This thesis constitutes a piece of practice-led research: its principal research aim is to reflect on, analyse, and explore the conceptual, cultural, and artistic framework within which the offered artworks stand. The introduction is designed to provide an overview of both the central ideas to be discussed and the methodology to be deployed. It will also offer a snapshot of the structure of the text as a whole. As I will indicate, both method and content can be approached via a common guiding form: that of the fixed bind or knot. I will begin by introducing those concepts as they apply both to my own works and to those with which I have brought them into relation. My central concern is with the way in which the imagination forms connections and associations, the way objects or visions are gathered together in the imagination, and the way in which such ties might form knots, might amass or fix within them. I use the terms ‘binds’ and ‘bonds’ to refer to all such relations: to investigate these binds is to investigate the architecture of the imagination. My aim is to explore the way in which the structure of such binds might be present or affirmed in a physical object. In this context, the sculptures I have submitted can thus be understood as points of consolidation, points around which imagination amasses, and points at which binds accrue and abide: they are forms wrought and fixed, but not motionless, in the imagination. In this sense, from a theoretical perspective, to reflect on the sculptures is to reflect on what it means for objects or visions to bind and fixate in the imagination and for sculptors to realise them. For example, the first sculpture arises from attempting to make a seamless and ongoing circle of rope from lengths of hair. Here a material that stops once unbound from the head is repeatedly knotted. The longer binds thereby arise through a process of perpetual repetition in seeking to form a perfect bind; I juxtapose this vision of repetition with, for example, Kierkegaard’s work on that concept in order to analyse the nature of such a joint and impulse. As I have introduced the term, ‘binds’ therefore carries a double weight; it refers both to the structure of the imagination and to the sculptural connections that affirm it. The primary aim of this thesis is to investigate the interplay between these two aspects in both my own work and in that of a number of authors and artists.

This dissertation is focused on the study on the pilgrimage to the Divina Pastora, a municipality of the State of Sergipe. The issue concerns the efforts made by the pilgrims, to make this journey, experiencing the hardships of the journey of nine miles. The main objective was to conduct an anthropological study of religious ritual, from the perspective of relations between the pilgrim and divinity, which is consolidated from the payment of pledges in thanks to the graces obtained, which in most cases are related to miracle cures . We began the work by making a historical approach, analyzing the context in which the pilgrimage was established in the State of Sergipe and how the tradition is recreated year after year. The emphasis on pilgrimages to literature and historical documents, including the books falls church city Divina Pastora and the Metropolitan Curia of Aracaju. Through ethnographic data, we identify the universe of pilgrimage on the pilgrim's point of view, analyzing the socio-cultural profile and their reasons for pilgrimage. The central idea was to understand the reasons why the pilgrims to the Shrine of the Divine Shepherdess. / Esta dissertação tem como tema central o estudo sobre a peregrinação à Divina Pastora, município do Estado de Sergipe. A problemática aborda o esforço feito pelos peregrinos, ao fazerem tal percurso, enfrentando as adversidades da caminhada de nove quilômetros. O principal objetivo foi realizar um estudo antropológico desse ritual religioso, sob a perspectiva das relações entre o peregrino e a divindade, que se consolida a partir do pagamento de promessas em agradecimento às graças obtidas, que, na maioria das vezes, estão relacionadas às curas milagrosas. Iniciamos o trabalho fazendo uma abordagem histórica, analisando o contexto em que a peregrinação foi criada no Estado de Sergipe e a maneira como a tradição se recria ano após ano. Demos ênfase à literatura sobre peregrinações e documentos históricos, inclusive os livros tombos da igreja da cidade de Divina Pastora e da Cúria Metropolitana de Aracaju. Através de dados etnográficos, buscamos identificar o universo da peregrinação sob o ponto de vista do peregrino, analisando o seu perfil sociocultural e as suas razões para peregrinar. A ideia central foi compreender os motivos que levam os peregrinos ao Santuário de Divina Pastora.

Submitted by Cássia Santos (cassia.bcufg@gmail.com) on 2017-03-31T10:33:31Z No. of bitstreams: 2 Dissertação - Weverson Cardoso de Jesus - 2017.pdf: 5916163 bytes, checksum: 7f2306a744abc822465490e55406ab0d (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2017-03-31T10:46:30Z (GMT) No. of bitstreams: 2 Dissertação - Weverson Cardoso de Jesus - 2017.pdf: 5916163 bytes, checksum: 7f2306a744abc822465490e55406ab0d (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2017-03-31T10:46:30Z (GMT). No. of bitstreams: 2 Dissertação - Weverson Cardoso de Jesus - 2017.pdf: 5916163 bytes, checksum: 7f2306a744abc822465490e55406ab0d (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2017-02-23 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / When analyzing the specificities of the religious festivities present in the southeast of Tocantins, I chose the cult of Madonna of Rosary and the Divine Holy Spirit present in the Sucupira Party, with occurrence in the countryside of Dianapolis city, located at Tocantins state - a city originated with the mounting of the jesuit missions. The studies about these festivities have gained wide space in historiography due to their attention in the analysis of many aspects of the festive community. Therefore, the research highlights the process of formation and constitution of Sucupira's Party as an expression of a collective memory and the representation of the religiosity of its participants, individuals and groups involved. The respective festivity inserts in historiography for explaining the social relations established between the inhabitants of the southeast Tocantins, and also allowing the registry of regional knowledge and practices, becoming an element of collaboration with the writing of the local history when it highlights the procedures of the Individuals participating in this festivity. The festivity was approached from historical sources related to it and with the contribution of testimonials obtained as a way of appreciation of the party planners and individuals involved in the research. The manifestations occured at Sucupira clarify a broad amount of rituals and symbologies related to the colonial past and the african and lusitan heritages, reinforcing the social and hierarchical systems that intertwine with elements inserted at modernity's context, also in line with traditional elements, such as 'the masters lifting', Divine Emperor / Empress coronation, and Kings and Queens of Rosary. This way, through documentary research in parochial registries, documents present in Goiânia's archives, based on theoretical assumptions of the New Cultural History, Anthropology of Religions and at the regional writings, it was possible to understand how the festivities transplanted to Brazil are perched with hybrid elements, as much they reinforce a search for the maintaining of the traditions inherited, of the collective memory linked to the party, the relation between devout and worshiped divinity and also the sociability relations established there. / Ao analisar as especificidades das festividades religiosas presentes no sudeste tocantinense, elegi o culto a Nossa Senhora do Rosário e ao Divino Espírito Santo presentes na Festa da Sucupira, com ocorrência na zona rural do município de Dianópolis – TO, cidade que tem sua origem com a instalação da missão jesuíta. Os estudos acerca das festas têm ganhado espaço na historiografia por possibilitar a análise de diversos aspectos da comunidade festiva. Dessa forma, a pesquisa destaca o processo de formação e constituição da Festa da Sucupira como expressão de uma memória coletiva e como representação da religiosidade dos seus partícipes, sujeitos e grupos envolvidos. A respectiva festividade insere-se na historiografia por explicitar as relações sociais estabelecidas entre os habitantes do sudeste tocantinense, e ainda por permitir o registro de saberes e fazeres específicos da região, tornando-se um elemento de colaboração com a escrita da história local ao destacar a atuação dos sujeitos participantes da respectiva festividade. Foi pensada a festa a partir de fontes históricas relacionadas à mesma e com a contribuição dos depoimentos colhidos como forma de valorização dos festeiros e sujeitos envolvidos na pesquisa. As manifestações ocorridas em Sucupira elucidam um diversificado conjunto de rituais e simbologias ligados ao passado colonial e às heranças africanas e lusitanas, reforçando os sistemas sociais e hierárquicos que dialogam com elementos inseridos no contexto da modernidade em consonância com elementos tradicionais, como o levantamento de mastros, coroação de Imperadores/Imperatrizes do Divino, e Reis/Rainhas do Rosário. Dessa forma, por meio da pesquisa documental em registros paroquiais, documentos presentes em arquivos goianos, embasados nos pressupostos teóricos da Nova História Cultural, Antropologia das Religiões e ainda nos escritos regionais, foi possível compreender como as festividades transplantadas para o Brasil são perpassadas por elementos híbridos, bem como reforçam uma busca pela manutenção das tradições herdadas, da memória coletiva acerca da festa, da relação entre devoto e divindade cultuada e ainda das relações de sociabilidades que ali são estabelecidas.

A pesquisa realizada teve por objetivo a análise das ações desenvolvidas pelo Santuário Nacional de Nossa Senhora Aparecida, e suas contribuições para o aumento do fluxo de visitantes e o desenvolvimento do Turismo Religioso. Seu desenvolvimento foi viabilizado por pesquisas realizadas em fontes bibliográficas e eletrônicas dos temas vinculados ao objeto. Pesquisas as fontes primárias nos arquivos do Centro de Documentação e Memória do Santuário Nacional. Visitas técnicas ao atrativo para observação direta. Entrevistas com o Reitor, principal responsável, do Santuário e com os gestores das áreas de marketing e serviços. O resultado alcançado foi a composição de um amplo quadro das ações do Santuário Nacional. Constatou-se que tais ações contribuem para manutenção da atratividade, ampliam a estrutura de receptivo, promovem uma adequação do produto a demanda e conseqüentemente contribuem para o desenvolvimento do Turismo religioso. / This thesis had as an objective the analysis of activities and actions developed by National Sanctuary of Nossa Senhora Aparecida, and its contributions to the increase the flow of visitors and the Religious Tourism development. Its development was viable trough research conducted in bibliographical and electronic sources of the themes linked to the object. Researches to the primary sources in the archives of the Documentation and Memory Center of the National Sanctuary. Technical visits to the attraction for direct observation. Interviews with the Dean, main responsible, of the Sanctuary and with managers of the marketing and service departments. The achieved result was the composition of a wide action board of the National Sanctuary. It has been established that such actions contribute for maintaining the attractiveness, widening the receptive structure, promoting the fitting of the product and its demand and consequently contributing for the development of Religious Tourism.

Il est de coutume de présenter Caṇḍeśa comme l’un des Nāyānar, ces saints śivaïtes du sud de l’Inde. Cependant, ilest le seul parmi ceux-ci à posséder un templion près du sanctuaire principal dans les grands temples à Śiva (Tanjavur,Gaṇgaikōṇḍacōḷapuram, Darasuram, Tribhūvanam). Caṇḍeśa est d’ailleurs considéré comme un assesseur (sanscrit.parivāradevatā) depuis le IXème siècle. Le but de cette étude est de montrer l’évolution de son iconographie du VIIIème siècle,moment où apparaissent ses premières représentations, jusqu’à la chute au XIIIème siècle de la dynastie Cōḷa qui anotablement encouragé son culte. Les sources textuelles nous apprennent que Caṇḍa, est, dans le Mahābhārata, l’un des centhuit noms de Śiva. Son origine est donc très ancienne. Parmi les tâches que Caṇḍeśa remplit on précisera qu’il est chargé dunirmālya, les restes du culte. D’autre part les inscriptions le mentionnent comme ayant la charge des biens du temple. Il a également une place dans le culte quotidien à Śiva. Ces prérogatives diverses expliquent les différentes formes iconographiques du jeune bhākta. Si à Bhairavakoṇḍa il apparaît comme un gardien, la période Pallava le montrera souvent dans le cadre d’une Caṇḍeśānugrahamūrti. À partir du IXème siècle, il prend place dans une petite chapelle située au nord-est du temple. Dans ces structures il est souvent figuré à deux bras, tenant la hachette dans une main, l’autre formant le gested’invitation au don (sanscrit. āhūyavarada mudrā). Sa popularité grandissant, des représentations à quatre bras et plusieursfaces sont apparues. Enfin, il a un rôle important dans les fêtes religieuses, pour lesquelles on a fabriqué des effigies en bronzele représentant. / It is commonly admitted that Caṇḍeśa is one of the 63 śaivite South Indian saints, usually known as the Nāyānar. Butamong them, he enjoys a special place as he is the only one to whom a shrine is dedicated in very important temples such asTanjavur, Gaṇgaikōṇḍacōḷapuram, Darasuram, Tribhūvanam. In fact he was considered a parivāradevatā since the Cōḷaperiod. This study attempts to analyze the evolution of Candesa’s Images and the development of his different iconographicaltypes, from his appearance during the Pallava period (VIIIth century) until the XIIIth century. Textual sources help to determinethe personality of the young bhākta. The fact that Caṇḍa is mentioned as a name of Śiva in the Mahābhārata reveals that hisroots are very ancient. Archaeological and textual evidence shows that he was in charge of the nirmālya, the remains of thesacred offerings to Śiva. Cōḷa inscriptions mentioned him as «ādidāsa », the first devotee. He was recognized as an importantdeity of the South Indian pantheon during the medieval period. To fulfil his duties, Caṇḍeśa took several forms. During the earlyperiod of his evolution he could be considered as a watchman, as in Bhairavakoṇḍa, where he sits at the cave temple’sentrance. A little later, another iconographical form, the Caṇḍeśānugrahamūrti, showed how he was chosen and deified by Śiva.To take care of the sacrificial remains, shrines of Caṇḍeśa were built near Śiva temples (at the North-East corner). Inside hischapel, Caṇḍeśa was often represented as a two-armed deity holding the hatchet with one hand, forming the āhūyavaradamudrā with the other. As he grew popular his iconography was enriched by four-armed and many-headed sculptures. At thesame time bronze images were cast so that he was honoured to take part in several temple festivals.

Transubstantiation and the cult of Corpus Christi became crucial Counter-Reformation symbols which were assigned an even more significant role during the process of Catholic renewal from the mid-sixteenth to the mid-eighteenth century. Practices outside Mass, such as pilgrimages, processions, and prayers in front of the consecrated host flourished, in particular, in early modern Bavaria. The former Duchy of Bavaria has generally been regarded as the archetypal ‘confessional' state, as the Bavarian dukes from the House of Wittelsbach took the lead in propagating the cult of the Eucharist. They acted as patrons of Baroque Catholicism which was presented to the public as an obvious visual marker of Catholic identity. This study therefore investigates how the Eucharist was popularised in the Catholic duchy between 1550 and 1750, focusing on three major themes: pilgrimages, confraternities, and the Corpus Christi procession. This study does not, however, approach the renewal of Catholicism in terms of a top-down process implemented by the Wittelsbach dukes as a method of stately power and control. Rather than arguing in favour of a state-sponsored piety imposed from above, this work explores the formation of Catholic confessional identity as a two-way-process of binding together elite and popular piety, and emphasizes the active role of the populace in constituting this identity. This is why this investigation draws primarily on research from local archives, using a rich body of both textual and visual evidence. Focusing especially on the visual aspects of Catholic piety, this project works towards an interdisciplinary approach in order to understand the ways in which Eucharistic devotion outside Mass was presented to and received by local communities within particular visual environments.

The thesis entitled Life and Work of Fanny Neuda deals with a significant and almost forgotten writer from Lostice who lived between 1819-1894. It was Loštice that was the place of her writing, which is why the first chapter is devoted to them. This Jewish community was quite specific in its history, as discussed in the chapter. The second chapter deals with Fanny Neuda itself, her life and her "pioneering" writing activity. Since Fanny Neuda, née Schmiedl, was the world's first woman of Jewish descent, she did not write only prayers for women, but wrote a book for general opportunities / stimuli named Stunden der Andacht. Ein Gebet- und Erbauungsbuch für Israels Frauen und Jungfrauen, zur öffentlichen und häuslichen Andacht, sowie für alle Verhältnisse des weiblichen Lebens (Praha / Břeclav, 1855). She confidently compares her prayers with those written by men for women, for she is denied empathy with women's perception. But a woman can read in the hearts of her sisters.1 It is worthwhile to bring the character of Fanny Neuda and her work closer together, as well as the challenges she faced in writing in German. Pnina Navé Levinson characterized Fanny's literary work, a rabbi's rabbi, whose pious book for women can be regarded as a "classic" from the second half of the 19th century to our times....

Localizada às margens da grande metrópole paulistana, a cidade de Mogi das Cruzes realiza uma espetacular festa para o Divino Espírito Santo. Esta dissertação focaliza as formas expressivas de devoção que ocorrem na superfície da cidade e busca penetrar em camadas mais profundas da experiência dos devotos na tentativa de desvendar os elementos aparentemente arredios que surgem como força transformadora durante os dias de festa. / Located on the edges of the great paulistana metropolis, the city of Mogi das Cruzes carries through a spectacular celebration for the Holy Ghost. This master thesis focuses the expressive forms of devotion that occur on the surface of the city and search to penetrate in layers deeper of the experience of the worshippers in the attempt to unmask the apparently timorous elements that appear as transforming force during the days of celebration.

Made available in DSpace on 2016-08-10T10:34:45Z (GMT). No. of bitstreams: 1 WASHINGTON MACIEL DA SILVA.pdf: 2485791 bytes, checksum: c0856a00a1a302cd2cc5a5a810114202 (MD5) Previous issue date: 2012-11-13 / This research presents a study about representations and identity present in the cultural memory of the community that make rollicks of kings, a cultural practice of the religion of the people in Rio Verde, Goiás. We verify the recall of the myth by the community of devotes presents in the neighborhoods and regions poor the city. In this sense, we motive the research in its historical context, since the issue of cult in Europe and its migration to Brazil of old parties´ king, in January and rollicks to the integration of dance and singing as a popular practice. From diffusion of the devotion by a colony marked by ethnic miscegenation, the ritual spread by the Brazilian population. The hybridity of the culture of religious practices is a reality that is categorically different from the official Catholicism and orthodox. The cult of holy memory of kings is shaped regionalities and peculiarities of that community, which reinvents the ritual in this historical research. / Esta pesquisa apresenta um estudo das representações e da identidade, presentes na memória cultural da comunidade praticante da Folia de Reis. Trata-se, pois, de uma prática cultural da religião do povo em Rio Verde, Goiás. Verificamos a rememoração do mito pela comunidade dos devotos presentes nos bairros e regiões carentes do município. Nesse sentido, fundamentamos a pesquisa, por meio de um contexto histórico, desde o surgimento do culto na Europa e sua migração para o Brasil. Além disso, sumarizamos o contexto das antigas reisadas, janeiras e folias até a integração da dança e do canto como prática popular. A partir da difusão da devoção por uma colônia, marcada pela miscigenação étnica, o rito se difundiu pela população brasileira. O hibridismo da cultura das práticas religiosas é uma realidade que, categoricamente, se diferencia do catolicismo oficial e ortodoxo. O culto, à memória dos santos reis, constitui-se de regionalidades e peculiaridades daquela comunidade, a qual reinventa o ritual, historiado nesta pesquisa.

Made available in DSpace on 2016-08-10T11:21:57Z (GMT). No. of bitstreams: 1 SANDRA INACIO DA SILVA.pdf: 1966608 bytes, checksum: 933ba1f863d6d093a1ca81f300f6cc3d (MD5) Previous issue date: 2016-02-22 / This work aims to show the history and the record of Congada demonstration in Pires do Rio and Catalan-GO. In October celebrates the patron saint of blacks Our Lady of the Rosary, through rituals, songs and prayers for the members representing the coronation of King of Africa and devotion in honor of the patron saint. The study was conducted with literature and participatory methodology interview and sought essentially answer the questions: Has there been any change in the party over the years in the group, has some divergence among members Responses indicated for the lack of unity of the group, lack of community support, lack of interaction with the Catholic Church the congadeiros and the transformations that constantly flock in party. Para understand the changes that have happened and are still happening around the Congada ritual in Pires do Rio and Catalan, the emergence myths the songs, I propose to analyze the reports from the components, congadeiros and former members of society the reality of this festivity. In this sense, we seek to deconstruct the idea that the traditions can not be changed. / Este trabalho tem a finalidade de mostrar as diferenças e similaridades entre as Congadas de Pires do Rio e Catalão, demonstrando que cada uma tem uma história e características particulares. No mês de outubro celebra a padroeira dos negros Nossa Senhora do Rosário, através de ritos, músicas e orações que representam para os integrantes a coroação do rei da África e a devoção em homenagem à santa protetora. O estudo foi realizado com pesquisa bibliográfica e entrevista de metodologia participativa e procurou responder essencialmente as questões: Houve alguma mudança na festa ao longo dos anos? No grupo, tem alguma divergência entre os integrantes?As respostas indicaram para a falta de união do grupo, falta de apoio da comunidade, falta de interação da Igreja Católica com os congadeiros e as transformações que acorrem constantemente na festa. Para entendermos as mudanças que aconteceram e ainda acontecem em torno do ritual Congada, em Pires do Rio e Catalão, o surgimento, os mitos, as músicas, proponho analisar a partir de relatos dos componentes, ex-congadeiros e membros da sociedade a realidade desta festividade. Neste sentido, buscamos desconstruir a ideia de que as tradições não podem ser mudadas.