Submitted by Rosivalda Pereira (mrs.pereira@ufma.br) on 2017-05-24T20:52:34Z No. of bitstreams: 1 AlexandreBrunoCosta.pdf: 1706287 bytes, checksum: 26afdd10399a7c0b581420813a86df96 (MD5) / Made available in DSpace on 2017-05-24T20:52:34Z (GMT). No. of bitstreams: 1 AlexandreBrunoCosta.pdf: 1706287 bytes, checksum: 26afdd10399a7c0b581420813a86df96 (MD5) Previous issue date: 2015-10-26 / This dissertation results of research on the Maranhão audiovisual production comprising the late 70's and part of the 80s, for we include production in Super-8 and 16mm, respectively: Periquito Sujo (1979), Greve da meia passagem (1979-1980), Quem matou Elias Zí? (1986), Bandeiras Verdes (1988) in order to investigate the potential for communicability and representativeness of these works to maintain a cinematic identify from the methodology based on the triple mimesis and construction of narrative identities. Empirical research framework Maranhão film works are awarded on the issues of cinematrographic Days, important movement for the construction and maintenance of Maranhão cinematic narrative identify. From the triple mimesis concept endorsed by Paul Ricoeur (2012), you can understand how filmic narratives that pass for ethical reasons, begin in broader terms of social and cultural environment insertion of the events narrated and only complete in the times of reading, this visual event, with effective participation of the viewer. / Essa dissertação resulta da pesquisa sobre a produção audiovisual maranhense que compreende o final da década de 70 e parte da década de 80, por incluirmos produções em Super-8 e em 16mm, respectivamente: Periquito Sujo (1979), Greve da meia passagem (1979-1980) e Quem matou Elias Zí? (1986), Bandeiras Verdes (1988) com o objetivo de investigar o potencial de comunicabilidade e de representatividade destas obras para a manutenção de uma identidade cinematográfica a partir da metodologia com base na tríplice mímesis e na construção das identidades narrativas. O referencial empírico da pesquisa são obras fílmicas maranhenses premiadas nas edições das Jornadas cinematográficas, movimento importante para a construção e manutenção da identidade narrativa cinematográfica maranhense. A partir da tríplice mímesis, conceito referendado por Paul Ricoeur (2012), será possível compreender como as narrativas fílmicas, que passam por questões éticas, têm início nas condições mais amplas do entorno social e cultural de inserção dos acontecimentos narrados e somente se completam no momento da leitura, neste caso visual, com a participação efetiva do espectador.

Submitted by LUCIANA QUIERATI null (luquierati@faac.unesp.br) on 2017-12-12T16:10:46Z No. of bitstreams: 1 Dissertação-versão-final.pdf: 2801336 bytes, checksum: 5181d413bddecb8731de099f374f9f7c (MD5) / Submitted by LUCIANA QUIERATI null (luquierati@faac.unesp.br) on 2017-12-14T11:24:59Z No. of bitstreams: 1 Dissertação-versão-final.pdf: 2801336 bytes, checksum: 5181d413bddecb8731de099f374f9f7c (MD5) / Approved for entry into archive by Minervina Teixeira Lopes null (vina_lopes@bauru.unesp.br) on 2017-12-14T12:16:03Z (GMT) No. of bitstreams: 1 quierati_l_me_bauru.pdf: 2644143 bytes, checksum: 0eecda931b25fd77501f5a96a3f4222f (MD5) / Made available in DSpace on 2017-12-14T12:16:03Z (GMT). No. of bitstreams: 1 quierati_l_me_bauru.pdf: 2644143 bytes, checksum: 0eecda931b25fd77501f5a96a3f4222f (MD5) Previous issue date: 2017-10-31 / Esta dissertação centra-se na análise da prática do jornalismo narrativo, mais especificamente no estudo da obra de uma de suas representantes, a jornalista brasileira Dorrit Harazim, que escreveu para alguns dos principais veículos de imprensa do Brasil e em 2016 completou 50 anos de carreira. Objetivando-se identificar seu modo de narrar, tomou-se por base o modelo da tripla mímesis de Paul Ricoeur (2010), que entende a narrativa como mediadora entre um momento de prefiguração, que antecede a escrita do texto e determina a sua forma, e um momento de refiguração, com a recepção do texto pelo leitor. Combinada ao tripé “lugar social - prática - escrita” de Michel de Certeau (2017) e às considerações de S. Elizabeth Bird e Robert W. Dardenne (2016) acerca dos conceitos de estória e registro, a teoria ricoeuriana forneceu aparato teórico-metodológico para o mapeamento das mudanças narrativas do gênero jornalístico ao longo do tempo e posterior análise da produção jornalística de Dorrit Harazim, veiculada em Veja, Jornal do Brasil, O Globo e piauí, no período de 1970 a 2016. Em termos documentais, o trabalho ainda apresenta uma edição com 50 textos da jornalista, em alusão às suas cinco décadas de atuação profissional, revisadas segundo o Novo Acordo Ortográfico da Língua Portuguesa e organizadas com notas de pesquisa para suas respectivas contextualizações. / This dissertation focuses on the analysis of the practice of narrative journalism, more specifically from the work of one of its representatives, the Brazilian journalist Dorrit Harazim, who wrote for some of the main media outlets in Brazil and completed 50 years of career in 2016. In order to identify her mode of narration, was taken as basis the Paul Ricoeur’s triple mimesis model (2010), which understands a narrative as mediator between a moment of prefiguration, which precedes a writing of the text and determines its form, and a moment of refiguration, with a reception of the text by the reader. Combined with the “social – practice – writing” tripod of Michel de Certeau (2017) and the considerations of S. Elizabeth Bird and Robert W. Dardenne (2016) on the concepts of story and chronicle, the Ricoeurian theory provided a theoretical and methodological apparatus for the mapping of the narrative changes of the journalistic genre over time and later analysis of the Dorrit Harazim’s journalistic production, published in Veja, Jornal do Brasil, O Globo and piauí, from 1970 to 2016. In documentary terms, an edition with 50 texts of the journalist, alluding to her five decades of professional activity, revised according to the New Orthographic Agreement of the Portuguese Language and organized with research notes for their respective contextualizations.

Bien qu’on ait longtemps considéré le désespoir ou la souffrance comme un facteur de précipitation de l’expérience religieuse, aucune étude n’a été effectuée sur les liens entre une expérience d’abus sexuels et une conversion religieuse subséquente. Une revue de la littérature sur la dynamique religieuse des abus sexuels révèle deux paradigmes opposés : la religion comme ressource ou comme facteur de risque. De même, un examen des études sur la conversion indique trois dichotomies : un converti actif ou passif, une conversion soudaine ou progressive, et la conversion comme phénomène normal ou pathologique. Or, un recensement des témoignages anecdotiques de victimes d’abus sexuels qui ont subséquemment vécu une conversion suggère que l'interaction entre les deux événements est plus complexe. Pour dépasser ces dichotomies paradigmatiques, nous préconisons une approche narrative. Plus spécifiquement, nous utilisons le concept d’identité narrative développé par Paul Ricœur. Ce concept s’inscrit dans la dynamique ricœurienne de triple mimèsis, laquelle assure une fonction de liaison entre le champ pratique et le champ narratif. De façon générale, notre stratégie méthodologique consiste à déterminer comment, à partir d’éléments biographiques issus de la préfiguration (mimèsis I), le sujet configure son récit pour donner sens à son expérience (mimèsis II) et la refigure pour aboutir à une identité de survivant ou de converti (mimèsis III). Sept entrevues non directives ont été effectuées auprès de personnes qui ont subi des abus sexuels durant leur enfance et qui ont plus tard vécu une conversion religieuse dans le milieu évangélique. À partir de l'analyse en trois étapes mentionnée ci-dessus, nous évaluons la contribution positive ou négative des divers éléments narratifs et, surtout, de leur interaction à la construction de l’identité narrative du sujet. Nous en concluons que le rapport entre des abus sexuels subis durant l’enfance et une conversion ultérieure n’est pas si simple que la littérature pourrait le laisser soupçonner. La conversion peut s’avérer salutaire à la survie du sujet et contribuer à la guérison du traumatisme sexuel qu’il a subi. Toutefois, certains éléments religieux peuvent faire obstacle au processus de recouvrement. Ces éléments nocifs varient d’un sujet à l’autre, et ce qui est délétère pour l’un peut être bénéfique pour l’autre, selon la configuration du récit. / Although despair or discontent has long been thought to be a precipitating factor for religious experience, there has been no systematic investigation of the possible links between sexual abuse and religious conversion. A review of literature on the religious dynamics of sexual abuse reveals opposite paradigms: religion as risk factor and religion as resource. Likewise, a review of conversion studies reveals three such dichotomies: active or passive convert, sudden or gradual conversion, and conversion as normal or pathological. Anecdotal evidence from the literature suggests that the interaction between sexual abuse trauma and a subsequent conversion is more complex. To transcend these paradigmatic dichotomies, a narrative approach is advocated. More specifically, I use the concept of narrative identity as developed by Paul Ricœur. This concept relates to the Ricœurian notion of triple mimèsis, which links the practical and narrative fields. Starting from biographical elements from the narrative (mimèsis I), how does the subject configure his account to make sense out of his experience (mimèsis II) and refigure it to construct a survivor/convert identity (mimèsis III). Seven non-directive interviews were conducted with people who have suffered sexual violence during childhood and who subsequently experienced a religious conversion. From the aforementioned three-step analysis, the positive or negative contribution of the narrative elements – but mostly their interaction – to the subject’s narrative identity can be evaluated. We conclude that the relationship between childhood sexual abuse and a later conversion is not as simple as the literature would lead us to believe. Conversion can be beneficial to the subject’s survival and contribute to the healing of the sexual trauma. However, some religious elements can hinder the recovery process. These harmful elements vary from one person to another, and what is harmful for one can be beneficial for another, depending on the life story’s configuration.

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