ABSTRACT The local bhakti tradition prevalent and popular in the state of Mahārāṣṭra in India worships Rukmiṇī-Kṛṣṇa (Ru-K) as the divine couple. The divine couple Rādhā-Kṛṣṇa as the object of devotion of the greater Vaiṣṇava bhakti tradition has been the focus of several academic studies. Almost all scholarly publications and literature relating to the religious tradition of Kṛṣṇa tend to focus on Rādhā-Kṛṣṇa as the divine couple. In contrast, very little is published on Rukmiṇī-Kṛṣṇa as a divine couple. My doctoral research examines the almost 700-year old Rukmiṇī-Kṛṣṇa bhakti tradition that is still very much alive today and that continues to thrive in the state of Mahārāṣṭra in India. The research has focused on centrality of Goddess Rukmiṇī in the tradition and its doctrine as revealed from the Marāṭhī devotional literature written by its poet-sants. I also study the devotional practices and profile of contemporary Ru-K tradition followers to establish how their understanding of the doctrine influences and shapes their personal practices. In particular, I explore the hypothesis that the Rukmiṇī-Kṛṣṇa bhakti tradition is a distinctive, syncretistic, and living devotional tradition that integrates Vaiṣṇava and Śaiva elements in its Marathi poet-sant literature as well as in its religious practice amongst its followers. Thus, in both theory and practice, the tradition caters to the needs and dispositions of followers from various social classes. My research methodology mainly comprised textual analysis Marāṭhī devotional literature written by the four major poet-sants of the Ru-K bhakti tradition. The research also involved a small component of field trip to study the contemporary followers and practices of the tradition. Research revealed that the followers of Rukmiṇi-Kṛṣṇa bhakti tradition look upon Rukmiṇī as pure devotee of Kṛṣṇa. The analysis of the hagiographies and local legends reveal Rukmiṇī’s role as a mediator and facilitator of meetings of Kṛṣṇa with those who love him and are devoted to him. Acting as a mediator between Kṛṣṇa and his common devotees, she brought him out of his royal pastimes of Dvārakā to Paṇḍharapura, albeit on the pretext of getting upset with him. Following Kṛṣṇa’s appearance in Paṇḍharapura, it has become the centre and springboard of Rukmiṇī-Kṛṣṇa bhakti tradition. The Paṇḍharapura pastimes of Kṛṣṇa primarily involve personal loving exchanges between Kṛṣṇa (as Viṭṭhala) and his devotees from all walks of life. In these pastimes, Rukmiṇī plays the compassionate mediator between Kṛṣṇa and his devotees, facilitating their meetings and exchanges. Therefore, Rukmiṇī is also looked upon by devotees as a kind and considerate mother. Analysis of the sant literature of the tradition revealed the dichotomous doctrinal stance of Advaitic (non dualistic) nirguṇa bhakti towards an impersonal Supreme taken by Jñāneśvara and Ekanātha, and that of Vaiṣṇava (dualistic) saguṇa bhakti towards a personalised form of Supreme, taken by Nāmadeva and Tukārāma, co-existing under the umbrella of Rukmiṇī-Kṛṣṇa bhakti tradition. The reason for such a harmonious co-existence of mutually incompatible doctrines and flourishing of the tradition despite the incongruity is owing to the two common practices, singing the glories of Kṛṣṇa and worshipping of personal form of Kṛṣṇa, both of which are considered to be of significance by both doctrines, albeit for different reasons and to achieve dissimilar objectives. Both practices have been instrumental in bringing together the followers and devotees with contrasting and incompatible doctrinal leanings. The case study of the contemporary devotees revealed a dichotomy, in the form of two different classes of devotees found within the tradition, one consisting of the non-elite rank and file devotees from rural and semi-urban regions displaying saguṇa bhakti practices and understanding, and the other consisting of devotees from the elite class taking an Advaitic nirguṇa stance. These classes continue to be maintained because the preachers, although Advaitic in their personal stance, tend to preach saguṇa bhakti to the masses, considering them to be insufficiently qualified for the advanced stage of Advaita. Consequently, the dichotomy perpetuates itself and is apparently harmonized through this bivalence on the part of preachers and common devotees. The unique aspect involving the fusion of Śaivism and Vaiṣṇavism that one finds in the form of Hari-hara-aikya-bhava, sets the Rukmiṇī-Kṛṣṇa bhakti tradition distinctly apart from the greater Vaiṣṇava tradition, where such a fusion is not just absent, but rather clearly and consciously avoided.

ABSTRACT The local bhakti tradition prevalent and popular in the state of Mahārāṣṭra in India worships Rukmiṇī-Kṛṣṇa (Ru-K) as the divine couple. The divine couple Rādhā-Kṛṣṇa as the object of devotion of the greater Vaiṣṇava bhakti tradition has been the focus of several academic studies. Almost all scholarly publications and literature relating to the religious tradition of Kṛṣṇa tend to focus on Rādhā-Kṛṣṇa as the divine couple. In contrast, very little is published on Rukmiṇī-Kṛṣṇa as a divine couple. My doctoral research examines the almost 700-year old Rukmiṇī-Kṛṣṇa bhakti tradition that is still very much alive today and that continues to thrive in the state of Mahārāṣṭra in India. The research has focused on centrality of Goddess Rukmiṇī in the tradition and its doctrine as revealed from the Marāṭhī devotional literature written by its poet-sants. I also study the devotional practices and profile of contemporary Ru-K tradition followers to establish how their understanding of the doctrine influences and shapes their personal practices. In particular, I explore the hypothesis that the Rukmiṇī-Kṛṣṇa bhakti tradition is a distinctive, syncretistic, and living devotional tradition that integrates Vaiṣṇava and Śaiva elements in its Marathi poet-sant literature as well as in its religious practice amongst its followers. Thus, in both theory and practice, the tradition caters to the needs and dispositions of followers from various social classes. My research methodology mainly comprised textual analysis Marāṭhī devotional literature written by the four major poet-sants of the Ru-K bhakti tradition. The research also involved a small component of field trip to study the contemporary followers and practices of the tradition. Research revealed that the followers of Rukmiṇi-Kṛṣṇa bhakti tradition look upon Rukmiṇī as pure devotee of Kṛṣṇa. The analysis of the hagiographies and local legends reveal Rukmiṇī’s role as a mediator and facilitator of meetings of Kṛṣṇa with those who love him and are devoted to him. Acting as a mediator between Kṛṣṇa and his common devotees, she brought him out of his royal pastimes of Dvārakā to Paṇḍharapura, albeit on the pretext of getting upset with him. Following Kṛṣṇa’s appearance in Paṇḍharapura, it has become the centre and springboard of Rukmiṇī-Kṛṣṇa bhakti tradition. The Paṇḍharapura pastimes of Kṛṣṇa primarily involve personal loving exchanges between Kṛṣṇa (as Viṭṭhala) and his devotees from all walks of life. In these pastimes, Rukmiṇī plays the compassionate mediator between Kṛṣṇa and his devotees, facilitating their meetings and exchanges. Therefore, Rukmiṇī is also looked upon by devotees as a kind and considerate mother. Analysis of the sant literature of the tradition revealed the dichotomous doctrinal stance of Advaitic (non dualistic) nirguṇa bhakti towards an impersonal Supreme taken by Jñāneśvara and Ekanātha, and that of Vaiṣṇava (dualistic) saguṇa bhakti towards a personalised form of Supreme, taken by Nāmadeva and Tukārāma, co-existing under the umbrella of Rukmiṇī-Kṛṣṇa bhakti tradition. The reason for such a harmonious co-existence of mutually incompatible doctrines and flourishing of the tradition despite the incongruity is owing to the two common practices, singing the glories of Kṛṣṇa and worshipping of personal form of Kṛṣṇa, both of which are considered to be of significance by both doctrines, albeit for different reasons and to achieve dissimilar objectives. Both practices have been instrumental in bringing together the followers and devotees with contrasting and incompatible doctrinal leanings. The case study of the contemporary devotees revealed a dichotomy, in the form of two different classes of devotees found within the tradition, one consisting of the non-elite rank and file devotees from rural and semi-urban regions displaying saguṇa bhakti practices and understanding, and the other consisting of devotees from the elite class taking an Advaitic nirguṇa stance. These classes continue to be maintained because the preachers, although Advaitic in their personal stance, tend to preach saguṇa bhakti to the masses, considering them to be insufficiently qualified for the advanced stage of Advaita. Consequently, the dichotomy perpetuates itself and is apparently harmonized through this bivalence on the part of preachers and common devotees. The unique aspect involving the fusion of Śaivism and Vaiṣṇavism that one finds in the form of Hari-hara-aikya-bhava, sets the Rukmiṇī-Kṛṣṇa bhakti tradition distinctly apart from the greater Vaiṣṇava tradition, where such a fusion is not just absent, but rather clearly and consciously avoided.

144f. / Submitted by Suelen Reis (suziy.ellen@gmail.com) on 2013-05-17T12:08:56Z No. of bitstreams: 1 dissertacao Antonio Laranjeira.pdf: 846540 bytes, checksum: 886ead3b0f2fc931dff06c7ce9d2bc51 (MD5) / Approved for entry into archive by Alda Lima da Silva(sivalda@ufba.br) on 2013-05-20T18:07:59Z (GMT) No. of bitstreams: 1 dissertacao Antonio Laranjeira.pdf: 846540 bytes, checksum: 886ead3b0f2fc931dff06c7ce9d2bc51 (MD5) / Made available in DSpace on 2013-05-20T18:07:59Z (GMT). No. of bitstreams: 1 dissertacao Antonio Laranjeira.pdf: 846540 bytes, checksum: 886ead3b0f2fc931dff06c7ce9d2bc51 (MD5) Previous issue date: 2007 / Fala-se muito sobre sexo e menos sobre amor. O sexo passa a ser um dos protagonistas da cena pós-moderna, transformado em espetáculo. Para Roland Barthes, no século XX, o amor é obsceno, em lugar do sexo. Ao amor, reserva-se um espaço exíguo, enquanto que, para o sexo, a excessiva publicidade. Muitos exemplares da literatura pop contemporânea, como Sexo, de André Sant´Anna (1999), exibem esse panorama descrito. No romance em questão, o amor encontra apenas um espaço ínfimo destinado a si. O amor e o desejo sexual estão voltados para o que há de mais fragmentário no corpo. Com o ser humano transformado em coisa e o sexo convertido em espetáculo, os relacionamentos deixam de ser orientados pelo ideal romântico de amor e passam a ser pautados pela busca de prazer sexual. A partir da leitura de Sexo, pretende-se observar, por um viés interdisciplinar, como o sentimento amoroso se configura no âmbito da sociedade pós-moderna de consumo. No mundo pós-moderno, como o que é habitado pelas personagens de Sexo, o vínculo amoroso é transitório, passível de ser rompido a qualquer instante. O prazer é a meta estabelecida por aqueles que desejam construir conexões. Perdendo o caráter subversivo, o corpo é submetido a um excesso de estímulos e a sexualidade é manifestada como mais um estilo de vida a ser consumido. / Salvador

Made available in DSpace on 2014-12-17T14:23:29Z (GMT). No. of bitstreams: 1 GracineidePS_DISSERT.pdf: 1170541 bytes, checksum: 49e74c80f381170b8813244ba3840aef (MD5) Previous issue date: 2013-05-27 / Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior / Search mortality in the glorious St. Anna Parish, hinterland of Rio Grande do Norte in the time frame 1788-1838 is the main objective of this research. Questions that the research aims to answer are: how many were after? Data parish deaths allow us to study mortality in Town? To conduct the research, first appealed to the population maps of the years 1777, 1810, 1811, 1824, 1844, 1853; censuses of 1872 and 1890. As well, the first two books of burials / deaths of the Parish, the first dating from 1788 to 1811 and the second from 1812 to 1838 and a book of baptism 1803-1806. Among the findings it was realized that, for now, the question of knowing, "After all, how many were?" Still cannot be answered, because during the analysis we noticed a high rate of underreporting, demonstrated through a study of the first infant mortality, in which the records we have was very high, which goes against the pre-transitional period, but with the exercise of inverse projection found the opposite, a population that would have a life expectancy higher. Demonstrating the problem of underreporting. Infant deaths occur mainly with the male children in the first months of the year due to infectious causes, and in the early days and weeks, we raised a hypothesis is that these deaths have as a backdrop the poor condition of the mother leading to poor training child, thus leading to his early death / Pesquisar a mortalidade na Freguesia da Gloriosa Sant?Anna, sert?o do Rio Grande do Norte no recorte temporal de 1788 a 1838 ? o objetivo principal da presente investiga??o. As perguntas ?s quais a pesquisa se prop?e a responder s?o: afinal quantos ?ramos? Os dados paroquiais de ?bitos nos permitem estudar a mortalidade na Freguesia? Para realizar a pesquisa; primeiro recorreu-se aos mapas populacionais dos anos de 1777, 1810, 1811, 1824, 1844, 1853; os censos de 1872 e 1890. Como tamb?m, os dois primeiros livros de enterros/?bitos da Freguesia; o primeiro datado de 1788 a 1811 e o segundo de 1812 a 1838 e um livro de batismo de 1803 a 1806. Entre os resultados encontrados percebeu-se que, por enquanto, o questionamento de sabermos, Afinal, quantos ?ramos? ainda n?o pode ser respondido, pois durante a an?lise percebemos um alto ?ndice de sub-registros, demostrado atrav?s de um estudo primeiro da mortalidade infantil, na qual pelos registros que temos era muito alta, o que vai de encontro com o per?odo Pr?-transicional, por?m com o exerc?cio de proje??o inversa constatou-se o contr?rio, uma popula??o que teria uma esperan?a de vida elevada. Demostrando o problema de sub-registros. Os ?bitos infantis ocorrem principalmente com as crian?as do sexo masculino, nos primeiros meses do ano por causas infecciosas, e nos primeiros dias e semanas, uma hip?tese que levantamos ? que essas mortes tenham como pano de fundo as condi??es prec?rias da m?e acarretando a m? forma??o da crian?a, culminando assim com sua morte precoce

Les films de Gus Van Sant peuvent être regroupés selon plusieurs périodes distinctes, où les différents circuits de production qui ont permis leur financement (ceux du cinéma indépendant, des grands studios, de la télévision câblée) ont coïncidé avec des approches spécifiques de la vitesse (dynamique,« classique», lente). La notion de rythme semble pertinente pour appréhender ces écarts formels dans l'œuvre du réalisateur. Les travaux de nombreux théoriciens, comme ceux d'Emile Benveniste ou d'Henri Meschonnic, ont cependant montré que le rythme ne pouvait se réduire à des effets ou impressions de vitesse; une approche esthétique de celui-ci doit permettre de saisir la manière dont les sens (relatifs à la signification, l'orientation et la sensation) peuvent être construits par le discours filmique. Dans les longs métrages de Gus Van Sant, le rythme est lié à la représentation des personnages, à travers leurs déplacements physiques ou la dynamique de leur imagination. Mais le rythme est également une force structurante, aussi bien dans la diégèse (un cadre spatio-temporel précis, un contexte, qui s'impose aux personnages) que pour le texte filmique lui-même. Indissociable du sujet qui le provoque ou de celui qui le perçoit, le rythme dépend d'une certaine subjectivité: l'analyse des motifs dans l'œuvre de Gus Van Sant peut permettre de cerner une poétique du réalisateur et d'envisager les possibilités, pour le spectateur, de ressentir ou de définir l'image dans une expérience rythmique personnelle. / Gus Van Sant's films can be classified in three main periods : the various production methods used to finance the films (independent cinema, majors, cable TV), coincide with specific approaches of the speed (rapid, classic cinema, slow). The notion of rhythm seems appropriate to study the different times in Gus Van Sant's filmography. The work of many theorists, Emile Benveniste or Henry Meschonnic for instance, showed however that the rhythm cannot be reduced to effects or feeling of speed ; an aesthetic approach of rhythm enables to understand how the senses (related to meaning, orientation and feeling) can be built by the movie telling. ln Gus Van Sant's full-length film, rhythm is tied to the way the characters appear, through their physical moving but also through their imagination at work. Beyond, rhythm is also a structural part of films, in the fiction story (a specific place and temporality, a context the characters have to deal with), as well as in the film in itself. Rhythm depends on subjectivity as it is related to the character who acts or to the spectator who watches: motifs' analysis in Gus Van Sant's films enables to identify a poetic from the movie director and to explore the different ways the spectator can feel or interpret the image in a persona! rhythmic experience.

1998 wurde Psycho neu verfilmt; und das Besondere an diesem Remake war nicht, dass (wie bei Remakes eigentlich üblich) ein anderer Regisseur den Stoff neu interpretiert. Vielmehr sollte sich dieses Remake als nahezu exakte Replik des Originals herausstellen und rief damit kontroverse Diskussionen unter Filmkritikern hervor. Die Idee, ein so werkgetreues Remake zu produzieren, ist einzigartig in der Filmgeschichte. In dieser Studie soll der Fragestellung nachgegangen werden, ob und in welchem Maße das Remake als exakte Replik auch den gleichen thrill wie das Original bieten kann.

Chromatin remodelers utilize the energy derived from ATP hydrolysis to mobilize nucleosomes. ISWI remodelers mobilize and evenly space nucleosomes to regulate gene expression. ISW2, an ISWI remodeler in yeast, has been shown to reposition nucleosome near promoter regions and represses both mRNA and antisense non coding RNA transcription. ISW2 is composed of four subunits and the catalytic Isw2 subunit consists of several conserved domains. The highly conserved ATPase domain is present at the N-terminus whereas the conserved HAND, SANT and SLIDE domain are towards the carboxyl terminal end of Isw2. Nucleosome mobilization by ISW2 requires both extranucleosomal DNA and the N-terminal tail of histone H4. DNA crosslinking and peptide mapping revealed that the ATPase domain contacts nucleosome two helical turns away (SHL2) from dyad to a site close to the H4 tail, whereas the HAND, SANT and SLIDE domain contact a 30bp stretch of DNA comprising the edge of nucleosome and ~20bp of extranucleosomal DNA. The ATPase domain and the C-terminal domains were investigated for their role in regulation of ISW2 activity both in-vitro and in-vivo. It appears that there are distinct modes of ISW2 regulation by these domains. Mutation of a patch of five acidic amino acids on the region of ATPase domain that contact SHL2 was found to be crucial for both ISW2 remodeling and nucleosome stimulated ATPase activity. Acidic patch mutant ISW2 was unable to mobilize nucleosome or hydrolyze ATP in absence of H4 tail. This indicates that the region of ATPase domain contacting nucleosome at SHL2 and H4 tail act in two separate and independent pathways to regulate ISW2 remodeling. Both HAND and SLIDE domain were shown to crosslink entry/exit site and linker DNA respectively. The roles of C-terminal domains were investigated either by deletion of the individual domain or mutation of conserved basic residues on the surface of these domains that are suspected to interact extranucleosomal with DNA. Deletion of HAND domain had minimal effect on in vitro ISW2 activity, however whole genome transcription analysis revealed one key role of this domain in ISW2 regulation. In absence of HAND domain, ISW2 had minimal role on repression of genes that were RPD3 (co-factor) dependent, however significantly derepressed genes that were RPD3 independent. At these loci, nucleosome positions were altered and ISW2 recruitment was reduced in absence of a functional HAND domain. Thus the HAND domain regulates recruitment and remodeling of ISW2 at those genes where ISW2 acts independent of other cofactors. The SANT domain, C-terminal to HAND domain, appears to control the "step size" of nucleosome remodeling and was found to be required for processive nucleosome remodeling by ISW2. Both H4 tail and SANT domain appear to control two distinct stages of ISW2 remodeling. A long alpha helical spacer separates SANT domain from SLIDE domain. SLIDE domain was found to be the protein-protein interaction domain that interacts with accessory Itc1 subunit to maintain ISW2 complex integrity. The two ways by which SLIDE domain regulate ISW2 is by binding or recruitment of ISW2 to promoter regions and additionally by binding independent regulation of both ATPase and remodeling activity. The remodeling mechanism of ISW2 was further compared with another ISWI type remodeler in yeast, Isw1a; using time resolved nucleosome remodeling combined with high resolution site specific histone DNA crosslinking at six different nucleosomal positions to track the movement of the nucleosomes. Nucleosome remodeled by the same remodeler showed discontinuous nucleosome movement between two tracking points indicating formation of small "bulges". One key difference in remodeling mechanism was that although both ISW2 and Isw1a moved nucleosomes towards longer linker DNA, only Isw1a remodeled nucleosomes "backtracked" ~11bp during remodeling. Backtracking of remodeling was prominently observed at nucleosomal regions in close proximity to translocase binding sites suggesting the potentially different mechanisms shared by similar remodeling complexes.

This thesis contains several distinct studies aimed at better understanding fracturing in compressional fault-cored folds. At outcrops of growth strata in the Oliana anticline in the Spanish Pyrenees, the relationship of two joint sets may reflect changing mechanical properties (i.e. via diagenesis) during the folding process. Using a Schmidt hammer, I assess the rigidity contrast between the individual units and suggest that late-stage, throughgoing joints formed in strata with conditions similar to those of the present day and that early, bed-contained joints formed when the rigidity contrast between beds was significantly greater than the present day contrast. Modeling algorithms that are used for fracture prediction assume plane strain to construct, model and restore fault-cored folds. Using mechanical models that allow heterogeneous transport in three dimensions, I explore the distribution and magnitude of out-of-plane transport in plunging fault-cored anticlines and provide guidelines of where plane strain should and should not be applied. I show that out-of-plane transport is significant in the simplest non-cylindrical folds, and suggest that complex non-cylindrical structures should not be modeled using plane strain. I mapped five bed-orthogonal fracture sets associated with folding and faulting events at Sant Corneli anticline, a non-cylindrical, fault related anticline in the Spanish Pyrenees. Fold axis perpendicular, calcite healed joint sets associated with similarly oriented normal faulting both pre-date, and are cross cut by calcite healed, N-NW striking joints. Later bed strike oblique joint sets are distinguished by the presence of iron oxide mineralization that probably occurred during Paleocene-Oligocene time. This study directly links fold-related fracturing to fold evolution because fracture sets can be dated relative to the structural evolution of the anticline. I use three-dimensional restorations of Sant Corneli anticline in the Spanish Pyrenees to test the fracture prediction capability of a fully three-dimensional finite element geomechanical restoration algorithm. Reconstruction of the three-dimensional architecture of the syn-tectonic strata provides a template for incrementally unfolding the anticline. Strains predicted by the restorations are compared to the fracture sets that formed over the corresponding time intervals, which are consistent with the observed fracture patterns at Sant Corneli anticline.

[pt] A dissertação reúne cinco ensaios sobre a ficção brasileira contemporânea, articulados em torno da ideia de que os anos 1990 e 2000 são um momento de crise dos conceitos que demarcavam o valor e lugar da literatura no Brasil. Se entre nós o valor literário foi muitas vezes pensado em função de seu índice de verdade ou medida de utilidade, as fraturas atuais nas noções de História e Nação ajudam a redefinir interesses, prioridades, referências e caminhos dos autores brasileiros. Discussão que não implica um experimentalismo ensimesmado, mas antes um jogo político, no sentido de busca de um lugar. Num tal contexto, o surgimento de vozes narrativas que vinculam o narrado a uma determinada inflexão afetiva aparece como contraponto às incertezas, instaurando um novo tipo de assertividade que orienta e circunscreve a imaginação do leitor. Uma rediscussão da distinção feita por Blanchot entre falar e ver, e da experiência de leitura como descrita por Iser, abre caminho para o exame da tensão entre visão de mundo e modo de ver inerente ao texto literário, e fundamenta o desenvolvimento da noção de uma literatura caricatural, que permite a constatação de afinidades entre autores aparentemente díspares, como João Anzanello Carrascoza, André Sant Anna e Marcelino Freire. Apresentados em conjunto, os três são também pensados em separado, em leituras críticas apoiadas na discussão das noções de kitsch, engajamento político e valor do ordinário. / [en] This dissertation is composed of five essays about contemporary Brazilian literature, organized around the idea that the 1990s and 2000s are a moment of crisis in the concepts that traditionally defined the value and place of literature in Brazil. If among us literary value has often been measured according to its degree of truth or usefulness, the current fractures in the notions of History and Nation help to redefine the preoccupations, priorities, references and practices of Brazilian authors. This does not result in an insular experimentalism, but rather in a political effort, in the sense of search for a place. In such a context, the emergence of narrative voices that link the narrated events to a determined affective inflection appears as a counterpoint to uncertainties, establishing a new kind of assertiveness that guides and circumscribes the reader s imagination. A discussion of Blanchot s distinction between speaking and seeing, and of the experience of reading as described by Iser, opens up the way for the analysis of the tension between the point of view and the viewpoint intrinsical to literary texts, and supports the development of the notion of a caricatural literature, which allows the recognition of affinities between apparently incompatible authors, such as João Anzanello Carrascoza, André Sant Anna e Marcelino Freire. Although presented as a group, they are also examined individually, in critical readings that rely on the discussion of such notions as kitsch, political commitment and the value of the ordinary.

Made available in DSpace on 2016-06-02T20:23:14Z (GMT). No. of bitstreams: 1 5081.pdf: 5248422 bytes, checksum: dcbec39bdc1f1a1766bcfd2c71f4c065 (MD5) Previous issue date: 2012-08-29 / This research is an analysis of Gus Van Sant s Last Days (2005) soundtrack. From the concept of mis-en-bande, that emphasizes the interactions between the different sounds of the film narrative, we propose to consider the details of the Last Days s sound organization and its crucial contribution to the proposed narrative discourse. / Esta pesquisa consiste em uma análise da banda sonora do filme Last Days (2005), de Gus Van Sant. A partir do conceito de mis-en-bande, noção que valoriza as interações entre os diversos sons que compõem a narrativa cinematográfica, propomos pensar as nuances da organização sonora do filme e sua decisiva contribuição para os discursos narrativos propostos.