A stunning poem that draws the attention of the reading public, Omeros is often regarded as the most famous and most successful of Derek Walcott¡¦s works. In one sense, Omeros is the Greek name for Homer, and Walcott chose it for the title of the poem to show his ambition to be a Caribbean Homer, a poet developing an epic from a West Indian perspective. With the epic form and resonant mythic Greek namesakes, Omeros is built upon Walcott¡¦s innate love for St. Lucia. Structurally, the epic form provides the vast framework he needs to describe the multicultural Creole society. However, after a close reading of the text, we can actually find that it does not follow so much the conventions of a classical tradition, since it is not actually a heroic poem. Unlike the superhuman characters in Homeric epics, the male protagonists in Omeros are common people who endure the suffering of individual in exile and try to put down roots in a place where they think they belong. One famous critic, Robert D. Hamner, reads Omeros as an epic of the dispossessed, one in which each of its protagonists is a castaway in one sense or another. In this respect, the male characters are injured (either spiritually or physically). In contrast, the female characters in Omeros, though few in number, play the important roles of heroines to heal the wounds of the male protagonists and to help them trace their roots. This thesis will, therefore, analyze three female characters in the poem. Chapter 1 will focus on Ma Kilman, a black obeah woman. She embodies the memories of the past as well as the connection between African experience and West Indian culture. Through the practice of obeah, a holistic healing method different from Western diagnosis, she is capable of soothing wounds caused by past sufferings. Chapter 2 will examine Maud Plunkett, a white Irish housewife. She represents the physical link between Ireland and St. Lucia due to their inherent similarities ¡Vboth are being colonized with St. Lucia being divided by race and class, while Ireland is split along religious and class lines. Maud¡¦s existence symbolizes the alienation gap on the island; her death, at the end, bridges the gap and relieves historical traumas. Chapter 3 will deals with Helen, an ebony local woman. Appropriating mythical as well as historical allusions, Walcott gives new voice to this Caribbean Helen. She demonstrates her autonomy to male characters and becomes an unapproachable goddess that they attempt to possess. She reestablishes peace and achieves a new harmony in St. Lucia as a way of cross-cultural healing.

O presente trabalho teve como objetivo descrever o fenômeno da adesão nas igrejas neopentecostais a partir da psicologia social, mais especificamente, da teoria das representações sociais. Desta maneira, nós procuramos identificar os elementos constitutivos das práticas religiosas decorrentes de um determinado grupo religioso neopentecostal correlacionando-os àss representações sociais. Destarte, este trabalho identificou e analisou o processo de utilização do senso comum religioso pela comunidade neopentecostal Igreja Mundial do Poder de Deus, como instrumento gerador de adesão, considerando-se os fatores emocionais pertinentes ao senso comum do grupo como força motivadora de adesão à igreja referida. Deste modo, chegamos a quatro temas básicos que nos possibilitaram identificar as representações sociais construídas na interatividade da igreja. Os temas foram: oferta de milagres e feitos extraordinários; a singularidade da Igreja Mundial do Poder de Deus; a batalha entre o bem e o mal; o líder espiritual e sua relação com os adeptos de sua comunidade. As representações sociais identificadas foram: representação social da igreja como lugar de bênçãos e feitos extraordinários; representação social dos demônios; representação social do divino; representação social do ungido de Deus. Tendo em vista as representações identificadas e analisadas, o que se conclui é que, na igreja pesquisada, o senso comum - enquanto significações circulantes entre os membros desta igreja - aliado a fatores emocionais que lhe são pertinentes, se constitui como fator causativo de adesão, na medida em que os sujeitos percebem que as soluções para suas demandas e males são ofertadas, pela igreja, de maneira identificada com os significados já presentes neste senso comum. / The purpose of this thesis was to describe the phenomenon of adherence to the neo-pentecostal churches from the point of view of social psychology, and more specifically, of the theory of social representations. This way, our proposition was to identify the constitutive elements of a religious practice establishing a relationship with these social representations. Specifically, the research identified and analysed the process of utilization of the religious common sense by the neo-pentecostal commuty called Igreja Mundial do Poder de Deus [World Church of Gods Power], as a generative instrument of adherence, taking into consideration the emotional factors which are relevant to the common sense of the group, as the driving force motivating their attachment to this church. This way, we reach the four basic themes which allow us to identify the social representations built upon the interactivity of the church. The four themes are: miracle offerings and extraordinaty deeds; the singularity of the church; tha battle between Good and Evil; the spiritual leader and the people. The social representations identified were: the social representation of the church as a place for blessings and extraodinary deeds; the social representation of the demons; the social representation of the Divine and the social representation of the Gods Anointed. Having in mind the representations identified and analysed we came to the conclusion that, in the researched church, the common sense - while circulating significations among the church members - combined with emotional factors which are pertinent to them, constitutes the causative factor of the adherence, to the extent that the individuals realise that the solutions for their demands and misfortunes are offered by the church in an identified manner with the meaning already present in this common sense.

O presente trabalho teve como objetivo descrever o fenômeno da adesão nas igrejas neopentecostais a partir da psicologia social, mais especificamente, da teoria das representações sociais. Desta maneira, nós procuramos identificar os elementos constitutivos das práticas religiosas decorrentes de um determinado grupo religioso neopentecostal correlacionando-os àss representações sociais. Destarte, este trabalho identificou e analisou o processo de utilização do senso comum religioso pela comunidade neopentecostal Igreja Mundial do Poder de Deus, como instrumento gerador de adesão, considerando-se os fatores emocionais pertinentes ao senso comum do grupo como força motivadora de adesão à igreja referida. Deste modo, chegamos a quatro temas básicos que nos possibilitaram identificar as representações sociais construídas na interatividade da igreja. Os temas foram: oferta de milagres e feitos extraordinários; a singularidade da Igreja Mundial do Poder de Deus; a batalha entre o bem e o mal; o líder espiritual e sua relação com os adeptos de sua comunidade. As representações sociais identificadas foram: representação social da igreja como lugar de bênçãos e feitos extraordinários; representação social dos demônios; representação social do divino; representação social do ungido de Deus. Tendo em vista as representações identificadas e analisadas, o que se conclui é que, na igreja pesquisada, o senso comum - enquanto significações circulantes entre os membros desta igreja - aliado a fatores emocionais que lhe são pertinentes, se constitui como fator causativo de adesão, na medida em que os sujeitos percebem que as soluções para suas demandas e males são ofertadas, pela igreja, de maneira identificada com os significados já presentes neste senso comum. / The purpose of this thesis was to describe the phenomenon of adherence to the neo-pentecostal churches from the point of view of social psychology, and more specifically, of the theory of social representations. This way, our proposition was to identify the constitutive elements of a religious practice establishing a relationship with these social representations. Specifically, the research identified and analysed the process of utilization of the religious common sense by the neo-pentecostal commuty called Igreja Mundial do Poder de Deus [World Church of Gods Power], as a generative instrument of adherence, taking into consideration the emotional factors which are relevant to the common sense of the group, as the driving force motivating their attachment to this church. This way, we reach the four basic themes which allow us to identify the social representations built upon the interactivity of the church. The four themes are: miracle offerings and extraordinaty deeds; the singularity of the church; tha battle between Good and Evil; the spiritual leader and the people. The social representations identified were: the social representation of the church as a place for blessings and extraodinary deeds; the social representation of the demons; the social representation of the Divine and the social representation of the Gods Anointed. Having in mind the representations identified and analysed we came to the conclusion that, in the researched church, the common sense - while circulating significations among the church members - combined with emotional factors which are pertinent to them, constitutes the causative factor of the adherence, to the extent that the individuals realise that the solutions for their demands and misfortunes are offered by the church in an identified manner with the meaning already present in this common sense.

L'île tibérine est l'île fluviale se trouvant sur le Tibre, à hauteur de Rome. sa première occupation connue remonte au iiie siècle av. j.-c., lors de l'installation d'un culte en l'honneur d'Esculape. Ll'île est également au centre d'un noeud de communication entre les deux rives du fleuve. L'objectif du travail sera d'étudier la place de l'île dans la ville de Rome, de retracer son évolution, déterminer ses fonctions ainsi que ses liens et interractions avec les quartiers mitoyens : le trastevere ou le forum boarium, par exemple. L'étude s'ouvrira donc aux ponts de Rome et à certaines zones riveraines de l'île.l'étude sera réalisée en reprennant les textes des historiens et géographes antiques, les inscriptions, les vestiges archéologiques et les récits des voyageurs modernes. Cette disposition topographique de Rome, au bord d'un fleuve, à proximité d'un îlot central, se retrouve dans d'autres villes antiques. Il sera intéressant, après avoir développé l'étude de l'île, de comparer la situation avec celle d'autres villes qui présentent les mêmes caractéristiques, comme Paris ou Antioche par exemple / Tiber Island, between Vrbs and Trastevere, is one of the topographical characteristic of the site ofRome. Its history and fame begun with the arrival of Asclepius, the Greek god of medicine brought fromEpidauros. No study went thoroughly back over the history and topography of this significant component ofroman scenery since the monograph written by M. Besnier in the early years of the 20th century. Nowadayscurrent developments in archeological research and new perspectives in roman topography throw new light onmany issues. This thesis aims to go back over the development, the town-planning but also the place the Tiberislet occupied in town. In this perspective, this is not just about grasping the island as a place but also as acomponent of roman landscape and urban development. Indeed Tiber island can only be apprehended at firstwithin its natural surroundings then its urban one. The island shows a high concentration of cults, which begunwith the advent of Aesculapius, who made it the “sacred island” thus permanently marking its topography.However, studying its planning and administration reveals it was real district too, with all the features as regardsarrangements and activities. At first on the fringe of the city, its integration to the city begun in the 2nd centuryBC until it was established as uicus Censori by the augustean reform. During the Imperial period, the island isalready seen as an old-settled part of the city, which will only know new changes with the banning ofpolytheistic cult. / L’isola Tiberina, tra l’Vrbs e il Trastevere, costitui una delle particolarità topograficedel sito di Roma. La sua storia, ma supratutto la sua notorietà, comincia quando arriveEsculapio, il dio greco della medicina, importato da Epidauro. Dalla monografia di M.Besnier, pubblicata all’inizio del XX secolo, nessuna studia è tronata su questo soggetto inmodo approfondito. Ora, l’attualità della ricerca archeologica e le nuovi approci in topografiaromana getteno nuova luce su molte problematice. Duncque, questo lavoro propone diriesaminare l’evoluzione, gli insediamenti ma anche il ruolo dell’isola nella città. Inquest’ottica, non si considera solo l’isola in quanto luogo ma come elemento del paesaggio etdel urbanismo romani. Perché si posse capire l’isola Tiberina unicamente nel suo ambiante,innazi tutto naturale, poi urbano. L’isola si define soprattuto per la concentrazione di culti sulsuo territorio, iniziata dall’arrivo di Esculapio che l’insedia nel suo ruolo d’ « isola sacra » emarca definitavamente la sua topografia. Tuttavia, la studia del suo spazio et della suaamministrazione mostra che era anche un vero quartiere, di cui aveva tutti gli attributi inmateria di strutture ed attività. Inizialmente fuori dalla città, la sua intergrazione nelfunzionamento della città comincia dal II secolo a.C. fino alla riforma di Auguto che laistituisce uicus Censori. All’epoca imperiale, l’isola ostituisce già parte integrante della cittàda molto tempo, che conoscerà nuove trasformazioni col divieto del culto politeisti.Parole chiavi