirige o mundo para o cumprimento de seus propósitos; como também a interpretação do inimigo, o dragão que se lhe opõe, explicando assim, espiritualmente, a paradoxal realidade do Cristianismo do primeiro século, que enfrentava toda a perseguição do Império Romano. Ao se considerar a arte da narrativa do texto do Apocalipse, não só o livro fica muito mais extraordinário para o leitor, como seus significados teológicos e morais se tornam mais acessíveis.

Ecocritical theology relates to American fiction as it connects nature and spirituality. In my development of the term “neo-pastoral” I begin with Virgil’s Eclogues to serve as examples for spiritual and nature related themes. Virgil’s characters in “The Dispossessed” represent people’s alienation from the land. Meliboeus must leave his homeland because the Roman government has reassigned it to their war veterans. As he leaves Meliboeus wonders why fate has rendered this judgment on him and yet has granted his friend Tityrus a reprieve. Typically, pastoral literature represents people’s longing to leave the city and return to the spiritual respite of the country. When Meliboeus begins his journey he does not travel toward a specific geographical location. Because the gods have forced him from his land and severed his spiritual connection to nature he travels into the unknown. This is the starting point from which I develop neo-pastoral threads in contemporary literature and discuss the alienation that people experience when they are no longer connected to a spirit of the land or genius loci. Neo-pastoralism relates Bakhtin’s idea of chronotope and the expansion of the narrative voice of the novel to include the time/space dialogic. Neo-pastoral fiction shows people in their quest to find spirituality in spite of damage from chemical catastrophic events and suggests they may turn to technology as an ideological base to replace religion. The (anti) heroes of this genre often feel no connection with Judeo-Christian canon yet they do not consider other models of spirituality. Through catastrophes related to the atomic bomb, nuclear waste accidents, and the realization of how chemical pollutants affect the atmosphere, neo-pastoral literature explores the idea of apocalypticism in the event of mass annihilation and the need for canonical reformation. The novels explored in this dissertation are John Updike’s Rabbit, Run; Thomas Pynchon’s The Crying of Lot 49; Bernard Malamud’s The Fixer; Don DeLillo’s White Noise; Leslie Marmon Silko’s Almanac of the Dead; Toni Morrison’s Paradise; and Cormac McCarthy’s The Road.