The aim of this study is to analyse the archetypical patterns and symbols in Susan Cooper’s The Dark is Rising. An archetype is, in literary studies, a concept used to describe an image, symbol or narrative pattern which is very frequently occurring , for example the Hero archetype. Archetype theories today are mainly based on the work of psychiatrist C.G. Jung or literary theorist Northrop Frye. The Dark is Rising is a series of five fantasy books for children, in which an old struggle between two cosmic forces, Light and Dark, is about to reach its final battle. This study shows how The Dark is Rising follows an archetypical narrative pattern in which the aim is to create a whole – the Self, in Jungian theory. The conception of the world in The Dark is Rising is an archetypical one. The world was once whole, but later divided in two opposing forces – Light and Dark. In the final book, when the Dark is defeated and the Light leaves Earth to the humans, the world is whole again. The life of main character Will Stanton also follows this pattern, making him an archetypical Hero. His development can be seen as the process of individuation, which in Jungian theory is the process of creating a whole, unified Self by integrating the conscious and the unconscious. Also the Mandala, which is a very important symbol in the books, is an archetypical symbol for unity and the Self.

Ett problem med elektroniska patientjournalsystem är att arkitekturen för patientjournalerna inte är gemensam vilket försvårar automatiskt utbyte av patientdata. En arkitektur har skapats inom ett projekt som heter openEHR. Förhoppningen är att denna arkitektur ska klara av automatiskt utbyte av patientdata mellan elektroniska patientjournalsystem. I openEHRs arkitektur används något som kallas arketyper. Arketyper är återanvändbara modeller för att begränsa, strukturera och förklara vad som lagras i elektroniska patientjournaler som bygger på denna arkitektur. Istället för att områdesspecifik information, som vad ett blodtryck är, skapas i systemet flyttas den och annan liknande kunskap ut från systemarkitekturen och in i arketyperna. Arketyper kan skapas och redan existerande arketyper förändras utan att några ändringar i systemarkitekturen behöver göras. Huvudproblemet i examensarbetet har varit att hitta en metod för att generera ett grafiskt gränssnitt utifrån en elektronisk patientjournal som är konstruerad med hjälp av arketyper. För att lösa detta behövdes det först skapas arketyper och ett system för att generera journaler utifrån dessa. Därefter har en webbportal utvecklats där det går att logga in och läsa de skapade patientjournalerna. Metoden för att generera gränssnittet i webbsidorna använder sig av en rekursiv funktion för att samla in information ur patientjournalerna. Funktionen lagrar den insamlade information i en objektstruktur som följer designmönstret Composite. Utifrån denna struktur går det sedan att generera ett grafiskt gränssnitt. Webbportalen kan användas för att demonstrera hur ett system kan se ut där både patienter och behörig personal får tillgång till och möjlighet att läsa inlagda journaler som bygger på openEHRs arkitektur. / One problem with electronic health record systems is that the health records are not built on a common architecture. This makes automatic exchange of patient data difficult. openEHR is a project that has developed an architecture that tries to solve this problem. The openEHR architecture uses something called archetypes. Archetypes are reusable models that limit, structure and explain what will be stored in the electronic health record that is built on this architecture. The main goal of this master thesis has been to find a method to generate a graphical user interface from an electronic health record created using archetypes. To solve this problem first archetypes and a system that generates health records from these had to be created. Then a Web portal has been developed that displays the generated health records. The Web portal can be used to demonstrate the graphical user interface of a system where both patients and authorized personnel can read patient records that are bases on the openEHR architecture.

Myths have been an undeniable source in both shaping and expressing the values, norms and behavioural patterns in societies. However, the archetypes in these myths have helped to oppress women in their personal and social lives and have forced them to accept identities which actually are not theirs. Feminist archetypal theorists propose that through a detailed study of common images of women&rsquo / s writings, fantasies, dreams and myths, the archetypes that women possess will be uncovered and the female experience will have the chance to be voiced more accurately. The aim of this thesis is to explore Surfacing and The Penelopiad by Margaret Atwood and Indigo and The Leto Bundle by Marina Warner to lay bare the attempts of both writers to break away from the male-oriented myths so as to rewrite female experience via rewriting myths. In four novels, the archetypes and mythical elements are used in rewriting the gender and sexual identity markers which have long been imposed on women by patriarchal mythmakers. By rewriting these markers, both writers not only voice the genuine female experience and the body but also pave the way for the creation of new myths which would celebrate female identity and freedom.

This study, conducted through an ¡¥aesthetics of reception¡¦ approach, analyzes the reception and transformation of Zhuangzi¡¦s philosophy in Taiwan¡¦s modern poetry, during the 1949 to 2008 period, with the focus on its development and accumulated value under Zhuangzi¡¦s influence. The value lies in the efforts of Taiwan¡¦s poets who inherited classical cultures from which they created a new spirit. This new spirit constructed the new aesthetics that paved the way for Taiwan¡¦s modern poetry (present and future), and even for Chinese poetry overall, in modern times. Chapters 2 and 3 respectively discuss how Taiwan¡¦s modern poetry received and transformed the fish and butterfly images in The Book of Zhuangzi. In Chapter 2, the metaphorical images in Taiwan¡¦s modern poetry, like the legendary Big Fish, the stranded fish trapped in a dry rut, spit on one another to stay wet, and small fish are also discussed with the conclusion reached that the images are actually projections, the poets¡¦ self-images. The fish images embody some significant archetypes and represent the aesthetics of self-forgetfulness. Chapter 3 discusses the butterfly images with metaphors of formless life, joys of rebirth, understanding of true self and the pursuit of reincarnation. The butterfly images also reflect significant archetypes and represent the concepts of metamorphosis and the anthropomorphic aesthetics of endowing objects with the philosophies of human beings. The archetypes and aesthetics of fish and butterfly images are also the key to evaluating the aesthetics in The Book of Zhuangzi. This key value has been influential in the reception and transformation of Zhuangzi¡¦s philosophy in Taiwan¡¦s modern poetry. Chapter 4 further explains that self-forgetfulness and the aesthetics of endowing objects with the philosophies of human beings can define the location of ¡¥I¡¦ in Zhuangzi¡¦s ¡§observing things by other things¡¨, the conceptual basis of Zhuangzi¡¦s insistence upon viewing all the natural beings from the same reflective perspective. These ideas not only served as spiritual nourishment for Taiwan¡¦s poets in hard times but also helped them to realize the unifying aesthetics: that all beings exist as a whole; this explains why Taiwan¡¦s modern poetry has a ¡¥self-forgetful¡¦ aesthetics in viewing things. It signifies a new stage of poetry and poetics in Taiwan. This study also labors on the interpretation of individual modern poems. Many excellent poems involving Zhuangzi¡¦s philosophy are considered difficult to interpret, which is mainly due to people¡¦s unfamiliarity with the allusions, images and thoughts in The Book of Zhuangzi. This study provides the methodology for interpreting poems involving Zhuangzi and provides approaches of such reading. In regard to modern poetry, it provides a basic and practical contribution. The Book of Zhuangzi has proven influential both to poets and modern poetry in general, in Taiwan, not only for the past 60 years but as the inspiration of a new spirit by enhancing the spiritual life of the whole of humanity.

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.

This project is an exploration, through art making processes, of a relationship between the interpretation of symbols and the interpretation of everyday life experiences, with a view to evolving a metaphorical visual language that might translate these experiences. Individuation is a process within Jungian psychology that relates the interpretation of symbols to the interpretation of life experiences and places their common meanings within a definitive framework of individual human development. The archetypal pattern that this framework outlines is the development of a healthy relationship between an individual’s consciousness and the unconscious. The word metaphor originates from Greek metapherein – “to carry over, transfer; meta` beyond, over + fe`rein to bring, bear. It is the transference of the relation between one set of objects to another set for the purpose of brief explanation… the statement “that man is a fox,” is a metaphor” (Webster’s Revised Unabridged Dictionary, 2008) Due to its particular relationship to time, space, memory and light photography has proven to be an ideal way to engage, record, and present this exploration. Our personal photographs operate as visual metaphors for our personal experience, we transfer the experience into the photograph, we consider the photograph is that moment in time, that place, that experience, rather than being like that experience. The interpretation of personal photographs is entirely individual and emotional. When photographs are placed into the public arena their emotional value changes, their interpretation, purpose, and authenticity can become questionable. In this project the experience and the photographs are placed within the context of individuation, which is a model that guides the interpretation of the photographs and include the individual and emotional values as a necessary part of that interpretation. In this project the symbols and visual metaphors interpreted in the photographs operate as a narrative of the personal experience of the archetypal journey of individuation.

This project is an exploration, through art making processes, of a relationship between the interpretation of symbols and the interpretation of everyday life experiences, with a view to evolving a metaphorical visual language that might translate these experiences. Individuation is a process within Jungian psychology that relates the interpretation of symbols to the interpretation of life experiences and places their common meanings within a definitive framework of individual human development. The archetypal pattern that this framework outlines is the development of a healthy relationship between an individual’s consciousness and the unconscious. The word metaphor originates from Greek metapherein – “to carry over, transfer; meta` beyond, over + fe`rein to bring, bear. It is the transference of the relation between one set of objects to another set for the purpose of brief explanation… the statement “that man is a fox,” is a metaphor” (Webster’s Revised Unabridged Dictionary, 2008) Due to its particular relationship to time, space, memory and light photography has proven to be an ideal way to engage, record, and present this exploration. Our personal photographs operate as visual metaphors for our personal experience, we transfer the experience into the photograph, we consider the photograph is that moment in time, that place, that experience, rather than being like that experience. The interpretation of personal photographs is entirely individual and emotional. When photographs are placed into the public arena their emotional value changes, their interpretation, purpose, and authenticity can become questionable. In this project the experience and the photographs are placed within the context of individuation, which is a model that guides the interpretation of the photographs and include the individual and emotional values as a necessary part of that interpretation. In this project the symbols and visual metaphors interpreted in the photographs operate as a narrative of the personal experience of the archetypal journey of individuation.

OPSOMMING Heteroseksuele interaksie word deur adverteerders in televisieadvertensies aangewend en die doel van die studie was om te bepaal hoe kykers dit ervaar. Data is ingesamel deur `n aantal advertensies aan skoolkinders te vertoon waarna onderhoude gevoer is om vas te stel hoe die kinders die advertensies ervaar het. Daar is van konsepte vanuit die analitiese sielkunde gebruik gemaak om kodes te identifiseer. Die navorser het deur die tegniek van inhoudsontleding die voorkoms van manifestasies van die kontraseksuele komplekse in die onderhoude bestudeer. Daar is bevind dat die erotiese aspekte van die konraseksuele komplekse by voorkeur in die bestudeerde advertensies aangewend is en dat deelnemers daarop gelet het. SUMMARY The purpose of this study was to investigate a style of advertising from the perspective of the Analytical Psychology. The style involves the depiction of a young man and woman in a state of interaction with one another. In an attempt to understand how the viewer experiences this, concepts from the Analytical Psychology of C.G. Jung were used. Jung claimed that the psyche contains constructs which he termed archetypes. Archetypes are ideas and predispositions, organisms are born possessing these. If the theory is correct, it can be assumed that these constructs will influence human behaviour. The archetypes responsible for initiating heterosexual interest are called the anima and the animus. The prevalence of different aspects of these in four television commercials as experienced by participants during interviews was studied by means of content analysis. Sexual manifestations were found to be the most prominently used aspects of the anima and the animus to market the advertised products. / PSYCHOLOGY / MA(SS) (PSYCHOLOGY)

Esta tese tem por objetivo primordial trazer ao âmbito da Academia um saber popular, anônimo e folclórico, representado pelas cantigas de Ternos de Reis, pesquisadas em Florianópolis, Santa Catarina, Brasil, cuja origem remonta aos Açores, Portugal. Buscamos realizar neste trabalho uma exegese de tais cantigas a partir das noções de folclore (Cascudo), cultura popular (Burke), performance (Schechner, Zumthor), mitos (Kerényi, Campbell), arquétipos (Jung), festas religiosas (Bakhtin, Perez), poesia (Spina, Trevisan) e, por fim, a relação de tais instâncias com a voz dos subalternos e as epistemologias do Sul (Santos). Dessa maneira, tentamos abordar as cantigas de Ternos de Reis sob diversos aspectos e mostrar ao leitor atento a riqueza da cultura popular. / This thesis aims to bring to the Academic world, a new and popular knowledge which main characteristics are the anonymous aspects of its feature and also its folkloric way of existence. This new knowledge is represented by the Christmas Chants brought to Brazil by the Azoreans (Portugal) and which remains in the Brazilian tradition and folklore, especially in the city of Florianópolis, Santa Catarina State, Brazil. The author tried to do an exegesis of such Christmas Chants, through the following theories and notions: folklore (Cascudo), Popular Culture (Burke), performance (Schechner, Zumthor), myths (Kerényi, Campbell), archetypes (Jung), religious feasts (Bakhtin, Perez), poetry (Spina, Trevisan) and at last what such theories have in common with the voice of subalterns and the epistemologies of the South (Santos). As so far, the author tried to show in this research and posterior analysis, the richness found in Popular Culture and Folkloric Christmas Chants.