Audience agency, text-reading practices, and the roles mediated cultural texts play in the lives of readers have long been at the center of enduring debates among Critical, Cultural, Performance, and Rhetorical Studies scholars. One salient ongoing dialogue among scholars and critics questions the degree to which audiences actively participate in the process of making sense of mediated texts. How capable are media consumers of comprehending and responding to texts containing oppressive discourses? If pop culture is vital in shaping what it means to belong to a culture, can politically minded consumption of cultural texts be a tool by which we can resist or subvert dominant ideologies? This study enters into this dialogue through critical engagement with the emergent embodied audiencing practice of movie riffing, which is characterized by performers talking back to a film, or any matter of mediated text, as it is screened, through a series of humorous and/or critical speech acts. Embracing performative riffing as both a text-reading ethic for negotiating ideologically loaded pop culture texts and a space-based return of embodied performance in a social setting typically characterized by stillness and silence, this study explores the present state of riffing and looks to riffing's future by theorizing a movie-riffing ethic that constitutes explicitly political performance. This study is divided into eight chapters. Chapters 1 and 2 consider contemporary and historical anecdotes on audiencing practices to situate riffing within a rich legacy of embodied audiencing, text appropriation, meta-commentary, and ritual performance. Chapter 3 discusses the theoretical implications of riffing by situating riffing in scholarly discussions concerning audience agency in making sense of ideologically loaded pop culture texts; I argue riffing explicates the possibilities and constraints of audience agency, all of which should be recognized if riffing is to become a valuable performance tactic by which consumers of U.S. popular culture might enter into struggle over ideologically loaded cultural texts and reclaim a space for embodied audiencing in the cultural marketplace. Chapters 4 through 6 are dedicated to site- and text-specific inquiries into the current state of performative riffing and embodied audiencing. Chapter 4 chronicles my initial foray into ritual embodied audiencing with an ethnographic account of the 24-hour participatory "bad" movie festival B-Fest. Recounting my experiences of a B-Fest spent riffing alongside a group of enthusiastic B-Fest aficionados, I consider both the shortcomings and potential power of B-Fest riffing as a participatory, embodied audiencing ethic. Chapter 5 continues my exploration into site-specific audiencing rituals and weaves elements of text-specific inquiry, as I examine the popular audiencing ritual of the 2003 film The Room through a lens of Victor Turner's social drama model. I argue The Room's audiencing ritual and its related performances constitute part of a discursive struggle between the film's fanbase and the film's director, Tommy Wiseau, to claim the film's enduring success as a midnight movie phenomenon. In describing ways in which audience members interact with the film and each other during screenings of the film, I explore the implications of tactical in-theater performance in reading pop culture texts. Chapter 6 moves out of the realm of physical theaters and into the world of popular media as I explore today's most famous and influential riffing showcase, Mystery Science Theater 3000, and consider the tactical strengths and weaknesses of its model of movie riffing as a vessel for cultural criticism. I undertake a close textual reading of MST3K's characteristic movie riffing and identify themes that politically minded riffers might utilize to aid their efforts to read and potentially challenge ideologically loaded texts. Yet, recognizing that the discourse of the show at times showcases problematic attitudes that can be read as destructive or offensive in ways that suggest ridiculing a text is not necessarily the same as subverting it, I also consider ways in which MST3K's model of riffing falls short or presents challenges--and, therefore, avenues for innovation and growth--to politically minded riffers. Chapters 7 and 8 reflect on the lessons gleaned in previous chapters to articulate theoretical contributions and future directions for riffing and embodied audiencing practices. Chapter 7 reflects upon the observations and ideas gathered in Chapters 4 through 6 and localizes them in three related contexts--amateur riffing and online communities, mediated activist art, and the political use of humor--which I offer as further illuminating possibilities, challenges, and new directions and paradigms for riffing. Finally, Chapter 8 draws from my observations in Chapters 4 through 7 and discusses future directions that performative riffing and embodied audiencing performances provide as text-based discursive tools for interpreting and critiquing mediated cultural texts and the ideologies and interpretations of reality they convey. I glimpse into the future of riffing and in-theater performance and discuss the possibilities of riffing as a method of political performance by which media consumers can talk back to mediated texts and those texts' ideologies and interpretations of reality.

This dissertation recontextualizes literary, critical, and popular models of nature in contemporary American fiction, and argues that the transformations in the post-Fordist economy reframe environmental concepts and their uses in a new light. Scholars in the environmental humanities have long recognized that understanding changes in the political economy are a key way to understanding our ideas and representations of the natural world. These ideas serve as metaphysical models that relate individuals to society and to the broader world described by the sciences. However, much environmental criticism only goes so far as to historicize, either arguing that images of nature are wholly determined by structures and institutions of power, or, by privileging certain ideas of nature as absolute, critics lay claim to an imagined oppositional, but no less normative, space outside of society. Nature Industries intervenes in this dilemma by drawing on pragmatist and cultural studies methods to reconstruct the experience of American life in the aftermath of Fordism. Constructing this historical conjuncture enables interpretive practices which foreground the diverse political articulation of environmental figuration. The title is a play on Horkheimer and Adorno’s 1944 essay on “the culture industry,” which announced that cultural production had been subsumed into monopoly capitalism. Following culture, nature has undergone a similar loss of perceived autonomy. From the affective to the biogenetic, informational to the atmospheric, post-Fordist technologies and economies intervene in the world at scales that previous vocabularies struggle to describe without the help of fiction. Contemporary capitalism not only produces new natures—new combinations of nature and culture, or new “natural-history”—but, given the ecological consequences of industrialism, environmentalists too are forced to intervene in ways that would give pause to previous generations of conservationists. Rather than announcing the “death of Nature,” as the fictionalized Immanuel Kant does in the final moments of Mary McCarthy’s Birds of America (1971), we encounter a proliferation of natures, each with their own political valence, and each mobilizing a different set of social and natural referents in the public sphere.

The dissertation is concerned with the values issue in the South African context, a multicultural education situation. South Africa is a pluralistic society. Being pluralistic, means that the country is rich in different cultures, belief- and value systems. Different cultures have different value systems. If an institution is practising multicultural education, the question is, which values are to be used? If we say the institution should use the values of the majority culture, will that not disadvantage minority cultures? If minority cultures are undermined by neglecting their cultures won't that cause conflict between minority cultures and the majority culture? Each society that is implementing multicultural education should consider that there are common human values and particular values. In multicultural education particular values are important because they show how a particular group behaves and what its beliefs and culture are. Common values develop from particular values and teachers must emphasise common values without neglecting particular values, to encourage tolerance and acceptance between different groups. / Psychology of Education / M.A. (Philosophy of Education)

Esta Dissertação está ancorada no campo dos Estudos Culturais e tem como objetivo investigar e mostrar práticas culturais que funcionam entre um grupo de jovens homoafetivos – que trocam afetos com pessoas de mesmo sexo – num espaço urbano de Porto Alegre – RS. Analiso os modos através dos quais tal grupo vem lugarizando o espaço e como tais práticas atuam como possibilidade de resistência em sua constituição identitária. Os jovens se referem a este lugar como point, um ponto de encontro, onde se reúnem, conversam, namoram, ‘desfilam’ efusivamente, onde podem – e fazem questão de – ver e serem vistos, sugerindo um modo singular de ser jovem, que não somente transita por um espaço, mas ocupa, trans-figura e, muitas vezes, incomoda. O grupo é composto, predominantemente, por jovens da periferia urbana de Porto Alegre, que se encontra nos finais de tarde de domingo, nos arredores do Shopping Nova Olaria, no bairro Cidade Baixa. A entrada e freqüência de tais jovens nas dependências do Shopping vêm sendo barradas, justificadas pelo não consumo e comportamentos considerados inadequados, levando-os, então, a ocuparem a rua, marcando-a fortemente com performances homoafetivas, utilizando-se das paredes das casas, dos carros estacionados, do ponto de ônibus, do meio-fio das calçadas. Ficam expostos sob as luzes dos postes públicos, dos faróis dos carros, alvo de olhares passantes: palco perfeito para uma juventude trans-viada. No estudo, trato tais jovens sem a idéia de uma cultura juvenil universal e homogênea, mas, sim, juventudes plurais, fluidas e transitórias que, ao expressarem publicamente seus homoafetos, acabam trans-viando, de várias formas, as configurações espaciais, criando um novo lugar. As análises – compostas por observações, diários de campo, fotografias, imagens, sons, músicas, vestimentas, adereços, conversas, documentos, materiais impressos diversos – indicam que tais jovens utilizam-se de performances homoafetivas lugarizantes para demarcar um território, como forma de resistência à ordem heteronormativa e de consumo instituída. Forma-se uma comunidade de resistência a tal ordem, um grupo específico de jovens que adota e compartilha práticas, não necessariamente criando um novo modelo de juventude, mas, outras formas de fazer e viver no espaço instituído, para produzirem outros caminhos. / This Dissertation is anchored in the field of Cultural Studies and aims to know and show cultural practices that run between a group of young homoafetivos - that exchange affection with people of same sex – in an urban area of Porto Alegre – Brazil. I analyze the ways by which this group comes lugarizando the space and how such practices can act as resilient in its constitution identity. Young people refer to this place as point, a meeting point, where they meet, talk, date, 'parade' extend warm, where they can - and are keen to - see and be seen, suggesting a natural way of being young, that not only passed by a space, but occupies, trans-figure and often uncomfortable. The group is composed, predominantly by young people in the urban periphery of Porto Alegre, which is in late-afternoon on Sunday, on the outskirts of Shopping Nova Olaria in the Cidade Baixa neighborhood. The entry and frequency of such couples in dependencies of Shopping have been barred, not justified by consumption and behaviour deemed inappropriate, causing them then to occupy the streets, marking it with strong performances homoafetivas, using the walls of the houses, of parked cars from the bus, from the mid-wire of sidewalks. They exposed under the lights of public posts, the headlights of cars, bystanders target of eyes: perfect stage for a youth trans-viada. In the study, treatment such young people without the idea of a youth culture universal and homogeneous, but youths plural, fluid and transitory that by publicly expressing their homoafetos, end trans-viando, in many ways, the settings space, creating a new post. The analyses - composed of comments, diaries, field, photographs, images, sounds, music, clothing, props, conversations, documents, materials printed matter - indicate that these young people are using performance homoafetivas lugarizantes to demarcate a territory, as form of resistance to the order established heteronormative and consumption. Form is a community of resistance to such a specific group of young people who adopts and share practices, not necessarily creating a new model for youth, but other ways of living in space and set up to produce other ways.

Nesta dissertação, discuto e problematizo a educação do corpo. Ancorado no aporte teórico dos Estudos Culturais, tomo como corpus de análise um periódico produzido e distribuído pelo Instituto Adventista Cruzeiro do Sul – IACS chamado Revista Sinos. A intenção é analisar as representações referentes à educação dada ao corpo pela pedagogia adventista neste periódico pertencente à instituição confessional de ensino em apreço. O estudo está concentrado nas onze edições da revista, publicadas entre 1968 e 2008, em que foram analisados textos e imagens ali veiculados. Recorro à história para caracterizar o Adventismo em suas crenças e determinações dogmáticas, que uma vez incorporadas pelo pensamento educacional adventista, atravessam as práticas escolares de suas instituições educacionais. Desta forma, apresento o pano de fundo em que ocorrem as representações na revista, favorecendo o entendimento das questões relativas à educação do corpo nesse contexto. Da análise do material empírico emergiram três categorias em que a educação do corpo é representada e significada na revista, a saber: saúde, trabalhos manuais e práticas corporais. No tocante à saúde, as representações evocam a necessidade de se manter um corpo limpo e saudável. Para tanto, a higiene e a alimentação vegetariana são trazidas à tona como práticas responsáveis por inculcar hábitos que propiciem esta condição ao indivíduo e, por conseguinte ao seu corpo. Quanto aos trabalhos manuais, as significações giram em torno da necessidade de banir a ociosidade dos corpos e promover-lhes a utilidade. Desta forma, diferentes trabalhos físicos são propostos com o fim de contribuir no desenvolvimento de um corpo saudável e ainda garantir que as atividades corporais realizadas pelos indivíduos sejam proveitosas à ele próprio, à sociedade e à Deus. Já nas práticas corporais, além de intentar sobre a saúde dos alunos, uma vez que podem prevenir, aliviar e mesmo curar algumas enfermidades, tais práticas ainda requerem atividades em que a ênfase esteja na recreação para que a mente possa receber descanso e esteja preparada para o desenvolvimento das atividades do cotidiano. As representações trazidas pela revista dão voz ao pensamento adventista de que, tudo o que afeta o corpo, afeta também a mente e o espírito. Sendo assim, todas as ações e cuidados dispensados para o desenvolvimento do físico, intentam o desenvolvimento do intelecto e um melhor relacionamento com Deus. / On this dissertation, body education is discussed and problematized. Anchored on the theory of Cultural Studies, analyses corpus is a periodical produced and distributed by IACS (Instituto Adventista Cruzeiro do Sul – Seventh-day Adventist Academy) called Sinos Magazine. Our intention is to analyze representations referring to body education given by Seventh - day Adventist pedagogy on this periodical that belongs to a confessional education institution. The study is centered on eleven editions of the magazine, published between the years of 1968 and 2008, in which texts and images published were analyzed. With the Adventism historical background characterization, its beliefs and dogmatic determinations, that once incorporated by the Adventist educational thought reaches school practices on educational institutions. This way the background in which representations are made on the magazine are presented, favoring the understanding of questions related to body education on this context. From the analyzes of the empirical material three categories in which body education is represented and signified on the review emerge, as follows: health, manual labor and body practices. On relation to health, representations evoke the need to maintain a healthy and clean body. On that purpose, hygiene and vegetarian diet are brought into discussion as practices responsible for inculcating habits that will allow this condition to the individual and, as a result, to his body. As to manual labor, the significations are related to the banishment of body ociousness and promote their utility. This way, different physical activities are suggested aiming to contribute on the development of a healthy body and guarantee that the activities developed by the individuals are worthwhile to themselves, to society and to God. As to body practices, further than worry about the student’s health, once they can prevent relief and even heal some infirmities, these practices still require activities in which the emphasis is on recreation so that the mind can receive rest and get prepared for developing daily activities. The representations brought by the magazine give voice to the Adventist thought that everything that affects the body, also affects mind and spirit. On this way, every action and care driven to the physical aspects’ development, also aims the development of the intellect and a better relationship with God.

This paper is exploring Donna Haraways cyborg theory, in a perspective of Library- and Information Science. The investigation aims to better understand the occupation of librarians, and their position within knowledge creation through a digital and cyber technologically evolving society. The cyborg figuration, is making it possible to look at the librarian’s occupation in a postmodern-, posthuman-, and cyberfeminist perspective. The cyborg figure is a posthuman figure, a fusion between human and technology. Because of its interdisciplinary composition, the cyborg is cross-bordering and diversified in its nature. In a combination with Library- and Information Science the cyborg theory can produce new perspectives on our knowledge production.       The empirical investigation is made within the context of academic library research support, and Open Science. Throughout this development it becomes clear that the librarian is working in a coexistence between human and technology. This paper then demonstrates, that there is an analogy between the librarian and the cyborg figure, and especially in the context of the academic library. In this analogy, the cyborg librarian is constituted as a central phenomenon in a line of several developmental events – concerning the accessibility and dissemination of scientific knowledge creation, through the digital environment.       The cyborg librarian is then able to use the cyborg theory in this context, to cross over borders and create new perspectives. It can also create pedagogic tools for information instructions, that contribute to a deeper and more complex insight in knowledge production, as reality production. By evolving a critical, multimodal and reflective information literacy, and thereby also supporting the library institution in adopting to a postmodern society. Haraways cyborg feminism is also applying a perspective of social justice into the context of literacy instructions, whilst working in the same spirit as the democratic mission of the library institution.

The complexity of behaviour necessitates a clear and concise approach in order to comprehend its functioning. An example of such an approach is highlighted by the field of cybernetics. Cybernetic models have been used extensively throughout the various fields of Psychology but perhaps never more so as in the case of short term memory (STM). This particular field abounds with behavioural models and research workers are constantly developing new models or testing the universality of existing models. Universal validity is essential to the strength of the behavioural principles inherent in any model but unfortunately such validity tends to be neglected. The present study attempts to reconcile this position with reference to specific models of STM, with relation to the phenomena of eidetic imagery (EI). Certain studies concerning the incidence of EI in illiterate Africans have produced results which are contradictory to those obtained in the Western culture. Two of the most important contradictions concern the fact that the illiterate Africans experienced the absence of an age parameter on the occurrence of such imagery and the fact that the incidence of imagery was more extensive in the African culture. A reason for these contradictions was sought and it was reasoned that as eidetic images have been closely linked with memory images, it may, therefore, be assumed that these particular cultures may use EI as an aid to memory in the absence of written material. Further, it would not be unreasonable to assume that this visual imagery may tend to dominate the STM process and thereby challenge the universality of those memory models that proposed acoustic domination of this process. No work has been done in investigating the memory process of the Africans. Thus, a study which did so would not only test the universality of specific memory models but would also possibly throw more light on the memory process itself. In this particular study there were three specific aims; (a) to ascertain the relative incidence of EI on a cross-cultural level, (b) to assess the influence of EI on the memory process, and (c) to ascertain the extent to which principles of STM developed in the West applied to the African groups. The groups concerned in the study comprised two Xhosa groups and a European group. The European group (WS) was drawn from a White Student population at Rhodes University and was regarded as a control group. The equivalent literate Xhosa group (BS) was drawn from a Black Student population at the University of Fort Hare. The illiterate Xhosa group (RX) was drawn from a population of Red Xhosa people in the Transkei. Four tasks were administered to the groups with the cross-cultural variable carefully controlled as much as possible. The following comprised the four tasks; (a) eidetic imagery (b) auditory serial recall (c) visual serial recall and (d) an acoustic confusable task. Each subject commenced with the eidetic imagery task and was then confronted with a random presentation of the other three tasks. The EI task began with an after image task which was foIlowed by three selected pictures which comprised the EI task. After each picture presentation the subject was closely questioned as to the presence of imagery. Scoring was of a subjective nature. The visual and acoustic confusion tasks constituted serial presentation of ten items over six randomized trials. Each item was presented for 0,75 seconds with a negligible inter-item interval. The presentation order of the items was randomized throughout the trials. Presentation was by means of a preprogrammed 16mm colour film. Items were scored for correct serial position. The auditory task consisted of the serial presentation of ten items over six randomized trials. The items were once again randomized throughout the trials with regards to presentation order. The presentation speed was one word per second. The presentation was by means of a pre-programmed tape. Items were scored for correct serial position. The visual task was common to both language groups whilst the other two tasks correlated with the language group. Thus, the items in the auditory and acoustic confusion tasks were different for each language but an attempt was made to control this variable. The tasks were conducted in the subjects home language which was either Xhosa or English. It was assumed that the RX group would demonstrate a greater incidence of EI, irrespective of the age of the subject, and that imagery would be reflected in the recall performance of the memory tasks. It was suggested that imagery may determine or encourage the mode of storage that the subject employed, which, in this case, would be the visual modality. If so then it would be expected that visual storage would circumvent the detrimental influence of acoustic confusability. The Xhosa university group (BS ) was an unknown quantity but was included to ascertain whether there were any marked differences between the group and the other two. The results revealed that imagery was in fact more prevalent in the Xhosa groups whilst the WS group demonstrated a complete lack of EI but did report the presence of pictorial imagery (PI). However, imagery did not appear to function as an aid to memory. It seemed, however, that in certain instances it correlated with visual encoding. Generally the Xhosa subjects, especially with regards to the visual tasks, tended to encode visually whilst the WS group encoded auditorily. With reference to recall performance, it was found that in all instances the WS group demonstrated superior recall followed by the BS and RX groups in that order. There was a significant difference in the strength of recall between each of the groups. The results of the auditory and visual tasks were interpreted within the STM principles developed in the West. It was found that the WS group adhered to these principles thereby justifying its position as a central group. The BS group followed a similar pattern with exception to the recency effect which was much weaker in their case. The RX group reported the absence of any storage and rehearsal strategies and this was reflected in their poor recall performance. They too were characterized by a very weak recency effect. The interesting point arose, however, when the auditory and visual recency effects were compared. According to Crawder and Norton (1969) the influence or the precategorical acoustic store (PAS) on recall should be reflected by a comparatively stronger auditory recency effect. This trend was observed in relation to the WS group but not to the Xhosa groups who tended to demonstrate a stronger visual recency effect. It was therefore, suspected that PAS did not operate with the same effectiveness with the Xhosa subjects. In fact it was suggested that in the case of the Xhosa subjects the visual peripheral store may be stronger than PAS. Contrary to expectation all three groups exhibited acoustic confusion. This was expected of the WS group as the subjects preferred auditory storage , but not of the Xhosa subjects who preferred visual storage. It was suggested however, that in the case of the Xhosa subjects the visual storage technique would have to be abandoned immediately prior to or during recall as recall was necessarily in the auditory modality. The outcome of the experiment generally confirmed Doab's conclusions as to the incidence of imagery and its relation with memory. However, due to the Xhosa preference for visual storage and their stronger visual recency effect, Sperling's model was slightly modified. Conrad 's findings were, of course, substantiated.

A measure of the self-esteem of 426 subjects was obtained by means of the Coopersmith Self-Esteem Inventory. The sample comprised two Afrikaans, two Coloured and two English groups. Each of the above three groups was made up of pupils and students, (i. e. there were six separate sample groups). The major purpose of this study was to ascertain whether or not the Coloureds could be said to differ meaningfully from their White counterparts with regard to their general level of self-esteem. A secondary objective was to investigate the possibility of the Afrikaans and English groups differing in self-esteem. No significant differences were found to exist between any of the three student sample groups. The ranking of the mean self-esteem scores of these groups was: Afrikaans (highest), Coloured, English (lowest). The only groups that differed significantly from one another at the pupil level were the Afrikaans and the Coloureds. Their ranking was: Afrikaans (highest), English, Coloured (lowest). The prediction arising from the hypothesis of this study was that the Coloureds do not necessarily differ from Whites in their general level of self-esteem. This view is held because factors similar to those which are believed to have facilitated the rise in the self-esteem of the American Negroes are now operating in South Africa. It was concluded that this prediction was upheld.

Denna uppsats undersöker genusskillnader i spelet World of Warcraft, om hur förutsättningarna ser ut, vad spelarna gör med dessa förutsättningar, samt hur detta reflekterar spelkulturen i spelet. Uppsatsen utgår från Judith Butlers genusteori om att könet är socialt konstruerat och upprätthålls genom en maktpolitisk struktur, samt genom språk och handlingar. Anita Sarkeesians diskussioner om kvinnliga stereotyper i spel tas upp för ett annat perspektiv i ämnet. Undersökningen består av en analys av bilder från spelet, samt en djupare diskussion där detta kopplas till tidigare forskning inom ämnet om spel, identitet och spelkultur. Resultatet är att det finns stora genusskillnader när spelaren skapar en karaktär, men färre skillnader i spelet i utseendet på utrustning. Däremot använder sig många spelare av verktyg i spelet för att objektifiera sina kvinnliga karaktärer. Det finns många icke spelbara karaktärer i typiskt maskulina roller, men många av de kvinnliga fienderna är objektifierade och deras sexualitet används som en skrämmande aspekt till skillnad från de manliga fienderna. Detta, i kombination med ett nedvärderande språk och manliga gate-keepers, speglar spelkulturen i helhet hur kvinnliga spelare inte är välkomna och hur kvinnliga karaktärer i spelet objektifieras.

Nesta dissertação, discuto e problematizo a educação do corpo. Ancorado no aporte teórico dos Estudos Culturais, tomo como corpus de análise um periódico produzido e distribuído pelo Instituto Adventista Cruzeiro do Sul – IACS chamado Revista Sinos. A intenção é analisar as representações referentes à educação dada ao corpo pela pedagogia adventista neste periódico pertencente à instituição confessional de ensino em apreço. O estudo está concentrado nas onze edições da revista, publicadas entre 1968 e 2008, em que foram analisados textos e imagens ali veiculados. Recorro à história para caracterizar o Adventismo em suas crenças e determinações dogmáticas, que uma vez incorporadas pelo pensamento educacional adventista, atravessam as práticas escolares de suas instituições educacionais. Desta forma, apresento o pano de fundo em que ocorrem as representações na revista, favorecendo o entendimento das questões relativas à educação do corpo nesse contexto. Da análise do material empírico emergiram três categorias em que a educação do corpo é representada e significada na revista, a saber: saúde, trabalhos manuais e práticas corporais. No tocante à saúde, as representações evocam a necessidade de se manter um corpo limpo e saudável. Para tanto, a higiene e a alimentação vegetariana são trazidas à tona como práticas responsáveis por inculcar hábitos que propiciem esta condição ao indivíduo e, por conseguinte ao seu corpo. Quanto aos trabalhos manuais, as significações giram em torno da necessidade de banir a ociosidade dos corpos e promover-lhes a utilidade. Desta forma, diferentes trabalhos físicos são propostos com o fim de contribuir no desenvolvimento de um corpo saudável e ainda garantir que as atividades corporais realizadas pelos indivíduos sejam proveitosas à ele próprio, à sociedade e à Deus. Já nas práticas corporais, além de intentar sobre a saúde dos alunos, uma vez que podem prevenir, aliviar e mesmo curar algumas enfermidades, tais práticas ainda requerem atividades em que a ênfase esteja na recreação para que a mente possa receber descanso e esteja preparada para o desenvolvimento das atividades do cotidiano. As representações trazidas pela revista dão voz ao pensamento adventista de que, tudo o que afeta o corpo, afeta também a mente e o espírito. Sendo assim, todas as ações e cuidados dispensados para o desenvolvimento do físico, intentam o desenvolvimento do intelecto e um melhor relacionamento com Deus. / On this dissertation, body education is discussed and problematized. Anchored on the theory of Cultural Studies, analyses corpus is a periodical produced and distributed by IACS (Instituto Adventista Cruzeiro do Sul – Seventh-day Adventist Academy) called Sinos Magazine. Our intention is to analyze representations referring to body education given by Seventh - day Adventist pedagogy on this periodical that belongs to a confessional education institution. The study is centered on eleven editions of the magazine, published between the years of 1968 and 2008, in which texts and images published were analyzed. With the Adventism historical background characterization, its beliefs and dogmatic determinations, that once incorporated by the Adventist educational thought reaches school practices on educational institutions. This way the background in which representations are made on the magazine are presented, favoring the understanding of questions related to body education on this context. From the analyzes of the empirical material three categories in which body education is represented and signified on the review emerge, as follows: health, manual labor and body practices. On relation to health, representations evoke the need to maintain a healthy and clean body. On that purpose, hygiene and vegetarian diet are brought into discussion as practices responsible for inculcating habits that will allow this condition to the individual and, as a result, to his body. As to manual labor, the significations are related to the banishment of body ociousness and promote their utility. This way, different physical activities are suggested aiming to contribute on the development of a healthy body and guarantee that the activities developed by the individuals are worthwhile to themselves, to society and to God. As to body practices, further than worry about the student’s health, once they can prevent relief and even heal some infirmities, these practices still require activities in which the emphasis is on recreation so that the mind can receive rest and get prepared for developing daily activities. The representations brought by the magazine give voice to the Adventist thought that everything that affects the body, also affects mind and spirit. On this way, every action and care driven to the physical aspects’ development, also aims the development of the intellect and a better relationship with God.