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Thesis--Rijksuniversiteit te Groningen. / Includes bibliographical references (p. 127-135) and index.

In 1531, Andreas Alciatus published the first emblem book, Emblematum liber. It consisted of a series of illustrations, each with a motto and an epigram. Emblem writers tried to create a universal language that would communicate ideas through visual images, but felt it necessary to add explanations to avoid the misinterpretation of their compositions. The result was the complex relationship between verbal and pictorial elements that characterizes the emblematic mode of thinking. Emblem books and the emblematic mode permeated European society and culture in the sixteenth and seventeenth centuries. Emblematic images appeared in decorations, pageants, clothing and other expressions of culture including literature and the theatre. This thesis studies the relationship between emblem and theatre in the dramatic production of the Spanish playwright Tirso de Molina (1584-1648). Two main questions are explored: how do emblems appear in Tirso de Molina's drama? and, what function do they perform? The first question deals with how the emblematic form passes from a static medium, the printed page, to a dynamic one, the theatre. The second one explores the function that the emblem and the emblematic mode play within specific plays. The method is based on a case-by-case study. Each example of an emblem in Tirso's dramatic production is studied separately to see how it becomes theatre and how it behaves within the confines of the play. This approach allows general conclusions to be drawn about how the emblem works in the theatre and opens the way to more structural or theoretical studies. The thesis shows that the emblematic form appears abundantly and in a variety of ways in Tirso de Molina's plays. Although the emblematic form may keep its original structure when it becomes dramatized, it may also lose one or several of its parts. The original emblematic structure sometimes disappears and only the relationship between image and word, characteristic of the emblematic mode, remains. Finally, it is shown that the emblematic form in the theatre can play both a dramatic and an ideological role.

Thesis (Ph.D.)--Universiteit Utrecht, 2009. / Includes bibliographical references.

Thesis (M.A.)--McGill University, 2002. / Written for the Dept. of German Studies. Includes bibliographical references.

In 1531, Andreas Alciatus published the first emblem book, Emblematum liber. It consisted of a series of illustrations, each with a motto and an epigram. Emblem writers tried to create a universal language that would communicate ideas through visual images, but felt it necessary to add explanations to avoid the misinterpretation of their compositions. The result was the complex relationship between verbal and pictorial elements that characterizes the emblematic mode of thinking. Emblem books and the emblematic mode permeated European society and culture in the sixteenth and seventeenth centuries. Emblematic images appeared in decorations, pageants, clothing and other expressions of culture including literature and the theatre. This thesis studies the relationship between emblem and theatre in the dramatic production of the Spanish playwright Tirso de Molina (1584-1648). Two main questions are explored: how do emblems appear in Tirso de Molina's drama? and, what function do they perform? The first question deals with how the emblematic form passes from a static medium, the printed page, to a dynamic one, the theatre. The second one explores the function that the emblem and the emblematic mode play within specific plays. The method is based on a case-by-case study. Each example of an emblem in Tirso's dramatic production is studied separately to see how it becomes theatre and how it behaves within the confines of the play. This approach allows general conclusions to be drawn about how the emblem works in the theatre and opens the way to more structural or theoretical studies. The thesis shows that the emblematic form appears abundantly and in a variety of ways in Tirso de Molina's plays. Although the emblematic form may keep its original structure when it becomes dramatized, it may also lose one or several of its parts. The original emblematic structure sometimes disappears and only the relationship between image and word, characteristic of the emblematic mode, remains. Finally, it is shown that the emblematic form in the theatre can play both a dramatic and an ideological role. / Arts, Faculty of / French, Hispanic, and Italian Studies, Department of / Graduate

Conducting gestures and facial expressions can be interpreted with wide variance by musicians, even within ensembles with a close range of technical mastery and experience. In this study, I examined the interpretations of a music conductor’s nonverbal communication to collegiate wind ensemble students and the accompanying pedagogical considerations when leading live performers. The conceptual framework of the study was kinesics, “the study of body movements, facial expressions, and gestures” (Ottenheimer, 2009, p. 160), and more specifically, Ekman and Friesen’s (1969) categories of nonverbal communication. Within this framework, the two categories I used specifically were emblems- nonverbal signals from the body representing a verbal message, and affect displays- characterizations of an emotion or other message depicted primarily on the face. Utilizing gesture descriptions compiled by Sousa (1988), I created a video stimulus to interview students on their reactions to 21 gestures of the hands, arms, and torso, as well as 10 naturally occurring facial expressions while conducting. Using the conducting video as the stimulus, I interviewed 80 college students at nine college campuses. Students participated in an individual 30-minute interview where they watched each of the 31 video excerpts and gave verbal feedback about what they perceived as the message of each of the gestures or facial expressions. Data were analyzed and compared to Sousa’s (1988) descriptions of each gesture from which the conductor attempted to demonstrate on the video. Utilizing Ekman and Friesen’s (1969) metric of 70% recognition to code a response as an emblem, 16 of the 21 gestures (76%) were discovered to be musical emblems, compared to 71% in Sousa’s (1988) study. Only 12 out of 21 gestures were identified as emblems in both studies (57%). Categories of the strongest prevalence in the current study of emblems included dynamics and tempo changes. Results from the 10 videos of facial expression netted more than ten different themes per affect display, each with diverse descriptions of musical and emotional messages. Overall results showed the small muscle movements of the face are capable of multi-message and multi-signal semiotic functions (Ekman & Friesen, 1978) with robust descriptions that can change rapidly in significant ways.

The process of nation-building in nineteenth century Canada involved the production of national symbols which could transcend sub-national loyalties, such as class, gender, ethnic, and religious identities, and unite the residents of the Canadian nation. While the symbols were many and varied, in this study I analyse the manner in which the Canadian state and civil society used royal ceremonies and representations to define and unify the Canadian nation between 1860 and 1911. The study focusses on the Canadian observances of Queen Victoria's Golden and Diamond Jubilees, her Memorial Services, the Coronation and Memorial Services of Edward VII, the Coronation of George V, and the royal visits of the Prince of Wales (Edward VII) in 1860 and the Duke of Cornwall and York (George V) in 1901. Regarding society and social relations as neither static nor fixed, but multiple and contradictory, I use the concept of cultural hegemony combined with elements from the "new" cultural history to examine the complex nature of power, identity, and royal representation in the nation-building process. Specifically, I argue that male members of the middle class articulated representations of themselves, women, the upper and lower classes, and the monarchy in order to legitimise their social authority and consolidate themselves as a cultural hegemony in the new national society. In turn, women and the upper and working classes resisted these representations with images of their own designed to empower themselves. The traditional elite claimed public and royal affirmation of their leadership; women and the working class sought an equal place in the nation. Complicating matters, however, were ethnic and religious identities which impinged upon class and gender loyalties and further altered the nature of royal representation and the formation and negotiation of a cultural hegemony. French Canadians, Irish Catholics, Jews, African and Asian Canadians, and the Peoples of the First Nations added their voices—and imagery—to the process of nation-building as each articulated representations of the monarchy in order to counter the dominant interpretations emanating from Protestants and whites. By doing so, they sought to either negotiate themselves a place within a wider hegemony or demand that their rights—and their place within the Canadian nation—be respected. Royal ceremonies and representations, then, were not trivial events in Canadian history. They comprised a fundamental feature in national imagery and played a vital part in the building of the Canadian nation.

Orientador: Milton Jose de Almeida / Tese (doutorado) - Universidade Estadual de Campinas, Faculdade de Educação / Made available in DSpace on 2018-08-11T17:46:07Z (GMT). No. of bitstreams: 1 Scarassatti_MarcoAntonioFarias_D.pdf: 34515032 bytes, checksum: 86455cc8e7e97526bc993b5b961b8d3c (MD5) Previous issue date: 2008 / Resumo : Esta pesquisa propôs a construção de emblemas sonoros a partir do estudo das imagens do jesuíta alemão do século XVII, Athanasius Kircher. Neste trabalho essas imagens são vistas como aglutinações simbólicas. Os emblemas foram trabalhados e recriados nas formas: literária, de imagem e musical, na construção de um campo sonoro/espacial relacionado ao pensamento do padre alemão, bem como nos arredores simbólicos da sua época e nas ressonâncias artísticas de outros períodos / Abstract : This research proposed the construction of musical emblems from the study of the images of the German Jesuit of the century XVII, Athanasius Kircher. In this work these images are seen as symbolic agglutinations. The emblems were worked and recreated in the forms: literary, of image and musical, in the construction of a resonant / space field relative to the thought of the German priest, as well as in the symbolic surroundings of his time and in the artistic resonance of other periods / Doutorado / Educação, Conhecimento, Linguagem e Arte / Doutor em Educação

The process of nation-building in nineteenth century Canada involved the production of national symbols which could transcend sub-national loyalties, such as class, gender, ethnic, and religious identities, and unite the residents of the Canadian nation. While the symbols were many and varied, in this study I analyse the manner in which the Canadian state and civil society used royal ceremonies and representations to define and unify the Canadian nation between 1860 and 1911. The study focusses on the Canadian observances of Queen Victoria's Golden and Diamond Jubilees, her Memorial Services, the Coronation and Memorial Services of Edward VII, the Coronation of George V, and the royal visits of the Prince of Wales (Edward VII) in 1860 and the Duke of Cornwall and York (George V) in 1901. Regarding society and social relations as neither static nor fixed, but multiple and contradictory, I use the concept of cultural hegemony combined with elements from the "new" cultural history to examine the complex nature of power, identity, and royal representation in the nation-building process. Specifically, I argue that male members of the middle class articulated representations of themselves, women, the upper and lower classes, and the monarchy in order to legitimise their social authority and consolidate themselves as a cultural hegemony in the new national society. In turn, women and the upper and working classes resisted these representations with images of their own designed to empower themselves. The traditional elite claimed public and royal affirmation of their leadership; women and the working class sought an equal place in the nation. Complicating matters, however, were ethnic and religious identities which impinged upon class and gender loyalties and further altered the nature of royal representation and the formation and negotiation of a cultural hegemony. French Canadians, Irish Catholics, Jews, African and Asian Canadians, and the Peoples of the First Nations added their voices—and imagery—to the process of nation-building as each articulated representations of the monarchy in order to counter the dominant interpretations emanating from Protestants and whites. By doing so, they sought to either negotiate themselves a place within a wider hegemony or demand that their rights—and their place within the Canadian nation—be respected. Royal ceremonies and representations, then, were not trivial events in Canadian history. They comprised a fundamental feature in national imagery and played a vital part in the building of the Canadian nation. / Arts, Faculty of / History, Department of / Graduate