This ethnographic study is driven by the aim of understanding how an out-of-school learning program supports the development of youth artists and writers, particularly when it operates outside of institutional strictures such as mandatory grading, curricular guidelines, and tracking based on age and perceived abilities. The research is guided by the following overarching questions: 1) In what ways do Black, Latinx, and queer students demonstrate investment in critical multimodal literacies? 2) How do world-building projects reveal the possibilities and limits of the imagination? 3) What conditions can inspire youth to articulate their identities as evolving writers and leaders? This work argues that playing with multimodal projects and imaginative world-building opportunities provided generative conditions for young adults’ development as writers, creators, and mentors. By engaging in transdisciplinary projects that invited crafting, coding, urban planning, architectural modeling, and creative writing, youth participants contributed to a participatory learning environment that celebrated their inherent capacities as critical thinkers and actors. My research ultimately highlights the ways that critical multimodal literacies can promote powerful self-expressions, complex articulations of the future, and projections of self confidence through productive play and public engagement with wider audiences.

Esta pesquisa parte da obra do artista norte-americano Robert Smithson (1938-1973), sobretudo de seus escritos deixados. Desde o início, a vontade era a de andar às voltas de um modo específico de conhecimento do mundo: escrever sobre a intricada relação entre teoria e prática no campo das artes visuais. Estudo cujo conteúdo teve por lastro as referências - literárias, artísticas, teóricas e históricosociais - sintetizadas nos textos do artista eleito. Tal contexto de trabalho conduziu as análises deste ensaio, cada forma determinada por seu próprio repertório. Escavando assuntos com palavras, sempre rente à coleção de escritos de Robert Smithson. Experimento por acabar, resta um conjunto composto por dezessete pequenos fragmentos. A execução desta montagem representa uma adaptação ensaiada repetidas vezes diante de um espelho. O tiro partiu de local pouco conhecido; o cartucho era de festim: ricocheteou até perder força e cair, por fim. / This research departs from the oeuvre of the American artist Robert Smithson (1938-1973), especially from the writings he left. From the beginning, the will was to surround a specific way of knowing the world: to write about the intricate relation between theory and practice in the visual arts field. Study whose content had as its ballast the references - literary, artistic, theoretical, historical and social - synthesized in the texts of the elected artist. Such work context conducted the analysis of this essay, each form determined by its own repertoire. Excavating subjects with words, always close to the collected writings of Robert Smithson. Unfinished experiment, a set made up of seventeen small fragments remains. The execution of this assemblage represents an adaptation rehearsed repeatedly before a mirror. The shot came from little-known site; it was a blank cartridge shot: ricocheted till it lost strength and fell, at last.

Este trabalho propõe uma análise da viagem do artista francês Antonin Artaud ao México no ano de 1936. Por meio das correspondências e dos textos de Artaud produzidos neste país, pretende-se problematizar a sua concepção sobre a Revolução Mexicana e sobre os seus desdobramentos políticos e culturais durante os anos 1930, as suas ideias sobre as culturas indígenas e a sua relação com a realidade artística-intelectual mexicana. Parte-se da premissa de que o olhar de Artaud para o México foi formado por um ambiente intelectual e artístico marcado pelo Surrealismo, por um sentimento de crise da civilização europeia e por uma busca por formas de vida mais integradas entre o homem, a natureza e a arte. Artaud chega ao México em fevereiro de 1936 e permanece no país durante oito meses. Segundo suas próprias palavras, fora em busca do que ele denominaria de esoterismo mexicano o único que se apóia ainda sobre o sangue e a magnificência de uma terra cuja magia só os imitadores fanatizados da Europa podem ignorar. Durante a estadia, antes de ir à terra dos Tarahumaras, proferiu conferências na Escola Nacional Preparatória e escreveu artigos em jornais mexicanos a respeito do teatro europeu, do teatro mexicano, do movimento surrealista francês, das suas expectativas com relação à cultura indígena mexicana e da sua busca existencial como artista. No entanto, a sua visita ao México se dá justamente no período pós-revolucionário, durante o polêmico e marcante governo de Lázaro Cárdenas, no qual há uma radicalização da querela entre os artistas denominados universalistas e aqueles conhecidos como nacionalistas. Os primeiros, ao defenderem uma arte moderna e universal, preconizavam a arte europeia como matriz aspecto que Artaud repudiava e os segundos, ao afirmarem uma arte nacional, pura, utilizavam-se da cultura indígena como elemento unificador da nação, mas sem o respeito pela magia e pelo esoterismo indígena que Artaud tanto pregava. Daí as hipóteses para a falta de repercussão sobre o artista francês durante a sua permanência no país. Artaud também projetou sobre o México percepções que ele nutria a respeito do teatro. Idealizador do chamado Teatro da Crueldade, Artaud reconheceu no ritual do peyote praticado pelos índios tarahumaras no México uma vivência que se aproximava do seu projeto teatral / This work proposes an analysis about the Mexico trip realized by the French artist Antonin Artaud in 1936. With Artauds correspondences and texts written in this country, it intends to discuss his conception about Mexican revolution and its political and cultural results during the 1930s years, his ideas about the Indian cultures and his relation with the Mexican artistic intellectual reality. We have the premise that Artauds look to México was formed by an intellectual and artistic surrounding marked for the Surrealism, by an European civilizations crisis feeling and by a search for lifes forms more integrated between man, nature and arts. Artaud arrived in México in February of 1936 and stayed in the country during eight months. With his own words, he was searching for what he called by Mexican esoterism the only one that still rest on the blood and the magnificent of a land whose magic only the fanatics imitators from Europe can ignore. During his permanence, before going to Tarahumaras land, Artaud was the speaker for conferences in the National Preparatory School and wrote articles for the Mexican newspapers about the European theatre, the Mexican theatre, the French surrealist movement and his Mexican Indian culture expectation. He also wrote about his own experience about his existential search as an artist. However, his Mexico visit had been done in the post-revolutionary period, during the polemic and notorious Lázaro Cárdenas government, when there was a radicalization of the debate between the artists known as universalists and other as nationalists. The first ones, when defended a modern and universal art, commended the European art as matrix aspect repudiated by Artaud and the second ones, when asseverated a national art, pure, had utilized the Indian culture like nations unifier element, but without the respect for the magic and for the Indian esoterism that Artaud always had been preached. These aspects could integrate the hypothesis that explains the lack of repercussion about the French artist during his stay in the country. Artaud also projected in Mexico the perceptions that he created about the theatre. The artist was the idealizer of the Cruelty Theatre, and he recognized in the Peyotes ceremony practiced by the Tarahumaras Indians in Mexico an environment close to his theatrical project

Este trabalho analisa os relatos de viagem de três mulheres britânicas à América do Sul no século XIX. São elas: a inglesa Marianne North (18301890), a escocesa Florence Dixie (18551905) e a irlandesa Marion Mulhall (18441922). Um dos objetivos desta pesquisa é refletir sobre as impressões que essas autoras tiveram sobre o continente sul-americano e suas representações a respeito dessa região, sua natureza, seus habitantes. Tendo em vista que as viajantes vieram de países pertencentes ao Reino Unido da Grã-Bretanha e Irlanda - Inglaterra, Escócia e Irlanda - procurou-se interpretar se seus relatos conteriam as possíveis dissensões existentes entre eles, no interior da Europa. Por último, por tratar-se de fontes produzidas por mulheres, buscou-se observar as visões das autoras sobre os papéis tradicionalmente atribuídos ao sexo feminino. / This work analyses the travel accounts of three British women to South America in the nineteenth century. They are: the English Marianne North (18301890), the Scottish Florence Dixie (18551905) and the Irish Marion Mulhall (18441922). One of the purposes of this research is to reflect on the impressions that these authors had on the South American continent and think about their representations concerning this region, its nature, its inhabitants. Considering that the travelers came from countries belonging to the United Kingdom of Great Britain and Ireland - England, Scotland and Ireland - we sought to interpret whether their accounts would contain the possible existing dissensions among them, in Europe. At last, as the sources were written by women, we sought to observe the views of the authors about the roles traditionally attributed to women.

This thesis examines the doctrine of happiness within the Jonathan Edwards corpus and seeks to understand its function and significance as it relates to Edwards's broader theological project. A close examination of both the internal development and the Early Modern intellectual context of Edwards's thought reveals that spiritual happiness is of central importance to Edwards's 'end of creation' project. Scholars commonly assume that the burden of Edwards's teleological writings is a theocentric defense and promotion of the glory of God in the face of an increasingly anthropocentric Enlightenment. However, this study demonstrates that, notwithstanding Edwards's adherence to the Reformed tradition's high view of God's glory, the early and enduring concern of Edwards's teleological project is the proof and defense of spiritual happiness as ultimate telos from a Reformed perspective. Edwards's purpose to defend the teleological status of happiness is primarily exposed by the development of Edwards's teleology in his Miscellanies notebook and related theological treatises such as Discourse on the Trinity and End of Creation, especially as Edwards engages rival teleological visions that tend to subordinate happiness. While Edwards's teleological conviction regarding happiness is inspired by his own Puritan and Reformed heritage and his early profound religious experience, he subsequently pursues the proof and defense of his Reformed teleology of happiness in response to the increasing tendency of Reformed and non-Calvinist Enlightenment thinkers to subordinate the teleological status of happiness. During the Early Modern period, Reformed theologians frequently subordinate happiness relative to godliness, and especially the glory of God, and Enlightenment thinkers increasingly make practical virtue and usefulness toward the common good the ultimate telos of human existence at the expense of spiritual happiness, which intellectual trends Edwards engages for the sake of defending his Reformed teleology of happiness. The first stage of the development of Edwards's teleology of happiness is marked by his conversion and subsequent profound experiences of spiritual happiness, and by his efforts that follow during the early 1720s to prove happiness as ultimate telos, primarily on the basis of Edwards's doctrine of divine goodness. During the second stage of development, Edwards works to defend happiness as ultimate telos from a comprehensively biblical and Reformed perspective. Edwards spends the rest of his career developing his doctrines of God and the Trinity, the work of redemption, and the glory of God primarily for the sake of defending his Reformed teleology of happiness, which I suggest, significantly influences and shapes Edwards's theology.

El presente estudio es fruto de una reflexión y análisis acerca de la producción del escritor brasileño Autran Dourado teniendo en cuenta el diálogo que se establece con la obra del autor español Miguel de Cervantes, sumándose la preocupación por encontrar las correspondencias no solo temáticas sino también poéticas de estos dos autores. Se inicia con un breve recorrido histórico y literario, presente en la formación de ambos autores, con la perspectiva de delinear un rasgo común entre ellos, es decir, el de escritores críticos. A su vez, esta aproximación desencadena el estudio de lo que habría sido la biblioteca cervantina de Autran Dourado. Por otro lado, se llevó a cabo el levantamiento de la fortuna crítica del escritor brasileño tomando como foco, sobre todo, los trabajos académicos sobre su obra y teniendo en cuenta cuarenta años de incesante labor de producción. A partir de estos datos, se vuelve fundamental el análisis del diálogo intertextual establecido entre las obras de los dos autores, con la inquietud de destacar coincidencias temáticas y procedimientos similares en la construcción de personajes, como en el caso de la trilogía perteneciente a la saga familiar de los Honório Cota de Autran Dourado y Don Quijote de la Mancha de Miguel de Cervantes y, por otro lado, las inquietudes poéticas de ambos autores a partir de un estudio sobre sus respectivos procesos de reescritura. / This study is the result of a reflection and analysis about the production of the Brazilian writer Autran Dourado highlighting the dialogue that it establishes with the work of the Spanish author Miguel de Cervantes, searching not only for thematic but also for poetic correspondences between both writers. It starts with a brief historic and literary trajectory present in their works aiming at delineating a common characteristic shown by them, that of critic writers. This comparison leads to the study of Autran Dourado´s Cervantine library. On the other hand, a research on the criticism on Autran Dourado´s complete work was carried out, focusing mainly on the academic studies about his work taking into consideration his 40 year literary production. Regarding such data, the analysis of an intertextual dialogue established between the works by Dourado and Cervantes becomes fundamental, distinguishing the thematic coincidences and similar proceedings in the construction of their characters, as in the trilogy centered in the saga of Honório Cota´s family by Autran Dourado and Don Quijote de La Mancha by Miguel de Cervantes, as well as the poetic anxiety of both authors starting from a study about their re-writing processes.

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This dissertation describes my recovery of the life and writing of a relatively unknown late nineteenth-century Canadian woman writer. In the fall of 1888, Lily Lewis, a young journalist from Montreal, embarked upon a journey around the world in the company of another young woman, Sara Jeannette Duncan. Duncan has since been increasingly recognized for both her journalism and her fiction and Lewis has been almost entirely forgotten. I have recovered some of Lewis's work subsequent to the tour with Duncan, identified some earlier work not previously attributed to her, and become acquainted with a surviving relative, and in my dissertation I examine Lily Lewis [Rood]'s life and texts from the theoretical perspective of life writing. I find Marlene Kadar's theory of "life writing as critical practice" as she explains it in her introductory chapter to Essays on Life Writing: From Genre to Critical Practice especially enabling for this project. The process of recovering early writers, Kadar insists, must includean exploration of precisely how they became lost, and must not exclude the contexts of the reader and critic. To explicate fully my own critical contexts, I summarize theories of life writing by several Canadian scholars, including Kadar. I include, as well, outlines of some pertinent work on travel writing, and a brief overview of the new historicist critical 'milieu ' in which my study situates itself. In an attempt to understand the "forgetting" (Kadar 10) that has almost effaced Lily Lewis from Canadian literary history, I examine circumstances today, in Lewis's time, and in the time between that have contributed to her erasure. In an attempt to reclaim for Lily Lewis a place among Canadian women writers of her time, I read and analyse her work contextually and intertextually in conjunction with writing by several of her contemporaries, notably Duncan, and, to a lesser extent, the Canadian journalist, travel writier, and novelist, Alice Jones. I focus upon evidence that supports my contention that a contributor to the Toronto paper The Week, previously known only as "L. L.," was Lily Lewis. I look at Lily Lewis Rood's complex involvement in cultural and literary stereotypes, and I discuss her participation in discourses about the New Woman in both Canadian and international contexts. I hope with this work to contribute to our knowledge of Canada's literary past and also, by encouraging a careful examination of our current critical values and practices, to contribute to Canadian literary scholarship and to the theorizing of life writing.

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