Este estudo resulta de um levantamento de dados, reflexões e análises sobre 3 Óperas conceituais do artista plástico José Roberto Aguilar, realizadas nos anos 1970: Circo Antropofágico Ambulante Cósmico Latino Americano apresenta essa noite: a transformação permanente do tabu em totem; Ópera o 3º mundo; 3 lutas de samurai, 25 metros de pintura contra 3 demônios que assolam a vídeo-arte nacional. Sob a luz da arte conceitual praticada naquela época, foram selecionados alguns procedimentos e processos criativos utilizados pelo artista e a partir daí foram posicionados temas de discussão, como: a crítica da crítica, arte e magia, a performance do autor, o vídeo como mídia, temas pertinentes àquela época. O tema Antropofagia, recorrente na obra de Aguilar, foi abordado através de um vídeo de 13 minutos. A contribuição desta dissertação é revelar dados e pontos de vista de 3 Óperas de Aguilar e ampliar os arquivos da arte dos anos 1970 para os estudos contemporâneos. / This dissertation is the result of a data collection, reflections and analysis on the three conceptual Operas made by the artist Jose Roberto Aguilar, realized in the seventies: Circo Antropofágico Cósmico Ambulante Latino Americano apresenta esta noite: A Transformação permanente do Tabu em Totem; Ópera do 3º mundo; As 3 lutas de samurai e os 25 metros de pintura contra os demonios que assolam a arte contemporânea brasileira. Under the perspectives of the conceptual art at that time it was selected some procedures and creative processes used by the artist. From this point of view were positioned topics of discussion, like: the critic of the critic, art and Magic, authors performance, and video media. Important themes at that time. The theme Antropofagia, recurring in the work of Aguilar, was approached in a poetic 13-minute video, where the artist through interviews and reading the manifesto anthropophagic shows his vision of anthropophagic world. The contribution that master degree is to reveal datas and some points of views about three Operas Aguilar, and to amplify the archives of the art from the 70\'s, to contemporary studies.

Wiccan witchcraft, a contemporary religion, frequently suffers from misunderstandings; the worst of which, arguably, being that it thrives in a postfeminist society. Although it remains unclear why witches, despite their specific traditions, would not immediately embrace feminism, this study claims that whether practitioners agree or disagree, they are performing feminism. In this study, I argue that Wiccan rhetoric (both discursive and non-discursive) functions epistemically to encourage feminist values. The thesis analyzes three typical forms of Wiccan rhetoric using Sonja K. Foss and Cindy L. Griffin’s approach of invitational rhetoric and the values of equality, immanent value, and self-determination. / Includes bibliography. / Thesis (M.A.)--Florida Atlantic University, 2016. / FAU Electronic Theses and Dissertations Collection

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-08-22T12:17:33Z No. of bitstreams: 1 Saulo de Oliveira Machado.pdf: 2123394 bytes, checksum: c349146a4877892402785fb3a1e6f964 (MD5) / Made available in DSpace on 2018-08-22T12:17:33Z (GMT). No. of bitstreams: 1 Saulo de Oliveira Machado.pdf: 2123394 bytes, checksum: c349146a4877892402785fb3a1e6f964 (MD5) Previous issue date: 2018-03-29 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The attendant research aims to describe the present relations between the concepts of magic circle and metagame and how they are evidenced in the experience of the player. With the increasing presence of digital and board games in the daily life of society, it seems propitious that we return efforts to decipher the elements that make up the experience lived in the games through the players. Through the review of these two concepts we managed to elaborate how their joint acting is presented through a common player presence in the game. To do so, we start with a review of the concepts of magic circle and metagame, its definitions, its most used approaches and how they focus on the experience that the player has during the game. Finally, we focus on demonstrating the presence of these concepts through the MMORPG, World of Warcraft, a game that constains in its diverse ways of playing, various approaches for the player to have contact with his universe / A presente pesquisa tem como objetivo descrever as relações presentes entre os conceitos de círculo mágico e metajogo e como eles se evidenciam na experiência do jogador. Com a crescente presença dos jogos digitais e de tabuleiro no cotidiano da sociedade, parece propício que voltemos esforços em decifrar os elementos que compõe a experiência vivida nos jogos através dos jogadores. Através da revisão destes dois conceitos conseguir elaborar como sua atuação conjunta se apresenta através de um ator comum presença do jogador no jogar. Para tanto, partimos de uma revisão dos conceitos de círculo mágico e metajogo, suas definições, suas abordagens mais utilizadas e como eles se incidem sobre a experiência que o jogador tem durante o jogar. Por fim, nos concentramos em demonstrar a presença destes conceitos através do MMORPG, World of Warcraft, um game que consegue conter em seus diversificados modos de jogar, diversas abordagens para que o jogador tenha contato com seu universo

Made available in DSpace on 2016-07-27T13:48:16Z (GMT). No. of bitstreams: 1 ANTONIO LOPES RIBEIRO.pdf: 5162123 bytes, checksum: 43cc35e209d24a764effa069ffd761fa (MD5) Previous issue date: 2011-02-08 / This dissertation analyses the success of the Catholic Charismatic Renewal Movement and Priest X, from the church PSP, involving the supply of symbolic goods that are: cure and freedom. The methodology used involves bibliographic and empirical field research, with observation and application of a questionnaire to the people who attend the PSP. In the first part, in a first time it is described the concept of liquid modernity by Bauman, as well as its main features, emphasizing the centrality of the individual and the rationality. Then, it is developed a historical path of rationalization, that starts on the enchanted garden from Max Weber and goes to the rationality, there is described by a dual process: the rationalization of religion that begins in the magical world, and the disenchantment of the world. The second one has its starting point in the appearance of the ethic prophecy in the ancient Jewish, and its arrival point in the rationality expressed by Max Weber in his metaphor, the "Iron Cage". In this chapter it is also described the current reality of the religious field, in the context of the instrumental rationality, in which religion is plural and diverse, what is called: return to the sacred . In the second part ,through an inverse movement from magic to rationality, it is described the process of pentecostalização of Protestant and Catholic religion, in its three different stages (waves), since its beginning: the events of Pentecost described in the Acts of the Apostles, from Christian Bible, the founding event of the Protestant Pentecostalism, Azusa Street and the experience lived by Catholics laymen in Dusquene University, Pennsylvania, USA, that it is considered the initial milestone of the Catholic Charismatic Renewal Movement. Finally, in the last part, it is described the acting of Priest X, in PSP, focusing on the processes of curing and release, which happen during the masses celebrated especially for this purpose, in the church and during the annual "Week of Pentecost". In this chapter it is prioritized the analysis of testimonies made by people that attends the church, which demonstrates that the Catholic Charismatic Renewal Movement is a space of coexistence between tradition and modernity. / A presente dissertação versa sobre o êxito do Movimento da Renovação Carismática Católica e do Pe. X, na Paróquia PSP, envolvendo a oferta de bens simbólicos de cura e de libertação. A metodologia adotada envolve pesquisa bibliografia e de campo empírico, com observação e aplicação de questionário aos fiéis que freqüentam a PSP. Na primeira parte, descrevemos o conceito de modernidade líquida de Bauman, bem como de suas principais características, destacando-se dentre elas a centralidade do indivíduo e a racionalidade. Depois, desenvolvemos uma trajetória histórica do processo de construção da racionalização que vai desde o jardim encantado de Max Weber, cuja característica principal é uma concepção mágica do mundo, indo até a racionalidade moderna, cuja característica principal é o desencantamento do mundo, expressa por Max Weber na sua metáfora, a Jaula de Ferro . Ainda nesse capítulo descrevemos a realidade do campo religioso atual, num contexto de racionalidade instrumental, no qual percebe-se o retorno ao sagrado , e a religião se encontra de forma pluralizada e diversificada. Na segunda parte, destacamos um movimento inverso, que vai da racionalidade à magia. Descrevemos aí o processo de pentecostalização protestante e católica, em suas três fases distintas (ondas), desde suas origens: os acontecimentos de Pentecostes, descrito no livro de Atos dos Apóstolos, na Bíblia Cristã, o evento fundante do pentecostalismo protestante, Azuza Street e a experiência vivida por católicos leigos na Universidade de Dusquene, na Pensilvânia, EUA, considerado o marco inicial do Movimento de Renovação Carismática Católica. Por fim, na última parte, descrevemos a atuação do Pe. X, na PSP, enfocando os processos de cura e libertação que se desencadeiam durante as missas especialmente celebradas para esse fim, tanto na paróquia quanto durante o evento anual Semana de Pentecostes . Nesse capítulo priorizamos a análise dos testemunhos dos fiéis que ali vão e que demonstram ser o Movimento de Renovação Carismática Católica um espaço de convivência da tradição e da modernidade.

Esta pesquisa investiga, através dos documentos da Inquisição de Zaragoza entre 1497 e 1700 as práticas heréticas dos réus homens qualificados por aquele tribunal como supersticiosos, portanto, praticantes de diversos tipos de magia necromancia, curandeirismo, exorcismo entre outras práticas mágicas. Através de objetos mágicos da necromancia, e dos temas pertencentes diversas de suas práticas mágicas, inclusive com o uso de papéis e textos que lhes dão suporte sobretudo a Clavícula Salomonis e o Livro de São Cipriano a magia masculina é construída sobre um campo específico de ação: o da magia material na qual o benefício individual é o único objetivo a ser alcançado. O diabo é não só um revelador dos conflitos entre o bem e o mal, mas também mostra os discursos dos hereges e as pedagogias da Inquisição e da Igreja. / This research investigates, through documents related to the Inquisition of Zaragoza that took place between 1497 and the 1700, the heretical practice of men held guilty by that Court, which considered them as superstitious. Such men were, therefore, practitioners of diverse types of magic necromancy, cunning practices, exorcism among other magical practices. Through the objects of necromancy, and the themes of many different magic practices, including the use of papers and texts that supported them specially the Clavícula Salomonis and the Book of São Cipriano male magic buildt itself on a specific field of action: the material magic in wich individual benefits are the unique aim to be reached. The devil is not just a revealer of conflicts between good and evil, but also shows the discourses of heretics, and the Inquisition and Church pedagogies.

Le projet de recherche se propose d’explorer le rapport particulier entre « l’écrire » et la magie en se plaçant au plus près de la matérialité de l’écriture : avec quoi et sur quoi écrit-on ? Les romans antiques et les aventures du roi Arthur et des chevaliers de la Table Ronde, des XIIème et XIIIème siècles, œuvres qui constituent notre corpus*, font état de parchemins, de « lettres », de tissus ou vêtements, de peaux d’animaux ou humaine, de supports végétaux, de pierres tombales, d’armes sur lesquels on écrit, parfois avec deux ou trois couleurs, avec différents « instruments » : plumes d’oiseau (avec des encres), stylets pointus par exemple. De manière atypique, des substrats éphémères comme la farine, la cendre, la neige apparaissent ; le sang des hommes (ou des animaux), souvent, y laisse des traces, des signes. Les messages ainsi écrits ne sont pas toujours fondés sur l’alphabet (par exemple dans le Lai du Chèvrefeuille). Le support et la forme de ces écritures ont un sens particulier et confèrent une valeur magique aux messages laissés, par les personnages, hommes ou femmes, magiciens ou initiés. L’imaginaire de l’écrire est différent de celui de l’écriture: il repose sur le support, sa matérialité et sera la piste à privilégier dans notre enquête. Nous nous poserons donc la question de l’intentionnalité des signes dans ces messages, en fonction du choix du support, quel qu’il soit. Les œuvres de notre corpus ont été écrites dans une période qui connaît l’immense développement, en langue vernaculaire, de la littérature médiévale ; elle a un lien très fort avec l’oralité et le folklore. Notre enquête accordera une importance particulière aux traditions populaires, au folklore, aux croyances magiques ; les contes, les légendes, les textes hagiographiques ainsi que des textes à valeurs non littéraires seront considérés pour comprendre la part de l’imaginaire dans l’acte d’écrire, en prenant en compte, le cas échéant, des récits d’autres aires culturelles, extra-européennes et en réfléchissant sur la dimension anthropologique de l’acte d’écrire. De même, les noms (des personnes, des lieux) ainsi que les dates seront considérés avec attention. Le concept d’«écriture magique » sera défini et cerné : qu’envisageons-nous dans cette magie qui peut être liée aux supports, aux signes, à la langue utilisée pour rédiger le message, et à la personne qui écrit ? Il s’agira donc de donner un sens au mot « magie » en se fondant sur l’étymologie, sa relation au sacré, à la religion, à la sorcellerie. Nous nous appuierons dans cette recherche sur ce qui est connu des supports cités dans le corpus, en nous fondant sur le relevé des occurrences des termes décrivant l’acte d’écrire, et leur étymologie. Cette magie a une incidence sur l’imaginaire qui n’est pas un simple état de fait. Les œuvres de notre corpus gardent des traces de mythes anciens sur l’apparition de l’écriture (sans la confondre avec le dessin ou la peinture), de ses pouvoirs, de sa relation à la magie et au sacré. Ces mythes évoluent, coexistent avec la vision chrétienne mais ne meurent pas. Ils seront ainsi parties prenantes de notre recherche pour questionner les différents imaginaires de la cryptographie. * Corpus : - Les romans antiques o Le roman d’Eneas o Le roman de Thèbes o Le roman de Troie o Le roman d’Alexandre - La matière arthurienne o Chrétien de Troyes (Bibliothèque de la Pléiade) o Les poèmes tristaniens français, Le lai du Chèvrefeuille (et des références possibles à d’autres lais de Marie de France) o Continuations de Perceval o Le livre du Graal (Bibliothèque de la Pléiade) ; Le Livre du Graal I : Joseph d'Arimathie ; Merlin ; Les premiers faits du roi Arthur, ; Le Livre du Graal. II, Lancelot : de "La Marche de Gaule" à "La première partie de la quête de Lancelot", ; Le Livre du Graal. III Lancelot : la seconde partie de la quête de Lancelot. La Quête du saint Graal. La Mort du roi Arthur / The research project suggests exploring the particular relationship between " to write " and the magic by taking place as closely as possible to the materiality of the writing: with what and on what do we write? The antique novels and the adventures of king Arthur and Knights of the Round Table, XIIth and XIIIth centuries, works which constitute our corpus, state parchments, "letters", tissues or clothes, of skins of animals or human, plant supports, gravestones, weapons on which we write, sometimes with two or three colors, with various "instruments": feathers of bird (with ink), sharp stylets for example. In a atypical way, substrata short-lived as the flour, the ash, the snow appear; the blood of people (or animals), often, leaves with it signs. Messages written are not still established on the alphabet (for example in the Lay of the Honeysuckle). The support(medium) and the shape of these writings have a particular sense and confer a magic value on the left messages, by the characters, the menor the women, the magicians or the initiated people. The imagination of this kind of cryptography is different from that of the writing: it bases on the support, its materiality and will be the track to favor in our survey(investigation). We shall thus ask ourselves the question of the intentionality of the signs in these messages, according to the choice of the support(medium), whatever it is. The works of our corpus were written for a period which knows the immense development, in vernacular language, the medieval literature; it has a very strong link with the oral character and the folklore. Our survey(investigation) will grant(tune) a particular importance for the popular traditions, for the folklore, for the magic faiths; the tales, the legends, the hagiographic texts as well as the texts with not literary values will be considered to include the part of the imagination in the act to write, by taking into account, where necessary, narratives of the other cultural, extra-European areas and by thinking about the anthropological dimension of the act to write. Also, names (people, places) as well as dates will be considered with attention. The concept of " magic writing " will be defined and encircled: what do we envisage in this magic which can be bound(connected) to supports(media), to signs, to language(tongue) used to draft the message, and to the person who writes? Il will thus involve of giving a sense(direction) to the word "magic" by basing(establishing) itself on the etymology, its relation in the sacred, in the religion, in the witchcraft. We shall lean in this search(research) on what is known supports(media) quoted in the corpus, by basing(establishing) us on the statement of the cases(occurrences) of the terms describing the act to write, and their etymology. This magic has an incidence on the imagination which is not a simple established fact. The works of our corpus keep(guard) tracks of former(old) myths on the appearance of the writing (without her(it) confusing(merging) with the drawing or the paint(painting)), of its powers, his(her,its) relation for the magic and for the sacred. These myths evolve, coexist with the Christian vision but do not die. They will so be stakeholders of our search(research) to question the various imagination of cryptography

Esta pesquisa investiga, através dos documentos da Inquisição de Zaragoza entre 1497 e 1700 as práticas heréticas dos réus homens qualificados por aquele tribunal como supersticiosos, portanto, praticantes de diversos tipos de magia necromancia, curandeirismo, exorcismo entre outras práticas mágicas. Através de objetos mágicos da necromancia, e dos temas pertencentes diversas de suas práticas mágicas, inclusive com o uso de papéis e textos que lhes dão suporte sobretudo a Clavícula Salomonis e o Livro de São Cipriano a magia masculina é construída sobre um campo específico de ação: o da magia material na qual o benefício individual é o único objetivo a ser alcançado. O diabo é não só um revelador dos conflitos entre o bem e o mal, mas também mostra os discursos dos hereges e as pedagogias da Inquisição e da Igreja. / This research investigates, through documents related to the Inquisition of Zaragoza that took place between 1497 and the 1700, the heretical practice of men held guilty by that Court, which considered them as superstitious. Such men were, therefore, practitioners of diverse types of magic necromancy, cunning practices, exorcism among other magical practices. Through the objects of necromancy, and the themes of many different magic practices, including the use of papers and texts that supported them specially the Clavícula Salomonis and the Book of São Cipriano male magic buildt itself on a specific field of action: the material magic in wich individual benefits are the unique aim to be reached. The devil is not just a revealer of conflicts between good and evil, but also shows the discourses of heretics, and the Inquisition and Church pedagogies.

nÃo hà / Esta etnografia trata de uma modalidade de adoecimento fÃsico-psÃquico conhecido como doenÃa de feitiÃo. Tem por objetivo compreender a dinÃmica desse modo de adoecer a partir das narrativas de pessoas que se dizem afetadas por esse mal e de que modo os curandeiros concebem e tratam a doenÃa a partir de suas experiÃncias espirituais de acordo com uma lÃgica prÃpria centrada nos terreiros de umbanda e candomblà na cidade de MacapÃ-AP. Proponho uma anÃlise das diversas formas de manifestaÃÃo desse fenÃmeno tomando como chave de leitura analÃtica a concepÃÃo cosmolÃgica do universo amazÃnico seus itinerÃrios terapÃuticos e os tipos de rituais de cura acionados no decorrer do tratamento. O material etnogrÃfico aqui descrito e analisado foi obtido durante a pesquisa de campo (entrevistas em profundidade e observaÃÃo participante) no perÃodo entre 2013 e 2015 na cidade de MacapÃ- AP. Verifica-se que a crenÃa no feitiÃo està no cerne de um sistema cosmolÃgico que admite a atuaÃÃo de forÃas ocultas em suas diferentes formas de agir na vida cotidiana individual ou coletiva. Meus dados etnogrÃficos indicam que o feitiÃo à uma crenÃa reguladora da vida amazÃnica e que mesmo diante das demandas da vida moderna impelida pela racionalidade mÃdico-cientifica seu poder de interferÃncia no cotidiano à gerido pela crenÃa na existÃncia de doenÃas nÃo naturais nÃo explicadas pela ciÃncia mÃdica. NÃo obstante o intenso fluxo de informaÃÃes preventivas e a implementaÃÃo de modelos curativos e de cuidados em saÃde capazes de responder Ãs diversas doenÃas presente da vida moderna nÃo foram suficientes para suprimir as ideias e os valores culturais desses indivÃduos que adotam as concepÃÃes e prÃticas tradicionais de cura associadas ou nÃo aos novos mÃtodos mesmo no contexto urbano / This ethnography deals with a form of physical-psychic illness known as spell disease. Its purpose is to understand the dynamics of this way of getting sick from the narratives of people who are said to be affected by this evil and how the healers conceive and treat the disease from their spiritual experiences according to their own logic centered in the terreiros of Umbanda and candomblà in the city of MacapÃ-AP. I propose an analysis of the various forms of manifestation of this phenomenon taking as a key analytical reading the cosmological conception of the Amazonian universe its therapeutic itineraries and the types of healing rituals triggered during the treatment. The ethnographic material described and analyzed here was obtained during field research (in-depth interviews and participant observation) in the period between 2013 and 2015 in the city of MacapÃ-AP. It turns out that belief in the spell is at the core of a cosmological system that admits the performance of hidden forces in their different ways of acting in daily life individual or collective. My ethnographic data indicate that the spell is a regulating belief in Amazonian life and that even in the face of the demands of modern life impelled by medical-scientific rationality, its power of interference in daily life is governed by the belief in the existence of unnatural diseases not explained by medical science . Despite the intense flow of preventive information and the implementation of curative and health care models capable of responding to the various diseases present in modern life they were not enough to suppress the ideas and cultural values ​​of these individuals adopting the traditional

FundaÃÃo de Amparo à Pesquisa do Estado do Cearà / O objetivo desta pesquisa à analisar a arte de curar nas Minas Gerais setecentistas, expressa nos tratados mÃdicos: âErÃrio Mineralâ de LuÃs Gomes Ferreira e âGoverno dos Mineirosâ de Josà AntÃnio Mendes, nas receitas mÃdicas expedidas do perÃodo e nas Devassas EclesiÃsticas. Este trabalho aborda o processo de cura no cotidiano da populaÃÃo das Minas e a fluidez de domÃnios entre o saber mÃdico popular e o erudito, marcado por forte presenÃa do âuniverso mÃgicoâ nas prÃticas mÃdicas. A proximidade entre a medicina e a magia, principalmente no que diz respeito aos ingredientes da terapÃutica de uma e de outra e o sincretismo nas Minas Gerais colonial, foi responsÃvel pela formaÃÃo de uma medicina multifacetada e afeita ao universo da magia. / The aim of this research is to analyze the art of healing in Minas Gerais during the 1700âs, expressed in the medical records: âMineral treasuryâ by Luis Gomes Blacksmith and âGovernment of the Minersâ by Jose Antonio Mendes; in the medical prescriptions from that period and the Ecclesiastical Profligates. The present study approaches the process of cure in the daily routine of the population of the mines and the fluidity of domains between the popular and the scholar medical knowledge marked for a strong presence of the âmagical universeâ in the medical practice. The proximity between medicine and magic, mainly concerning the therapeutic ingredients of both and the syncretism occurred in colonial Minas Gerais, was responsible for the creation of a multifaceted medicine and which involved the universe of magic.

Este estudo resulta de um levantamento de dados, reflexões e análises sobre 3 Óperas conceituais do artista plástico José Roberto Aguilar, realizadas nos anos 1970: Circo Antropofágico Ambulante Cósmico Latino Americano apresenta essa noite: a transformação permanente do tabu em totem; Ópera o 3º mundo; 3 lutas de samurai, 25 metros de pintura contra 3 demônios que assolam a vídeo-arte nacional. Sob a luz da arte conceitual praticada naquela época, foram selecionados alguns procedimentos e processos criativos utilizados pelo artista e a partir daí foram posicionados temas de discussão, como: a crítica da crítica, arte e magia, a performance do autor, o vídeo como mídia, temas pertinentes àquela época. O tema Antropofagia, recorrente na obra de Aguilar, foi abordado através de um vídeo de 13 minutos. A contribuição desta dissertação é revelar dados e pontos de vista de 3 Óperas de Aguilar e ampliar os arquivos da arte dos anos 1970 para os estudos contemporâneos. / This dissertation is the result of a data collection, reflections and analysis on the three conceptual Operas made by the artist Jose Roberto Aguilar, realized in the seventies: Circo Antropofágico Cósmico Ambulante Latino Americano apresenta esta noite: A Transformação permanente do Tabu em Totem; Ópera do 3º mundo; As 3 lutas de samurai e os 25 metros de pintura contra os demonios que assolam a arte contemporânea brasileira. Under the perspectives of the conceptual art at that time it was selected some procedures and creative processes used by the artist. From this point of view were positioned topics of discussion, like: the critic of the critic, art and Magic, authors performance, and video media. Important themes at that time. The theme Antropofagia, recurring in the work of Aguilar, was approached in a poetic 13-minute video, where the artist through interviews and reading the manifesto anthropophagic shows his vision of anthropophagic world. The contribution that master degree is to reveal datas and some points of views about three Operas Aguilar, and to amplify the archives of the art from the 70\'s, to contemporary studies.