Dissertação de mestrado--Lisboa--Universidade lusófona de humanidades e tecnologias, 2003. / Bibliogr. p. 129-132.

Submitted by Valquíria Barbieri (kikibarbi@hotmail.com) on 2017-06-08T19:32:04Z No. of bitstreams: 1 DISS_2014_Luana Soares de Souza.pdf: 1150459 bytes, checksum: d3f49f1da0a74b133527babeda045517 (MD5) / Approved for entry into archive by Jordan (jordanbiblio@gmail.com) on 2017-06-09T14:34:18Z (GMT) No. of bitstreams: 1 DISS_2014_Luana Soares de Souza.pdf: 1150459 bytes, checksum: d3f49f1da0a74b133527babeda045517 (MD5) / Made available in DSpace on 2017-06-09T14:34:18Z (GMT). No. of bitstreams: 1 DISS_2014_Luana Soares de Souza.pdf: 1150459 bytes, checksum: d3f49f1da0a74b133527babeda045517 (MD5) Previous issue date: 2014-05-30 / CAPES / Este trabalho apresenta um estudo sobre a obra Karingana ua Karingana, de José Craveirinha (2008), publicada originalmente no ano de 1974, um ano antes da independência de Moçambique. Poeta-militante, Craveirinha luta com as palavras contra o colonialismo. Na busca pela liberdade e emancipação de seu povo, o poeta utiliza a oralidade ao longo de seus versos. A partir disso, buscamos refletir sobre a forma como se constitui essa oralidade na poesia, assim como, o efeito estético sugerido pela mesma. Para tanto, a fundamentação teórica para a discussão da oralidade baseou-se nos textos de Benjamin (2012), Vansina (1965), Halbwachs (1990) e Havelock (2000); a teoria da poesia acerca dos estudos de Paz (1982), Bosi (2000) e Candido (1996) e sobre as literaturas africanas de língua portuguesa buscamos apoio em estudos de Chaves (2005), Abdala (2003) e Leite (1991). / This paper presents a study on the work Karingana ua Karingana, of José Craveirinha (2008), originally published in 1974, one year before the independence of Mozambique. Poet-activist, Craveirinha struggle with words against colonialism. In the quest for freedom and emancipation of his people, the poet uses orality over its verses. From this, we reflect on how it is that oral poetry, as well as the aesthetic effect suggested by it. For both the theoretical foundation for the discussion of orality was based on the writings of Benjamin (2012), Vansina (1965), Halbwachs (1990) and Havelock (2000); the theory of poetry about the studies of Paz (1982), Bosi (2000) and Candido (1996) and on African literatures in Portuguese seek support in studies of Chaves (2005), Abdala (2003) and Leite (1991).

Texte remanié de: Dissertação de mestrado--Universidade Nova de Lisboa, 1994. / Bibliogr. p. 193-202.

Submitted by Programa Pos-Graduação Estudos Etnicos Africanos (posafro@ufba.br) on 2013-12-12T13:01:01Z No. of bitstreams: 1 dissertacao_JWFSantosJunior.pdf: 1343601 bytes, checksum: aecb92187092b97921b74366a614a6e3 (MD5) / Approved for entry into archive by Hozana Azevedo (hazevedo@ufba.br) on 2017-08-21T14:05:57Z (GMT) No. of bitstreams: 1 dissertacao_JWFSantosJunior.pdf: 1343601 bytes, checksum: aecb92187092b97921b74366a614a6e3 (MD5) / Made available in DSpace on 2017-08-21T14:05:57Z (GMT). No. of bitstreams: 1 dissertacao_JWFSantosJunior.pdf: 1343601 bytes, checksum: aecb92187092b97921b74366a614a6e3 (MD5) / Tambores poéticos: a (re) invenção da história em José Craveirinha e Abdias do Nascimento procura investir nas relações entre poesia e história. Para tanto, realizou-se a leitura e análise de poemas contidos nos livros Karingana ua karingana (1974), de José Craveirinha, e Axés do sangue e da esperança: orikis (1983), de Abdias do Nascimento, considerando o modo como o discurso literário dialoga com as questões dos contextos de onde emerge. Alguns signos, sentidos e temas permitiram identificar confluências entre os poetas, embora o exercício comparativo tenha conduzido também à observação de especificidades estéticas e éticas na dinâmica de (re) invenção do discurso histórico nas malhas dos poemas. / Tambores poéticos: a (re) invenção da história em José Craveirinha e Abdias do Nascimento busca invertir em las relaciones entre poesía e historia. Para este fin, se realizo la lectura y análisis de poemas contenidos em los libros Karingana ua karingana (1974), de José Craveirinha, y Axés do sangue e da esperança: orikis (1983), de Abdias do Nascimento, teniendo em cuenta la forma como el discurso literario dialoga com las cuestiones de los contextos donde emerge. Algunos signos, significados y temas señalados permitieron identificar confluências entre los poetas, aunque el ejercicio comparativo haya llevado también a la observación de especificidades estéticas y éticas de (re) invención del discurso histórico em las redes de los poemas.

Made available in DSpace on 2014-07-29T16:19:05Z (GMT). No. of bitstreams: 1 Dissertacao Helio Baragatti Neto.pdf: 742249 bytes, checksum: 7f28613d42bca6cabea25e79d7cdbfbd (MD5) Previous issue date: 2012-04-25 / Regarding the inseparable relationship between José Craveirinha s poetry, his country history, his own personal experiences and the Mozambicanity s discourse, the present work aims to detect, to investigate and, most importantly, to comprehend the reflection of the building of Mozambique identity in the work of the mentioned author through the analysis of the poems ―Quero Ser Tambor‖ (1955), ―Hino À Minha Terra‖ (1962), ―SIA-VUMA‖ (1974), ―Saborosas Tanjarinas d Inhambane‖ (1982/4) and ―Moçambiquicida‖ (1997). / Levando em consideração a relação de indissociabilidade existente entre as temáticas abordadas pela produção poética de José Craveirinha, a história de seu país, suas próprias vivências pessoais e o percurso formador da consolidação literária do discurso da moçambicanidade, o presente trabalho tem por finalidade detectar, investigar e, acima de tudo, compreender, a partir da análise dos poemas ―Quero Ser Tambor‖ (1955), ―Hino À Minha Terra‖ (1962), ―SIA-VUMA‖ (1974), ―Saborosas Tanjarinas d Inhambane‖ (1982/4) e ―Moçambiquicida‖ (1997), o reflexo do processo da construção identitária de Moçambique na obra do escritor.

La négritude répond à la fois à une recherche identitaire en réaction à la colonisation et une esthétique littéraire qui emprunte son langage et son rythme au pays natal de chaque auteur et au pays colonisateur. Elle est ainsi en lien avec la politique. Le rythme des poèmes d'Aimé Césaire, Léopold Sédar Senghor et José Craveirinha a une résonance dans la typographie. La typographie est également associée à la musique par l'espace que les mots occupent sur la page. Les bonds rythmiques du tam-tam sont par exemple des bonds typographiques chez Léopold Sédar Senghor. Ce rythme nommé la musicalité en poésie fait entrer différents langages au sein de la poésie. Le questionnement est donc porté sur la poésie et les instruments de musique. En d'autres termes, peut-on y voir un de ces éléments qui entraîne la naissance de l'autre ou bien existe-t-il une co-existence de ceux-ci ? De plus, la typographie offre aussi presque quasi systématiquement des allers-retours entre les deux sens que sont la vue et l'ouïe. Ces allers-retours permis par le peu de ponctuation voire son absence laissent le soin au lecteur de donner un rythme. Les couleurs et la lumière mentionnées dans les poèmes sont autant l'occasion de faire appel à la vue. Les poèmes deviennent picturaux. Le rythme comme le rapprochement des poèmes de l'écriture calligramme confèrent à ceux-ci un aspect physique. Celui-ci se retrouve dans le thème du corps qui est, le plus souvent, le corps de la femme. Le corps féminin est certes empreint de sensualité, mais il est aussi celui de la mère qui traduit la terre natale. De cette manière le lien entre le poète est la terre natale est sensible. C'est aussi ce qui peut expliquer une certaine animalité lorsque les poètes évoquent le rythme du tam-tam et la fabrication de cet instrument de musique en peau. Cela est notamment le cas chez José Craveirinha où le poète prononce le désir de se transformer en « tambor » (en tambour) ou encore dans le rythme effréné de la transe chez Aimé Césaire lorsque la musicalité créée par l'anaphore imite le rythme du tam-tam. Ainsi, le rythme et la musicalité sont proches. Le corps féminin s'étend au corps du poète et aux corps des lecteurs puisque le sensible est mis à l'honneur dans les poèmes des trois auteurs à l'étude. Elle est la marque d'un espace à l'autre que Gilles Deleuze évoquée déjà. La frontière est ce qui est fait pour être transgressée selon le philosophe. L'expérience sensible est cruciale pour les poètes ainsi que la résonance de la parole poétique qui permet de dire des souffrances dans les poèmes de José Craveirinha par exemple. C'est cette pensée, cette spiritualité poétique qui est à l'origine de la particularité de la poésie de la négritude. / The negritude deals with the quest for identity which is the result of the colonization and with literary aesthetics, borrowing its language and rhythm from both of the countries : the one where the author was born and the colonizing one. Therefore, it is linked to politics. In poetry, it creates a particular rhythm which reveals sometimes a tension between the cultures. Moreover, the rhythm in Aimé Césaire's, Léopold Sédar Senghor's and José Craveirinha's poems has a resonance in the typography. Typography is also related to music thanks to the space occupied by the words on the page. The rythmic tam-tam bounds are, for instance, typographical bounds in Léopold Sédar Senghor's works. This rhythm, which is called musicality in poetry, lets differents languages in poetry. The question deals with poetry and musical instruments. In other words, is there an element giving birth to the other one or is there a coexistence of them ? Moreover, nearly systematically typography also gives roundtrips between eyesight and hearing. These roundtrips, allowed by the lack of ponctuation or its absence, let the reader give rhythm to the reading. The colors and the light mentioned in the poems highlight eyesight.The poems become paintings. Both the rhythm and the parallel between the poems and the calligrams give them a physical aspect. This one is revealed in the topic of body which is, frequently, a woman body. On one hand, the feminine body is full of sensuality, but on the other one it also is the mother's one, showing the native land. Through this, the link between the poet and his native land is underlined. That can also explain a sort of animality when the poets evoke the rhythm of tam-tam and the making of this musical instrument with a piece of skin. José Craveirinha is strongly concerned, because the poet pronounces his desire to become a « tambor » (drum), and Aimé Césaire's trance and its frenetic rhythm when the musicality created by the anaphor imitates the rhythm of tam-tam. Thus, rhythm and musicality are close to each other. The feminine body extends to the poet's and the reader's bodies because the perceptible is in the place of honour in the poems of the three authors studied. That's why the notion of border appears. It reveals the delimitation between a portion of space and the other that Gilles Deleuze already mentioned. The border is made to be broken, as the philosopher says. This way, the three authors' poetry is a poetry focused on the passing from a place to the other. The experience of senses is crucial for the poets, and also the resonance of poetic speech which can express sufferings, in José Craveirinha's poems for instance.

Esta tese faz uma análise comparativa entre parte da obra de João Cabral de Melo Neto e João José Craveirinha levando em consideração aspectos como a recorrência da morte, da desumanização, dos discursos irônicos e, por fim, a defesa de territórios - para efeitos deste estudo, também chamada de resistência. São analisados os livros de João Cabral de Melo Neto: Dois parlamentos, Auto do Frade e um trecho do poema Morte e vida severina. Quanto à obra de José Craverinha, analisa-se Babalaze das hienas, Cela 1 e trechos da Ode a uma carga perdida em um barco incendiado chamado Save, do livro Xigubo. / This doctoral thesis makes a comparative analysis between part of the work of João Cabral de Melo Neto and João José Craveirinha taking into account aspects such as the recurrence of death, dehumanization, ironic discourses and, finally, the defense of territories - for the purposes of this study , Also called resistance. The books of João Cabral de Melo Neto are analyzed: Dois parlamentos, Auto do Frade and an excerpt from the poem \"Morte e vida severina\". As for the work of José Craverinha, Babalaze das hienas is analyzed, Cela 1 and excerpts from the Ode a uma carga perdida em um barco incendiado chamado Save, from the book Xigubo.

Esta tese faz uma análise comparativa entre parte da obra de João Cabral de Melo Neto e João José Craveirinha levando em consideração aspectos como a recorrência da morte, da desumanização, dos discursos irônicos e, por fim, a defesa de territórios - para efeitos deste estudo, também chamada de resistência. São analisados os livros de João Cabral de Melo Neto: Dois parlamentos, Auto do Frade e um trecho do poema Morte e vida severina. Quanto à obra de José Craverinha, analisa-se Babalaze das hienas, Cela 1 e trechos da Ode a uma carga perdida em um barco incendiado chamado Save, do livro Xigubo. / This doctoral thesis makes a comparative analysis between part of the work of João Cabral de Melo Neto and João José Craveirinha taking into account aspects such as the recurrence of death, dehumanization, ironic discourses and, finally, the defense of territories - for the purposes of this study , Also called resistance. The books of João Cabral de Melo Neto are analyzed: Dois parlamentos, Auto do Frade and an excerpt from the poem \"Morte e vida severina\". As for the work of José Craverinha, Babalaze das hienas is analyzed, Cela 1 and excerpts from the Ode a uma carga perdida em um barco incendiado chamado Save, from the book Xigubo.