This studio-based thesis explores the universal theme of transformation within the Magical Girl genre of Animation. My research incorporates the viewing and analysis of Japanese animations and discusses the symbolism behind transformation sequences. In addition, this study discusses how this theme can be created using Flash software for animation and discusses its value as a teaching resource in the art classroom.

Thesis (M.A.)--Miami University, Dept. of Theatre, 2008. / Title from first page of PDF document. Includes bibliographical references (p. 68).

The current study examined the relations among internalization of sociocultural attitudes towards appearance, magical thinking, muscle dysmorphia, and eating disorder symptoms in models of obligatory exercise for males and females. The results indicated that several different developmental trajectories exist that vary from person to person. Several of the models proposed were supported or partially supported. The first model demonstrated mediation and moderation; at low levels of magical thinking, eating disorder attitudes and behaviors fully mediated the relation between internalization of societal standards of appearance and obligatory exercise. The second model was supported for the female sample, and indicated that obligatory exercise partially mediated the relation between internalization of societal standards of appearance and eating disorder attitudes and behaviors. The second model assessing eating disorder attitudes and behaviors for the male sample was not supported. A third model evaluated a mediational effect of muscle dysmorphia, but was not evident. However, when magical thinking was high, muscle dysmorphia significantly predicted obligatory exercise. The fourth model evaluated obligatory exercise as a mediator of the relation between internalization of societal standards of appearance and muscle dysmorphia, and partial mediation was demonstrated for the males. The fourth model was not supported for the females; instead, it appears that both internalization of societal standards of appearance and obligatory exercise contribute to muscle dysmorphia. Collectively, the results of this study support the use of a transdiagnostic perspective when designing intervention and treatment programs for individuals who may suffer from eating disorders, obligatory exercise and/or muscle dysmorphia.

Made available in DSpace on 2014-06-11T19:32:07Z (GMT). No. of bitstreams: 0 Previous issue date: 2011-05-03Bitstream added on 2014-06-13T19:21:19Z : No. of bitstreams: 1 lopes_tma_dr_arafcl.pdf: 976896 bytes, checksum: 282dcda3c22061cec439592b7e2fd70e (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / O presente estudo tem como objetivo principal apresentar os desdobramentos do realismo mágico numa análise de A jangada de pedra (SARAMAGO, 2006) e em leituras de As intermitências da morte (SARAMAGO, 2005) e Ensaio sobre a cegueira (SARAMAGO, 2007), em que o procedimento literário em questão – tendo em conta a figura do narrador – adquire uma função dialógica, que se dá por meio de referências intertextuais com mitos, lendas e outras formas de narrativa da tradição literária ocidental. A análise literária baseia-se nas concepções de Gerárd Genette e outros autores sobre o narrador; para a concepção de realismo mágico, utilizamos essencialmente as reflexões de Irlemar Chiampi e Willian Spindler; no que diz respeito aos diálogos promovidos pela intertextualidade, recorremos aos conceitos propostos por Mikhail Bakhtin, Lauren Jenny e Lucien Dällembach. De posse destes e de outros estudos da teoria da narrativa, analisamos os textos literários, com a preocupação de identificar elementos que inserem os romances mencionados na perspectiva do realismo mágico, procedendo também à reflexão sobre o diálogo que o autor português realiza com a literatura hispano-americana por meio desse procedimento, procurando compreender o processo de construção dos romances pelo viés da narrativa mágica e suas contribuições para a literatura contemporânea / This study aims to present the features of magical realism in an analysis of A jangada de pedra (SARAMAGO, 2006) and in readings of As intermitências da morte (SARAMAGO, 2005) and Ensaio sobre a cegueira (SARAMAGO, 2007), in which that narrative procedure – taking into account the narrator – acquires a dialogical function, that comes to the fore through intertextual references about myths, legends and other forms of the Western literary tradition. The literary analysis is based on the ideas of Gerárd Genette and other authors about the narrator; for the concept of magical realism, we use essentially the reflexions of Irlemar Chiampi and William Spindler; as for the dialogues induced by the intertextuality, we make reference to the concepts proposed by Mikhail Bakhtin, Lauren Jenny and Lucien Dällembach. Using those and other studies of narrative theory, we analyze Saramago‟s texts, bearing ever in mind the need to identify elements that insert those novels in the perspective of magical realism, proceeding also to reflect about the dialogue the Portuguese author creates with the Spanish-American literature through this procedure, aiming to understand the process of novel building through the lens of magical narrative and its contributions to contemporaneous literature

Made available in DSpace on 2014-06-11T19:32:25Z (GMT). No. of bitstreams: 0 Previous issue date: 2008-07-25Bitstream added on 2014-06-13T21:04:18Z : No. of bitstreams: 1 sajunior_mt_dr_assis.pdf: 1848374 bytes, checksum: 2c93c8b759c912fec86b151fd6d8ae6a (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / O presente trabalho tem por finalidade desenvolver uma pesquisa relacionada à vida cotidiana das sociedades que habitaram o Mato Grosso (1719-1830), e o papel das práticas mágicas e feitiçarias realizadas por esses grupos. Para tal serão analisadas as sociedades que penetraram essa região, como as européias, africanas e seus descendentes brasileiros, como as autóctones que viviam nessa região, como Paiaguá, Guaicuru, Caiapó e Bororo. Mais que uma análise etnográfica desses grupos, buscar-se-á desenvolver um entendimento das possibilidades do uso das práticas mágicas e feitiçarias nesse cotidiano, como resultado do diálogo entre as diversas matrizes culturais, aqui apresentadas. Diálogo esse, visando apresentar soluções para as questões da vida material e imaterial, ou metafísica, surgidas como respostas às questões gerais do período estudado, ou como resultado das especificidades da sociedade matogrossense do setecentos. Assim, serão privilegiados: o cotidiano como espaço formulador de questões, de problemas e as práticas mágicas e a feitiçaria como elementos solucionadores, formuladores de respostas a essas questões. / The present work aims to develop a research related to the daily life of societies that lived in Mato Grosso (1719-1830) and the role of magical practices and witchcraft used by them. For doing so, we will analyze the societies that came to this region, such as the Europeans, the Africans and their Brazilian descendants, and the Indians that were living in this territory, such as the Paiaguá, the Guaicuru, the Caiapó and the Bororo. More than just an ethnographical analysis of these groups, we aim to develop an understanding of the possible uses of the magical practices and witchcraft in this daily life as a result of the dialogue between distinct cultural forms. This cultural dialogue aim to deal with metaphysical questions and to those related to material and immaterial aspects of human existence, which have arisen from the general characteristics of the studied period or even as a result of the specificity of the1700s Matogrossense society. For instance, firstly we will highlight daily life as a space that creates questions and after magical practices and witchcraft as the elements that can give solutions to these questions.

abstract: Although opera is the last musical genre one typically associates with Latin America, Mexican composer Daniel Catán (1949-2011) found surprising success across the United States and overseas with his opera Florencia en el Amazonas (1996). Catán blends colorful music with literary elements to create a representation of Latin American culture through language, drama, scenery, and music. Among these elements is realism mágico (magical realism), a significant characteristic of Latin American literature. Indeed, the plot of the opera is influenced by Gabriel García Márquez's novel, El amor en los tiempos del cólera (Love in the Time of Cholera, 1985), as well as the poem "Mariposa de obsidiana" (Obsidian Butterfly, 1951) and the short story "La hija de Rappaccini" (Rappaccini's Daughter, 1953), both by Octavio Paz. To create his protagonist in the opera, Florencia Grimaldi, Catán combines the dramatic qualities of several European soprano heroines. This figure's character development is conveyed largely through her Act I, Scene 2, aria, "Florencia Grimaldi," and her Act II, Scene 17, aria, "Escúchame." An overview of the opera places these two arias into context, and their musical content and text-setting are closely examined in relation to the character of Florencia. Finally, how Daniel Catán creates a soprano heroine from the Latin American perspective is discussed. / Dissertation/Thesis / D.M.A. Music 2013

Conselho Nacional de Desenvolvimento CientÃfico e TecnolÃgico / Esta dissertaÃÃo visa descrever e interpretar as prÃticas mÃgico-religiosas dos ogÃs, as pessoas responsÃveis por tocar tambores e fazer circular energias espirituais, em terreiros de umbanda omolocà de naÃÃo. A pesquisa foi realizada no Abassà de Omolu e Ilà de IansÃ, terreiro situado na cidade de Fortaleza, no bairro Joaquim TÃvora. Proponho uma abordagem antropolÃgica orientada em leituras sobre a magia. Por esse motivo, e ao contrÃrio dos diversos trabalhos que abordam as prÃticas dos ogÃs e a musicalidade em terreiros de religiÃes afro-brasileiras, opto pela denominaÃÃo prÃticas mÃgico-religiosas como alternativa à expressÃo prÃticas musicais. Tais prÃticas serÃo aqui compreendidas tendo como foco as giras, rituais pÃblicos de incorporaÃÃo de entidades espirituais. / Esta dissertaÃÃo visa descrever e interpretar as prÃticas mÃgico-religiosas dos ogÃs, as pessoas responsÃveis por tocar tambores e fazer circular energias espirituais, em terreiros de umbanda omolocà de naÃÃo. A pesquisa foi realizada no Abassà de Omolu e Ilà de IansÃ, terreiro situado na cidade de Fortaleza, no bairro Joaquim TÃvora. Proponho uma abordagem antropolÃgica orientada em leituras sobre a magia. Por esse motivo, e ao contrÃrio dos diversos trabalhos que abordam as prÃticas dos ogÃs e a musicalidade em terreiros de religiÃes afro-brasileiras, opto pela denominaÃÃo prÃticas mÃgico-religiosas como alternativa à expressÃo prÃticas musicais. Tais prÃticas serÃo aqui compreendidas tendo como foco as giras, rituais pÃblicos de incorporaÃÃo de entidades espirituais. / This paper aims to describe and interpret the magical-religious practices of ogÃs, the people responsible for drumming and circulate spiritual energies, in houses of Umbanda Omolocà de NaÃÃo. The research was conducted at the Abassà de Omolu and Ilà de IansÃ, located in Fortaleza, in the neighbourhood of Joaquim TÃvora. An anthropological approach based in readings about magic is proposed. Therefore, despite the fact that are many researches about ogÃs actions and musicalities in houses of afro-Brazilian religions, this paper intends to denominate magical-religious actions as an alternative to the expression of musical actions. These actions will be focused on giras, public rituals of incorporation of spirituals entities. / This paper aims to describe and interpret the magical-religious practices of ogÃs, the people responsible for drumming and circulate spiritual energies, in houses of Umbanda Omolocà de NaÃÃo. The research was conducted at the Abassà de Omolu and Ilà de IansÃ, located in Fortaleza, in the neighbourhood of Joaquim TÃvora. An anthropological approach based in readings about magic is proposed. Therefore, despite the fact that are many researches about ogÃs actions and musicalities in houses of afro-Brazilian religions, this paper intends to denominate magical-religious actions as an alternative to the expression of musical actions. These actions will be focused on giras, public rituals of incorporation of spirituals entities.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-05-24T17:17:37Z No. of bitstreams: 1 dayanadarcesilvadasilveira.pdf: 3374596 bytes, checksum: 6255fa7eb66083502e6ac0c05d5ea259 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-07-02T11:49:36Z (GMT) No. of bitstreams: 1 dayanadarcesilvadasilveira.pdf: 3374596 bytes, checksum: 6255fa7eb66083502e6ac0c05d5ea259 (MD5) / Made available in DSpace on 2016-07-02T11:49:36Z (GMT). No. of bitstreams: 1 dayanadarcesilvadasilveira.pdf: 3374596 bytes, checksum: 6255fa7eb66083502e6ac0c05d5ea259 (MD5) Previous issue date: 2016-02-24 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Esta pesquisa é resultado de um estudo sobre os conhecimentos mágico-religioso-terapêuticos de duas senhoras curadoras de Colares, município localizado em uma ilha no nordeste do estado do Pará, marcado por significativa herança indígena, colonizada por frades jesuítas e muito conhecida pelo suposto aparecimento de OVNIs, na década de 1970. Dona Maria é católica e de saberes amplos; prepara banhos, chás, emplastros e perfumes que são usados como atrativos financeiros, amorosos, como proteção e cura de doenças espirituais. Dona Ana, por sua vez, é evangélica, possui um saber especializado, que são as suas chamadas “garrafadas”, compostos que misturam tanto elementos medicinais como mágicos. A pesquisa se propôs como problema a relação entre essas duas mulheres, os saberes tradicionais com plantas e suas vivências e trajetórias religiosas. A primeira hipótese levantada foi a de que essa relação entre plantas, religião e magia é fundamental na vida das duas curadoras, possibilitando renda complementar, sentido de vida e reconhecimento simbólico e social. Como segunda hipótese, argumentou-se que existem dois modos de articulação entre o uso mágico-terapêutico das ervas, quais sejam: a vivência religiosa e os saberes da tradição, repassados oralmente mediante processos de iniciação e cura. Para avançar nas hipóteses previamente propostas, este estudo lançou mão de entrevistas semiestruturadas e observações de campo, interpretando a forma como ambas as curadoras de Colares articularam, em suas vidas, o saber sobre o uso das plantas, seus usos mágico-terapêuticos e os problemas pessoais que surgiram do decorrer de suas trajetórias. / This research aimed to study the magical-religious and therapeutic knowledge of two curators ladies in the city of Colares, on an island located in the State of Pará Northeast, marked by significant indigenous heritage, colonized by Jesuit monks, known for the alleged appearance of UFOs in the decade 1970. Dona Maria is Catholic and has extensive knowledge, prepare baths, teas, poultices and scents used as financial attractive, loving, for protection and healing of spiritual diseases. Dona Ana is evangelical, has an expertise, the potions that mix both medicinal elements like magicians. We proposed as a problem, the relationship between these women, traditional knowledge with plants and their religious experiences. The first hypothesis was that the relationship between plants, religion and magic is critical in the life of the two ladies curators, providing supplementary income, sense of life and symbolic and social recognition. As a second case, we were argued that there are two ways of coordination between the magical-therapeutic use of herbs, the religious experience and knowledge of tradition, passed on orally in initiation and healing processes. The survey drew from semi-structured interviews and observations in the field, playing as both healing articulated in their lives know about the use of plants, their magical-therapeutic purposes and personal problems that arose in their lives to answer the question and the proposed hypotheses.

Submitted by Maria Dulce (mdulce@ndc.uff.br) on 2013-12-09T18:13:40Z No. of bitstreams: 2 Silva, Carolina-Dissert-Historia-2013.pdf: 1393729 bytes, checksum: 1159b41f8f014cee019e1d5f035ff5ae (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Made available in DSpace on 2013-12-09T18:13:40Z (GMT). No. of bitstreams: 2 Silva, Carolina-Dissert-Historia-2013.pdf: 1393729 bytes, checksum: 1159b41f8f014cee019e1d5f035ff5ae (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) Previous issue date: 2013 / Esta dissertação tem como eixo principal os depoimentos de duas escravas mestiças, Joana e Custódia de Abreu, que assumiram participar de encontros noturnos firmados por pactos diabólicos no Piauí colonial. O documento foi escrito e enviado ao Tribunal do Santo Ofício de Lisboa pelo jesuíta Manuel da Silva e possui descrições muito semelhantes com os elementos que definem o complexo sabático europeu. O texto foi resultado da confluência de diversas crenças mágico-religiosas, a descrição dos encontros noturnos com o diabo se aproximou ora da magia popular, ora dos calundus coloniais e ora do sabá europeu. As intenções do padre ao enviar as confissões para a Inquisição parecem vir da vontade de denunciar o estado de “abandono religioso” dos sertões e de destacar a importância da Ordem do qual fazia parte. As fontes também funcionaram como indícios que levaram a compreensão de um cenário mais amplo e multifacetado, no qual foi possível investigar: o amplo uso de práticas mágicas no reino e na América Portuguesa; o papel da Companhia de Jesus no processo de colonização e catequização dos ameríndios, e as adaptações que a Instituição sofreu no Brasil; a ocupação dos sertões através da “Guerra dos Bárbaros”; e a formação cultural e religiosa do Piauí no século XVIII. / This work has a main axis testimony from two slave crossbred, and Custodian of Jeanne Abreu, who took part in nightly meetings diabo9lical pacts signed by the colonial Piaui. The document whas written and sent to the Court of the Inquisition of Lisbon by the Jesuit Manuel da Silva and has very similar descriptions with the elements that define the complex European sabbatical. The text was the result of the confluence of the several magical-religious beliefs, the description of the nocturnal meetings with the devil approached either of folk magic, sometimes calunduns of colonial and now European Sabbath. The intentions of priest to send the confessions to the Inquisition seem to come from the desire to terminate the state of the “religious abandonment” of the interiors and emphasize the importance of which was part of the Order. The sources also functioned as evidence that led to understanding of a more broad and multifaceted, in which was possible to investigate: the widespread use of magical practices in the kingdom and in Portuguese America, the role of the Society of Jesus in the process of colonization and catechizing the Amerindians, and the adjustments that the institution has suffered in Brazil, the occupation of the hinterland through the “War of the Barbarians” and the cultural and religious formation of Piaui in the eighteenth century.

In this essay I discuss the magical creatures in the Harry Potter series; not the complete series but Harry Potter and the Chamber of Secrets, Harry Potter and the Prisoner of Azkaban and Harry Potter and the Goblet of Fire. Many scholars say that the Harry Potter novels are didactic, moralist books in different ways. What I investigate is if the magical creatures in the novels can be read as metaphors for issues that the teenage reader finds difficult to deal with and if they could also offer ways to help. More specifically I look at the giant and the werewolf as metaphors for separate types of outsiders who have to try to handle the prejudice of others; one being strange because of genes and one because of an illness. I also look at the house-elf as a metaphor for various oppressive situations one can encounter as a child and also for how to cope with change. In connection to the house-elves I also discuss racism and social class. The last two creatures I investigate are the Dementor as a metaphor for depression and the Boggart as a symbol for fear. My conclusion is that one can read these creatures as symbols or metaphors for difficulties for teenagers in various ways and that these interpretations almost always also offer a way to handle said difficulty.