This thesis examines the complex relationship between drama and royalist politics during the English Restoration, and how power is translated through language and space. I focus primarily on Dryden and Davenant's adaptation of Shakespeare's Tempest, re-titled The Enchanted Island (1667), but also draw connections to Thomas Shadwell's operatic version of 1674 and Thomas Duffet's Mock Tempest of 1675. I argue that the new adaptations reinforced the superiority of a monarchical rule over an English commonwealth and republic and subverted radical political movements that had arisen during the English Civil War. I do so by applying Guy Debord’s theory of spectacle to the Restoration stage. He defines spectacle is a "diplomatic representation of hierarchic society to itself, where all other forms of expression are banned" (Debord 23). Ultimately, conservative powers co-opted and appropriated subversive ideas and used the stage as direct access to public discourse. By separately examining the low and high plot I will show how spectacle functions through language and images and works to reinforce Prospero as the ultimate vision of a 'father-king'. By drawing from Debord, I will attempt to draw connections between modern day power structures, such as mass-media, and the Restoration stage. I argue that the means by which power is translated through mass media is analogous to how playwrights of the Restoration captured the attention of their audiences. / Thesis / Master of English

The theoretical part of the thesis deals with key issues of children's drawings, clinical psychology, development of children's drawing and projective techniques in general. Furthermore, my thesis concentrates on family and its impact on the child. The practical part consists of the research in which I focused on a group of children from 5 to 9 years of age. The subjects of my research are children's drawings of a normal family and an enchanted family. To achieve the objective, I chose a method of work and available literature which deals with human drawing development and child development. Key words: Drawing of family, drawing of enchanted family, family

Thesis (Ph. D.)--University of Texas at Austin, 2004. / Vita. Includes bibliographical references.

Made available in DSpace on 2016-12-23T13:53:00Z (GMT). No. of bitstreams: 1 Edimilson Rodrigues de Souza.pdf: 2668276 bytes, checksum: 51b069630bb2213acc52afa25c874786 (MD5) Previous issue date: 2013-08-31 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Esta pesquisa pretende evidenciar, a partir de três experiências etnográficas, algumas das modalidades de tradução dos assassinatos de lideranças (sindicais, religiosas, camponesas e indígenas) em áreas marcadas historicamente por intensos conflitos fundiários no Brasil: São Geraldo do Araguaia (PA), Ribeirão Cascalheira (MT) e Pesqueira (PE); com o intuito de problematizar a transformação/fabricação de Raimundo Ferreira Lima (Gringo), João Bosco Penido Burnier e Francisco de Assis Araújo (Xicão Xukuru) em mártires da terra e/ou encantados, presentificados nas peregrinações decorrentes desses acontecimentos, as Romarias dos mártires da caminhada. O foco da análise serão as narrativas sobre estes líderes marcados para morrer , que nos oferecem ferramentas para pensar de que forma suas trajetórias pessoais, assim como as ameaças que antecederam os assassinatos por encomenda destes personagens, provocaram outros pontos de vista sobre a morte/violência nesses espaços de luta. Esta topologia é uma tentativa de organizar uma lógica de pensamento que reconheça a transição entre vida e morte, articulada pelas diversas experiências de conflitos e enfrentamentos que perpassam o direito de permanecer em territórios historicamente ocupados e apropriados por esses coletivos / This research aims to highlight, from three ethnographic experiences, some of the manners for the translation of leaders assassinations, respectively union workers, religious, farmers and indigenous, in areas historically marked by intense land conflicts in Brazil: São Geraldo do Araguaia (PA), Ribeirão Cascalheira (MT) and Pesqueira (PE), in order to discuss the transformation/generation of Raimundo Ferreira Lima (Gringo), João Bosco Penido Burnier and Francisco de Assis Araújo (Xicão Xukuru) in the land martyrs and/or enchanted, made present in the pilgrimages arising from these events, the pilgrimages of the martyrs of the walk. The focus of the analysis will be the stories about these leaders "marked for death", which offer us tools to think about how their personal trajectory as well as the threats that preceded the ordered murders of these characters caused other points of view on the death/violence in these spaces of struggle. This topology is an attempt to organize one logic of thought that recognizes the transition between life and death, articulated by various experiences of conflict and confrontation, which underlie the right to remain in the territories historically occupied and appropriated by these collectives

No description available.

Fundação de Amparo à Pesquisa do Estado do Rio de Janeiro / Esta pesquisa tem por objetivo fazer um estudo sobre uma tradição negro-Brasileira denominada de Terecô que existe no estado do Maranhão, especificamente na comunidade Santo Inácio, localizada no município de Pedro do Rosário (Baixada Maranhense). Não busco neste trabalho definir o que é o Terecô, mas o que faz o Terecô, tentando demonstrar a heterogeneidade e flexibilidade, características da tradição centro-africana, presentes também no Terecô. Tais características são dinâmicas, agregadoras e vitais para a preservação, continuidade e deslocamento desta tradição e não algo desagregador, pobre e inerte. Tomando como base a definição de reposição cultural negra Brasileira de Muniz Sodré haverá, inicialmente, uma breve revisão histórica sobre o processo de entrada de Africanos escravizados no Maranhão. Além disso, haverá uma apresentação geral doTerecô. Em seguida, debruço-me sobre a comunidade estudada: o Terecô que é brincado por aquela gente e a festa tradicional no terreiro. Por fim, um breve relato sobre a perseguição e o preconceito, por parte do Estado e da sociedade, em relação aos Terecozeiros, devido ao seu caráter flexível e heterogêneo. Por causa destas características, alguns intelectuais e estudiosos das tradições negras Brasileiras consideram o Terecô como sendo menos puro e menos africano. / This research aims to study a black brazilian tradition known as Terecô that exists in the state of Maranhão, specifically in the Santo Inácio community, which is located in the city of Pedro do Rosário (lowland of the state of Maranhão). In this work there is no search to define what is the Terecô, but what the Terecô does, trying to demonstrate the heterogeneity and the flexibility, characteristics of the central-African tradition, that are.also present in the Terecô. These said characteristics are dynamic, aggregators and vital to the preservation, continuity and displacement of this tradition, and not something disaggregating, that lacks and is inert. Taking as a basis the definition of black Brazilian cultural reposition from Muniz Sodré there will be, initially, a brief historical revision about the process of the entrance of the enslaved Africans into Maranhão.In addition to that, there will be a general presentation of the Terecô. Then, I will address the studied community: the Terecô that is played by those people and the traditional parties in the yards. Lastly, a brief account concerning the persecution and the prejudice, by the State and by the society, in relation tothe Terecozeiros (practitioners of the Terecô), due to its heterogeneous and flexible character. Because of these characteristics,a few intellectuals and scholars of black Brazilian traditions regard the Terecô as being less pure and less African.

Fundação de Amparo à Pesquisa do Estado do Rio de Janeiro / Esta pesquisa tem por objetivo fazer um estudo sobre uma tradição negro-Brasileira denominada de Terecô que existe no estado do Maranhão, especificamente na comunidade Santo Inácio, localizada no município de Pedro do Rosário (Baixada Maranhense). Não busco neste trabalho definir o que é o Terecô, mas o que faz o Terecô, tentando demonstrar a heterogeneidade e flexibilidade, características da tradição centro-africana, presentes também no Terecô. Tais características são dinâmicas, agregadoras e vitais para a preservação, continuidade e deslocamento desta tradição e não algo desagregador, pobre e inerte. Tomando como base a definição de reposição cultural negra Brasileira de Muniz Sodré haverá, inicialmente, uma breve revisão histórica sobre o processo de entrada de Africanos escravizados no Maranhão. Além disso, haverá uma apresentação geral doTerecô. Em seguida, debruço-me sobre a comunidade estudada: o Terecô que é brincado por aquela gente e a festa tradicional no terreiro. Por fim, um breve relato sobre a perseguição e o preconceito, por parte do Estado e da sociedade, em relação aos Terecozeiros, devido ao seu caráter flexível e heterogêneo. Por causa destas características, alguns intelectuais e estudiosos das tradições negras Brasileiras consideram o Terecô como sendo menos puro e menos africano. / This research aims to study a black brazilian tradition known as Terecô that exists in the state of Maranhão, specifically in the Santo Inácio community, which is located in the city of Pedro do Rosário (lowland of the state of Maranhão). In this work there is no search to define what is the Terecô, but what the Terecô does, trying to demonstrate the heterogeneity and the flexibility, characteristics of the central-African tradition, that are.also present in the Terecô. These said characteristics are dynamic, aggregators and vital to the preservation, continuity and displacement of this tradition, and not something disaggregating, that lacks and is inert. Taking as a basis the definition of black Brazilian cultural reposition from Muniz Sodré there will be, initially, a brief historical revision about the process of the entrance of the enslaved Africans into Maranhão.In addition to that, there will be a general presentation of the Terecô. Then, I will address the studied community: the Terecô that is played by those people and the traditional parties in the yards. Lastly, a brief account concerning the persecution and the prejudice, by the State and by the society, in relation tothe Terecozeiros (practitioners of the Terecô), due to its heterogeneous and flexible character. Because of these characteristics,a few intellectuals and scholars of black Brazilian traditions regard the Terecô as being less pure and less African.

Recent scholarly interest in Elizabeth von Arnim has related Elizabeth and Her German Garden and The Solitary Summer to the New Woman and Female Aesthete movements, concluding that von Arnim does not align herself with any movement per se. Rather, in these early works, Elizabeth advocates and adamantly defends her right to time in her garden, which becomes her sanctuary for reading and thinking. Little critical attention has been paid to von Arnim's later works; however, many of the themes established in von Arnim's early works can be traced through her later novels. In The Enchanted April Lady Caroline retreats to the garden at San Salvatore in order to escape the attention of others and discover who she really is and what she wants out of life. Because she follows the early von Arnim model by defending her garden sanctuary, she is able to find the strength to insist on being treated as a person rather than a beautiful object. Additionally, Lucy Enstwhistle's interrupted time in the garden in Vera demonstrates the importance of the role of von Arnim's garden in forming an identity and developing the ability to make decisions for oneself. Because Lucy allows Everard Wemyss to rob her of these opportunities, she loses the opportunity to create her identity. She soon becomes the second Mrs. Wemyss, realizes that she is abject, and begins taking on first wife Vera's attributes and passions to cope with Everard's constant demands. Because Lucy has forfeited the formative experiences the garden space can provide, Lucy is left to take up Vera's identity and tragic fate.

Not available / text

The master's dissertation work is focused on the psychological diagnostics method - the test of an enchanted family drawing of the young children. The theoretical part of the diploma work generally describes the age of young children, children's family background, the ways of family functioning, development drawing of the young children and the method - the test of an enchanted family drawing. The practical part analyses the collection of 57 children's drawings to describe the most frequent symbols of the enchanted family drawing.