Quem acompanha o noticiário de negócios já se acostumou com as manchetes sobre os executivos e suas incríveis realizações profissionais. Eles tiram empresas da falência, salvam empregos, investem milhões, são recebidos por presidentes e ministros. Sua ascensão ao longo do século XX acompanhou a evolução da administração de empresas como ciência pesquisada por nomes como Jules Henri Fayol, Henry Ford, Frederick Taylor e Peter Drucker. Todos tentaram explicar a forma como o executivo trabalhava e, como consequência, como as organizações poderiam obter mais sucesso. Ao mesmo tempo em que subiam na hierarquia social - Drucker chegou a chamá-los de \"indispensáveis\" ao sucesso econômico -, um novo campo de estudos se desenvolveu para entender como suas carreiras aconteciam, progrediam, seja dentro ou fora das empresas. Os estudos de carreira se intensificaram a partir dos anos 1970, coincidindo com as mudanças econômicas, sociais e tecnológicas que agitaram o mundo e exigiram uma nova postura dos profissionais frente a sua carreira. No coração das empresas, as relações de emprego passaram de estáveis para instáveis, de duradouras para efêmeras. Nesse contexto de ascensão dos executivos, um cargo em especial passou a representar as aspirações de toda uma categoria: a presidência da empresa. Chegar ao topo da hierarquia organizacional significava obter os símbolos de status e poder de alguém com capacidade para decidir o destino de pessoas e empresas. Em outras palavras, alcançava o imaginário coletivo de herói corporativo, aquele que venceu todos os obstáculos rumo ao sucesso. O objetivo central deste trabalho é o de verificar se os presidentes de empresa, ao falarem de sua trajetória profissional, também se colocam na posição de herói, representando o papel que a sociedade espera deles. Realizou-se um estudo qualitativo por meio da análise de conteúdo em doze entrevistas dirigidas, concedidas por presidentes de empresa para um programa de televisão, no qual responderam a perguntas abertas sobre sua história pessoal e profissional. Constatou-se que o relato público do presidente sobre a sua trajetória possui elementos que estão presentes no conceito de monomito do herói descrito por Joseph Campbell. Foi possível encontrar na narrativa dos presidentes características compatíveis com todas as 17 etapas da jornada do herói - desde o chamado à aventura até o retorno após as conquistas. Tais etapas - que ilustram o conceito de monomito - foram usadas como categorias de análise, assim como \"mundo comum\", que examina o período anterior ao início da jornada do herói. Foram analisados, ainda, os discursos dos presidentes sobre carreira e liderança, de maneira generalizada e em relação a suas próprias experiências. Esses resultados sugerem que o presidente de empresa, quando fala publicamente sobre sua trajetória, incorpora o papel de herói corporativo. / Those who follow the business news have got used to headlines about executives and their incredible professional accomplishments. They take companies from bankruptcy, save jobs, invest millions, and are received by presidents and ministers. Their ascension to the twentieth century followed the evolution of business administration as a science searched by names such as Jules Henri Fayol, Henry Ford, Frederick Taylor e Peter Drucker. Everyone tried to explain how the executive used to work and as a consequence, such organizations could be more successful. While they climbed the social hierarchy - Drucker called them \"essential\" to economic success - a new field of study developed to understand how their careers developed, whether inside or outside companies. Career studies have intensified since the 1970s, coinciding with the economic, social and technological changes that shook the world and demanded a new attitude of the professionals in their careers. At the heart of business, employment relations went from stable to unstable, from everlasting to ephemeral. In this executive rising context, an office in particular has come to represent the aspirations of an entire category: the presidency of the company. Reaching the top of the organizational hierarchy meant getting the symbols of status and power of someone with the ability to decide the destiny of individuals and companies. In other words, it reached the collective imagination of the corporate hero, who overcame all obstacles to succeed. The main objective of this paper is to verify that CEOs, when talking of their careers, also pose as the hero figure, playing the role that society expects of them. A qualitative study was carried out using content analysis of twelve directed interviews granted by corporate CEOs for a television program, in which they responded to open-ended questions about their personal and professional history. It was found that the CEO\'s public reporting on their path has elements that are present in the concept of the hero monomyth described by Joseph Campbell. It was possible to find in the narrative of these CEOs features that are compatible with all 17 steps of a hero\'s journey - from the call to adventure to the return after the conquests. These steps - which illustrate the concept of the monomyth - were used as categories of analysis, along with the \"ordinary world\", which examines the period before the start of the hero\'s journey. We also analyzed the CEOs\' speeches on career and leadership, both generally and with regards to their own experiences. These results suggest that CEOs, when speaking publicly about their careers, personify the role of the corporate hero.

Submitted by Kenia Bernini (kenia.bernini@ufpel.edu.br) on 2016-08-31T20:53:27Z No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Orestes_ Jayme_Mega_Dissertação.pdf: 3998866 bytes, checksum: 09a7e254e6eecacad71c39866e4973e4 (MD5) / Approved for entry into archive by Aline Batista (alinehb.ufpel@gmail.com) on 2016-09-05T19:31:20Z (GMT) No. of bitstreams: 2 Orestes_ Jayme_Mega_Dissertação.pdf: 3998866 bytes, checksum: 09a7e254e6eecacad71c39866e4973e4 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Aline Batista (alinehb.ufpel@gmail.com) on 2016-09-05T19:31:47Z (GMT) No. of bitstreams: 2 Orestes_ Jayme_Mega_Dissertação.pdf: 3998866 bytes, checksum: 09a7e254e6eecacad71c39866e4973e4 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2016-09-05T19:32:13Z (GMT). No. of bitstreams: 2 Orestes_ Jayme_Mega_Dissertação.pdf: 3998866 bytes, checksum: 09a7e254e6eecacad71c39866e4973e4 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2016-06-06 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / Esta dissertação de mestrado tem por finalidade apresentar um estudo a respeito das relações entre a mitologia e a paisagem para os Mbyá-Guarani. A aldeia denominada Tekoá Tavaí, localizada às margens da BR 116, na altura do quilômetro 423, no município de Cristal, Estado do Rio Grande do Sul, serviu como estudo de caso. Foram utilizados procedimentos metodológicos da antropologia, tais como: observação participante, entrevistas semiestruturadas e observação flutuante com o objetivo de compreender as relações assinaladas. Como resultado, verificou-se a forte relação entre narrativas mitológicas e a paisagem pesquisada, principalmente no que concerne às transformações pelas quais o território tradicional Mbyá-Guarani tem passado com o avanço de áreas de pastagens, rodovias e demais empreendimentos da sociedade envolvente. Também é apresentado um debate a respeito dos conflitos entre povos ameríndios e as sociedades envolventes de diversos países no continente americano pelo reconhecimento de paisagens de importância mítico-religiosa ameríndias e as pressões de ordem econômica pelas quais passam as mesmas. / This dissertation aims to present a study about the relations between mythology and landscape among the Mbyá-Guarani indians. The village called Tekoá Tavaí, located at the margins of the BR 116 road, in the municipality of Cristal, state of Rio Grande do Sul, Brazil, was used as study case. Methodological proceedings from the Anthropology as: participant observation, demi-structered interwiews and floating observation were used with the objective of comprehend the relations between mythology and landscape. As results, it was verified the strong relation between mythological narratives and landscapes, mainly in relation to the changes that the traditional Mbyá-Guarani territory has suffered with the advance of pastures areas and other kinds of employ from the national society. It is also presented a debate about the conflicts among amerindian peoples and the national societies in diverse countries in the American continent by the recognizing of the amerindian landscapes of mythical and religious importance and the pressions of economic order that these landscapes suffer.

Master of Arts / Department of English / Katherine Karlin / By the year 2037, climate change has destabilized the world’s ecology, politics, and culture. Hawaii has seceded from the United States, instituting the Cultural Reaffirmation, which champions a sustainable, traditional way of life. Eenie is an astronomer on the Big Island of Hawaii. In order to keep the observatory on Mauna Kea operational, she must appease the newly independent island nation by reenacting a mythical sled race between Poliahu, the Hawaiian snow goddess of Maunakea, and Pele, the fierce goddess of lava, personified by a rival geoscientist from Maunaloa’s volcanic laboratory. Once an Olympic contender in the women’s luge, Eenie has won this race twice before. This year, though, the greenhouse effect has caught up with her; there is no snow on Maunakea. Without it, she cannot prevail, and if she doesn’t, the priests of Hawaii’s Cultural Reaffirmation will pull the telescopes down from their most sacred mountain. Eenie struggles against nature’s increasing wrath, gods, monsters, pigs, and political rivals, though her biggest struggle is within herself. Fire and water must live together takes place in an ecodystopic future, though its story pulls from Hawaiian myth. The story’s projection into the future is based on current events, including the Hawaiian sovereignty movement, climate change science, and technology. An accompanying essay frames the novella through three critical lenses: ecocriticism, eco-politics, and post-colonial hybridity. The essay includes a focused look at the setting of Hawaii as it stands today in terms of environment, politics, and people.

Ressurgissant d’un passé mythique dans les textes de la fin du 19e siècle, la Gorgone Méduse et les figures de la pétrification qui gravitent autour d’elles cristallisent les angoisses et fantasmes d’une époque confrontée à une profonde crise des valeurs et des représentations. La séduction mortifère de ce féminin archaïque fascine d’autant plus l’imaginaire fin de siècle qu’on ne peut l’approcher sans risquer l’aveuglement. En même temps, ce féminin fantasmé constitue une invite à la transgression à laquelle il est difficile de renoncer puisqu’il n’existe d’objet idéal que mort. La pétrification qui sanctionne ce désir transgressif symbolise également l’idéal auquel aspire l’art car elle suspend le désir et le maintient dans sa perfection. Paradoxalement, cette mise en scène du désir permet aux écrivains fin de siècle de contester les valeurs dominantes de leur époque tout en légitimant l’ambiguïté de leur comportement vis à vis d’un féminin dont l’idéalisation exige le sacrifice. / Emerging from a mythical past into late 19th century texts, Gorgon Medusa and related figures of petrification embody the anguish and fantasies of a period characterised by an acute crisis in values and representations. The mortiferous seduction of these archaic feminine entities is all the more fascinating to late century imagination since anyone approaching them cannot but run the risk of becoming blind. At the same time, these imaginary female figures constitute an invite to transgression which is hard to renounce, since ideal objects can only be dead. The petrification that comes as a consequence of this transgressive desire also symbolises the ideals to which art aspires, for it suspends desire and keeps it perfect. Paradoxically, staging desire thus enables late 19th century writers to challenge the leading values of their times while vindicating the ambiguity of their own behaviour towards feminine figures whose idealisation is tantamount to sacrifice.

The diploma thesis is focused at mythology of the current myths and basic semiotic features that appear in these films. It analyses and uncovers mythological structures that create a platform for the mores, and derives conclusions about the present society. It chose 30 most successful movies as a muster to analyze. It is divided in two main parts; the first one is focused at mythological aspects. Firstly, it describes the most frequent myths that appear in the majority of the analyzed movies. In the next chapters, it analyzes briefly some specific movies and points out their most distinct features. The second part is focused at semiotic features that are used by the film makers and tries to explain their meaning. The last part of the diploma thesis compares the Euro-American film production with that of Asia (especially China).

M.A. / The goal of this research is to list, explore and explain the similarities and differences between the Electra of Euripides and the film of Michael Cacoyannis. Some critics regard the film as completely unfaithful to the original; others view it as a faithful cinematic rendition of the original; while others still regard it as a reworking of, and an improvement on, Euripides’ version of the Electra myth. The myth as treated by Euripides is about the revenge of the two children of Agamemnon and Clytemnestra. After Agamemnon had returned victorious from the Trojan War, he was murdered by his wife, Clytemnestra, and her lover, Aegisthus. His daughter, Electra, finally takes the initiative when she and her brother, Orestes, avenge their father’s murder by killing their mother and her lover. The method devised to address the research problem is firstly to compare the text of the original tragedy with the screenplay of Cacoyannis. Thereafter, the dramatic structure (plot, time frame, characterization, setting, mood, narrative perspective and theme) of the tragedy and the film are compared. Next, the media of film and theatre are explored and compared. For the stage production of Euripides’ Electra, the aspects of the set, masks, choral movement, mirror scenes, objects and tokens, off-stage violence, actions and gestures, the deus ex machina, and tableaux are examined. Regarding the film, the features of set design, costume design, cinematography, music, acting and directing are surveyed. Finally, the respective socio-historical contexts of the original play and the film, as well as relevant biographical material from both Euripides and Cacoyannis, are investigated. It is concluded that Cacoyannis remained true to the spirit of the original drama of Euripides as well as to the genre of tragedy. However, the way in which he adapted Euripides demonstrates his secularism, his dedication to contemporary issues, like the plight of women, an unequal society, oppressive and authoritarian regimes, and the futility of revenge. In this way he forcefully demonstrated the timeless power and universality of an ancient myth even in the twentieth century.

The problem around which this thesis is written concerns the relation of myth to social organization in a small society. The society chosen for intensive study is Cape Madge, British Columbia, a Kwakiutl village of the Southern Lekwiltok group on the Northwest coast of North America. That myth and social organization are bound in together in a total system of social relations has been demonstrated for primitive societies by such eminent anthropologists as Raymond Firth, Bronislaw Malinowski, and Sir Peter Buck for the Oceanic area. The material gathered by Boas for the Kwakiutl of the Northwest coast of North America implies the same for traditional Kwakiutl society. Myths interact with all other elements of social structure and organization, so that the total system of social relations in the society is not to be understood without an understanding of the role of myth in providing a wide frame of reference within which the total social behavior of the members of the society becomes significant. This proposition has been accepted into the body of generalizations about primitive society built up In the field of anthropology. It does not Imply a conception of society as an apparatus maintaining the culture as it is, since all cultures are changing by the stresses inherent in social interaction and by the choices open to individuals. The empirical data brought forward in this thesis to support the assumption that myth and social organisation are bound together in a system of social relationships demonstrate that such a system is not closed, but open to adjustment without apparent opposition. This thesis is an attempt to give fuller meaning to the generalisation that the myths of a people are bound into the total system of social relations. The proposition advanced here is that even under conditions of advanced acculturation (to Western European culture) in a small once tribal society, myth will play a part. Where the old myths fade, new ones will arise to take their places in the, changing social context. The alteration of social structure, of social organisation, and of the roles played by individuals will create the need for maintaining some ancient myths that underwrite the worthiness of the individual and group. New myths will arise to justify rapidly changing patterns of behavior under the impact of Euro-American culture. This proposition has been tested and supported by the data derived from field work. Upon the basis of the affirmation of this proposition by data derived in a small society in the process of rapid change, the above hypothesis may be generalised to suggest that in all tribal societies moving rapidly into the orbit of advanced ones, myth will not be lost. Just as social structure, social organization and the roles of individuals will change feat be fitted into new configurations, so myth will not disappear but be transfigured or newly created in order to meet the needs of people for an understanding of their changing existence. The operation of myth and social context In Cape Hudge society today is discussed in this thesis by reference to the operation of myths in two important areas of social organizations social control and values. The exploration of myth in these areas touches upon most aspects of life in the village. Intensive field work was of one month's duration in the summer of 1963 when I lived with my husband and three children in the village but casual contacts and interest in the village had extended over a ten-year period prior to the formal study. The contacts made by my husband, two teen-age children and on pre-school child extended the range of social contacts very considerably. The definition of my position as wife and mother was of prime importance to my ready acceptance. The villagers had happily been introduced to anthropologists through Helen Codere who left behind an atmosphere of admiration and trust. The villagers expressed the opinion that other villages were getting anthropologists interested in them and they thought it was high time for someone from the University to come again. The field work situation could not have been more propitious I wish to express my sincere regard for the great achievements of these people and my thanks for their generosity and hospitality. / Arts, Faculty of / Anthropology, Department of / Graduate

La mythologie a fourni un point de départ riche en possibilités a l'écrivain dans tous les domaines littéraires et à toutes les epoques. Des dramaturges successifs ont repris et remodele les mythes qui ont été mis en scene par les anciens. Nous avons choisi, en vue de montrer l'adaptabilité et l'attrait universel du mythe, les trois grandes le-gendes d'Amphitryon, d’Oedipe et d'Antigone dans le traite-ment qui leur a été accorde à trois époques tres différentes, prenant comme base celui de l'antiquité, ensuite celui du dix-septieme siecle et finalement celui du vingtieme siecle. L'Amphitryon de Plaute a trouve echo dans celui de Moliére et l'Amphitryon 58 de Giraudoux. Sophocle avec son Oedipe montra le chemin à Corneille et à Gride pour leurs adaptations de la mime llgende. Quant à la legende d'Antigone Buripide mit en scéne le conflit des freres dans Les Pheniciennes, piece qui servit de modele à La Thébaide de Racine et c'est à Sophocle qu'Anouilh fut redevable de l'inspiration de son Antigone. Le mythe semble correspondre k un besoin profond et fondamental chez l'ecrivain. Celui-ci se trouve, comme tout homme, attiré, peut-ltre malgre lui, vers la mythologie qui, d'apres Preud et ses disciples, est une transposition des impulsions psychiques, refouilées mais présentes chez tous les etres. En outre le mythe lui offre des ressources dra-matiques pratiques en ce qu'il fournit un théme tout fait qu'il peut adapter selon ses goftts. Ainsi nous avons vu que dans le mythe d'Amphitryon Moliére vit la possibilité de développer le theme du dydoublement et d'en exploiter l'élement comique, tandisque Giraudoux s'interessa davantage a la confrontation de l'humanite et du cosmos en se vouant a la fantaisie verbale qui trouve naturellement sa place dans une telle situation. Gorneille adapta la légende d'Oedipe de faconna y inserer le theme de l'amour, tout en gar-dant 1'element legendaire de la liberty humaine mise en question par la volonte divine; aspect que Gide, humaniste a fond tourna a son avantage pour/une victoire totale a l'homme. Ce fut la présence d'une grande passion motrice qui attira Racine vers la lutte fratricide. Anouilh, par contre, opta pour Antigone, personnage ideal pour symboliser ses id!es sur le régne de l'enfance. Le dramaturge peut trouver dans le mythe une camouflage pour la representation d'un conflit d'attitudes qui lui per-met d'aborder des problémes délicats sous des exterieurs neutres. Le mythe fournit egalement une''fag.on de dormer une forme a la realite contemporaine. Mais, ambigu, le mythe apporte au dramaturge a la fois ordre et liberte puisque, tout en exercant sur l'ecrivain une certaine contrainte, il lui laisse la possibility d'eVasion dans l'adaptation. Le caractere lygendaire du mythe n'exclut pas ce qui est contem-porain a l'ecrivain qui peut, a l'aide d'anachronismes, donner a son oeuvre des aspects actuels. Le mythe, ainsi deguise nous montre des problemes qui rongent 1'auteur et, par extension, son époque. Le mythe est une sorte de défi en ce qu'il est à la fois rigide et flexible. En outre dans la mesure ou il est négation de tout ce qui est réaliste le mythe crée d'emblee entre le héros et le public une certaine distance que l'auteur est libre de diminuer ou d'augmenter selon ses buts. De cette distance ressort une impression d'élévation et d'universalité. Nous avons vu dans le mythe un moyen sur d'atteindre le plus grand public et de realiser l'unite de tous les spectateurs. En presentant au public une vieille histoire l'auteur cree et joue sur une complicity qui sert de terrain fertile pour semer de nouvelles idees; ou plutot de nouvelles facons d'envisager les mimes problemes éternels. L'écrivain, soueieux de decouvrir la clef du mystére de la creation et de 1'existence se tourne vers le mythe qui evoque les regions lointaines et nebuleuses des debuts de l'homme. L'une des principales préoccupations de l'écrivain de tous les siécles n'a-t-elle pas été, n'est-elle pas toujours de s'interroger sur le sens de la vie? II a trouvé dans la mythologie une fagon symbolique d'atteindre ce but. / Arts, Faculty of / French, Hispanic, and Italian Studies, Department of / Graduate

Limited research has been conducted into First Nations' healing, particularly in the area of First Nations' spiritual connection. First Nations' spiritual connection is perceived to be important from a counselling perspective. The intent of this study was to construct a fairly comprehensive guide of what helps and what hinders spiritual connection among members of British Columbia's (BC's) First Nations, through a First Nations' voice. Eleven adult members of First Nations living in BC were interviewed to obtain information in the form of critical incidents regarding what helps or what hinders spiritual connection. From these interviews, 29 categories were described as what helped or hindered spiritual connection. These are: ceremonial activities, Elder's teachings/guidance, establishing a connection with nature, prayer, family connection, changing thinking, spiritual beliefs, supernatural experiences, residential school, helping others, seeking help, dreams, role model, spiritual practices, self awareness/self acceptance, receiving your name, cultural preservation/ reclamation, sacred object, First Nations' traditional beliefs, alcoholism and drug recovery, visions, establishing social connection, creative activity, philosophy of life, joining organized religion, teachings/guidance, cultural connection/cultural awareness, relationship to the Creator, speaking a traditional First Nations' language. The findings of this study contribute to the field of counselling psychology by providing a reasonably comprehensive scheme of categories and themes that describe, from a First Nations' perspective what facilitates spiritual connection. / Education, Faculty of / Educational and Counselling Psychology, and Special Education (ECPS), Department of / Graduate

Through a study of North American Indian folklore and mythology, the non-Indian can at last begin to know the Indian with whom he has shared a continent and to find out something of his religion, traditions, history, humor, and tribal peculiarities. The approach to this study through motifs, already familiar to the students from other literature, offers a practical approach and one that can be adapted to classroom use, perhaps either in the study of myth, the study of literary types, the study of literature per se, or perhaps in the study of cultural differences.