Over the eighteenth century, ancient history was increasingly read in English, appearing in new forms and interpretations. This reflected the development of history in universities as a subject not merely read, but taught. This teaching took on many forms: serving as a predecessor to other studies, building a knowledge base of case studies for 'higher' subjects, or (increasingly) an independent subject. What ancient history was taught, how was it taught, why was it taught, and what did students go on to use it for? Ancient history as an independent subject had a limited role in the curriculum despite the foundation of Chairs of History in most universities. When it was taught as such, the focus was on explaining modern institutions via ancient comparisons; on the training of statesmen by classical examples; or, more rarely, on demonstrating a particular conception of social development. These uses of history could be seen across both national and subject boundaries. Whilst differences between universities are evident, evidence in the teaching of history suggests the absolute dichotomy between the English and Scottish systems has been overstated. The interesting case of Trinity College Dublin suggests common features across Britain in how 'liberal education' was conceived of and how history fit into it. The practical application of ancient history to the education of statesmen may be seen in the variety of ways it was used in political discourse. This is explored mainly in Parliament, the ultimate destination of the "statesmen" in whose training history was supposed to play a large part, via debates over questions of empire and imperial rights in the second half of the eighteenth century. Superior knowledge of ancient history constituted a rhetorical claim to the twin statuses of gentleman, being classically-educated, and statesman - showing understanding of historical context and precedent.

In the light of recent changes on the audiovisual scene in Poland, audiences can choose among different AVT modalities. Although voice-over still prevails on Polish TV, subtitles have become more and more popular as an alternative form of film translation on television. Due to rapid technological advances, commercial requirements and differences in Polish viewers’ preferences, it is thus crucial to understand how audiences at different levels of English proficiency (low, medium, high) retrieve meaning, especially complex ironic meaning relayed through different methods of film translation, such as subtitles and voice-over and the extent to which verbal and non-verbal semiotic channels contribute to irony comprehension. Wilson and Sperber’s (1981, 1992; 1995) echoic theory of irony has been selected as the theoretical framework, given its ability to account for multimodal irony in audiovisual texts as well as the significant importance of non-verbal semiotic resources in the generation and interpretation of irony. The study employs triangulation, incorporating descriptive, experimental and interactionist components. The descriptive component involves multimodal transcription (Baldry and Thibault, 2006) of selected fragments in which irony plays a pivotal narrative role. This procedure aims to determine what non-verbal modes contribute to the multimodal construal of irony and how it is relayed in the subtitled and voiced-over translations. In the experimental component, viewers’ eye movements are recorded using eye-tracking technology while watching subtitled and voiced-over fragments of Sherlock Holmes (2009) and Sherlock Holmes: A Game of Shadows (2011). In the interactionist components, a questionnaire is used in order to elucidate how and/or whether they retrieve ironic meaning as intended by the filmmakers in the selected excerpts. The most obvious finding to emerge from the descriptive data analysis is that multimodal irony is not relayed by the film dialogue alone but, rather, in unison with non-verbal semiotic resources. The instances of multimodal irony in the two Sherlock Holmes films were found to perform narrative and comedic functions by combining the visual, kinesic and acoustic modes of film language. The analysis and comparison of SL dialogues and TL translations revealed two broad categories of irony relay, namely: preservation and modification. The majority of the instances of multimodal irony were modified in the subtitled version, while preservation is only sporadically opted for. In its voiced-over counterpart, the intended meaning is preserved and modified in equal proportions. The experimental component showed major differences in gaze patterns among the participants with different language skills in the subtitled clips. For instance, on average, LLPs spent more time reading the subtitles than HLPs or MLPs. Similar visual behavior, on the other hand, was observed among all viewers in the voiced-over clips in which the on-screen character’s face attracted the greatest amount of visual attention. The interactionist strand showed that the viewers retrieved the intended meaning to various extents depending on their English language proficiency. This data undergirds an assessment of the effectiveness of subtitles and voice-over in the translation and reception of multimodal irony on screen.

Made available in DSpace on 2014-06-11T19:24:02Z (GMT). No. of bitstreams: 0 Previous issue date: 2009-08-18Bitstream added on 2014-06-13T19:30:32Z : No. of bitstreams: 1 pignatari_rm_me_bauru.pdf: 1758983 bytes, checksum: 17fe0ee630fcf57b98a2a7e9114abe18 (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / Às vésperas de completar 100 anos em 2010, o pentecostalismo no Brasil se mostra como um fenômeno complexo, multifacetado, desafiando comunicadores, empresários da mídia, sociólogos, pastores, crentes, ateus e também pesquisadores da comunicação social, já que na contemporaneidade as experiências religiosas são impulsionadas pela adoção da cultura mediática. Essas experiências fermentam em programas como o Show da Fé comandado pelo líder da Igreja Internacional da Graça de Deus (IIGD), R. R. Soares, instituição religiosa objeto deste estudo. Visto acreditar que fenômenos sociais não são uniformes e tampouco que os produtos religiosos sejam livres de contradições, a pesquisa busca compreender a visibilidade mediática religiosa no tecido das relações sociais dos adeptos que assistem o Show da Fé. Ou seja, a pesquisa analisa a comunicação religiosa sob um outro ângulo, distinto da visão linear da transmisssão da mensagem, entendendo aquela comunicação como processo mediado pelas práticas sociais e culturais que se constroem no cotidiano, onde a constituição da subjetividade é resultado das maneiras pelas quais os sujeitos interagem entre si perante a mensagem. Assim, a pesquisa - um estudo de recepção na linha das mediações socioculturais - permitiu, entre outros aspectos, observar nos usos e hábitos de consumo televisivo a dialética denomiada por Martín-Barbero consumo objetivação de desejos/lugar de diferenciação social e processo ritual, evidenciando que o grupo de pertença exerce influência para a ressignificação do desejo do adepto. Foi possível identificar que a chave do gênero do programa Show da Fè é o poder de acionar ou despertar no imaginário dos adeptos um outro mundo, cujo senso de ordem interna, integração e direção faz com que o homem se sinta mais forte para suportar as dificuldades da existência. / On the verge of completing 100 years in 2010, Pentecostalism in Brazil turns out to be a complex, multifaceted, phenomenon, which challenges communication, media entrepreneurs, sociologists, preachers, believers, atheists and social communication reserachers, once nowadays new religious experiences are moved by the adoption of the mediatic culture. There are now widely shown experiences on broadcasts such as Show da Fé (The show of faith) hosted by R. R. Soares, the leader of Igreja Internacional da Graça de Deus (International Church of the Grace of God), which is the religious institution being this study's main topic. Having in mind the belief that social phenomenons are not uniform and also being aware that it is not possible to believe that the religious products are free from contradiction, the research opted to look for understanding the religious mediatic visibility through the thread of social relationships of those who adopt The show of faith. It means the research analyses the religious communication form a different angle, distinct from the linear view of message transmission, understanding that sort of communication as the process mediated by cultural and social practices which are built everyday, where the constitution of subjectivity is a way of analyzing the ways through which the individuals interact with the message. Thus, the research- a study on reception following the research line of the socio-cultural meditiation - allowed, among other aspects, to notice in the uses and habits of television consumerism the dialect named by Martin-Barbero as wish/place of social differentiation and ritual process objectification consumerism, evidencing that the group of belonging exerts influence for the re-seignification of the follower's wish. It was possible to identify that the key for the broadcast genre of Show da Fé (The show of faith) is the power... (Complete abstract click electronic access below)

This thesis is an exercise in the archaeology of memory. It investigates the reuse and ‘reinvention’ of late antique sarcophagi during the Middle Ages in the southern part of Gaul, with a particular emphasis on their reinvention for saints. The region of Provence has a large number of sarcophagi reused for the burial of saints (at least 20), including many of its most important holy figures such as Mary Magdalene, Cassian and Honorat. I shall analyse three groups of sites: the Alyscamps in Arles, Saint-Maximin and Tarascon (the sites connected with Mary Magdalene and her companions) and the monastery of Saint Victor in Marseille. In each case, the sarcophagi became part of an invented narrative created around the imagined antiquity of the site. These narratives varied significantly: some were monastic, others episcopal or biblical, still others heroic: but all were created around antique sarcophagi. Antiquities thus became monumental realms of memory for individuals and events that were thought to have been of significant historical importance in Provence. They formed part of the popular history and collective identity of the region. I will show that their association with saints changed the very function of these objects, as many were no longer seen simply as tombs but also as relics in their own right. I use a variety of sources to help reconstruct this imagined history, particularly saints’ vitae that often provide information about cults, particularly regarding the location of sarcophagi and sometimes even details of miracles that they produced, but also medieval chartae, sermons, and pilgrims’ descriptions of sites and rituals. The results of this study show that sarcophagi were of major importance in the religious history of Provence during the Middle Ages, as they became "proof" of the antiquity of local cults and of the histories based on these legends that the region created for itself. My work contributes to our knowledge of medieval Provence and the history of its collections of sarcophagi.

Made available in DSpace on 2016-08-03T12:30:55Z (GMT). No. of bitstreams: 1 Maria Rita Teixeira Afonso.pdf: 670423 bytes, checksum: e009c1c4a49e6420ff4f188e4d0705a5 (MD5) Previous issue date: 2007-04-23 / The research is a study about output and reception of the radio Heliópolis FM, by his public, Heliópolis s inhabitants. The objective was understand how radio is perceived by his public. The study was divide in two phases. The first is based in bibliographical research. In the following phase, rescues-itself the transcript of the sender and verifies-itself the appropriation of the Heliópolis FM by inhabitants and itself to communal paper perform sender, investigating itself as to radio is appropriated by his assiduous listeners. The approach to the reception was deed having for base the theoretical-methodological slope of the social use of the means, of Jesús Martín-Barbero. This kind of study consists of the displacement of the space of interest of the means for the place where is produced his sense social movements and, of a special way, of those that start from the neighborhood (1997). To technical it used was the interview is structured. I concluded that to radio is perceived as communal by his receivers mainly because opens space for the local population produce programs, choose the song that will be touched, present his works and utilize his service like the of location of persons and documents lost freely.(AU) / O trabalho é um estudo sobre produção e recepção da rádio Heliópolis FM, por seu público alvo, moradores de Heliópolis. O objetivo foi compreender como a rádio é percebida por seus ouvintes. Metodologicamente, o estudo foi divido em duas etapas. A primeira é mais conceitual e baseada em pesquisa bibliográfica. Na etapa seguinte, resgata-se o histórico da emissora e verifica-se a apropriação da Heliópolis FM por moradores e se a emissora desempenha papel comunitário, investigando-se como a rádio é apropriada por seus ouvintes assíduos. A aproximação à recepção foi feita tendo por base a vertente teórico-metodológica do uso social dos meios, de Jesús Martín-Barbero, segundo o qual este tipo de estudo consiste no deslocamento do espaço de interesse dos meios para o lugar onde é produzido o seu sentido movimentos sociais e, de um modo especial, daqueles que partem do bairro (1997). A técnica usada foi a entrevista semi-estruturada. Conclui-se que a rádio é percebida como comunitária por seus receptores principalmente porque abre espaço para a população local produzir programas, escolher as músicas que serão tocadas, apresentar seus trabalhos e utilizar seus serviços como o de localização de pessoas e documentos perdidos gratuitamente.(AU)

Orientador: Murilo César Soares / Banca: Magali do Nascimento Cunha / Banca: Maximiliano Martin Vicente / Resumo: Às vésperas de completar 100 anos em 2010, o pentecostalismo no Brasil se mostra como um fenômeno complexo, multifacetado, desafiando comunicadores, empresários da mídia, sociólogos, pastores, crentes, ateus e também pesquisadores da comunicação social, já que na contemporaneidade as experiências religiosas são impulsionadas pela adoção da cultura mediática. Essas experiências fermentam em programas como o Show da Fé comandado pelo líder da Igreja Internacional da Graça de Deus (IIGD), R. R. Soares, instituição religiosa objeto deste estudo. Visto acreditar que fenômenos sociais não são uniformes e tampouco que os produtos religiosos sejam livres de contradições, a pesquisa busca compreender a visibilidade mediática religiosa no tecido das relações sociais dos adeptos que assistem o Show da Fé. Ou seja, a pesquisa analisa a comunicação religiosa sob um outro ângulo, distinto da visão linear da transmisssão da mensagem, entendendo aquela comunicação como processo mediado pelas práticas sociais e culturais que se constroem no cotidiano, onde a constituição da subjetividade é resultado das maneiras pelas quais os sujeitos interagem entre si perante a mensagem. Assim, a pesquisa - um estudo de recepção na linha das mediações socioculturais - permitiu, entre outros aspectos, observar nos usos e hábitos de consumo televisivo a dialética denomiada por Martín-Barbero consumo objetivação de desejos/lugar de diferenciação social e processo ritual, evidenciando que o grupo de pertença exerce influência para a ressignificação do desejo do adepto. Foi possível identificar que a chave do gênero do programa Show da Fè é o poder de acionar ou despertar no imaginário dos adeptos um outro mundo, cujo senso de ordem interna, integração e direção faz com que o homem se sinta mais forte para suportar as dificuldades da existência. / Abstract: On the verge of completing 100 years in 2010, Pentecostalism in Brazil turns out to be a complex, multifaceted, phenomenon, which challenges communication, media entrepreneurs, sociologists, preachers, believers, atheists and social communication reserachers, once nowadays new religious experiences are moved by the adoption of the mediatic culture. There are now widely shown experiences on broadcasts such as "Show da Fé" (The show of faith) hosted by R. R. Soares, the leader of "Igreja Internacional da Graça de Deus" (International Church of the Grace of God), which is the religious institution being this study's main topic. Having in mind the belief that social phenomenons are not uniform and also being aware that it is not possible to believe that the religious products are free from contradiction, the research opted to look for understanding the religious mediatic visibility through the thread of social relationships of those who adopt "The show of faith". It means the research analyses the religious communication form a different angle, distinct from the linear view of message transmission, understanding that sort of communication as the process mediated by cultural and social practices which are built everyday, where the constitution of subjectivity is a way of analyzing the ways through which the individuals interact with the message. Thus, the research- a study on reception following the research line of the socio-cultural meditiation - allowed, among other aspects, to notice in the uses and habits of television consumerism the dialect named by Martin-Barbero as wish/place of social differentiation and ritual process objectification consumerism, evidencing that the group of belonging exerts influence for the re-seignification of the follower's wish. It was possible to identify that the key for the broadcast genre of Show da Fé (The show of faith) is the power... (Complete abstract click electronic access below) / Mestre

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O presente trabalho tem como objetivo estudar as diferentes facetas da recepção e da divulgação da obra de Graciliano Ramos em Portugal ao longo dos anos de 1930, 1940 e 1950. Trata-se de um período marcado, entre outros aspectos, 1) pela ampliação, em termos editoriais, da indústria do livro brasileira, o que teria dado início a um processo de inversão de influência tipográfica entre Portugal e Brasil; 2) pela emergência, no âmbito artístico, do neorrealismo luso e pela singular presença da literatura brasileira em terras portuguesas; 3) e, em termos políticos e culturais, pelo esforço de aproximação formal entre os governos de Getúlio e Salazar. Com ênfase nas dimensões jornalística, epistolar e editorial relativas à chegada e à ressonância de Graciliano em Portugal, procurou-se observar como, para além de leituras e apropriações neorrealistas, presencistas e estadonovistas, as produções do autor alagoano se firmaram no panorama cultural português e consolidaram seu nome como um dos principais prosadores de nosso idioma. / This work aims to study the different aspects of the reception and dissemination of the literary work of Graciliano Ramos in Portugal over the years 1930, 1940 and 1950. It is a period marked, among other things, 1) by the expansion, in editorial terms, of the Brazilian book industry, which would have initiated a process of inversion of the publishing influence between Portugal and Brazil; 2) by the emergence, in the artistic context, of the Portuguese neorealism and the singular presence of Brazilian literature in Portuguese lands; 3) and in political and cultural terms, by the effort of a formal approach between the governments of Vargas and Salazar. With an emphasis on journalistic, epistolary and editorial dimensions relating to the arrival and resonance of Graciliano in Portugal, this research tried to observe how, for beyond the readings and appropriations made by neorealists, presencistas and estadonovistas, the productions of this author from Alagoas that was consolidated as one of the greatest prose writers in the Portuguese language.

O presente trabalho tem como objetivo estudar as diferentes facetas da recepção e da divulgação da obra de Graciliano Ramos em Portugal ao longo dos anos de 1930, 1940 e 1950. Trata-se de um período marcado, entre outros aspectos, 1) pela ampliação, em termos editoriais, da indústria do livro brasileira, o que teria dado início a um processo de inversão de influência tipográfica entre Portugal e Brasil; 2) pela emergência, no âmbito artístico, do neorrealismo luso e pela singular presença da literatura brasileira em terras portuguesas; 3) e, em termos políticos e culturais, pelo esforço de aproximação formal entre os governos de Getúlio e Salazar. Com ênfase nas dimensões jornalística, epistolar e editorial relativas à chegada e à ressonância de Graciliano em Portugal, procurou-se observar como, para além de leituras e apropriações neorrealistas, presencistas e estadonovistas, as produções do autor alagoano se firmaram no panorama cultural português e consolidaram seu nome como um dos principais prosadores de nosso idioma. / This work aims to study the different aspects of the reception and dissemination of the literary work of Graciliano Ramos in Portugal over the years 1930, 1940 and 1950. It is a period marked, among other things, 1) by the expansion, in editorial terms, of the Brazilian book industry, which would have initiated a process of inversion of the publishing influence between Portugal and Brazil; 2) by the emergence, in the artistic context, of the Portuguese neorealism and the singular presence of Brazilian literature in Portuguese lands; 3) and in political and cultural terms, by the effort of a formal approach between the governments of Vargas and Salazar. With an emphasis on journalistic, epistolary and editorial dimensions relating to the arrival and resonance of Graciliano in Portugal, this research tried to observe how, for beyond the readings and appropriations made by neorealists, presencistas and estadonovistas, the productions of this author from Alagoas that was consolidated as one of the greatest prose writers in the Portuguese language.

Aquesta investigació aplica les eines metodològiques dels Estudis Culturals per investigar el consum televisiu i la seva recepció. El propòsit de la recerca és investigar els contextos comunicatius i processos de resignificació de dos grups de receptors enfrontats pel significat/sentit (social i cultural) de la segona edició del programa televisiu Gran Hermano: d'una banda els fans del programa que es reuneixen a internet i, de l'altra, una associació d'espectadors.D'aquesta manera, l'estudi que presento mostra les característiques i l'evolució que ha experimentat l'estudi de la comunicació des de la recepció, principalment dins l'àmbit anglosaxó. Les aportacions de David Morley o Janice Radway, entre d'altres, plantegen les possibilitats, la potencialitat i, conseqüentment, la necessitat de l'estudi dels processos comunicatius des del consum que realitzen les majories.A partir d'aquí, el consum i la resignificació que els dos grups investigats fan de la segona edició de Gran Hermano, exemplifica clarament com la clausura del significat d'un text es negocia a partir dels sistemes de sentit i modes d'expressió elaborats per grups situats en sectors particulars de l'estructura social. El significat d'un text, així doncs, té a veure amb els codis introduïts, però també amb els codis amb els quals diferents sectors de l'audiència conviuen. El que hi ha en joc és una lluita per la definició de l'espai públic, una pugna sobre les polítiques de representació i sobre els règims de visibilitat, una disputa sobre la impossibilitat/possibilitat de legitimació social de la pròpia experiència cultural. / Esta investigación aplica las herramientas metodológicas de los Estudios Culturales con el objetivo de investigar el consumo televisivo y su recepción. El propósito es investigar los contextos comunicativos y procesos de resignificación de dos grupos de receptores enfrentados por el significado/sentido (social y cultural) de la segunda edición del programa televisivo Gran Hermano: Por un lado, los fans del programa que se reúnen en internet y, de otro, una asociación de teleespectadores. De esta manera, el estudio que presento muestra las características y la evolución que ha experimentado el estudio de la comunicación desde la recepción, principalmente dentro del ámbito anglosajón. Las aportaciones de David Morley o Janice Radway, entre otras, plantean las posibilidades, la potencialidad y, consecuentemente, la necesidad del estudio de los procesos comunicativos desde el consumo que realizan las mayorías. El consumo y la resignificación que los dos grupos investigados hacen de la segunda edición de Gran Hermano ejemplifica claramente como la clausura del significado de un texto se negocia a partir de los sistemas de sentido y modos de expresión elaborados por grupos situados en sectores particulares de la estructura social. El significado de un texto tiene que ver con los códigos introducidos, pero también con los códigos con los cuales diferentes sectores de la audiencia conviven. Lo que hay en juego es una lucha por la definición del espacio público, una pugna sobre las políticas de representación y sobre los regímenes de visibilidad, una disputa sobre la imposibilidad/posibilidad de legitimación social de la propia experiencia cultural. / This work applies the methodological tools of the Cultural Studies for investigating the television consumption and its reception. The purpose of the research is to investigate the communicative contexts and processes of resignification of two groups of audiences confronted by the meaning/sense (social and cultural) of the second edition of Big Brother: on the one hand the fans of the program who meet in internet and, of the other one, an association of viewers.In this way, the study that I present samples the characteristics and the evolution that has experienced the study of the communication from the reception, mainly in the Anglo-Saxon area. The contributions of David Morley or Janice Radway, among others, bring up the possibilities, the potentiality and, consequently, the need of the study of the communicative processes from the consumption that the majorities carry out.The consumption and the resignification that the two investigated groups make of Big Brother exemplifies clearly how the closure of the meaning of a text is negotiated by groups placed in particular sectors of the structure from the systems of meaning|sense and fashions of expression elaborated socially. The meaning of a text has to do with the introduced codes, but also with the codes that different sectors of the audience live with in. There is a fight for the definition of the public space, a fight about the rules of representation and visibility, a dispute about the impossibility/possibility of social legitimise of the cultural experience itself.