Over the last decade it has become increasingly clear that the traditional methods of fire safety design can be unnecessarily conservative and therefore expensive. In 1995 a series of fire tests were carried out at Cardington, UK on a full-scale eight storey steel-concrete composite building. These tests produced an extensive body of data about the response of such structures to fire conditions and it is intended that this data be used to develop a clearer understanding of the structural behaviour involved. This thesis presents a method of analysing the behaviour of structures such as the Cardington frame using the commercial finite element package ABAQUS, with the addition of user defined subroutines; applies the method to two of the Cardington tests and analyses the results. FEAST, a suite of computer programmes that defines the behaviour of shell finite elements using a stress-resultant approach, was programmed for use with ABAQUS. The FEAST suite consists of two main programmes. The first, SRAS, is designed to model the behaviour of orthotropic plate sections at elevated temperatures. The second, FEAI, interfaces with the finite element package ABAQUS and allows realistic models of the behaviour of whole structures in fire conditions to be obtained. Phenomena modelled by FEAST include non-linear thermal gradients, non-linear material behaviour and coupling between membrane and bending forces. FEAST was used to analyse the behaviour of the Cardington Restrained Beam Test and the Cardington Corner Test. In both cases it was possible to produce a comprehensive set of results showing the variation of forces, moments and deflections in the structure under fire conditions. In addition, a number of parametric studies were performed to determine the effect of factors such as slab temperature and coefficient of thermal expansion on the behaviour of the structure. Special attention was given to the role of tensile mebrane action. The results showed that the behaviour of the heated structure was very different to that of an unheated structure. The response of the structure was shown to be very strongly governed by restrained thermal expansion and by thermal gradients. Degradation of material properties were found to have only a secondary effect on the structural behaviour.

Ce travail de recherche tend à l’analyse des modèles de ce que nous appelons communément fête et à l’analyse du concept de festivité, c’est-à-dire analyser les raisons qui ont poussé la fête ou les régimes du festif à prendre la forme d’une téléologie de la transgression, alors que la festivité est profondément liée à la mesure de l’activité et de l’inopérativité. L’enjeu de cette thèse sera – outre le fait de déconstruire les régimes analytiques traditionnels de la fête qui la maintiennent dans une théorie archaïque de l’excès et de la réserve, de la mesure et de la démesure – de proposer une lecture de la fête, de proposer, en somme, une théorie de la fête comme élément fondamental et totalement inséparable de l’ensemble de nos structures collectives et culturelles, de nos dispositifs, de notre rapport au faire et à la production, de notre rapport au mythologique et au langage. Constituer une théorie de la fête c’est essentiellement produire des modèles d’analyse pour appréhender la problématique des liens que nous entretenons avec l’économie, et interroger la mesure de notre activité, de notre inopérativité et de notre désœuvrement. En somme, peut-on encore répondre à la question aristotélicienne qui consiste à savoir si nous avons une œuvre à accomplir ? Dès lors notre hypothèse est la suivante : si nous parvenons à constituer une « théorie de la fête », peut-elle nous permettre la constitution de modèles analytiques des œuvres, de toute œuvre et essentiellement des régimes d’artistisation. Nous serions alors en mesure de constituer des modèles d’analyse herméneutique à partir et avec les modèles de la festivité. / This research work attempts at analyzing models of what is commonly called feast, as well as the concept of festivity. It examines the reasons that have lead the feast, or the patterns of the festive, to be understood as a teleology of transgression, in spite of the fact that festivity deeply pertains to the measure of activity and “unoperativity”. What is at stake in this thesis is not simply to deconstruct the traditional patterns of analysis of the feast, which maintain it in an antiquated theory of excess and reserve, of the measured and the extraordinary. It is to provide a reading, and a theory, of the feast understood as an element that is fundamentally integrated to our collective cultural structures, our agencies, our ways of doing and of producing, and our relationship to mythology and to language. For conceiving a theory of the feast, it means to produce new models of analysis that examine our complex relationship to economy, and question the measuring of our activity, “unoperativity”, and idleness. In short, is it still possible to answer the aristotelean question: do we have a work to fulfill? Hence, our hypothesis is the following: if we are able to constitute a “theory of the feast”, can it allow us to define analytical models for works, for any work, and fundamentally for patterns of artistization? We would therefore be able to constitute models of hermeneutic analysis from, and in relation to, models of festivity.

Este trabalho pretende analisar os dois principais festejos celebrados pelas populações ribeirinhas de Humaitá, situada no sul do estado do Amazonas. Trata-se dos festejos de Nossa Senhora da Imaculada Conceição e de Santo Antônio que ocorrem no local a respeito do qual há duas versões: uma oficial e outra de origem indígena. A primeira versão marca o lugar da fundação do município, conhecido como “Princesa do Madeira". A rua onde acontecem os eventos leva o nome do fundador, Monteiro. A Segunda, refere-se a um tempo preexistente à fundação e ao lugar conhecido pelos Parintintin como “Porto da Anta". A partir dessas duas versões, a investigação dos festejos como fatos sociais totais permitiu tratar de elementos liminares submersos e que remetem a regimes de troca diferenciados dessas populações. Procura-se interpretar teias de significados que se configuram nos festejos, discutindo, ao mesmo tempo, tensões sociais que ali se revelam. Os festejos de Santo Antônio e da Imaculada Conceição são homenagens aos padroeiros do município. Todos os anos, esses santos recebem formas de agradecimento pelos benefícios atendidos e pela renovação dos laços de parentesco e de compadrio. Esses dois festejos coincidem com a entrada das estações amazônicas, relacionando-se, portanto, ao modo de vida do campesinato amazônida. / This work intends to analize the two principal festivities of the peasant populations which live on the shores of the Madeira River in Humaitá, State of Amazonas. It concerns the festivities of Nossa Senhora da Imaculada Conceição and of Santo Antônio. Two versions deal with the origins of the location on which the festivities occur: one official, another indigenous. The first version is an account of the foundation of the municipality, the "Princess of the Madeira". The second refers to a time prior to the foundation, when the location was known as the "Porto da Anta" by the indigenous Parintintin. Assuming these two versions as starting points, this research investigates the festivities as total social facts. Liminal elements, which are detected in the festivities, permit us to discuss different regimes of exchange which are significant to the populations which take part in the festivities. The attempt is made to interpret webs of meaning which emerge during the festivities, as well as the social tensions which are there revealed. By means of these festivities, homage every year these saints become the recipients of expressions of gratitude for the benefits bestowed on the population and for the renewal of blood and spiritual kinship relations. These two festivities coincide with the beginnings of seasonal cycles of the Amazon, and are deeply related to the daily lives of peasants populations of the region.

Made available in DSpace on 2016-07-27T13:48:21Z (GMT). No. of bitstreams: 1 ROSANGELA DA SILVA GOMES.pdf: 5328904 bytes, checksum: 86b1dca4cbd16f06d884b295139e7042 (MD5) Previous issue date: 2010-08-27 / This thesis is a socio-anthropological study on the Festival of the Boi Bumba festival in the city of Parintins - State of Amazonas, cultural event that has as background a magnificent symbolic universe with several peculiar aspects of the region. For its upward trend and style is recognized internationally by attracting visitors from several locations in Brazil and abroad. The event today is an important source of affirmation of the popular culture of the State. Attention is given to reading party in an educational perspective, sociological, anthropological and historical, focusing the aspect of cultural identity of young participant of the festival. Therefore, the bias of the binomial "feast and culture" connects the way in which we focus our theoretical basis for understanding the dynamics of the Feast of Boi-Bumba as an educational tool and source of identity construction. For that, throughout the research seeks to analyze the festival not as a phenomenon described by the sight of mercantilism, the culture industry, but as a social phenomenon that creates space for transformation of people participating in social subjects. / Esta dissertação é um estudo sócio-antropológico sobre a Festa do Boi-Bumbá na cidade de Parintins Estado do Amazonas, evento cultural que tem como pano de fundo um magnífico universo simbólico com diversos aspectos peculiares da região. Por seu estilo e trajetória crescente é reconhecida internacionalmente atraindo visitantes de diversos locais do Brasil e do Exterior. O evento atualmente representa uma importante fonte de afirmação da cultura popular do Estado. Privilegia-se a leitura da festa em uma perspectiva pedagógica, sociológica, antropológica e histórica, centrando a atenção ao aspecto da identidade cultural do jovem participante da festa. Por esse motivo, o viés do binômio festa e cultura interliga o caminho em que concentramos nossa base teórica para compreender a dinâmica da Festa do Boi-Bumbá enquanto instrumento pedagógico e fonte de construção de identidade. Para tanto, ao longo da pesquisa busca-se analisar a Festa não como um fenômeno descrito pela visão do mercantilismo, da indústria cultural, mas como um fenômeno social que cria espaço para transformação das pessoas em sujeitos sociais participantes.

Made available in DSpace on 2017-07-21T14:49:43Z (GMT). No. of bitstreams: 1 Angelica Nobre da Luz.pdf: 3702121 bytes, checksum: 879a8f3ae04ecc50f11f734b8cec2b78 (MD5) Previous issue date: 2016-07-21 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This dissertation aims to discuss the ways in which rural workers from Roça Velha’s community, in Itaiacoca’s district (Ponta Grossa – PR) experienced the Feast of the Saints, commom pratices in the district until mid- 1990’s. This issue attempt to highlight the ways in which these individual recall and experience the festivities today, from his current conditions, including of migrants from countryside. In order to this, the research contextualizes the district and rural community, in its transformations and permanencies, during the 1960s and 2014. It also present the festivities, in its dynamics and rituals, as well as the relation of the Catholic Church with these practices. To finally discuss how among many processes this individuals experienced the feasts and what roles have in the building of their identities. / Esta dissertação propõe discutir as formas pelas quais os trabalhadores rurais da comunidade da Roça Velha, no distrito de Itaiacoca (Ponta Grossa – PR) experimentaram as Festa de Santos, práticas comuns no distrito até meados de 1990. A pesquisa também procura destacar as formas pelas quais esses indivíduos rememoram e experimentam as festas hoje, a partir de suas condições atuais, inclusive de migrantes da zona rural. Para isso a pesquisa contextualiza o distrito e a comunidade rural, em suas transformações e permanências, durante as décadas de 1960 e 2014. Também apresenta as festas, em sua dinâmica e rituais, bem como a relação da Igreja Católica com essas práticas. Para, por fim, discutir como em meio a tantos processos esses indivíduos experimentaram as festas e que papeis essas tiveram na construção de suas identidades.

O presente estudo é resultado das pesquisas de campo sobre a festa do Divino em Brotas de Macaúbas, Chapada Velha do sertão baiano, realizadas em 2011 e 2014. Neste movimento etnográfico, as questões socioespaciais da Festa, através das visitações durante os cinquenta dias de itinerância, indicaram elementos importantes para a nossa pesquisa. Neste sentido, destacamos a ideia de circuito comunitário, que são as comunidades visitadas anualmente pela bandeira do Divino. Suas espacialidades, conexões, linhas, improvisos e mudanças, bem como os mecanismos utilizados na escolha e exclusão das comunidades, serão os temas abordados. / This study is the result of a field research on the Feast of the Divine Holy Spirit held in 2011 and 2014 in Brotas de Macaúbas, Chapada Velha, in the arid backcountry of Bahia. In this ethnographic movement, the socio-spatial aspects of the feast, which are characterized by the visitations during fifty days of itinerancy, indicated important elements for our research. In this regard, we emphasize the idea of community circuit, which are the communities visited annually by the Divine flag. The approached themes concern spatiality, connections, lines, improvisations and changes as well as the mechanisms used in the choice and exclusion of the communities.

Made available in DSpace on 2016-04-27T19:30:20Z (GMT). No. of bitstreams: 1 Luiz Carlos Luna Chorro.pdf: 3518136 bytes, checksum: c820b441c0fe4bef1e3296c5a3d8b9d4 (MD5) Previous issue date: 2011-06-14 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The present research aims to study the Spanish cultural practices that make up the Fiesta de Andalucía, held at the Sociedade Hispano Brasileira located in Sao Paulo, Brazil , as well as the daily lives of a group of Spaniards and their descendants. The Oral History has helped us in trying to understand how the Fiesta intervenes in the lives of this group who attends it in order to socialize. Through the newspaper Alborada, published by the Sociedade Hispano Brasileira, we have tried to learn how the party, as well as the Flamenco dance, are perceived by its editors and its importance in the calendar of activities of the Sociedade Hispan Brasileira. The experiences of this group and its values in everyday life have enabled us to observe that the Spanish culture and its dimensions occur in different ways for each Spaniard or descendent. The interviews enabled us to realize that the experiences shared by the group indicate that the party has undergone some changes over the years. The narratives of their experiences at the party and in the Sociedade Hispano Brasileira have been very important for us to understand how the group perceives itself as a Spanish/Brazilian, living in a Hispanic/Brazilian culture / A pesquisa tem por objetivo estudar as práticas culturais espanholas que se constituem na Fiesta de Andalucía, realizada na Sociedade Hispano Brasileira em São Paulo, assim como no cotidiano de um grupo de espanhóis e descendentes. A História Oral auxiliou-nos na tentativa de compreender como a Fiesta intervém na vida deste grupo que dela participa, no intuito de se sociabilizar. Através do periódico publicado pela Sociedade jornal Alborada, buscamos apreender de que forma a festa, bem como a dança flamenca são percebidas por seus redatores e qual sua importância no calendário de atividades do Clube Hispano. As experiências deste grupo no cotidiano e seus valores possibilitaram-nos vislumbrar que a cultura espanhola e suas dimensões ocorrem de maneiras distintas para cada espanhol ou descendente. As entrevistas permitiram-nos perceber que as experiências compartilhadas pelo grupo indicam que a festa sofreu algumas transformações ao longo dos anos. As narrativas de suas experiências na festa e na Sociedade foram muito importantes para conseguirmos entender como o grupo se percebe como espanhol/brasileiro, vivendo uma cultura hispano/brasileira

A festa do Divino Espírito Santo de São Luiz do Paraitinga, estado de São Paulo, mantém, na atualidade, muitos elementos típicos da cultura popular, destacadamente a constituição de uma fortalecida identidade local, a presença da oralidade e uma memória pautada em padrões coletivos e elementos altamente simbólicos e agregadores. Através da análise da história desta festa foi possível perceber a grande capacidade de plasticidade e transformação da cultura popular, e deparar-se com novas possibilidades de interpretação tanto da história local, como do espaço das manifestações populares na sociedade contemporânea brasileira. / The festivity of the Holy Spirit at São Luiz do Paraitinga, in the state of São Paulo, keeps nowadays many typical elements of the popular culture, specially de constitution of a strong local identity, the presence of orality and a memory based upon collective patterns and elements highly symbolic and aggregative. By analyzing this festivity it was possible to notice the popular culture great malleability and capacity of transform itself, and face new possibilities of interpreting both local history and the place of the popular culture in the Brazilian contemporary society.

Les textes de Mout développent une théologie septentrionale émanant d’Héliopolis, localement adaptée par une mise en parallèle entre le couple démiurgique héliopolitain, Atoum / Témet, et le couple monarchique thébain Amon / Mout, ainsi que par un transfert de géographie sacrée. Mout récupère l’apanage mythico-cultuel de Témet : Mythe de la Déesse lointaine, rituels d’Apaiser Sekhmet et de l’offrande de l’ivresse, qui, en contexte thébain, ont pour finalité la protection de la cité d’Amon et la glorification de Thèbes-la-Victorieuse, assimilée à Mout protégeant Amon. / The Mut’s texts present a local adaptation of a northern theology originated from Heliopolis, based on parallelism between the heliopolitan demiurgic couple Atum / Temet and the theban monarchic couple Amun / Mut, as well as a transfer of sacred geography. Mut recovers Temet’s mythological prerogatives and worship : Myth of the Wandering Goddess, rituals of Pacifying Sekhmet and of the offering of the drunkness, wich, in the theban context, focus on the protection of Amun’s city and the glory of Victorious-Thebes, assimilated to Mut who protects Amun.

O presente estudo é resultado das pesquisas de campo sobre a festa do Divino em Brotas de Macaúbas, Chapada Velha do sertão baiano, realizadas em 2011 e 2014. Neste movimento etnográfico, as questões socioespaciais da Festa, através das visitações durante os cinquenta dias de itinerância, indicaram elementos importantes para a nossa pesquisa. Neste sentido, destacamos a ideia de circuito comunitário, que são as comunidades visitadas anualmente pela bandeira do Divino. Suas espacialidades, conexões, linhas, improvisos e mudanças, bem como os mecanismos utilizados na escolha e exclusão das comunidades, serão os temas abordados. / This study is the result of a field research on the Feast of the Divine Holy Spirit held in 2011 and 2014 in Brotas de Macaúbas, Chapada Velha, in the arid backcountry of Bahia. In this ethnographic movement, the socio-spatial aspects of the feast, which are characterized by the visitations during fifty days of itinerancy, indicated important elements for our research. In this regard, we emphasize the idea of community circuit, which are the communities visited annually by the Divine flag. The approached themes concern spatiality, connections, lines, improvisations and changes as well as the mechanisms used in the choice and exclusion of the communities.