Submitted by HEBE TOCCI MARIN null (hebe.marin@gmail.com) on 2016-07-15T15:27:03Z No. of bitstreams: 1 Dissertação de mestrado - Hebe Marin.pdf: 1054901 bytes, checksum: 5558d9e101da5b60fb322957ee0bd909 (MD5) / Approved for entry into archive by Ana Paula Grisoto (grisotoana@reitoria.unesp.br) on 2016-07-15T17:10:56Z (GMT) No. of bitstreams: 1 marin_ht_me_arafcl.pdf: 1054901 bytes, checksum: 5558d9e101da5b60fb322957ee0bd909 (MD5) / Made available in DSpace on 2016-07-15T17:10:56Z (GMT). No. of bitstreams: 1 marin_ht_me_arafcl.pdf: 1054901 bytes, checksum: 5558d9e101da5b60fb322957ee0bd909 (MD5) Previous issue date: 2016-05-31 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / Abordar a ciência e as mudanças científico-tecnológicas na literatura é uma prática que acompanha a humanidade e sua evolução desde o princípio. Dessa prática surge a Ficção Científica (FC), um dos muitos ramos da rica literatura gótica. Na nossa sociedade, que faz uso constante e cada vez maior da tecnologia e seus gadgets, porém, muitas das mudanças imaginadas pelos autores de FC, sendo elas fantásticas ou verossímeis, já foram alcançadas e, desta maneira, o gênero foi compelido a buscar novos temas e abordagens. À beira de uma revolução na FC, o autor inglês Neil Gaiman cria em sua obra Deuses Americanos (2001) um novo tipo de ciência: uma ciência sacralizada, “deusificada”. No romance, deuses de culturas e religiões antigas devem conviver com e sobreviver a novos deuses emergentes – os deuses da mídia, dos carros e dos computadores, entre outros. As duas gerações de deuses disputam a fé da humanidade, o que os alimenta, e nesse processo, muitos desses deuses evoluem, involuem ou até mesmo morrem. A FC criada por Neil Gaiman retorna ao mito para explicar o desconhecido e torna-se então uma espécie de FC “reversa”. Este trabalho propõe um debate sobre essa nova face da FC, com base nas teorias de Fred Botting, Mircea Elíade, Robert Adams e Sigmund Freud, entre outros. / Approaching science and technoscientific changes in literature has been done by humanity since the beginning and has evolved alongside with history. From this practice derives Science Fiction (SF), one of the many branches of gothic literature. In our society, which makes constant and increasing use of technology and gadgets, however, many changes imagined by SF authors, either fantastic or verisimilar, have already been reached and so the literary genre was compelled to search for new themes and approaches. On the brink of a revolution in SF, British author Neil Gaiman creates in his masterpiece, American Gods (2001), a new type of science: a sacralized and “godfied” science. In the novel, gods from different cultures and ancient religions must live with and survive to new emergent gods – gods of the media, of cars and computers, among others. Both generations of gods fight over what feeds them – the faith of mankind – and during this process, many of these gods evolve, devolve or even perish. The SF created by Neil Gaiman returns to the myth as an explanation to the unknown and becomes then a kind of “reverse” SF. This work proposes a debate on this new face of SF, based on the theories of Fred Botting, Mircea Elíade, Robert Adams and Sigmund Freud, among others.

Submitted by GABRIELE CRISTINA BORGES DE MORAIS null (gaby_cbm@hotmail.com) on 2016-07-16T00:09:12Z No. of bitstreams: 1 VERSÃO PARA IMPRESSÃO E REPOSITÓRIO.pdf: 878816 bytes, checksum: ff4c21cd556d0f32471e89369f86e636 (MD5) / Approved for entry into archive by Felipe Augusto Arakaki (arakaki@reitoria.unesp.br) on 2016-07-18T14:36:25Z (GMT) No. of bitstreams: 1 morais_gcb_me_arafcl.pdf: 878816 bytes, checksum: ff4c21cd556d0f32471e89369f86e636 (MD5) / Made available in DSpace on 2016-07-18T14:36:25Z (GMT). No. of bitstreams: 1 morais_gcb_me_arafcl.pdf: 878816 bytes, checksum: ff4c21cd556d0f32471e89369f86e636 (MD5) Previous issue date: 2016-05-31 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / Na dissertação de mestrado “Topofilia e topofobia na Londres de Neil Gaiman”, pretendemos analisar a construção do espaço no romance Lugar Nenhum e a relação que o protagonista estabelece com ele. Na narrativa, Richard Mayhew, um escocês residente em Londres, torna-se invisível não apenas para as pessoas, mas também para os objetos que fazem parte da rotina da cidade, após ajudar uma estranha moradora de rua, que estava ferida. A única pessoa a notar sua presença é um mendigo que lhe apresenta uma alternativa para seu estado desesperador: passar a viver nos túneis e esgotos que formam uma cidade escondida sob Londres. Nesta cidade subterrânea, que seus moradores chamam de Londres de Baixo – em oposição à Londres de Cima, a Londres por nós conhecida – ele consegue reencontrar a moça que resgatara e que fora o estopim para esse novo modo de vida. Richard embarca em uma jornada em busca do responsável pelo assassinato de toda a família da moça, que se chama Door, juntamente com o marquês de Carabas e Hunter, seus protetores. Na Londres de Baixo, embora muitos locais preservem os mesmos nomes a que Richard estava habituado na Londres de Cima, ele descobre que nem tudo é o que parece e que o tempo e o espaço se configuram de forma muito diferente do que ele tinha como certo. Richard tem que se familiarizar com a nova cidade e com os hábitos de seus moradores. E ao estudo dessa espécie de conexão ou “relação de afeto” que se cria entre protagonista e espaço chamamos de topofilia. Além disso, para que se crie a conexão pautada no afeto e a sensação de segurança e pertencimento ao espaço, é preciso que Richard enfrente os medos que nele se escondem: a esta relação com os medos do espaço chamamos topofobia. Pretendemos discutir como topofobia e topofilia se interconectam no romance para criar a familiarização do protagonista – e, consequentemente, do leitor – com o espaço ficcional e como essa familiarização é essencial para a transformação de Richard de um simples trabalhador da Londres de Cima em um herói consagrado da Londres de Baixo. / In this Master’s thesis “Topophilia and topophobia in Neil Gaiman’s London”, we intend to analyse the creation of space in the novel Neverwhere and the relation established between its main character and space. In this novel, Richard Mayhew is a Scottish man living in London, who suddenly becomes invisible not only to the people, but also to the objects that are part of the city’s routine, after helping a strange homeless girl whom he found wounded on the sidewalk. The only person who sees Richard is a homeless man, who gives him an alternative solution to his despairing state: to live in a city hidden in the tunnels and sewers under London. In that city, called by its inhabitants London Below – in opposition to London Above, the London we know as “real” – he manages to meet once again the girl he rescued, whose name is Door. Accompanied by her and her protectors, the marquis de Carabas and Hunter, Richard starts a journey to find the responsible for the murder of the girl’s entire family. In London Below, though many places carry the same names to which Richard was used in London Above, he finds out that not all is what it seems and that time and space occur in very different ways. Richard has to familiarize himself with the new city and its inhabitants’ habits:we call the study of this relation of affection between character and space topophilia. Also, to create the affection and the sense of security and belonging to space, it is necessary that Richard face the fears hidden there: we call this relation with those fears in space topophobia. We intend to demonstrate, through the analysis of passages of the novel, how topophobia and topophilia relate to create the familiarization of the main character – and, consequently, the reader’s – with the fictional space, and how this familiarization is essential to turn Richard from an ordinary London worker into a London Below hero.

A study of Neil Gaiman's The Sandman, particularly "The Sound of Her Wings" and "The Kindly Ones: Part 13," demonstrates its theological richness. The Sandman's ability to participate in theodicy becomes clear by framing that study within a framework provided by Ernest Becker's ideas about the terror of death and Karen Armstrong's observations of the historical utility of negative theology and compassion. The analysis of the formal characteristics of The Sandman shows the range of aesthetic possibility inherent in the comics form. Lastly, the study makes apparent the continued readerly desire for engagement with questions about God, transcendence, death, and evil.

Many recent studies confirm that the fantasy genre is based on ancient myths. Contemporary authors of fiction create new versions of myths, often using ancient “natural” and cultural symbols. Neil Gaiman is one of these tellers of modern myth. His works offer multiple possibilities for interpretation of well-known stories, reworked in a new way and filled with new layers of significance. Using Jungian archetypes as a prism for the analysis, this essay focuses on the possibility to relate the motif of the Triple Goddess, a triad of magical or divine female figures, present in many of the Western Europe mythologies, to female characters from Neil Gaiman’s Snow, Glass, Apples and The Ocean at the End of the Lane. Through a close reading of selected passages of the text, this essay exemplifies how Neil Gaiman uses archaic symbols and the motif of the Triple Goddess to connect his audience to the collective unconscious via manifestations of the anima archetype, one of many aspects of the collective unconscious. / Flera nutida studier slår fast att fantasigenren har sitt ursprung i gamla myter. Samtida författare i genren skapar nya myter och använder ofta symboler från gamla kulturer och naturfenomen. En av dessa författare är Neil Gaiman, en förmedlare av moderna myter. Välkända berättelser och historier får ett nytt liv genom hans kreativa stil och fantasi, fyllda med nya betydelser och tolkas ur många olika synvinklar. Genom användningen av Jungianska arketyper som en analytisk metod, fokuserar denna uppsatsen på att koppla den Tredelade gudinnan med kvinnliga karaktärer i Neil Gaimans Snow, Glass, Apples och The Ocean at the End of the Lane. Den Tredelade gudinnan är förknippad med en triad av magiska och gudomliga kvinnliga figurer, närvarande i flera västeuropeiska mytologier. Genom när läsning av särskilda avsnitt i texten, exemplifieras hur Gaiman använder arkaiska symboler för att koppla läsaren till det kollektiva omedvetna. Dessutom tydliggörs likheten mellan den Tredelade gudinnans personifikation och manifestationer av arketypen anima, som en av flera aspekter av det kollektiva omedvetna.

Neil Gaiman’s use of a hyper-masculine American culture in American Gods sheds light upon the multiple issues surrounding a misogynistic society in which women are treated as sexual objects and punished for their independence as sexual beings. Gaiman’s efforts at highlighting these issues are discreet and hidden under layers of patriarchal expectations, but through the use of his protagonist, Shadow, Gaiman is able to provide an alternative to the society he represents. While he successfully illustrates this more “ideal” society, his endeavors fall short and are almost imperceptible throughout his novel. Gaiman’s work in American Gods, while lacking in its overall presence, brings attention to the issues within a hyper-masculine society and it is through this unique, feminist approach that Gaiman is able to present his strong argument for change.

Genom att undersöka Djävulens utseende och roll, har jag försökt beskriva hur Djävulen porträtteras i de serietidningar jag valt ut. Djävulen avbildas på en rad olika sätt i serietidningsform i vårt till stor del sekulariserade samhälle. Vissa av dessa avbildningar har religiösa föregångare, vissa har föregångare i annan litteratur och vissa är helt nya. De tyder på att man inte använder Djävulen alltför lättvindigt i serietidningar och att man ofta är medveten om de kulturella konnotationer han för med sig. Han är en karaktär som ofta framställs som en negativ karaktär, vilket inte är lustigt med tanke på hans roll inom religion och litteratur. Tack vare de förutfattade tankar som finns om honom är han lätt att använda för att skapa effekter inom serierna, antingen genom att spela på den negativa inställningen eller genom att ställa läsarens förväntningar på ända. Han framställs främst i tre större roller: som tragisk, skrämmande eller komisk. Det är inte ovanligt att flera av dessa roller används till samma karaktär. I de serier jag analyserat har han alltid ställts som en kontrast till seriens protagonist, även om han inte alltid är serietidningens antagonist. Djävulens utseende speglar hans roll i serierna på så sätt att han, när han ska vara skrämmande eller antagonist, har ett mer monstruöst utseende än vad han har när han har en tragisk roll. När han ska vara komisk har han ett utseende som kan ses som löjeväckande, men är inte mänsklig för den saken skull. En gemensam faktor är att samtliga djävlar hade någon form av skräckskapande element till sin karaktär. Sammanfattningsvis kan man säga att Djävulen framställs på minst sagt olika sätt i de olika serierna, vilket tyder på att det kan vara svårt att säga något klart generellt om hur denna karaktär porträtteras i serietidningsmediet.

Объектом исследования данной работы выступают окказионализмы Нила Геймана. Цель данного исследования — выявление продуктивных моделей сохранения семантики и структурных особенностей авторских неологизмов Нила Геймана при передаче их переводчиками на русский и немецкий языки. Метода исследования: проблемный и критический анализ, синтез, реферирование, идеографический, непосредственное и опосредованное описание, метод эмпатии, контент-анализа, метод сплошной выборки, компонентный анализ. В результате исследования устанавливается зависимость структуры и семантики окказиональной лексики от возрастного регистра оригинальных литературных произведений на английском языке, а также сходные способы передачи обозначенных особенностей авторских неологизмов при переводе на русский и немецкий языки. Область применения: лингвистика, перевод и переводоведение, образование. Значимость работы: результаты исследования могут быть использованы в лексикографической практике при составлении двух- и трехъязычного словаря окказионализмов; выявленные эффективные модели интерпретации авторских неологизмов могут найти применение в практике перевода фантастической литературы и окказиональной лексики в целом, в вузовских и школьных курсах русского, английского и немецкого языков при изучении словообразования, лексикологии, стилистики, в подготовке учебных пособий по этим дисциплинам, при проведении спецкурсов и спецсеминаров, при выполнении курсовых и дипломных работ. / The object of this work is Neil Gaiman's occasionalisms. This study aims to identify productive models of preserving Neil Gaiman's authorial neologisms' semantics and structural features when translators interpret them in Russian and German. Research methods: problem and critical analysis, synthesis, abstracting, ideographic, direct and indirect description, empathy method, content analysis, continuous sampling method, and component analysis. The research establishes the dependence of the structure and semantics of an occasional lexicon on the age register of the original literary works in English. Moreover, similar ways of transferring the indicated features of the author's neologisms in the translation into Russian and German. Field of application: linguistics, translation and translation studies, education. The study results can be used in lexicographic practice when compiling a bilingual and trilingual dictionary of occasionalisms. Scientists, translators, and education workers can use the identified effective models of interpretation of authorial neologisms in the translation of fiction literature and occasional vocabulary in general, in university and school courses of Russian, English, and German language when studying word formation, lexicology, stylistics, in preparing textbooks on these disciplines, when conducting special courses and special seminars.

No description available.

I begin this thesis with a discussion of Neil Gaiman’s career and my interaction with his first novel, Neverwhere. I define time in the novel as the succession and interrelatedness of events and divide this definition into two perceptions: immediacy and graduality. I apply the former to the novel’s separate worlds, which are called London Above and London Below. London Above, in the perception of Richard Mayhew, the main character, favors immediacy and rejects graduality. Though his perception is incomplete, the nature of London Above makes him unsuitable for life there. London Below, on the other hand, exhibits both perceptions. Graduality’s influence on the two worlds shows a departure from Western conceptions of time that makes London Above and London Below a symbiotic that cannot be unified. This symbiosis can be allegorized as the hermeneutical gap. After examining similar concepts in Gaiman’s Stardust and American Gods, I conclude that Gaiman’s writing states that the permanently separated hermeneutical gap allows humanity to reflect upon itself.

In an interview with Hy Bender, Neil Gaiman states, "We have the right, and the obligation, to tell old stories in our own ways, because they are our stories." While fantasy stands apart from other types of fiction, it still provides a particular kind of commentary on the culture/time it is being created in, often by toying with older themes and conventions. Stories of the quest for kingship tend to fall by the wayside in favor of the "unlikely hero" tale. While the king's story is not always vastly different from that of the hero, there are some key points that need to be taken into consideration. Unlike many heroes, especially in the modern sense, kings (whether recognized at first or not) are born for the duty they must eventually fulfill. A hero may be unaware of the problem at first or later reluctant to engage it; more often than not in tales of kingship there is a deep awareness of the problem and the knowledge of their potential in solving it. There is always a sense of inherent purpose and destiny: they must undertake quests in order to legitimize themselves and their power — their right to rule. These stories bear a similar structure and shared themes that can be found in medieval sources as well as earlier myths. Tales of kingship in modern fiction, specifically in the work of Neil Gaiman (The Sandman) and George R. R. Martin (A Game of Thrones), are similar to the medieval models, as kingship and the requirements of kingship were popular themes in medieval texts, including Beowulf and King Horn. The role of the king in epic tales varies from hero to villain, at times even occupying both roles depending on the story. In the tales explored herein and in much of the medieval source material that inspired the fantasy tradition, the king also takes on the role of healer. The interwoven plots of George R. R. Martin's A Song of Fire and Ice series revolve around the struggle for the rightful rule over seven kingdoms, and while the protagonist in The Sandman is in many ways vastly different from Tolkien's Aragorn, the character still exists with a sense of purpose, responsibility, and duty; a regal bearing that does not necessarily occur in the majority of typical heroes. The influence of Tolkien's work both as a scholar and an author is apparent in Gaiman's use of mythology and Martin's style of world creation; both authors have admitted their creative debt to and continuing admiration of Tolkien's style of fantasy. It is impossible to discuss modern fantasy without acknowledging Tolkien as an influence to these two more recent authors. This paper will discuss The Lord of the Rings as a bridge between modern fantasy and medieval/mythological sources. In each of these modern fantasy tales of kingship, healing and reunion become major themes, tied into the right/duty of a ruler. The patterns established by medieval tales are used by modern authors to create fantasy kings, giving their narratives legitimacy that may have been difficult to establish without these patterns and links back to the medieval tradition. / Master of Arts