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Este estudo tem por objeto o documentário de Thomas Harlan, Torre Bela (1978), filmado durante o processo revolucionário português (1974-1975). A película insere-se na raiz cinematográfica do cinema-verdade, destacando-se do debate em torno deste conceito desenvolvido por Jean Rouch e Edgar Morin no decênio de 1960, na medida em que propõe antes, uma abordagem materialista aos processos sociais, retomando a perspectiva desenvolvida por Dziga Vertov (1896-1954), cineasta russo autor do filme Kinoglaz (1924), que Thomas Harlan cita em diferentes cenas de Torre Bela. Harlan constrói de forma crítica e reflexiva uma síntese da atualidade, proveniente do recorte histórico, resultante da combinação sistematizada entre o fragmento do filme e a visão histórica sobre o processo revolucionário que o cineasta insere na montagem do filme. Ao concretizá-la, Harlan acaba por colocar luz nas contradições do processo português, alumiando, por exemplo, como o acordo militar para uma \"nova política social\", que defendia os direitos da classe trabalhadora como anunciado no Programa do Movimento das Forças Armadas, consolida-se apenas em direitos para a classe dominante, os proprietários dos meios de produção, excluindo-se o trabalhador do modelo de sociedade democrática. O filme é emblemático também, para compreender a forma como o trabalhador se torna sujeito político da Revolução, histórico, por isso, objetivando as suas utopias através da película, até o momento da intervenção da força militar contrarrevolucionária como mostra o final do filme. Em tese, o trabalho investiga como a reintrodução da perspectiva histórica sobre a forma como uma dada sociedade se organiza, bem como o ponto de vista do cineasta sobre o fenômeno social abordado torna-se, no caso da película Torre Bela, uma forma de resistência e de oposição ao movimento de desmanche e declínio das grandes utopias que marcou a segunda metade do século XX, e que na atualidade se reinventa no fenômeno da pós-verdade. / The subject of this study is the Thomas Harlan documentary Torre Bela (1978), filmed during the Portuguese Revolution of 1974 - 1975. The movie is implanted in the cinematographic roots of the truthful-cinema (cinéma vérité), outdistancing from the 1960´s debate surrounding Jean Rouch and Edgar Morin´s concept since it proposes instead, a materialistic view of the social processes, recollecting the same perspective developed by Dziga Vertov (1896-1954), Russian filmmaker creator of Kinoglaz movie (1924), and in which Thomas Harlan references it in several scenes of Torre Bela. Based on a historical approach, Harlan elaborates a critically reflexive summary of the actuality, resultant from the systematic combination between frames and the historical perception of the revolutionary process and in which the creator inserts in the film. Whilst producing it, Harlan focus on the contradictory facts in the Portuguese process highlighting for example, how the military agreement for the new social politic, which defended the workers\' rights, as announced by the Military Forces Program, primarily focuses on the dominant classes (owners) excluding the workers from the social-democratic model. The movie is emblematic and historical leading you to understand how the worker became a politic individual of the revolution, presenting its utopias trough the movie up until the contra revolutionary intervention by the military force as exposed in the end of the movie. In theses, the study investigates how a reintroduction of the historical perspective of a society organization as well as the filmmaker´s understanding and approach of the social singularity becomes, in Torre Bela, a way of resistance and opposition to the destruction and decline of the utopias which characterized the second half of the 20th century and in present time reinventing itself within the post-truth concept.

Este estudo analisa a inoperosidade no romance Nem só mas também, de Augusto Abelaira. Deslindamos o conceito agambeniano a partir do encadeamento da dimensão estética ao plano histórico-social, com o objetivo de demonstrar, sobretudo, a relação da obra de arte literária com a realidade. Esta, na obra, é representada com a complexidade da ficção que, ao problematizar a realidade portuguesa do Pós-25 de Abril de 1974, incide, enquanto denúncia e testemunho, sobre uma estrutura social. No que concerne ao nosso recorte teórico, propomos refletir sobre a inoperância da obra ancorados, principalmente, nas reflexões de Giorgio Agamben e na hermenêutica de Paul Ricoeur, mas, ao longo dos capítulos desta pesquisa, relacionamos este eixo teórico basilar a outras teorias, com o intuito de afirmarmos o aspecto comparativo da Literatura. Dessa forma, com esta dissertação de mestrado, esperamos contribuir para os estudos da Literatura Portuguesa, como também reintroduzir a obra de Augusto Abelaira no campo da crítica literária. / This work presents a study of the novel Nem só mas também, from Augusto Abelaira. We have based our analysis on Agamben`s notion of non-functionality (operositá, usually translated as inoperative), what made it possible to exhibit the way in which this work of art relates to its particular (social) reality. We maintain that Abelaira`s book represents this reality and, by means of its complex narrative, articulates a pungent criticism of its structure. This is mainly accomplished through the covert denunciative character of the novel, as well as through the testimony of Portuguese society post Carnation Revolution it presents us with. Besides Agamben, we have also relied upon Paul Ricoeur`s hermeneutics to build up our conceptual framework, as well as on various other theories, by means of which we expect to have done justice to literature`s comparative methodology. Our objectives were to thus contribute to the field of Portuguese Literature by means of a novel interpretation of Nem só mas também, and it is our wish that it shall help shedding new light on Abelaira`s work as an object of literary criticism.

Este estudo analisa a inoperosidade no romance Nem só mas também, de Augusto Abelaira. Deslindamos o conceito agambeniano a partir do encadeamento da dimensão estética ao plano histórico-social, com o objetivo de demonstrar, sobretudo, a relação da obra de arte literária com a realidade. Esta, na obra, é representada com a complexidade da ficção que, ao problematizar a realidade portuguesa do Pós-25 de Abril de 1974, incide, enquanto denúncia e testemunho, sobre uma estrutura social. No que concerne ao nosso recorte teórico, propomos refletir sobre a inoperância da obra ancorados, principalmente, nas reflexões de Giorgio Agamben e na hermenêutica de Paul Ricoeur, mas, ao longo dos capítulos desta pesquisa, relacionamos este eixo teórico basilar a outras teorias, com o intuito de afirmarmos o aspecto comparativo da Literatura. Dessa forma, com esta dissertação de mestrado, esperamos contribuir para os estudos da Literatura Portuguesa, como também reintroduzir a obra de Augusto Abelaira no campo da crítica literária. / This work presents a study of the novel Nem só mas também, from Augusto Abelaira. We have based our analysis on Agamben`s notion of non-functionality (operositá, usually translated as inoperative), what made it possible to exhibit the way in which this work of art relates to its particular (social) reality. We maintain that Abelaira`s book represents this reality and, by means of its complex narrative, articulates a pungent criticism of its structure. This is mainly accomplished through the covert denunciative character of the novel, as well as through the testimony of Portuguese society post Carnation Revolution it presents us with. Besides Agamben, we have also relied upon Paul Ricoeur`s hermeneutics to build up our conceptual framework, as well as on various other theories, by means of which we expect to have done justice to literature`s comparative methodology. Our objectives were to thus contribute to the field of Portuguese Literature by means of a novel interpretation of Nem só mas também, and it is our wish that it shall help shedding new light on Abelaira`s work as an object of literary criticism.

Este estudo tem por objeto o documentário de Thomas Harlan, Torre Bela (1978), filmado durante o processo revolucionário português (1974-1975). A película insere-se na raiz cinematográfica do cinema-verdade, destacando-se do debate em torno deste conceito desenvolvido por Jean Rouch e Edgar Morin no decênio de 1960, na medida em que propõe antes, uma abordagem materialista aos processos sociais, retomando a perspectiva desenvolvida por Dziga Vertov (1896-1954), cineasta russo autor do filme Kinoglaz (1924), que Thomas Harlan cita em diferentes cenas de Torre Bela. Harlan constrói de forma crítica e reflexiva uma síntese da atualidade, proveniente do recorte histórico, resultante da combinação sistematizada entre o fragmento do filme e a visão histórica sobre o processo revolucionário que o cineasta insere na montagem do filme. Ao concretizá-la, Harlan acaba por colocar luz nas contradições do processo português, alumiando, por exemplo, como o acordo militar para uma \"nova política social\", que defendia os direitos da classe trabalhadora como anunciado no Programa do Movimento das Forças Armadas, consolida-se apenas em direitos para a classe dominante, os proprietários dos meios de produção, excluindo-se o trabalhador do modelo de sociedade democrática. O filme é emblemático também, para compreender a forma como o trabalhador se torna sujeito político da Revolução, histórico, por isso, objetivando as suas utopias através da película, até o momento da intervenção da força militar contrarrevolucionária como mostra o final do filme. Em tese, o trabalho investiga como a reintrodução da perspectiva histórica sobre a forma como uma dada sociedade se organiza, bem como o ponto de vista do cineasta sobre o fenômeno social abordado torna-se, no caso da película Torre Bela, uma forma de resistência e de oposição ao movimento de desmanche e declínio das grandes utopias que marcou a segunda metade do século XX, e que na atualidade se reinventa no fenômeno da pós-verdade. / The subject of this study is the Thomas Harlan documentary Torre Bela (1978), filmed during the Portuguese Revolution of 1974 - 1975. The movie is implanted in the cinematographic roots of the truthful-cinema (cinéma vérité), outdistancing from the 1960´s debate surrounding Jean Rouch and Edgar Morin´s concept since it proposes instead, a materialistic view of the social processes, recollecting the same perspective developed by Dziga Vertov (1896-1954), Russian filmmaker creator of Kinoglaz movie (1924), and in which Thomas Harlan references it in several scenes of Torre Bela. Based on a historical approach, Harlan elaborates a critically reflexive summary of the actuality, resultant from the systematic combination between frames and the historical perception of the revolutionary process and in which the creator inserts in the film. Whilst producing it, Harlan focus on the contradictory facts in the Portuguese process highlighting for example, how the military agreement for the new social politic, which defended the workers\' rights, as announced by the Military Forces Program, primarily focuses on the dominant classes (owners) excluding the workers from the social-democratic model. The movie is emblematic and historical leading you to understand how the worker became a politic individual of the revolution, presenting its utopias trough the movie up until the contra revolutionary intervention by the military force as exposed in the end of the movie. In theses, the study investigates how a reintroduction of the historical perspective of a society organization as well as the filmmaker´s understanding and approach of the social singularity becomes, in Torre Bela, a way of resistance and opposition to the destruction and decline of the utopias which characterized the second half of the 20th century and in present time reinventing itself within the post-truth concept.

No description available.

This thesis analyzes how the media system and the role of the media in society have changed over time in Portugal. It focuses on the period of the dictatorship Estado Novo, the period of the media transition after the Carnation Revolution, and the media in the 21st century. Since the media transition would not be possible without the political transition of the authoritarian regime, this thesis will also address the overall context of the transition. The theoretical part analyzes the Mediterranean or polarized pluralist model of media from Halllin and Mancini. According to the authors, this model describes the current Portuguese media system. The aim of this thesis is to determine whether the model is applicable to all periods of Portuguese history of the 20 and 21st century or whether at some point the media system can be described by another Hallin and Mancini's model or whether it is necessary to use a different classification from other authors.

En se concentrant sur une période courte et libératrice de l’histoire du Portugal contemporain, ce travail vise à établir ce que la révolution, pensée comme processus, événement et rupture, a provoqué dans la production cinématographique. L’aire chronologique correspond donc aux années de la Révolution portugaise de 1974-1975 puis ses soubresauts jusqu’en 1982.Pour saisir ce moment complexe et singulier, l’observation des liens entre cinéma et politique est proposée à travers les rapports de force existants entre le régime, les institutions et le monde du cinéma. L’existence d’un cinéma révolutionnaire, qui accompagne un processus de changement social et politique radical et se révolutionne lui-même, se perçoit à travers des conflits et des enjeux de pouvoir. De la remise en question du modèle de production – l’avènement d’un modèle coopérativiste – à la volonté de diffuser autrement les films, en passant par les problématiques soulevées par la politisation des pratiques artistiques, les cinéastes n’ont alors eu de cesse de pouvoir mettre en crise les modalités de création. L’analyse de plusieurs films particulièrement significatifs montre que la rencontre entre la révolution et le cinéma offre des potentialités créatives nombreuses : des saillies pamphlétaires manifestent les nécessités du processus, les usages du cinéma-direct semblent faire corps avec l’événement, et l’idée de film-révolution au cœur de Bon peuple portugais (Bom Povo Português, 1981) de Rui Simões incarne, au cinéma, la rupture ouverte par le fait politique.Ce travail est animé par une double ambition. D’abord, grâce aux témoignages des cinéastes et producteurs de l’époque, il s’agit de proposer de nouveaux éclairages sur un pan encore méconnu et sous-évalué de l’histoire du cinéma portugais. Ensuite, à la faveur de l’étude des rencontres pratiques et formelles entre un processus historique et l’esthétique, les voies explorées dans la thèse voudraient contribuer à enrichir une histoire du cinéma engagé. / Focusing on a short and liberating time of recent Portugal history, this work aims to establish that the idea of revolution, understood as a process, but also as an event and a rupture, has provoked a specific film production. The chronological area thus corresponds to the years of the Portuguese Revolution of 1974-1975 and its upheavals until 1982.To grasp this singular moment in all its complexity, the observation of the links between cinema and politics is proposed through the balance of power existing between the regime, the institutions and the cinema world. The existence of a revolutionary cinema able to follow the radical changes in society can be seen through conflicts and power issues. Then, filmmakers would question the possibilities of creation in that context: experiences of collective production, alternative distribution, and new practices of militant cinema are all examples of different modalities of creation.The study of various films, and the confrontation between revolution and cinema, show an offer of many creative potentialities: from anticapitalist movies which follow the process to the uses of Direct cinema embodying the event, and finally, the arising of Good Portuguese People (Bom Povo Português, 1981) by Rui Simões, mark an aesthetical rupture in response to the political change.This dissertation has a dual ambition. First, it is important to propose new enlightments on this yet unknown and underevaluated part of Portuguese cinema, with the help of testimonies from filmmakers and producers of that period. Then, observing practical and visual exchanges between the historical process and aesthetics, the paths explored here would contribute to enriching a history of engaged cinema.

Avec cette thèse nous prétendons, à travers quelques textes de la culture historique portugaise et du roman portugais, montrer la présence de la confrontation entre les deux régimes de l'imaginaire (diurne et nocturne) décrits par Gilbert Durand dans son œuvre Les structures anthropologiques de l'imaginaire. Nous avons alors vérifié qu'à chacun de ces deux régimes correspond un imaginaire précis. Ainsi, chacun des deux imaginaires que nous avons identifiés regroupe des schémas, des archétypes et des symboles de l'un des deux régimes durandiens. Nous avons nommé l'imaginaire qui regroupe des schémas, des archétypes et des symboles du régime diurne « imaginaire du héros individuel » tandis que l'imaginaire qui regroupe des schémas, des archétypes et des symboles du régime nocturne a été qualifié d' « imaginaire du protagoniste collectif ».L'imaginaire du héros individuel est un imaginaire dans lequel le peuple, les masses, se soumettent à l'autorité d'un chef (d'un guide) héroïsé, acceptant la destinée comme une fatalité de l'aventure humaine. A l'inverse, nous considérons que l'imaginaire du protagoniste collectif est un imaginaire qui inverse les schémas et archétypes typiques du régime diurne, en valorisant la féminité et les profondeurs intimes de l'homme dans une attitude dialectique où les masses, se rebellant contre leurs oppresseurs, s'assument comme le sujet historique par excellence. Un nouveau sujet-héros est ainsi née, non plus individuel, mais collectif.Nous considérons ainsi que dans l'Histoire comme dans la Littérature nous trouvons le conflit majeur entre deux imaginaires qui s'opposent. En 1383-1385 et lors des deux Révolutions du XXe siècle (instauration de la République, en 1910, et Révolution des Œillets, en 1974), le héros individuel est supplanté par le protagoniste collectif. Le Roi solaire de Durand n'est plus le dirigeant de la nation puisque le peuple s'assume comme le protagoniste de l'Histoire. L'imaginaire dominé par le mythe sébastianiste et impérialiste, défendu au XVIIe siècle par António Vieira, n'est plus l'imaginaire prédominant, étant donné que l'imaginaire du protagoniste collectif va finalement s'affirmer collectivement / The aim of this thesis is, through some texts of Portuguese historical culture and from Portuguese novel, to confront the two regimes of the imaginarium (diurnal and nocturnal) described by Gilbert Durant in his work Les structures anthropologiques de l'imaginaire. So, we have verified,, that to each one of the two regimes corresponds oneprecise imaginarium, that is to say, each one of the two imaginaria that we identified assembles schemes, archetypes and symbols of one of the two durandian regimes. We called the imaginarium that assembles schemes, archetypes and symbols of the diurnal regime Imaginaryium of Individual Hero, while the imaginarium that assembles schemes, archetypes and symbols of the nocturnal regime was called Imaginarium of the Collective Protagonist.In the imaginarium of the individual hero the People, the masses, are subjugated to the authority of a leader (guide) looked up as a hero, therefore accepting the destiny as a fatality of the human adventure. We considered, on the contrary, that the imaginarium of the collective protagonist reverses the diurnal regime schemes and typical archetypes, valorizing feminity and the intimate depths of Mankind in a dialectical attitude in which the masses, rebelling against their oppressors, assume themselves as the historical subject. A new hero-subject is (re)born, not individually anymore, but collectively.The novels studied by José Cardoso Pires (Balada da Praia dos Cães and AlexandraAlpha), by José Saramago (Levantado do Chão), by Mário Ventura (Vida e Morte dosSantiago) and by Lídia Jorge (O Dia dos Prodígios) allowed us to confirm the mythological deconstruction of the Portuguese dictatorial period (1926-1974) by these authors. This way we are literally revealed the reality of the oppression and the violence as well as the imaginarium (virile, imperial and heroic) that underlines that reality.The colonial empire - parallel to a situation of unlimited exploitation in the colonies and in Portugal - is attacked in its archetypism, blooming the April Revolution as an imagistic counterpoint to a regime based on the exploitation, fear, violence, oppression, and imposing of submission. The characters depicted in the five novels studied go through the dictatorial years (only the characters of Balada da Praia dos Cães are not acquainted with the Carnation Revolution) to, finally, get in touch with a New World that is born with the 25th of April of 1974.We considered that, both in Literature and in History, we can find the conflict -major between two opposing imaginaria. In 1383-1385 at the time of the two XX century-Revolutions (Instauration of the Republic in 1910, and the April Revolution in 1974), the individual hero is overshadowed by the collective hero. The durandian Solar King is no longer the ruler of a nation, as the people assume themselves as the protagonist of the History. This way the imaginarium controlled by the sebastianist and imperial myth, defended in the XVII century by the priest António Vieira, ceases to be predominant and the collective struggle carried on by the People as the major-protagonist of the History affirms itself imagistically

Este trabalho estuda a inserção da História na Literatura, abordando a Tetralogia Lusitana, de Almeida Faria, conjunto de quatro romances deste autor, publicados entre 1965 e 1983. Procura comprovar que um evento histórico fundamental para o povo português, como a Revolução dos Cravos, redireciona a produção do escritor Almeida Faria fazendo-o, a partir do romance A Paixão, de 1965, desenvolver um projeto literário intratextual. A consciência histórica, assim, se retroprojeta modificando o tempo no primeiro romance e sua leitura, atribuindo-lhe novos sentidos. O mito é elemento importante na criação/desvelamento da obra, tanto na sua utilização como alegoria do universo fechado a que ele se refere, quanto no posterior aproveitamento em termos críticos, uma vez que as personagens buscam fugir da mitificação do processo revolucionário, negando os antigos discursos unificadores e buscando sempre uma postura antiépica. Neste sentido, utilizamos referenciais teóricos diferenciados para cada romance da Tetralogia Lusitana, como a crítica do imaginário de Gilbert Durand, o conceito de História de Walter Benjamin, a polifonia, o dialogismo, a intertextualidade, a carnavalização e a paródia de acordo com Mikail Bakhtin e os estudos de Eduardo Lourenço sobre a identidade portuguesa. Nosso método consistiu, portanto, no estudo comparativo dos quatro romances da Tetralogia Lusitana e na simultânea análise de cada um deles, reconhecendo suas peculiaridades e, ao mesmo tempo, o papel que ocupam neste conjunto. Tal abordagem permitiu comprovar as hipóteses lançadas, fazendo-nos chegar à conclusão de que Almeida Faria, através de sua literatura, mostra um povo que busca novos caminhos e uma nova idéia de pátria, onde o ser português passa pelo descentramento, alimenta-se da integração de várias etnias e se abre sempre para novas possibilidades. Ao analisar o tratamento ficcional que o autor dá ao processo revolucionário no Portugal contemporâneo e seus desdobramentos históricos, pretendemos também contribuir para a crítica relativa à Literatura Portuguesa pós-revolução / This work studies the History’s insertion in Literature, approaching the Tetralogia Lusitana of Almeida Faria, which is a group of four romances, published by this author between 1965 and 1983. It seeks to prove that a fundamental historical event for the Portuguese people, as the Carnation Revolution, redirects Almeida Faria's production making him develop a intratextual literary project, starting from the romance “The Passion”, of 1965. Thereby, the historical conscience retro-projects itself, modifying the time and attributing new meanings to the first romance reading. The myth is an important element in the creation-unveiling of the work - as allegory to the closed universe referred, as much as in a subsequent use in critical terms - once the characters seek to escape the mythicizing of the revolutionary process, denying the unifying old speeches, always looking for an anti-epic attitude. In this sense, we used distinct theoretical references for each romance of the Tetralogia Lusitana, as the Gilbert Durand’s imaginary critics, the Walter Benjamin’s concept of History, the polyphony, the dialogism, the intertextuality, the carnivalization and the parody according to the work of Mikhail Bakhtin, and the Eduardo Lourenço's studies about the Portuguese identity. Our method consisted, therefore, in a comparative study of the Tetralogia Lusitana’s four romances and in a simultaneous analysis of each one of them, recognizing their peculiarities and, at the same time, their individual role in the group. Such approach allowed to prove the previous hypotheses, making us to conclude that Almeida Faria, through his literature, shows a people looking for new roads and a new homeland idea, where the “being Portuguese” feeling crosses concepts as decentralization, feeding itself from an ethnic integration, always opened for new possibilities. When analyzing the fictional treatment given by the author to the revolutionary process in a contemporary Portugal and in its historical unfolding, we also intended to contribute to the Portuguese post-revolution literature studies.