Submitted by Valquíria Barbieri (kikibarbi@hotmail.com) on 2017-09-28T19:50:21Z No. of bitstreams: 1 DISS_2014_Silbene Corrêa Perassolo da Silva.pdf: 6384005 bytes, checksum: 9980443df8742025feded6d3c7097887 (MD5) / Approved for entry into archive by Jordan (jordanbiblio@gmail.com) on 2017-10-02T15:58:26Z (GMT) No. of bitstreams: 1 DISS_2014_Silbene Corrêa Perassolo da Silva.pdf: 6384005 bytes, checksum: 9980443df8742025feded6d3c7097887 (MD5) / Made available in DSpace on 2017-10-02T15:58:26Z (GMT). No. of bitstreams: 1 DISS_2014_Silbene Corrêa Perassolo da Silva.pdf: 6384005 bytes, checksum: 9980443df8742025feded6d3c7097887 (MD5) Previous issue date: 2014-05-30 / A devoção a São Benedito em Mato Grosso surgiu no mesmo tempo que a cidade de Cuiabá, no século XVIII, com a vinda dos portugueses e escravos africanos, que encontraram nesta Vila toda a sorte de dificuldades e se “uniram” para promover momentos de religiosidade e festa em honra ao santo negro. Os primeiros construtores dessa devoção encontraram, em Mato Grosso, condições favoráveis para a sua disseminação, e a festa, durante toda a sua trajetória, provocou mudanças na paisagem urbana. Este estudo tem como objetivo apresentar uma parte do “fazer religioso” em Cuiabá, capital de Mato Grosso, por meio da festa de São Benedito, refletindo acerca do seu papel no cenário de manifestações culturais da cidade, oferecendo, assim, algumas contribuições para a historiografia da Igreja Católica e da festa de São Benedito no Mato Grosso, com um novo olhar sobre o papel da história, cultura e religião. Considerado pelos cuiabanos – de confissão católica – como um santo forte e que faz milagres, São Benedito é hoje o santo da comunidade, sendo sua festa é realizada no mês de julho de cada ano. Essa comemoração é dividida em duas partes – a celebração religiosa e a festa, participando a Igreja na sua organização, mas são os devotos que mantêm a tradição de cultuar São Benedito. / Devotion to St. Benedict in Mato Grosso came while the city of Cuiabá in the eighteenth century with the arrival of the Portuguese and African slaves, who found this village all sorts of difficulties and " joined " to promote moments of religiosity and party in honor of the black saint. The first builders of this devotion found in Mato Grosso, favorable conditions for its spread, and throughout its history the party participated in the changes that have occurred in the urban life. This study aims to present a part of the "religious do" in Cuiaba, capital of Mato Grosso, through the feast of St. Benedict, reflecting on the role of this feast of cultural events in the city scenario, thus providing some contributions on the historiography of the Catholic Church and the feast of St. Benedict in Mato Grosso with a new look at the role of history, culture and religion . Considered by cuiabanos – Catholic confession – as a holy strong and doing miracles, St. Benedict is now the holy community, a party is held in July each year and is divided into two parts – the religious ceremony and the party , and Church participates in the organization, but are the devotees who keep the tradition of worshiping St. Benedict.

The central aim of this research is to contribute to the debate on the actual and potential role of urban festivities in urban development of cites areas. For some time, policy makers, planners and architects have realized the great importance of urban festivities and cultural events in revitalization and development of urban areas. They pay attention to both direct or indirect impact of such activities. A variety of festivities and cultural events have started to been incorporated into large-scale architectural and urban projects. They have also been employed as political tools. By now, it is generally accepted that urban festivities and cultural events are important investments contributing to the integration of communities and overall improved representation of the urban region. They often provide the urban environment with a new meaning and/or character. The proposed research is investigating and analyzing the potential effects of urban festivities and cultural events on the transformations and new perceptions of urban spaces and how they can be used as policy tools. It focuses on organized open-air activities in urban public spaces (including urban centers, neighborhoods and peripheries). Principal results of this research are based on the cooperation of two research centres: the Institute of Theory, School of Architecture, Brno University of Technology in Czech Republic and Laboratory for Theories on Urbanism, French Planning Institute, Paris VIII University in France.

Cette thèse a pour objet l’ensemble des manifestations festives que donnent à lire trois romans de Victor Hugo : Notre-Dame de Paris, Les Misérables et Quatrevingt-treize. Son hypothèse générale est que la fête, lorsqu’elle est envisagée comme rite collectif, prend en charge les différentes tensions qui, au XIXe siècle, escortent l’évolution des statuts du citoyen, du devenir historique et des rapports entre le peuple et le pouvoir. La récurrence de certains motifs tend à montrer que la thématisation et l’écriture de la fête chez Hugo sont soumises à deux lois. La première consiste en la cohabitation sociale du sublime et du grotesque. La deuxième repose sur le détournement des ressources scripturales, formelles, rhétoriques du carnavalesque vers un tableau sinistre et funèbre. L’étude sociocritique de ces différentes scènes met en lumière les relations que les romans hugoliens entretiennent avec l’imaginaire social de la Révolution française, de la Restauration et du Second Empire, tout particulièrement à l’égard des débats sur la misère, sur le sens du pouvoir et sur la notion de progrès. / This thesis focuses on the festive events in three novels by Victor Hugo : Notre-Dame de Paris, Les Misérables and Quatrevingt-treize. Its general hypothesis is that the festival, when considered as a collective rite, takes charge of the different tensions in the nineteenth century that escort the evolution of the status of the citizen, of the historical future and of the relationship between the people and the power. The recurrence of certain motifs tends to show that the thematization and the writing of the festival in Hugo’s work is subject to two laws. The first consists in the social cohabitation of the sublime and the grotesque. The second is based on the detour of the scriptural, formal and rhetorical resources of the carnival towards a sinister and funereal picture. The sociocritical study of these different scenes highlights the links that novels maintain with the social imaginary of the French Revolution, the Restoration and the Second Empire, particularly with regard to the debates on misery, the meaning of power and the notion of progress.

Cette étude plonge dans l’histoire de la fête des Rogations, s’intéressant à son origine, son évolution et son rôle dans la création de l’identité communautaire au sein de la Gaule des Ve et VIe siècles. Adoptant une approche croisée entre histoire et anthropologie, elle met en lumière l’importance de ce rituel pour les communautés de cette époque et la narration qui l’entoure, telle qu’elle fut orchestrée par les évêques de la Gaule et par divers acteur.rice.s. En examinant le corpus de sources relatives aux premières Rogations dans la Gaule de cette époque, nous découvrons comment cette fête a servi de rituel apotropaïque et de pénitence collective pour faire face à diverses difficultés, telles que les épidémies et les sécheresses, d’abord dans la vallée du Rhône puis dans toute la Gaule. Ainsi, la mise en récit entourant cette fête et comment celle-ci a favorisé l’adhésion communautaire sont au coeur de ce mémoire. Des questions plus vastes, telles que le développement de pratiques collectives incluant jeûnes, prières et processions, ainsi que la façon dont le récit des Rogations s’est connecté à des origines bibliques et s’est ancré dans la sphère épiscopale, sont également mises en avant. Ces observations nous permettent de conclure que ce rituel festif, en tant que terrain d’expérimentation pour l’ensemble des classes sociales, a servi de vecteur pour créer des communautés plus solides et durables. En effet, il a forgé un sentiment d’appartenance à travers des pratiques et des expériences communes, favorisant la création d’un conventus et d’un consensus ecclésiologique. Néanmoins, cette vision est avant tout celle des évêques et, comme cette étude s’intéresse également aux expériences individuelles et communautaires, nous analysons la fête comme étant un espace de négociation et de conflits. En somme, cette recherche met en lumière comment ce rituel a dépassé son rôle initial pour devenir un élément essentiel du paysage cultuel en Gaule. Elle offre un aperçu novateur de la façon dont les Rogations ont façonné l’identité communautaire et ont servi de catalyseurs pour la cohésion sociale dans une période cruciale de l’histoire chrétienne en Gaule. / This study delves into the history of the Rogation feast, examining its origin, evolution and role in the creation of community identity in 5th and 6th century Gaul. Adopting a cross-approach between history and anthropology highlights the importance of this ritual for the communities of the period and the narrative surrounding it, as orchestrated by the bishops of Gaul and by various actors. By examining the corpus of sources relating to the first Rogations at this period, we discover how this feast served as an apotropaic ritual and collective penance to cope with various difficulties, such as epidemics and droughts, first in the Rhone valley and then throughout Gaul. Thus, the narrative surrounding this festival and how it fostered community adhesion are at the heart of this study. Broader questions, such as the development of collective practices including fasts, prayers and processions, and the way in which the Rogation narrative connected with biblical origins and became rooted in the episcopal sphere, are also put forward. These observations lead us to conclude that this festive ritual, as a testing ground for all social classes, served as a vehicle for creating stronger, more enduring communities. Indeed, it forged a sense of belonging through shared practices and experiences, resulting in the creation of a conventus and an ecclesiological consensus. Nevertheless, this vision is primarily that of the bishops, and as this study is also concerned with individual and community experiences, therefore we also analyze the feast as a space for negotiation and conflict. In short, this research sheds light on how this ritual went beyond its initial role to become an essential element of Gaul’s cultic landscape. It offers a fascinating insight into how Rogations shaped community identity and served as a catalyst for social cohesion in a crucial period of Christian history in Gaul.