Esta tese tem como foco principal a descrição e análise do ritual de iniciação pelo qual passam as moças ticuna, a chamada Festa da Moça Nova. Os Ticuna são um povo de língua isolada, habitantes, em sua maior parte, do Alto Rio Solimões (AM), distribuídos entre Brasil, Peru e Colômbia. Por ocasião da menarca, as meninas são colocadas em reclusão e é organizado o ritual. Para compreendermos esta Festa, que marca a saída das moças da reclusão, exponho suas relações com outras dimensões da vida ticuna: organização social e parentesco, mitologia, cosmologia, corpo e xamanismo. A etnografia e a análise se concentram principalmente nas canções, instrumentos musicais e narrativas míticas relacionados à Festa e seu processo ritual / This thesis mainly focuses on the description and analysis of the Moça Nova Festival, the initiation ritual through which Ticuna young women go through. The Ticuna people speak an isolated language and inhabit, for the most part, the Upper Solimões River (Amazonas, Brazil), spread across Brazil, Peru and Colombia. At the time of the menarche, girls are secluded and the ritual is organized. In order to understand this festival, which marks the moment when girls leave seclusion, I present how it relates to other dimensions of Ticuna life: social organization and kinship, mythology, cosmology, body and shamanism. Both the ethnography and the analysis concentrate primarily on the songs, musical instruments and mythic narratives related to the festival and its ritual process.

Orientador: Francisco Hashimoto / Banca: Manoel Antonio dos Santos / Banca: Maria Luisa Louro de Castro Valente / Resumo: Este trabalho pretendeu, sob o olhar da mitologia e da psicanálise, compreender as configurações e as figurações da feminilidade e da maternidade contemporânea e assim discutir questões referentes à relação mãe e filho, buscando o entendimento de como se dá a relação da figura materna com seu filho e a repercussão e ressonância da vivência desta na vida do indivíduo. Mediante o estudo de mitos clássicos - Narciso, Édipo e Eros e Psique -, analisando-os sob uma perspectiva que remonta ao desenvolvimento psíquico proposto pela Psicanálise e considerando-os como fio disparador, condutor e articulador, construímos o referencial teórico deste trabalho a partir da relação estabelecida entre Psicanálise e Mitologia. Discutimos, portanto, a relação entre mitologia e psicanálise e o campo possibilitado na contextualização das narrativas mitológicas. Em seguida, iniciamos a compreensão da construção da identidade feminina, a fundamentação da maternidade como valor social, a relação mãe e filho e os sentimentos pertinentes a esta; para então, a partir das análises das narrativas mitológicas, buscarmos o entendimento do papel da mãe nos estágios de desenvolvimento de seu filho. O método adotado para o desenvolvimento deste trabalho foi o método psicanalítico. Partimos, assim, da Psicanálise, enquanto fonte teórica, para a construção do conhecimento em pesquisa qualitativa. A partir das discussões deste trabalho pudemos concluir que nos estágios de desenvolvimento a relação com a figura materna está presente e precisa sofrer alguns cortes e afastamentos, estes são necessários, pois permitem o desenvolvimento tanto do filho quanto... (Resumo completo clicar acesso eletrônico abaixo) / Abstract: This work aimed, under the glance of mythology and psychoanalysis, to comprehend the configurations and figuration of femininity and contemporary motherhood, and thus discuss issues related to the relationship mother and son, searching to understand the way in which the relation mother and son takes place, and the repercussion and resonance of such existence in the individual's life. Through the study of classic myths - Narcissus, Oedipus, Eros and Psyche-, analyzing them under a perspective that remounts to the psychic development proposed by Psychoanalysis and considering them as trigger, conductor and articulator, the theoretical referential of this work was done, from the established relationship between Psychoanalysis and Mythology. We discussed, therefore, the relation between mythology and psychoanalysis and the field made possible in the contextualization of the mythological narratives. Soon after, we began the comprehension of the construction of the feminine identity, the fundamentals of motherhood as social value, the relationship between mother and son and the pertinent feelings; so that from analysis of mythological statements we sought the understanding of the mother's role in the apprenticeship of her son's development . The method adopted for the development of this work was the psychoanalytical method. Therefore, we started from Psychoanalysis, whereas a theoretical source, for the construction of the knowledge in qualitative research. From the discussions of this work... (Complete abstract click electronic access below) / Mestre

Orientador: Francisco Hashimoto / Banca: Manoel Antonio dos Santos / Banca: Walter José Martins Migliorini / Banca: Maria Luisa Louro de Castro Valente / Banca: Catarina Satiko Tanaka / Resumo: Este trabalho objetivou refletir a respeito e compreender a função paterna e suas configurações, no mundo contemporâneo, tendo como foco a discussão da função paterna no processo de desenvolvimento e estruturação psíquica do indivíduo e suas configurações, na contemporaneidade. O método adotado para o desenvolvimento deste trabalho foi o psicanalítico. Partimos, assim, da Psicanálise, enquanto fonte teórica, para a construção do conhecimento em nossa pesquisa de caráter teórico-reflexiva. Com base na teoria psicanalítica, de suas proposições sobre o processo de estruturação psíquica do indivíduo, das ressonâncias destes na estruturação dos laços sociais e das discussões desenvolvidas por psicanalistas, na contemporaneidade, sobre a função paterna e suas configurações, construímos o referencial teórico desta pesquisa, em que o estudo dos mitos de Narciso, Édipo e Eros e Psique, em uma perspectiva que remonta ao desenvolvimento psíquico proposto pela Psicanálise, foram tomados como instrumentos de análise e fontes de reflexão. Primeiramente, desenvolvemos uma discussão sobre o pai e a psicanálise, passando pela questão do pai, na Horda Primeva, pela função do pai em psicanálise e pela função paterna no processo de estruturação psíquica, na qual adotamos como referência as três estruturas de personalidade evidenciadas por Freud, em sua obra: neurose, psicose e perversão, além da função paterna e da estruturação dos laços sociais. Em seguida, realizamos a análise das narrativas mitológicas de Narciso, Édipo Rei e Eros e Psique, sob o olhar da psicanálise e da mitologia... (resumo completo, clicar acesso eletrônico abaixo) / Abstract: This study aimed to reflect and understand on the father function and its settings in the contemporary world, focusing discussion on the paternal function in the development process and psychic structure of the individual and their settings nowadays. The method adopted for the development of this work was psychoanalytic.We started of psychoanalysis, while theoretical source for the construction of knowledge in our research of a theoretical-reflexive character. From the psychoanalytic theory, of its propositions about the process of psychic structure of the individual, the resonances of these on the structure of social ties and of the discussions developed by psychoanalysts in contemporary period about the paternal function and its settings, we construct the theoretical of this work, that the study of the myths of Narcissus, Oedipus and Eros and Psyche, in a perspective that goes back to the psychic development proposed by psychoanalysis, were taken as analytical tools and sources of reflection.First we develop a discussion of the father and psychoanalysis, through the issue of the father in the primal horde, the function of the father in psychoanalysis and the paternal function in the process of psychic structure in which we take as reference the three personality structures evidenced by Freud in his work: neurosis, psychosis and perversion and more about the paternal function and structure of social ties. Then, we analyze the mythological narratives of Narcissus, Oedipus and Eros and Psyche from the perspective of psychoanalysis and mythology rising from them reflections about the contemporary and its settings, starting from... (Complete abstract click electronic access below) / Doutor

La restauration sarde de 1815 a créé une littérature qui, d'abord dévouée à la dynastie savoisienne, cherchait à en rétablir le caractère sacré. Cela a tendu à forger une mythologie, dont la question est de savoir si elle est de pure convention, ou si elle a un fondement plus profond dans le sentiment individuel.Les conditions objectives de la vie culturelle de la Savoie d'alors manifestent une constante recherche d'identité dans le passé féodal. Contrairement à ce qui s'est produit en France, on a, un temps, renoncé complètement à l'héritage de la Révolution, pour revenir à l'ancien état d'esprit. L'Académie de Savoie fut créée dans cette dynamique et, en instaurant un prix de poésie, elle participa à la restauration du merveilleux médiéval. L'éducation était, de son côté, rendue à des évêques soucieux d'instruire le peuple dans un sens religieux. Cependant, malgré le tempérament romantique de Charles-Albert, l'édifice va se fissurer, sous les poussées de l'évolution sociale.La Savoie est restée une région profondément catholique jusqu'au début des années 1900 (bénéficiant, un temps, des dispositions issues du traité d'Annexion pour conserver à son clergé ses prérogatives propres) ; son goût pour le merveilleux se déplaçant vers les traditions locales, elle a longtemps entretenu un imaginaire spécifique et chatoyant. Elle puisait, à cet égard, dans une tradition littéraire déjà riche avant 1792, dominée par l'œuvre de François de Sales, mais marquée également par les chroniques dynastiques et la poésie de cour ou plus généralement patriotique, apparue dès la Renaissance. Mêlant l'art baroque et le culte des princes et des saints locaux, elle fait apparaître l'ébauche d'une mythologie dès les XVIe-XVIIe siècles. L'influence de Rousseau, également, se fera sentir sur les nostalgiques d'une Savoie idéalisée, pensée plus proche de la divinité que ne le sont les villes des plaines françaises.Le paysage est transfiguré par la poésie romantique naissante et l'individu se regarde comme un résumé de l'histoire religieuse de l'humanité. Le héros en devient, par contrecoup, plus imprégné d'humanité, sans perdre pour autant son lien avec la divinité. Les créatures surnaturelles du merveilleux païen ou chrétien, populaire ou érudit, sont également irriguées de vie propre, se reliant aux montagnes, aux lacs, aux princes, au peuple, aux réalités ordinaires vécues par les auteurs. Loin d'être laissés dans des sphères abstraites, toutes de convention, elles s'insèrent dans la vie locale et semblent être l'expression d'un génie national conçu comme une vie secrète de la terre savoisienne, à laquelle il manque peu de chose pour être une âme pensante à part entière. De fait, les phénomènes naturels eux-mêmes sont regardés comme habités par la sagesse divine, et considérés dans leur harmonie globale ; on établit l'existence d'une sphère intermédiaire, située entre le monde physique et le monde divin, dans laquelle la Providence peut précisément se manifester et s'exercer. Une forme de science romantique, sur le modèle allemand, se développe donc. Mieux encore, on tente de sonder les desseins de la divinité dans l'histoire présente, pour l'humanité prise collectivement, pour l'Europe, mais aussi pour l'individu, dont les énigmes propres sont effleurées. Ainsi s'est créée une vraie mythologie, vivante et mouvante, en Savoie.Face à la richesse de cette inspiration qui n'est convenue qu'en apparence, la question se pose de savoir pourquoi les œuvres en sont aujourd'hui négligées par la critique. Des pistes sont proposées, parmi lesquelles l'inadéquation de la tradition savoyarde, marquée par l'Italie et l'Allemagne, aux catégories de l'Université française. / The Sardinian restoration, in 1815, aroused a literature that was first devoted to the Savoyan dynasty and which tried to restore its sacredness. As a matter of fact, this situation moved towards the emergence of a mythology whose nature may be questioned. Was this mythology a pure convention or was it based on deeper soul foundations ?The objective conditions of the Savoyan cultural life at the time are known to have shown a constant research for identity in the feudal past. In Savoy, contrary to what happened in France, at first the legacy of the French Revolution was rejected in order to return to the old state of mind. The Academy of Savoy was created in this impetus of cultural restoration, opening widely to a poetry, which would also revive the marvelous medieval. Education, on the other hand, was rendered entirely to the bishops who were anxious to instruct the people in a religious sense. However, despite the romantic personality of Charles Albert, this trend finally collapsed under the pressure of social evolution. Nevertheless, Savoy remained a deeply Catholic region in a remarkable way until the beginning of the 1900s, taking advantage of the arrangements of the Annexation Treaty to preserve its own prerogatives. As its taste for the marvelous focused on local traditions, for a long time Savoy succeeded in keeping ts specificity and rich, shimmering imaginations.In this field, it obtained its inspiration on a literary tradition which was already rich before 1792 and dominated by the work of Francis de Sales. It was also marked by dynastic chronicles and court, or even patriotic, poetry, which appeared in the Renaissance period. Mixing baroque art with the worship of princes and local saints, it brought out the outline of a new mythology from the sixteenth to seventeenth century. Furthermore, Rousseau influenced those who felt nostalgia for an idealized Savoy, perceived as closer to deity than the great cities of the French plains.The landscape was transfigured by a bourgeoning romantic poetry and individuals saw themselves as a summary of the religious history of humanity. As a consequence, the hero became closer to humanity, without losing his links with the deity. The supernatural creatures of the marvelous, pagan or Christian, popular or learned, were also provided with life, connecting themselves with mountains, lakes, princes, people and with all other ordinary realities experienced by the authors. Instead of remaining in abstract and conventional worlds , these creatures inregrated the local life, becoming the expression of a national genius conceived as a secret soul of the Savoyan land, which could even have a thought by itself. Hereafter natural phenomena were regarded as inhabited by divine wisdom, and considered in their overall harmony allowing the existence of an intermediate world situated between the physical world and the divine world and where Providence could communicate and act by itself. A sort of romantic science, similar to the German one, started to develop trying ti test the aims of divinity in the present not only for humanity, as a group, in Europe, but also for the individual, whose own enigmas were touched. This is how a real mythology, alive and moving, emerged in Savoy.Faced with the richness of this inspiration, we may wonder why today these works are disregarded by critics. Among the answers that could explain the situation we may point out the inadequacy of the Savoyan tradition, marked by Italy and Germany, to the standards of French University.

Made available in DSpace on 2016-04-28T20:37:42Z (GMT). No. of bitstreams: 1 Lara Caldas Medeiros de Sa.pdf: 380673 bytes, checksum: 67df906a4b6289278fb24a5392da387c (MD5) Previous issue date: 2011-09-23 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / The objective of this study is to explore the death symbolism from Brazilian Indian mythology, based on the analytical perspective of C. G. Jung. The nature of the research is to analyze documents from bibliography review, which focuses on the analysis of selected indigenous myths. Considerations are given to the symbols related to death. One hypothesis consists on understanding the related symbols to human being civilizing process and awareness of creation meaning, transformation, sacrifice and death in this process / O objetivo deste estudo é explorar o simbolismo da morte a partir da mitologia indígena brasileira, sob a perspectiva analítica de C. G. Jung. A natureza da pesquisa é documental com análise de conteúdo a partir da revisão bibliográfica, que tem como foco a análise dos mitos indígenas selecionados. São apresentadas considerações sobre os símbolos relacionados à morte. Uma hipótese aventada consiste em compreender tais símbolos relativos ao processo civilizatório do ser humano e a conscientização do significado de criação, transformação, sacrifício e morte nesse processo

Os aspectos próprios aos processos de formação pessoal acontecem, também, em âmbito escolar, entretanto, são mobilizados por instâncias que extrapolam as práticas educativas institucionalizadas. Fundamentados em uma reflexão filosófica sobre as distintas concepções pedagógicas que se articulam em torno de diferentes compreensões da condição humana, procuramos, dessa maneira, articular a função da arte na formulação de conhecimentos aos saberes adquiridos por meio da experimentação do mito. Para tanto, valemo-nos de uma abordagem antropológica do imaginário e seus processos criativos, inspirada no pensamento de Gilbert Durand, cuja configuração nos apresenta os símbolos como uma estrutura sintética, intermediadora das pulsões subjetivas e intimações cósmico sociais, operantes na apreensão criativa de uma determinada realidade, revelando o desenrolar dos trajetos formativos enraizados nos campos da cultura e evidenciando o potencial pedagógico das narrativas ficcionais. Dessa maneira, focalizando os elementos sensíveis envolvidos na prática da educação, concebida em sua realização estética, como propõe Duarte Júnior, elaboramos uma leitura mitohermenêutica de Harry Potter, isto é, uma interpretação dos símbolos dinamizados pela trama mitológica. Este método de leitura foi adotado a fim de darmos forma ao imaginário constituído em torno da saga, delinear uma de suas possíveis significações simbólicas e apontar, junto ao percurso do herói, as transformações existenciais que acompanham a passagem da vivência egocentrada à experiência comunitária. / The typical aspects of a personal make-up in progress also occur in the school setting, however, are mobilized by instances that go beyond the institutionalized educational practices. Grounded in a philosophical reflection on the different pedagogical concepts that are articulated around different understandings of the human condition, we seek in this way to articulate the role of art in the formulation of knowledge to wisdom acquired through experimentation myth. For this, we make use of an anthropological approach to the creative imagination and their creative processes, inspired by the thought of Gilbert Durand, whose configuration presents the symbols as a synthetic carrier, mediator of subjective social instincts and cosmic orders, operative in the apprehension of a reality, revealing the development of formative paths rooted in the fields of culture and highlighting the pedagogical potential of fictional narratives. Thus, focusing on the sensitive elements involved in the practice of education, conceived in its aesthetic accomplishment, as proposed by Duarte, Jr., developed a mitohermenêutica reading on Harry Potter, that is, an interpretation of the mythological symbols streamlined plot. This reading method was adopted in order to give way to the imaginary constituted around the exploit, an outline of their possible symbolic meanings and pointing along the path of the hero, the existential transformations that accompany the transition from self-centered to community living experience.

O objetivo deste trabalho é fazer uma análise comparativa entre os anúncios de publicidade das empresas BASF e PFIZER, veiculados nas revistas semanais VEJA (brasileira) e DER SPIEGEL (alemã) durante o ano de 2005, a fim de detectar diferenças e semelhanças entre os trabalhos elaborados para esses dois países. A peça publicitária será encarada como uma construção multimodal, cuja existência advém da interação dos vários elementos que a compõem. Espera-se, com esse estudo comparativo entre os mecanismos argumentativos, acionados pelas publicidades brasileira e alemã, desvendar um pouco mais os sentidos próprios dessas criações em cada um desses países. Será pesquisado: de que forma esses percursos argumentativos - visuais e lingüísticos - vão sendo montados nas peças publicitárias e quais sentidos buscam criar; com qual inventário perceptual os produtos ou serviços vão sendo ligados; quais elementos mitológicos são acionados, recriados, cultivados, estimulados em ambos os países, com o intuito de ancorar a marca na mente dos leitores. Será examinado, ainda, de que forma a transmissão de informações acerca do produto ou da marca reflete possíveis valores dos consumidores e da cultura na qual estão imersas. Em relação aos pressupostos teóricos, nos apoiaremos, principalmente, na Análise Crítica do Discurso, na teoria da Argumentação/Retórica de Aristóteles, Perelman e Spang, assim como em Kress; van Leeuwen e Dondis, para as análises visuais e em Jung, Campbell e Randazzo para as categorias mitológicas. / This piece of research aims at making a comparative analysis between advertisements for the companies BASK and PFIZER found in the weekly magazines VEJA (Brazilian) and DER SPIEGEL (German) during the year 2005 in order to detect differences and similarities between the work produced for these two countries. The publicity piece will be considered to be a multimodal construction whose existence derives from the interaction of different elements. By comparing the argumentative mechanisms triggered by both Brazilian and German advertisements, we expect to reveal, a bit further, the meanings of these creations in each of these countries. The research will cover: how the argumentative paths - both visual and linguistic - are built in advertising and which meanings they seek to create; which perceptual inventory the products or services are being linked to; which mythological elements are triggered, rebuilt, cultivated, motivated with the intention of anchoring the brand on the readers\' minds. It will also be examined how the transmission of information about the product or the brand reflect customers\' possible values and the culture in which they are immersed. In relation to the theoretical framework, the research will rely heavily on the Critical Discourse Analysis, the Theory of Argumentation/Aristotles\' rhetoric, Perelman, Spang, as well as on Kress, van Leeuwen and Dondis, for the visual categories and on Campbell and Randazzo for the mythological categories.

從服食雲母得仙的嶺南何氏女，到增城邑人何泰抗婚的女兒，最後成為以「仙姑之後」自詡的何姓居民敬奉的「仙姑婆」─女仙，未嫁女兒，祖姑，這幾種身份在帝國晚期共同交織出增江沿岸何仙姑信仰多元的面向，也揭示了這塊山水交會之地上的人群在流徙與生根落戶之間拓蕪興荒、聚合與爭競的歷史。本文結合文獻（text）、歷史（history）與田野調查（fieldwork），在區域社會史的架構和歷史人類學的理論關懷下，探討廣東增江地區以女神「何仙姑」之名為中心的傳說系統和崇拜活動，是如何具體在一方水土之上為不同的人群與勢力團體所襲用與創造，漸層堆疊交織成為帝國晚期的樣貌。透過析縷何仙姑信仰與增江沿岸社會從宋代自清中葉相互構造的歷史過程，本文試圖呈現神祇傳說與廟祀傳統背後所隱含的人群關係、社會樣貌與歷史文化傳統，並揭示神祇的靈顯之名是為何與如何鑲嵌進入地方社會的組織結構與文化肌理之中，以及在這樣的過程中被改變，留存，或新創。本文認為，增城何仙姑信仰具體說明了一方之神的靈顯之名，實為複雜的宗教、文化、地域傳統先後參與對話的結果。所謂地方宗教（local religion）傳統的「地方性」（localness），除了植根並展演於為特定地理疆界所定義的地域社會之中，實際上還是鄉土邊界以內和以外紛陳的政治社會文化勢力相互激盪和構造出來的產物。裰織仙名的歷程揭示了仙姑之名的不朽，實來自社區生活的展延、地方歷史敘事的不斷更新以及敬拜人群持續選擇與實踐的結果。本文指出，以「何仙姑」之名在地方社會中上為各方士庶所敬拜的神祇，對於敬拜者而言，不是同一位（the same/unified）神明，而是共同的（common/commonly shared）神明。在增江沿岸社會，「何仙姑」作為一個具有豐厚歷史文化積澱的神話人物，其傳說與廟祀實踐所體現的主流文化和神祇的多重形象，一方面為面臨不同機遇的行動者提供了豐富多元的象徵資源，一方面也在立場、動機互異的行動者之間鋪陳了一個可以對話與行動的共同基礎，這是此一信仰傳統能夠持續呼應世道並存續綿延的主要原因。 / Female deity, unmarried daughter, and grand paternal aunt─are the three dominant identities that have mutually characterized the cult of the Goddess He Xiangu (the Transcendent Maiden He) in the local society along the Zeng River in Guangdong since the mid-Qingto date. Drawing upon the perspective of regional social history and historical anthropology, this study adopts an interdisciplinary text-history-fieldwork investigation into how these three identities had overlapped over a period from the Song to the Mid-Qing. By mapping the historical and social settings wherein the cult had been crafted, I depict in detail the process through which the image and identity of the deity had been shaped, renovated, and appropriated by diverse social groups in multi-layered historical conditions. It is in fact the result of an on-going interactive dialogue among multiple religious, cultural, and local traditions. In this process of the social affairs associated with the legend and religious practices, the role of community and collective memories are proved decisive. The study shows that the localness of the local religion/cults was taken formed by the diverse socio-political powers and cultural traditions that not only existed within but also beyond the boundary of the given local society. Through elucidating the transformation of the cult, I consider that as a local symbol of divinity with abundant meanings, what the goddess meant to her believers may be of the same title "He Xiangu" but with variant interpretations according to different ways of adaptation from commonly-shared understandings among local communities. This explains the complexity of the legend and religious practices. In a shell, it also shows us how the cult meanders with the path of history and keeps echoing to the sound of the new world. / Detailed summary in vernacular field only. / 廖小菁 = The fabrication of divine prestige : the making of the He Xiangu cult and local society from the Song to the mid-Qing dynasty / Liao Hsiao Ching. / Thesis (Ph.D.) Chinese University of Hong Kong, 2014. / Includes bibliographical references (leaves 208-235). / Abstracts also in Chinese. / Liao Xiaojing = The fabrication of divine prestige : the making of the He Xiangu cult and local society from the Song to the mid-Qing dynasty / Liao Hsiao Ching.

Esta pesquisa utiliza a análise do discurso para investigar os valores ideológicos que fundamentam o discurso presente em Kojiki tomo I, a obra mais antiga do Japão. Além de sua antiguidade, sua importância consiste por seu repositório dos primeiros mitos, mitologia japonesa, história e poema-canção (歌謡:Kayō). Nesta pesquisa os mitos são símbolos da nova estrutura que se estabelece neste período, regulando suas práticas sociais. Eles possuem duas funções na narrativa: uma temporal, relacionada ao evento passado e atemporal, cuja importância está sempre presente em sua comunidade. Sua segunda função é criar suas lideranças políticas e um sentimento de pertencimento a uma cultura. Como tal, considera-se três questões: qual o papel da cosmogonia e dos mitos dentro do tomo I? Como se constitui a organização narrativa desses mitos e qual a formação do herói? E, de acordo com essa organização, qual a função que se quis destacar no tomo I? Para responder a essas questões, essa pesquisa analisa, sistematicamente, a construção do discurso nas narrativas utilizando teorias da linguagem e a Nova retórica, desenvolvida por Perelman e Tyteca (2014). Além disso, as relaciona ao contexto político do Japão nos períodos Yayoi (弥生時代: 400 a.C.-250 d.C.) até Nara (奈良時代: 710 - 794 d.C.). Este estudo conclui que a narrativa mítica estabelece o paradigma que rege as relações sociais do país. Isso ocorre porque o mito incorpora os significantes existentes na ordem simbólica japonesa. O primeiro tomo da obra atua como uma alegoria para narrar a origem da família imperial mais antiga do mundo, que hoje está no 125° imperador, Akihito (1989 - presente). Desprovido de suas particularidades do espaço e do tempo, a narrativa ainda preserva sua natureza mítica como um relato teleológico dessa sociedade. / This research uses speech analysis to investigate the ideological values in the discourse present in Kojiki - tome I, the oldest writing in Japan. Besides its antiquity, its importance relies on its repository of the first myths, the japanese mythology, history and poem-chant (歌謡:Kayō). In this research the myths are symbols of the new structure that has been set in this period, which orders the social practices. They have two functions in the narrative: the first is temporal, related to past events and atemporal, which importance is still present in its community. The second one is to create political leaderships and the feeling of belonging to a culture. As such, it is considered three questions: what are the roles of the cosmogony and the myths in tome I? How are the myths arranged in the narrative organization and how is the hero formed? And, according to this organization, what is the highlighted function in tome I? To address these questions this research analyses, systematically, the speech constructions in the narratives using theories of language and the New rhetoric, developed by Perelman and Tyteca (2014). Furthermore, they are connected to the political context in Japan during the Yayoi period (弥生時代: 400 A.D.-250 B.C.) up to the Nara period ((奈良時代: 710 - 794 B.C). This study concludes that the mythical narrative establishes the paradigm that conduct the social relations in the country. This happens because the myth incorporates the existent signifiers into the japanese order. The writings first tome works as an allegory to tell the origin of the oldest imperial family, which is in its 125th emperor, Akihito (1989 - present). Regardless of its time and space particularities, the narrative still maintains its mythical nature as a teleological report of this society.

Made available in DSpace on 2016-04-27T19:30:51Z (GMT). No. of bitstreams: 1 Andrezza Christina Ferreira Rodrigues.pdf: 16964881 bytes, checksum: ff278138157e15f045182af60ec4fe85 (MD5) Previous issue date: 2013-06-12 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This study analyzes the major works of William Blake, showing his tendency to create a mythology of its own, based on Judeo-Christian mythology that ran through his visual and poetic work. In this sense, his work can be understood as mythological, inserted in the representations of English romanticism. It can see how these peculiarities inherent to its formation as a poet and illustrator as well as influential graphic arts indirectly and occultism of his age directly / Este trabalho faz uma análise das principais obras de William Blake, evidenciando sua tendência à constituir uma mitologia própria, baseada na mitologia judaico-cristã, que percorreu todo seu trabalho visual e poético. Nesse sentido, seu trabalho pode ser compreendido como mitológico, inserido nas representações do romantismo inglês. Pode-se perceber essas particularidades como inerentes a sua formação como poeta e ilustrador e também como influenciador indireto das artes gráficas e direto do ocultismo de sua época