Graham Swifts novel Last Orders has yet to be viewed as containing carnivalesque elements as defined by Mikhail Bakhtin in Rabelais and His World. Through the examination of Bakhtins theory of the carnivalesque and through a corresponding close reading of Last Orders, this article details the carnivalesque nature of the locations visited by the characters in the narrative, of the grotesque incidents that occur in these locations, and of the narrative style and structure of the novel itself.

Made available in DSpace on 2016-06-02T20:24:03Z (GMT). No. of bitstreams: 1 Retido.pdf: 19733 bytes, checksum: 6aad255badc436a06364517de2344ab6 (MD5) Previous issue date: 2014-12-02 / Universidade Federal de Minas Gerais / The perspective of this work was to understand the culture as an opening way to alterity in the process of identity construction of a socially organized group, reflecting from the philosophy of Mikhail Bakhtin and the Circle as this sphere, in general, acts as a point against the formation of words and dialogues. The attention turned to the festivities and popular demonstrations that insert in Pernambuco's popular culture, specifically in the carnivalesque cycle, the attempt to delineate a scope of relations and permanent vehicles and reflected in everyday life that build a (dis)order in the aesthetic of popular culture of Recife s carnival. Thereby, the overall objective of this work is to reflect how images of grotesque realism incarnate in bodies and form this ambivalent aesthetics through which citizens can experience their freedoms and build accountable acts inside and outside of the official days of Momo s revelry It was point of interest of this research the ways in which such manifestations to embody a grotesque corporeality in their practices break social hierarchies to put in interaction and discourse game the various classes that take part in them, sketching out a popular culture that is based on human interactions infringement and in the establishment of responsible acts of loveliness. As a starting point for understanding it was highlighted the frevo, rhythm transformed over the years into an ideological symbol of Pernambuco s identity, to understand it in relation to other events such as Boi de Carnaval, Maracatu, Urso de Carnaval and the Galo da Madrugada. The methodological line that leads the strength of this work was due to the experience of the party from an ethnographic point of view, in order to single out all its phenomena in the existence of life, to understand it among a dialogical readback process of texts in various materialities, organized in secondary speech genres that function as the meeting place of ethics and aesthetics. We conclude that the carnivalesque popular culture cycle has in its grotesque aesthetic the attribute that allows revelers to experience their freedoms on feast days, taking the street and turning it into transgressions stage. The participation and inclusion in the popular universe was essential to conclude that the understanding of culture in the life through the materialized word in texts can only become productive if done in an exotopic perspective, however, participative perspective; otherwise it loses all the wealth and dynamism of responsible acts of man interacting with their fellowmen, turning them into abstraction. / A perspectiva desse trabalho foi compreender a cultura como um recinto de abertura para alteridade no processo de construção da identidade de um grupo socialmente organizado, refletindo a partir da filosofia de Mikhail Bakhtin e do Círculo como essa esfera, de modo geral, funciona como um ponto de encontro de palavras e constituição de diálogos. A atenção se voltou para os festejos e manifestações populares que se inserem na cultura popular pernambucana, especificamente no ciclo carnavalesco, na tentativa de delinear uma abrangência das relações e dos veículos permanentes e consagrados na vida cotidiana que edificam uma (des)ordem estética na cultura popular do carnaval do Recife. Desse modo, o objetivo geral do trabalho é refletir como as imagens do realismo grotesco se encarnam nos corpos e dão forma a essa estética ambivalente por meio da qual os sujeitos podem vivenciar suas liberdades e constituir atos responsáveis dentro e fora dos dias oficias da folia de Momo. Foi ponto de interesse dessa pesquisa os modos pelos quais tais manifestações ao encarnarem uma corporeidade grotesca em suas práticas quebram hierarquias sociais ao colocar em interação e jogo discursivo as diversas classes que delas participam, bosquejando uma cultura popular que se fundamenta na transgressão das interações humanas e na constituição de atos responsáveis de amorosidade. Como ponto de partida para a compreensão foi recortado o frevo, ritmo transformado ao longo dos anos em símbolo ideológico da identidade pernambucana, para compreendê-lo em relação a outras manifestações como Boi de Carnaval, Maracatu, Urso de Carnaval e o Galo da Madrugada. A linha metodológica que conduz a força desse trabalho se deu pelo experienciar da festa a partir de um ponto de vista etnográfico, com a finalidade de singularizar todos os seus fenômenos no existir da vida, para compreendê-la no seio de um processo de cotejamento dialógico de textos, em diversas materialidades, organizados em gêneros do discurso secundários que funcionam como o lugar de encontro da ética e da estética. Conclui-se que a cultura popular no ciclo carnavalesco tem na sua estética grotesca o atributo que permite aos foliões vivenciarem suas liberdades nos dias de festa, tomando a rua e transformando-a em palco de transgressões. A participação e a inserção no universo popular fora essencial para rematar que a compreensão da cultura na vida por meio da palavra materializada em textos só pode se tornar produtiva se feita de uma perspectiva exotópica, porém, participativa, caso contrário perde-se toda a riqueza e dinamicidade dos atos responsáveis do homem em interação com seus semelhantes, transformando-os em abstração.

Hans Holbein's Dance of Death has fascinated researchers for centuries, and in the shape of the book Les Simulachres et historiées de la mort, published in 1538, it was going to change the perception of the dance of death theme for a long time ahead. What most researchers point out about Holbein's pictures is its underlying sense of satire or irony – but is typically glossed over as a matter of fact. The aim of this study is to explore what makes satire and humor apparent in Holbein's dance of death. The study mainly focuses on four separate images from Holbein's series, that represent different social standings and professions to compare and study the difference in satire depending on this factor. By using Panofsky's iconographic method, Kemp's reception theory and Bachtin's theory about the carnivalesque and the grotesque, the study shows that Holbein was inspired by the earlier traditions of the Dance of Death theme but made certain new changes that were related to renaissance culture and ideas. These factors in combination with the ideas of the grotesque turned the frightful Death into something more than just a sudden harbinger of death – it was also part of carnival culture and laughter.