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Imagem e palavra em "S?o Marcos", de Guimar?es RosaFerreira, Paula Pires 28 November 2016 (has links)
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Previous issue date: 2016-11-28 / Os contos de Sagarana, obra inaugural de Guimar?es Rosa, trazem uma panor?mica dos temas e assuntos que motivaram toda sua obra. Um desses contos - ?S?o Marcos? - ? o objeto do trabalho aqui proposto. O autor retrata o cotidiano de uma comunidade distante, t?pico reduto da mem?ria cultural de um Brasil caboclo. Considerando que os contos foram originalmente escritos no in?cio da d?cada de 1930 mas tornaram-se conhecidos em 1947, este trabalho estuda as peculiaridades do sincretismo da religiosidade sertaneja e sua import?ncia no ?mbito do regionalismo liter?rio ? ?poca de sua elabora??o, focando as imagens liter?rias. O estudo visa mostrar a configura??o dessas imagens no conto, de acordo com as ideias de D. H. Pageaux (1988), destacando a oralidade (Zumthor, 1993) e as formas simples (Andr? Jolles, 1976) na estrutura??o do texto, os aspectos peculiares da religiosidade popular (C. R. Brand?o, 1980), e conta com as pondera??es historiogr?ficas de Antonio Candido (1976, 1981, 1987). / The short stories that comprise Guimar?es Rosa?s premiere collection, Sagarana, stage a panorama of themes and subjects that fuel all of his work. One of these short stories ? S?o Marcos ?is the object of the present study. In it, the author portrays the daily life of a rural community, so familiar in the cultural memory of a Brazilian caboclo ? person of amerindian/European miscegenation. Considering the fact that the stories were originally written at the beginning of the 1930s, but only gained recognition in 1947, this work examines the idiosyncrasies of the religious syncretism in sertaneja ? backlander ? culture, and its importance in the sphere of regional literature at the time of its development, focusing on the literary images. The study aims to show the configuration of these images in the story, according to the ideas of D. H. Pageaux (1988), highlighting its orality (ZUMTHOR, 1993) and the simplicity of its form in the structuring of the text (ANDR? JOLLES, 1976), as well as idiosyncratic aspects of popular religion (C. R. BRAND?O, 1980), relying on the historical-graphic ruminations of Antonio Candido (1976, 1981, 1987).
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