Made available in DSpace on 2016-04-26T18:15:30Z (GMT). No. of bitstreams: 1 Robson Kumode Wodevotzky.pdf: 14017719 bytes, checksum: 0f588be0bb91a6611a254f8bd06861b8 (MD5) Previous issue date: 2015-12-14 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This research aims to analyze the sociocultural environment of the webseries, fictional serial audiovisuals produced specifically for the web, in the cybercultural context. The platform Youtube and the audiovisual content of the channels Porta dos Fundos and canal8KA compose the corpus of this research and are among the proposition released from the second decade of the XXI century to build a viewing habit of fictional audiovisual products on the web through serialily. The consumption and production of videos and series on the web provides specific characteristics of this environment, such as the rivalry with other attention catalyzers fighting for space on the same window, the use of interactive tools, and the facilitation in the criation and circulation of audiovisuals. The goal is to identify the sociocultural reverberations that have emerged in this environment: how the interactors behave regarding webseries and vice versa, once that in an environmental thinking the social movements impact the products and so does the opposite. The hypothesis is that the webseries environment, through the strategies of acceleration, interaction and ritualisation by repetition brings the interactor user, simultaneously receiver and viewer to a time and space suspension with the temporal acceleration and the obliteration of the world by excessive images, interactive or not. Methodologically, we will analyse the corpus, investigating the available tools and used languages that potentially impact the sociocultural relations in this environment. The theoricalmethodological funtamental basis of this research consists in the works of Norval Baitello and Villém Flusser about image and cultural environments, Umberto Eco about seriality and narrative, Arlindo Machado about audiovisual history and its consumption and Eugênio Trivinho about cyberculture / audiovisuais ficcionais seriados produzidos especificamente para a web, no contexto cibercultural. A plataforma Youtube e os produtos audiovisuais dos canais Porta dos Fundos e canal8KA constituem o corpus da presente pesquisa e estão entre as propostas lançadas a partir da segunda década do século XXI para construir um hábito de visualização de produtos audiovisuais ficcionais na web através da serialidade. O consumo e a produção de vídeos e séries no ambiente web traz características específicas do meio, como a rivalidade com outros catalisadores de atenção disputando espaço na mesma janela, o uso de ferramentas interativas e a facilitação na criação e circulação de audiovisuais. O objetivo é identificar as reverberações socioculturais surgidas neste ambiente: como se comportam os interatores com relação às webséries e vice-versa, uma vez que num pensamento ambiental os movimentos sociais impactam nos produtos e o contrário também. A hipótese trabalhada é de que o ambiente das webséries, através de estratégias de aceleração, interação e ritualização pela repetição, leva o interator usuário, receptor e espectador simultaneamente - a uma suspensão espaço-temporal, com a aceleração temporal e a obliteração do mundo pelo excesso de imagens, interativas ou não. Metodologicamente, analisaremos o corpus numa investigação das ferramentas disponíveis e linguagens utilizadas que potencialmente impactam nas relações socioculturais desse ambiente. A base teórico-metodológica fundamental da pesquisa consiste nas obras de Norval Baitello e Vilém Flusser sobre imagem e ambientes culturais, em Umberto Eco sobre serialidade e narrativa, em Arlindo Machado sobre histórico e consumo audiovisual e em Eugênio Trivinho sobre cibercultura

The question of magic in the later middle ages has a rather long tradition in the Bohemian historical milieu in the argument over the manuscripts of Kues. However, it is only one of the very aspects of the subject, and others were until now more or less neglected. Therefore I would like to bring a new fresh perspective and clearly define the field of research into its dynamic complexity. My argument is composed from three integrally interconnected parts. Firstly, I should bring forward the question: What is magic? The exact definition of this word is still not agreed upon despite the grand effort of scholars not only from the last decades. By examination of the word "magic" I have to have as a condition a very good referential background for it. With the second question, I concentrate on diachronic of the historical context and its dynamics of the transfer and contra-transfer of learned magic in Bohemia. At last, I am taking into account the close investigation of the written sources and the overall dynamics of the bigger European picture of the period. The main argument proposed by this thesis, is that the used sources are predating the Kues manuscript and that in the 14th century the unprecedented growth of the artistic faculty of the Prague university, as one of the first, brought into play the...

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This chant-dissertation is the sharing of my reflection on the theme of the sacred dimension of poetic voice, done through dialogue and intersection of two research fields. The first field is the work of Cecilia Valentim in her approach A Arte do Ser Cantante and the second one is the creation process the play Recusa, by Cia Balagan , where I frame the research on the vocal poetic work developed, both fields are mainly located in São Paulo. To thicken the discussion on the theme voice and sacred, I bring the concepts discussed by Grotowski, a great theater thinker, about the presence of the actor, Art as Vehicle and vibration chants, as well as other references related to voice, rituality, singing, creation. In order to accomplish this research I use semi-structured interviews and field journals. For the first field I followed a number of courses given by Cecília Valentim. As for the second field, the analysis was done through the play´s appreciation and the reading of several materials from the process (film, images, articles written about the process, etc). From contact with the two fields of research some elements emerged which guided me through the reflection on the subject of voice and the sacred. The identification and formulation of such elements are my place of arrival in the investigation. I build through the research a thought about voice as humanity force, as discovery and expansion of oneself and of the world. / Este canto-dissertação é o compartilhamento de minha reflexão sobre o tema da dimensão sagrada da voz poética, feita através da análise e diálogo com dois campos de pesquisa, localizados em São Paulo. O primeiro deles é o trabalho de Cecília Valentim na sua abordagem A Arte do Ser Cantante, e o segundo campo é o processo de criação do espetáculo Recusa, da Cia Teatro Balagan, sob o recorte do trabalho poético vocal desenvolvido. Para adensar a discussão sobre a voz e o sagrado trago conceitos elaborados por Grotowski sobre a presença do ator, a Arte como Veículo e os cantos vibratórios, bem como outras referências relacionadas à voz, ritualidade, canto, criação. Em ambos os contextos realizo entrevistas semiestruturadas e registro em diário de campo. No caso do primeiro campo, ainda acompanho cursos livres e formação ministrada por Cecília Valentim. Para a análise do processo de Recusa parto da fruição do espetáculo e leitura de materiais (vídeo, imagens, artigos sobre o processo de criação, etc). A partir do contato com os dois campos emergem alguns elementos que me conduziram no pensamento sobre o tema da voz e do sagrado. A identificação e a formulação de tais elementos são meu lugar de chegada na investigação. Construo a partir da pesquisa uma reflexão sobre a voz como força de humanidade, como descoberta e alargamento de si e do mundo. / Mestre em Artes

Text in Afrikaans This research paper has been prepared against a background of an apparent lack of symbols and rituals in Reformed services of worship. Chapter 1 deals with the importance of symbols and rituals in light of the demands of changing times. It has furthermore been suggested that the Dutch Reformed Church (“DRC”) has a particular problem with the use of symbols and rituals during the Easter Season. The central hypothesis has been formulated as follows: “In the Reformed liturgy it is necessary that the use of liturgical symbols and rituals be adapted to be presented in a way, meaningful and relevant in the world of churchgoers.” Chapter 2 describes the Practical Theological grounds on which the study is based. It has been demonstrated that Practical Theology is a theological science in its own right. The use of liturgy as a communications medium in the proclamation of the gospel allows liturgical symbols and rituals to claim their rightful place. The formulation of liturgical practice must also be determined by and within the background of the local religious community. The outcome of the study of relevant literature is set out in Chapter 3. The Reformed liturgical tradition, when adapted to the demands of changing times, allows for the use of liturgical symbols and rituals during the Easter Season in a concrete form. Liturgy, including all verbal and non verbal liturgical actions, finds its place as a communicative medium in evangelical services. The communications media of the 21st century serve as strong carriers for the formation of liturgy. The traditional Reformed liturgy is enriched by an amalgamated liturgy that is the result of a unique process based on the similar use of symbols and rituals by the various traditional religious groupings. Ritualism is the term used to describe liturgical acts. Symbols and rituals are used as the communication tools to translate the relevance of liturgy into modern life. The Easter Season, with its inherent Christian content, is an ideal opportunity for the use of ritualism. The liturgical symbols and rituals used during Easter must be based on sound Biblical and theological grounds and must be focused on God and the religious requirements of mankind. The maximum use of modern multimedia is necessary out of respect for the experience of the worshipper. The experiences and the senses of man, however, must be accessed under the guidance of the Holy Spirit. As the church is essentially outwardly directed, the <ib>missio Dei</ib> must play its rightful role in the formation of the liturgy. At the end of Chapter 3, a theological theory is put forward suggesting a new and unique proposal on the possible use of symbols and rituals in the Easter Season. Based on a questionnaire, in which the needs and attitudes of worshippers were tested empirically, Chapter 4 indicates that in general their needs are adequately catered for by the current liturgical practices of the Easter Season. However it has also been established that the people do not have a great need for physical symbolism and neither are they keen to become involved in the preparation for or delivery of worship services. Chapter 5 sets out the insights gained from the study of literature and the empirical investigation. It is indicated that the Reformed liturgy, enriched by other media, still has the ability to bring the message of the relevant Christian events of Easter into the world of the worshipper in a meaningful way. Ekserp Hierdie navorsing is gedoen teen die agtergrond van ‘n oënskynlike armoede aan simbole en rituele wat in die Gereformeerde erediens bestaan. In Hoofstuk 1 is die belangrikheid van simbole en rituele in die lig van die eise van veranderende tye, aangetoon. Daar is ook uitgewys dat daar in die NG Kerk ‘n probleem bestaan wat die gebruik van liturgiese simbole en rituele in die Paassiklus betref. Die sentrale hipotese is soos volg geformuleer: “In die Gereformeerde liturgie is dit noodsaaklik dat die gebruik van liturgiese simbole en rituele gedurende die Paassiklus aangepas word om die toepaslike Christusgebeure singewend te verkonkretiseer in die wêreld van erediensgangers”. In Hoofstuk 2 is die Prakties-teologiese vertrekpunte vir die studie beskryf. Daar is uitgewys dat Praktiese Teologie ‘n teologiese wetenskap is. Die liturgie as kommunikatiewe handeling in diens van die evangelie, bied die ruimte waarbinne liturgiese simbole en rituele tot hul reg kom. Die konteks waarin die plaaslike geloofsgemeenskap haarself bevind speel ‘n medebepalende rol in liturgievorming. Hoofstuk 3 dien as resultaat van die literatuurstudie. Die gebruik van liturgiese simbole en rituele in die Paassiklus kry konkreet gestalte in die Gereformeerde liturgiese tradisie met inagneming van die eise van veranderende tye. Liturgie vind plaas as kommunikatiewe handelinge in diens van die evangelie en sluit alle verbale en nieverbale liturgiese handelinge in. Een-en-twintigste eeuse kommunikasiemiddele dien as struktuurdraers vir liturgievorming. Verder verryk konvergensieliturgie die tradisionele Gereformeerde liturgie. Die term ‘samevoegingsliturgie’ is geskep as ‘n unieke proses waarvolgens liturgieë uit verskillende tradisiestrome ‘n sinergerende gebruik van simbole en rituele teweeg bring. Die term ritualiteit word gebruik as aanduiding van die liturgiese handelinge. Simbole en rituele dien as kommunikasiedraers wat mense in kontak met die werklikhede van die lewe bring. Die Paassiklus, met gepaardgaande Christusinhoude, vorm ‘n geskikte medium waarbinne ritualiteit gestalte kry. Liturgiese simbole en rituele in die Paassiklus moet Bybels teologies verantwoord wees. Dit moet gefokus wees op God en antropologies gerig wees. Omdat die ervaring van erediensgangers ernstig geneem word, moet die moderne multimedia maksimaal en konkreet ontgin word. Onder die leiding van die Heilige Gees moet erns gemaak word met die ervaring en sintuie van die mens. Omdat die kerk in wese ook gerig is na ‘buite’, moet die <bi>missio Dei in liturgievorming ‘n regmatige rol speel. Aan die einde van Hoofstuk 3 word ‘n teologiese teorie vir die gebruik van simbole en rituele in die Paassiklus beskryf en aangebied as ‘n besondere bydrae tot ‘n nuwe verstelde praktykteorie. In Hoofstuk 4 is die behoeftes en houdings van erediensgangers met behulp van ‘n vraelys empiries getoets en is bepaal dat daar oorwegend tevredenheid heers oor die bestaande liturgiese praktyke gedurende die Paassiklus. Daar is egter ook vasgestel dat mense nie groot behoefte het aan liggaamlikheid nie en nie begerig is om mee te werk aan die voorbereiding en aanbieding van eredienste nie. In Hoofstuk 5 is die insigte verkry uit die literatuurstudie en die empiriese ondersoek, beskryf. Verskeie verdere navorsingsmoontlikhede is uitgewys en daar is aangetoon dat die Gereformeerde liturgie, met verryking deur ander media, steeds oor die drakrag beskik om die toepaslike Christusgebeure in die Paassiklus singewend te verkonkretiseer in die wêreld van erdiensgangers. / Thesis (DD (PracticalTheology))--University of Pretoria, 2007. / Practical Theology / unrestricted

Ce mémoire expose les représentations des pratiques rituelles traditionnelles des Iroquoiens et des Algonquiens que les missionnaires jésuites français ont dévoilés dans leurs écrits. Parfois malgré eux, les missionnaires présentent dans leurs témoignages des êtres doté-e-s de pouvoirs religieux, que nous examinerons ici. Le territoire analysé est donc principalement celui des missions jésuites, soit la vallée laurentienne, le pays périphérique et la région des Grands Lacs, tranche d’Amérique qui restait essentiellement autochtone lors de la période qui nous intéresse, soit de 1632, date de la première relation du jésuite Paul Le Jeune, jusqu’à 1724, date de publication de l’ouvrage Mœurs des Sauvages de Joseph-François Lafitau. Cet examen minutieux des ouvrages jésuites a alors révélé, dans une perspective de l’histoire du genre, des extraits relatifs aux rituels et aux sphères d’activités des hommes et des femmes autochtones. Ces résultats sont par le fait même confrontés à de nombreuses études d’une part sur les Premières Nations, et d’autre part sur les jésuites et leurs missions nord-américaines. Cette jonction multidisciplinaire nous mène alors à se demander : que voient, ou ne voient pas, les missionnaires du rôle des hommes, des femmes, et dans une certaine mesure, des « hommesfemmes » et des « femmes-hommes » au sein des rituels autochtones, et dans quelles circonstances ? / This thesis presents representations of the traditional ritual practices of the Iroquoians and Algonquians that the French Jesuit missionaries have revealed in their writings. Sometimes in spite of themselves, the missionaries describe Indigenous people endowed with religious powers, descriptions which we will examine. The territory analyzed is therefore mainly that of the missions, namely the St. Lawrence Valley, the surrounding country and the Great Lakes region, a slice of America that remained largely Indigenous during the period of interest to us, namely from 1632, date of the first Relations with the Jesuit Paul Le Jeune, until 1724, the date of publication of the book Mœurs des Sauvages by Joseph-François Lafitau. This careful examination of the Jesuit works reveals, from a perspective of gender history, excerpts relating to rituals and spheres of activity of Aboriginal men and women. These results are confronted with numerous studies on First Nations or on the Jesuits and their North American missions. This multidisciplinary convergence then leads us to ask: what do missionaries see, or do not see, in the role of men, women, and to some extent, “men-women” and “women-men” within Aboriginal rituals, and in what circumstances?

La ritualité, qu’elle soit de nature religieuse ou éthique, ou encore qu’elle relève de l’ordre de la coutume, ponctue la vie des individus, des groupes et des communautés, souligne et entretient les liens sociaux et ancre le monde humain dans le monde naturel. La philosophie confucéenne confère une place centrale à cette notion de lǐ 禮, « ritualité », et c’est probablement, au sein de cette école, Xunzi (IIIème siècle av. n. è.) qui lui accorde le plus grand rôle philosophique. Toutefois, une multitude de tensions anime ce concept de « ritualité » qui se situe à la jonction du Naturel et du Culturel, de l’éthique et du sacré, du matériel et de l’intangible, du profane et du religieux. Ce mémoire se base sur l’exégèse d’extraits pertinents du Xunzi, et, grâce à l’étude du champ sémantique et lexical de la ritualité ainsi que l’analyse étymologique des concepts clefs lui étant rattachés, apporte un nouveau regard sur la notion de lǐ. Nous restituons le souffle cosmique – fractales d’oppositions binaires mettant en relation le microcosme au macrocosme – à l’œuvre dans la pensée du lettré, et y exposons les liens intimes unissant la ritualité au sens moral. Nous soutenons qu’une approche intégrant et différenciant l’en acte du potentiel dans la pensée de Xunzi fournit une solution au problème de la nature humaine telle que conçue par le philosophe. Notre conception de la représentation et de la cosmologie procure une nouvelle vision, respectivement, du symbolisme rituel et de l’ordre cosmologique. Nous mettons au jour la manière dont la ritualité crée le sens moral de l’individu, intègre l’homme à sa société et la société à l’ordre du monde et découvrons une pensée qui extirpe le divin de la dimension religieuse transcendante pour faire de l’humanité et de la moralité de l’Homme les dépositaires du sacré. / Rituality, whether of a religious or ethical nature, or even as a matter of custom, punctuates the lives of individuals, groups and communities, emphasizes and maintains social ties as well as it anchors the human world in the natural world. Confucian philosophy gives a central place to this notion of lǐ 禮, "rituality", and it is probably, within this school of thought, Xunzi (3rd century BC) who gives it the greatest philosophical role. However, a multitude of tensions animates this concept of "rituality" which lies at the junction of the Natural and the Cultural, the ethical and the sacred, the material and the intangible, the profane and the religious. This master dissertation is based on the exegesis of relevant excerpts from the Xunzi. By the study of the semantic and lexical field of rituality as well as the etymological analysis of the key concepts associated with it, we provide a new vision to the reader concerning the interpretation of lǐ. We restore the cosmic breath – fractals of binary oppositions relating the microcosm to the macrocosm – at work in the thoughts of the scholar and expose the intimate links uniting rituality to inner moral sense. We argue that an approach integrating and differentiating actuality from potentiality in Xunzi's philosophy provides a solution to the problem of human nature – as conceived by the thinker. Our conceptions of representation and cosmology shed a new light on, respectively, ritual symbolism and cosmological order. We uncover the way in which rituality creates the inner moral sense of individuals, integrates man into society and society into the order of the world. We discover a thinker that extirpates the divine from the transcendent religious dimension to make humanity and human morality the custodians of the sacred.

Vancl, K.: Ornament, structure and sign /MA Dissertation/ Prague 2011, Charles University in Prague, Faculty of education, Art education department The MA dissertation Ornament, structure and sign is a thoughts project, which considers its own topic based on philosophical texts from J. Derrida, M. Foucalt and J. Patočka. Ornament as a topic includes its fundamental questions, what is and how ornament appears today. Immanently there is an expression of ornament, which marks an order of repetition and an extensive reference to ornament, which masks his culture and society on the other side. Own project is focused on pass over classicism again, find original and discover new meaning of ornament in a structure and sign. True difference of expression and reference became its own detecting, following by next step to ritual meaning and from hear through ornament as repetition and reproduction sign to being in present until to deeper understanding of my-self in personal structure. Thanks to this knowledge seeing beauty of ornament seems to be more valuable. At last the project of ornament brings also theoretical basement for painting and didactic in art education. Key words: ornament, expression and reference, ritual meaning, structure of repetition, presence, phenomenology