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La rencontre du théâtre et du carnaval est aussi ancienne que le carnaval lui-même. D’une part, les cérémonies et les comportements collectifs possèdent, en propre, une dimension spectaculaire ; d’autre part, les jeux dramatiques font partie intégrante du rituel. Dans la France d’Ancien Régime, les réjouissances du carnaval sont un temps fort du calendrier, qui occupe toute la société pendant plusieurs semaines, des Rois au Carême. Les comédies créées pendant cette période, au Théâtre-Italien, à la Comédie-Française, à la Foire Saint-Germain, se rattachent explicitement à la coutume et s’insèrent dans son cycle cérémoniel. Plus largement, tirant parti de cette proximité calendaire, les dramaturges recourent au langage symbolique du carnaval, à celui du charivari, pour inventer un système de représentation du réel qui en offre un mode d’intelligibilité spécifique. Une langue pleine d’équivoques scabreuses et de saillies ordurières, des lazzis outrés et obscènes, un univers fantaisiste et bouffon, des personnages extravagants et burlesques : les modèles comiques qui se développent, de 1680 à 1720, sont à rattacher à la culture carnavalesque et à son imaginaire mythico-rituel. Les croyances et les pratiques symboliques innervent la création dramatique et participent à la construction de son sens, en lien étroit avec le contexte historique dans lequel s’inscrivent les œuvres. Il convient de restituer à ce théâtre la dimension anthropologique qui est la sienne, si l’on veut accéder à sa raison esthétique. La comédie de mœurs offre alors un nouveau visage : représentant la société contemporaine comme un monde à l’envers sur lequel règnent des souverains parodiques, elle revêt des enjeux idéologiques et possède une portée politique. Parallèlement, c’est aussi le concept critique de « carnavalesque » qui apparaît sous un jour inédit. / The meeting of theatre and carnival is as old as carnival itself. On the one hand, ceremonies and collective behaviour have a spectacular dimension in themselves; on the other hand, dramatic performance is an integral part of the ritual. In the early modern France, celebrating carnival was a key moment of the year, and kept the whole society busy for several weeks from Epiphany (or Twelfth Night) to Lent. The comedies created during that period at the Théâtre-Italien, at the Comédie-Française or at the Saint-Germain Fair, are explicitly related to the custom and fit into its ceremonial cycle. More generally, playwrights took advantage of the calendar proximity and used the symbolic language of carnival, that of charivari, to invent a system of representation of reality that offers a specific mode of intelligibility. A language full of lewd ambiguities and bawdy sallies, offensive, obscene lazzi, a fanciful, farcical universe, extravagant and burlesque characters: the comic models that developed, from 1680 to 1720, are to be related to the carnivalesque culture and to its mythical and ritual imaginary world. Symbolic beliefs and practices pervade the dramatic creation of that time and partake in the construction of its meaning, in close connection with the historical context within which the works are framed. It is necessary to restore their anthropological dimension to these plays to grasp their aesthetic purpose. The comedy of morals after Molière then offers a new face: as the plays represent the contemporary society as a world that has been turned upside down and that is ruled by parodic monarchs, they tackle ideological issues and have a political significance. It is also the critical concept of "carnivalesque" that appears in a new light.

This research aims to analyze both the writer s role in the social context of Brazil of the twentieth century first half as the criticism to the modern Brazilian society in the novel John Tenderness, by Aníbal Machado, denouncing its problems. Qualitative, this work combines the readings of theoretical foundation, emphasizing the names of Roberto DaMatta, Sérgio Buarque de Holanda, Roberto Schwarz, Edward M. Forster, Tveztan Todorov, Roland Barthes and Sérgio Miceli, with the interpretation of the literary object. Firstly, it examines the writer s new active and questioning positioning towards social reality, after the modernist movement. Among this group, it emphasizes the committed action of Aníbal Machado, especially during the First Brazilian Congress of Writers. Sequentially, it analyzes the structural aspects of the novel, as the plot and the space, focusing for the investigation of some national stereotypes represented in the characters of the work. After this structural survey of the work which allowed greater breadth of its meaning, an analysis is made of some common identity features among Brazilians in general, determining the contradictions occurred in the country due to poor planning for the entry into the modernity and the arrival of modernization exposed in the book. With that, having an exclusive national reality, oppressive and stuck to hierarchies, it is clear that Carnival, narrated in chapter six of the novel, holds the compensation function of this everyday world. That s because all the different classes, races and cultures become equal to celebrate the occasion in which everything is permitted. In the end, John Tenderness realizes that the carnival party is just an appointment for joy, everyone returns to the routine where the social position of each one is clearly defined. / Esta pesquisa visa analisar tanto o papel do escritor no contexto social do Brasil da primeira metade do século XX quanto a crítica feita à sociedade brasileira moderna no romance João Ternura, de Aníbal Machado, denunciando seus problemas. De caráter qualitativo, este trabalho articula as leituras de fundamentação teórica, com ênfase para os nomes de Roberto DaMatta, Sérgio Buarque de Holanda, Roberto Schwarz, Edward M. Forster, Tveztan Todorov, Roland Barthes e Sérgio Miceli, com a interpretação do objeto literário. Primeiramente, examina-se o novo posicionamento atuante e questionador do escritor perante a realidade social, após o movimento modernista. Dentre este grupo, enfatiza-se a atuação engajada de Aníbal Machado, sobretudo durante o Primeiro Congresso Brasileiro de Escritores. Em sequência, se analisa aspectos estruturais do romance, como o enredo e o espaço, com foco para a averiguação de alguns estereótipos nacionais, representados nos personagens da obra. Após este exame estrutural da obra que permitiu maior amplitude do seu sentido, é feita a análise de alguns traços de identidade comuns entre os brasileiros de forma geral, determinando-se as contradições ocorridas no país devido ao mau planejamento para a entrada na modernidade e chegada da modernização expostas no livro. Com isso, havendo uma realidade nacional excludente, opressora e presa às hierarquias, constata-se que o Carnaval, narrado no capítulo seis do romance, exerce a função de compensação deste mundo cotidiano. Isso porque todas as classes, raças e culturas diferentes igualam-se para festejar na ocasião na qual tudo é permitido. No final, João Ternura percebe que a festa carnavalesca é apenas uma hora marcada para a alegria, todos voltam à rotina, onde o lugar social de cada um está bem delimitado. / Mestre em Teoria Literária

Submitted by Priscilla Araujo (priscilla@ibict.br) on 2018-08-01T18:27:08Z No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Tese_Samba Global_Versão Final_04-06-2018_1.pdf: 20534908 bytes, checksum: 16ffbfc86cef07644457fa6c341d4062 (MD5) / Made available in DSpace on 2018-08-01T18:27:09Z (GMT). No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Tese_Samba Global_Versão Final_04-06-2018_1.pdf: 20534908 bytes, checksum: 16ffbfc86cef07644457fa6c341d4062 (MD5) Previous issue date: 2015-05-19 / Resultado de uma tese de doutorado, esta publicação aborda a mundialização da cultura do samba e a globalização do carnaval do Rio de Janeiro, refletindo sobre as conexões dos seus agentes nas redes sociais online e off-line, na perspectiva deleuziana da Cartografia, da produção rizomática de conhecimento, através do método da pesquisaintervenção e das vivências e experiências do autor na criação de eventos e em viagens internacionais de observação. Analisa a relação entre o samba e o carnaval, sua evolução desde a oficialização dos desfiles das escolas de samba na cidade e seu dilema no mundo contemporâneo, face a um novo cenário de capitalismo global e cognitivo. / This publication is a result of the doctorate thesis which investigates and discusses the globalization of the samba culture and that of Rio de Janeiro carnival. It reflects upon the connection between its agents in social media both online and offline, from the perspective of Deluzian cartography and the rhizomatic production of knowledge through research-intervention method, as well as through the real life experiences of the author of events he created and his international travel for observational purposes. It analyses: the relationship between samba and carnival; the evolution of samba school parades in the city since they became official; and the dilemma of confronting a new cognitive and global capitalist scenario in contemporary world.

The doctoral thesis The World of Italian Comic-Realistic Poetry maps in a mostly chronological order the type of Italian poetry that is often referred to as 'giocosa' or 'comico- realistica' - in Czech translation, this best corresponds to 'poezie komicko-realistická'. The principal themes and individual topoi within the genre are analysed one by one, and examples are introduced to demonstrate the propositions related to the existence, characteristics and quality of the genre and the comic contained therein. The introduction is followed by an analysis of comic-realistic poetry of the first period which saw its heyday, namely, the first half of the 14th century, roughly comprising the years 1280- 1340. Following an analysis of sonnets by Rustico di Filippi, who is considered the emblematic founder of the genre in Italy, various topics are gradually analysed such as Bakhtinian reversal in values and seeming protest against the world, poverty and money, woman and anti-stilnovismo in sonnets of a great number of poets of the time, the most typical of them being Cecco Angiolieri. Topics with a more realistic background are also included, religious and political sonnets in particular. The issue of autobiography or pseudo- autobiography in comic-realistic texts is also covered in detail. Based on the...

West European Impulses of Bulgarian Diabolism (A Look at the Bulgarian Literature of the 1920s) Abstract Keywords: Bulgarian literature, expressionism, avant-garde, diabolism, horror fiction, marvelous, uncanny, Menippean carnival discourse, romanticism, naturalism, individualism Svetoslav Minkov (1902-1966), Vladimir Poljanov (1899-1988), Georgi Rajčev (1882 - 1947), Čavdar Mutafov (1889-1954) Contrary to its generally innovative potential for Bulgarian literature, the phenomenon called Bulgarian diabolism has been a marginal one from the point of view of literary discourse. The interest of postmodern writers and reviewers has given rise to accentuating some of the partial aspects of the works of Svetoslav Minkov, Vladimir Polyanov, Georgi Raychev and Chavdar Mutafov. However, with the exception of Thomas Martin's monograph Der bulgarische Diabolismus. Eine Studie zur bulgarischen Phantastik zwischen 1920 und 1934, published in 1993, works explicating the nature of the phenomenon in Bulgarian literature have been missing. Due to their novelty and impurity, the syncretic writings of Bulgarian diabolists, blending fading individualistic modernist tendencies together with elements of romantic fiction of horror in the generally expressionist roots of their works, were a phenomenon difficult to rank for their...

Carnival, Royal Caribbean, and Norwegian—the most profitable cruise lines today—emerged between the late 1960s and early 1970s, as the elitist leisure ocean travel industry attempted to recover from economic downturn. These mass-market lines targeted an American middle class that increasingly had the desire and financial means to travel. They secured much of this untapped market by creating packaged vacations that responded to the needs and tastes of a middle-class clientele. Drawing on cruise advertisements, newspaper articles, ephemera, industry documents, travel writing, and memorabilia books, this dissertation analyzes how these three companies used cultural and geographic referents to produce cruise vacations, responding to an increased consumer interest in cultural sampling as an accruement of economic globalization. Findings suggest that cruise ships offered their owners a space to arrange simulated interactions with global cultures—a practice that soon extended to Caribbean cruise ports as these companies gained the market power to influence encounters there. This complex collision of global cultures was advanced by a goal to offer passengers opportunities to discover new worlds. However, many of the cultural representations displayed on cruise ships were pastiches—essentializations drawn from popular media forms and based in Eurocentrism. These were meant to be entertaining, not accurate, representations. Nevertheless, as themed environments gained momentum, these cultural forms helped to transform ships into destinations in their own right—a process through which cruise lines produced a captive audience to siphon passenger spending from the Caribbean. At the same time, cruise lines leveraged their mediating power and economic influence to hide from passengers the supposed poverty, crime, and disease at Caribbean ports, and even the mundanities of daily life there, while increasingly installing mechanisms to appropriate spending from those who chose to debark the ship. These processes intensified as the decades advanced. This study thus finds that cultural homogenization did not result in an immediately apparent reduction of difference, because difference was profitable and central to the mass-market cruise industry’s advertising strategies. However, the surface-level cultural heterogeneity that cruises offered was reduced through a homogenizing vision that balanced novelty with passenger comfort, engagement, and convenience in support of corporate profits. The resulting cultural production process was not suggestive of glocalization, but rather a new phenomenon meriting further research.

Indiana University-Purdue University Indianapolis (IUPUI) / Dance appears often in Anglophone Caribbean literature, usually when a character chooses to celebrate and emphasize her/his freedom from the physical, emotional, and societal constraints that normally keep the body in check. This study examines how a character's political consciousness often emerges in chorus with aesthetic bodily movement and analyzes the symbolic force and political significance of Caribbean dance--both celebratory (as in Carnival) and defensive (as in warrior dances). Furthermore, this study observes how the weight of Western views on dance influences Caribbean transmutations and translations of cultural behavior, ritual acts, and spontaneous movement. The novels studied include Samuel Selvon's "The Lonely Londoners" (1956), Earl Lovelace's "The Dragon Can't Dance" (1979), Paule Marshall's "Praisesong for the Widow" (1983), and Marie-Elena John's "Unburnable" (2006).

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