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Pour respecter les droits d'auteur, la version électronique de ce mémoire a été dépouillée de ses documents visuels et audio-visuels. La version intégrale du mémoire a été déposée au Service de la gestion des documents et des archives de l'Université de Montréal. / Le présent mémoire de maîtrise porte sur le rôle du déchet comme matériau dans la création de trois artistes contemporains. Les artistes étudiés viennent de trois pays différents qui ne connaissent pas le même stade de développement économique ce qui influence le statut du déchet au sein de chacune de ces cultures. Le premier artiste, El Anatsui, est né au Ghana et vit présentement au Nigéria. Sa série Cloth est composée de sculptures flexibles, construites à partir de bouchons de bouteilles en aluminium, qui font référence aux étoffes traditionnelles kente et adinkra. Le second artiste, Vik Muniz, est d’origine brésilienne et vit à New York. Son œuvre, Pictures of Garbage (2008), est une série de portraits des résidents de Jardim Gramacho, faits de déchets et citant de célèbres tableaux de l’histoire de l’art. Le troisième artiste, Serge Murphy, est né et travaille à Montréal. Son installation, Rien de tout cela, est composée d’objets trouvés, recyclés et de matériaux à l’état brut. L’œuvre, présentée en deux versions différentes (2008 et 2009), reprend l’idée du cabinet de curiosités et remet en cause les notions d’authenticité, d’originalité et d’intégrité. Ces trois artistes favorisent une réflexion sur le déchet en l’incorporant dans leur démarche artistique comme un élément digne d’être montré et non comme un objet rejeté qui doit être retiré du regard. Nous les verrons à travers une double opération de recyclage de la matière rejetée et d’éléments abstraits (notion, tradition) qui permettent la transformation du déchet en objet d’art : chez El Anatsui, la reprise d’une forme (étoffe traditionnelle kente) et du matériau; chez Vik Muniz, la reprise d’un référent (citations d’œuvres occidentales) et du matériau; et chez Serge Murphy, la reprise d’une tradition (cabinet de curiosités), de l’œuvre elle-même (auto-recyclage) et du matériau. / This Master’s thesis focuses on the role of waste as a material in the works of three contemporary artists. The artists studied come from three different countries that do not have the same level of economic development which influences the status of waste in each of these cultures. The first artist, El Anatsui, was born in Ghana and currently lives in Nigeria. His Cloth series consists of flexible sculptures made of aluminum bottle caps that refer to traditional kente and adinkra cloth. The second artist, Vik Muniz, is Brazilian-born, but currently lives in New York. His work Pictures of Garbage (2008) is a series of portraits of the residents of Jardim Gramacho made from waste and quoting famous paintings in the history of art. The third artist, Serge Murphy, was born and works in Montreal. His installation Rien de tout cela consists of found objects, recycled and raw materials. The two versions of this work (2008 and 2009) take the idea of the cabinet of curiosities and question notions of authenticity, originality and integrity. These three artists promote a serious thought on waste by incorporating it in their artistic approach as a material worthy of being shown and not as a rejected object which must be removed from sight. We will study them within a dual process of recycled material and abstract elements (concept, tradition) that allow the transformation of waste into art: the recovery of a form (traditional kente cloth) and the material in El Anatsui; the resumption of a referent (citations of Western works) and the material in Vik Muniz; and, the recovery of a tradition (cabinet of curiosities), the work itself (auto-recycling) and the material in Serge Murphy.

Le présent mémoire de maîtrise porte sur le rôle du déchet comme matériau dans la création de trois artistes contemporains. Les artistes étudiés viennent de trois pays différents qui ne connaissent pas le même stade de développement économique ce qui influence le statut du déchet au sein de chacune de ces cultures. Le premier artiste, El Anatsui, est né au Ghana et vit présentement au Nigéria. Sa série Cloth est composée de sculptures flexibles, construites à partir de bouchons de bouteilles en aluminium, qui font référence aux étoffes traditionnelles kente et adinkra. Le second artiste, Vik Muniz, est d’origine brésilienne et vit à New York. Son œuvre, Pictures of Garbage (2008), est une série de portraits des résidents de Jardim Gramacho, faits de déchets et citant de célèbres tableaux de l’histoire de l’art. Le troisième artiste, Serge Murphy, est né et travaille à Montréal. Son installation, Rien de tout cela, est composée d’objets trouvés, recyclés et de matériaux à l’état brut. L’œuvre, présentée en deux versions différentes (2008 et 2009), reprend l’idée du cabinet de curiosités et remet en cause les notions d’authenticité, d’originalité et d’intégrité. Ces trois artistes favorisent une réflexion sur le déchet en l’incorporant dans leur démarche artistique comme un élément digne d’être montré et non comme un objet rejeté qui doit être retiré du regard. Nous les verrons à travers une double opération de recyclage de la matière rejetée et d’éléments abstraits (notion, tradition) qui permettent la transformation du déchet en objet d’art : chez El Anatsui, la reprise d’une forme (étoffe traditionnelle kente) et du matériau; chez Vik Muniz, la reprise d’un référent (citations d’œuvres occidentales) et du matériau; et chez Serge Murphy, la reprise d’une tradition (cabinet de curiosités), de l’œuvre elle-même (auto-recyclage) et du matériau. / This Master’s thesis focuses on the role of waste as a material in the works of three contemporary artists. The artists studied come from three different countries that do not have the same level of economic development which influences the status of waste in each of these cultures. The first artist, El Anatsui, was born in Ghana and currently lives in Nigeria. His Cloth series consists of flexible sculptures made of aluminum bottle caps that refer to traditional kente and adinkra cloth. The second artist, Vik Muniz, is Brazilian-born, but currently lives in New York. His work Pictures of Garbage (2008) is a series of portraits of the residents of Jardim Gramacho made from waste and quoting famous paintings in the history of art. The third artist, Serge Murphy, was born and works in Montreal. His installation Rien de tout cela consists of found objects, recycled and raw materials. The two versions of this work (2008 and 2009) take the idea of the cabinet of curiosities and question notions of authenticity, originality and integrity. These three artists promote a serious thought on waste by incorporating it in their artistic approach as a material worthy of being shown and not as a rejected object which must be removed from sight. We will study them within a dual process of recycled material and abstract elements (concept, tradition) that allow the transformation of waste into art: the recovery of a form (traditional kente cloth) and the material in El Anatsui; the resumption of a referent (citations of Western works) and the material in Vik Muniz; and, the recovery of a tradition (cabinet of curiosities), the work itself (auto-recycling) and the material in Serge Murphy. / Pour respecter les droits d'auteur, la version électronique de ce mémoire a été dépouillée de ses documents visuels et audio-visuels. La version intégrale du mémoire a été déposée au Service de la gestion des documents et des archives de l'Université de Montréal.

[pt] Esta dissertação pretende investigar as formas de figuração do tempo histórico nacional presentes na História da Revolução de Pernambuco em 1817 (1840), de Francisco Muniz Tavares. Ao interpretar a revolução pernambucana de 1817, Muniz Tavares a concebeu como uma tentativa de antecipação do futuro da independência que expressava uma assincronia entre Pernambuco e os demais espaços do Brasil. Isso porque a independência de 1822 foi compreendida como o crescimento de um germe da emancipação cujo plantio já teria se dado de modo precursor na revolução promovida em solo pernambucano, então interpretada como um prenúncio do futuro no passado. Para além disso, em sua narrativa do movimento de 1817, este letrado propôs uma leitura da história brasileira bastante crítica à colonização portuguesa, por vezes entendida como um passado ainda presente mesmo após a independência. A identificação do que, em sua perspectiva, seriam marcas do período colonial, como a escravidão e o atraso de parte dos brasileiros, produziu um modo de conceber o tempo histórico nacional que enfatizava as assincronias entre os diversos espaços e grupos que compunham a nação e no qual a suposição de um movimento temporal autônomo e animado pelo progresso coexistia com a permanência de passados indesejados. Isso originou uma visão menos harmônica da temporalidade nacional cuja apreensão nos permite complexificar e tensionar as análises relativas ao cânone historiográfico oitocentista, visibilizando narrativas dissonantes acerca da história brasileira. / [en] This research aims to investigate the forms of figuration of a national historical time on Francisco Muniz Tavares História da Revolução de Pernambuco em 1817 (1840). Interpreting the Pernambuco revolution of 1817, Muniz Tavares conceived it as an attempt to anticipate the future of independence that expressed a non-synchronicity between Pernambuco and Brazil. This is because the Brazilian independence was understood as the growth of a germ of emancipation whose planting would have already taken place in a precursory way in the revolution promoted in Pernambuco, then conceived as presage of the future in the past. Furthermore, in his narrative of the Pernambuco movement, this author proposed an interpretation of Brazilian history that was quite critical of Portuguese colonization, understood as a past still present even after independence. The acknowledgment of what, in his view, would be marks of the colonial period, such as slavery and the absence of progress on the part of Brazilians, produced a way of conceiving the national historical time that emphasized the non-synchronicity between the different spaces and groups that were part of the nation and in which the assumption of an autonomous temporal movement pervaded by progress coexisted with the permanence of unwanted pasts. This produced a less harmonious view of national temporality whose understanding allows us to enrich and tense the studies related to the 19th century historiographical canon, revealing dissonant narratives about Brazilian history.

<p>Abstract</p><p>Title: Cheap Monday – A qualitative study of the consumers’ opinions of the brand (Cheap Monday – En kvalitativ studie av konsumenternas åsikter om märket)</p><p>Number of pages: 38 (40 including enclosures)</p><p>Author: Oskar Norlander</p><p>Tutor: Göran Svensson</p><p>Course: Media and Communication Studies C</p><p>Period: Autumn 2007</p><p>University: Division of Media and Communication, Department of Information Science, Uppsala University</p><p>Purpose/Aim: The purpose of this essay is to examine from the customers’ perspective how the Swedish jeans-brand Cheap Monday in just three years time could become such a prominent brand on the Swedish market. An additional purpose is to examine whether there is some kind of brand community connected to the brand or not.</p><p>Material/Method: The main method used in this essay has been qualitative interviews with ten consumers of the brand. The answers from these interviews has then been analysed using two different theories, Keller’s Customer Based Brand Equity and Muniz and O’Guinnn’s Brand Community.</p><p>Main results: The main results of this essay is that Cheap Monday is a brand that has become successful due to people’s perception of who the users of the brand are. The consumers has already from the start gotten a good impression of the brand, since they’ve seen people who they liked, and people who they thought were cool and well dressed wearing Cheap Monday clothing. This is linked to the fact that Cheap Monday costs so much less than their competitors, since the “cool people” that use Cheap Monday clothing makes the low price acceptable and a good thing from the customers perspective, instead of it being a indicator that the brand is unfashionable and no good. It has also been proved that there is somewhat of a brand community connected to the brand, even though the respondents in this essay did not feel connected to this community. On the other hand, almost all of the respondents did think that other people who wear Cheap Monday in some way felt some kind of connection to each other, and most of them a reed on that the brand on its own more or less has originated a new style.</p><p>Keywords: Cheap Monday, CM, Brand Equity, Brand Community, consumer, associations, Keller, Muniz, O’Guinn</p>

Abstract Title: Cheap Monday – A qualitative study of the consumers’ opinions of the brand (Cheap Monday – En kvalitativ studie av konsumenternas åsikter om märket) Number of pages: 38 (40 including enclosures) Author: Oskar Norlander Tutor: Göran Svensson Course: Media and Communication Studies C Period: Autumn 2007 University: Division of Media and Communication, Department of Information Science, Uppsala University Purpose/Aim: The purpose of this essay is to examine from the customers’ perspective how the Swedish jeans-brand Cheap Monday in just three years time could become such a prominent brand on the Swedish market. An additional purpose is to examine whether there is some kind of brand community connected to the brand or not. Material/Method: The main method used in this essay has been qualitative interviews with ten consumers of the brand. The answers from these interviews has then been analysed using two different theories, Keller’s Customer Based Brand Equity and Muniz and O’Guinnn’s Brand Community. Main results: The main results of this essay is that Cheap Monday is a brand that has become successful due to people’s perception of who the users of the brand are. The consumers has already from the start gotten a good impression of the brand, since they’ve seen people who they liked, and people who they thought were cool and well dressed wearing Cheap Monday clothing. This is linked to the fact that Cheap Monday costs so much less than their competitors, since the “cool people” that use Cheap Monday clothing makes the low price acceptable and a good thing from the customers perspective, instead of it being a indicator that the brand is unfashionable and no good. It has also been proved that there is somewhat of a brand community connected to the brand, even though the respondents in this essay did not feel connected to this community. On the other hand, almost all of the respondents did think that other people who wear Cheap Monday in some way felt some kind of connection to each other, and most of them a reed on that the brand on its own more or less has originated a new style. Keywords: Cheap Monday, CM, Brand Equity, Brand Community, consumer, associations, Keller, Muniz, O’Guinn

Submitted by Fabio Sobreira Campos da Costa (fabio.sobreira@ufpe.br) on 2017-03-09T15:09:09Z No. of bitstreams: 2 license_rdf: 1232 bytes, checksum: 66e71c371cc565284e70f40736c94386 (MD5) Dissertação DIGITAL.pdf: 3914765 bytes, checksum: c5b2ecec5536092b89babf6420b6f72b (MD5) / Made available in DSpace on 2017-03-09T15:09:09Z (GMT). No. of bitstreams: 2 license_rdf: 1232 bytes, checksum: 66e71c371cc565284e70f40736c94386 (MD5) Dissertação DIGITAL.pdf: 3914765 bytes, checksum: c5b2ecec5536092b89babf6420b6f72b (MD5) Previous issue date: 2016-08-30 / CNPQ / A tessitura deste trabalho constitui-se de uma narrativa histórica sobre a instalação da vanguarda tropicalista no campo cultural pernambucano especificamente entre os anos de 1967 e 1968. Muito embora o golpe civil e militar de 1964 houvesse instaurado no país, principalmente entre as fileiras progressistas dos campos político, intelectual e artístico, um clima de tensão permanente, alguns setores da produção cultural pernambucana destacaram-se por sua articulação e resistência no período pós-golpe. Através do protagonismo artístico dos Grupos Construção e Raiz, entre os anos 1965 e 1967, com a realização de shows-pesquisas, festivais de bossa nova, feiras regionais de música, programas musicais de televisão bem como cursos acadêmicos foi possível reintroduzir no cenário cultural local a discussão sobre a atualização da identidade nordestina a partir dos discursos da modernidade. A agitação cultural promovida por tais grupos, no entanto, seria radicalizada pelo professor universitário e ensaísta Jomard Muniz de Britto e outros artistas e intelectuais a partir de 1968. Oriundos do mesmo grupo de sociabilidade que havia construído as ideias e práticas culminantes tanto do Construção quanto do Raiz, acrescidos posteriormente de alguns integrantes do Grupo Sanhauá bem como do Poema-Processo, os tropicalistas promoveram uma verdadeira carnavalização artístico-intelectual entre as cidades de Recife e Olinda. Sob a égide da antropofagia oswaldiana, agenciada àquela altura pela vanguarda artística brasileira, os tropicalistas pernambucanos visualizaram no coro da marginalidade o caminho ideal para promoção da desprovincianização da cultura nordestina. / The tessitura of this work consists of a historical narrative about the installation of the Tropicalia forefront in Pernambuco cultural field specifically between the years 1967 and 1968. Although the civil and military coup of 1964 were introduced in the country, especially among the ranks of progressive political, intellectual and artistic, a climate of permanent tension, some sectors of Pernambuco cultural production stood out for its articulation and resistance in the post-coup period. Through the artistic leadership of Group Construction and Root, between the years 1965 and 1967, with the realization of shows, research, bossa nova festivals, regional music shows, musical programs television as well academic courses was possible to reintroduce the local cultural scene discussion on updating the northeastern identity from the discourse of modernity. The cultural agitation by such groups, however, would be radicalized by university professor and essayist Jomard Muniz de Britto and other artists and intellectuals from 1968. Coming from the same group of sociability that had built the ideas and practices culminating both construction as root later augmented by members of Sanhauá Group and the Poem-Process, the tropicalists promoted a true artistic and intellectual carnivalization between the cities of Recife and Olinda. Under the aegis of Oswaldian cannibalism, brokered by then the Brazilian artistic avant-garde, Pernambucans tropicalistas viewed the chorus of marginality the ideal way to promote deprovincialization of northeastern culture.

Made available in DSpace on 2014-06-11T19:22:27Z (GMT). No. of bitstreams: 0 Previous issue date: 2011-08-11Bitstream added on 2014-06-13T20:49:01Z : No. of bitstreams: 1 carvalho_mb_me_ia.pdf: 3042861 bytes, checksum: 672f91b0f04453a3d15bca43d3826f67 (MD5) / Universidade Estadual Paulista (UNESP) / A matéria de que trata essa dissertação é a pedagogia teatral desenvolvida por Myrian Muniz, que consiste em uma prática que lança um olhar muito particular sobre o trabalho do ator e é resultado de um amálgama composto por experiências de formação, vivências importantes e influências decisivas. Tendo formado várias gerações de artistas, ela ocupa, sem dúvida alguma, posição de destaque no cenário de ensino do teatro no Brasil. Myrian acreditava que a atividade teatral possibilitava um intercâmbio de conhecimentos, criando assim um espaço para olhar e ser olhado, tocar e ser tocado, influenciar e ser influenciado: base fundamental sobre a qual desenvolveu sua atuação como pedagoga do teatro. Este trabalho resgata os processos pedagógicos utilizados por Myrian Muniz e identifica uma linha de trabalho dentro do ensino do teatro que está apoiada no autoconhecimento, na reflexão crítica do trabalho do ator e no estabelecimento de uma relação harmoniosa entre indivíduos interessados em desenvolver uma prática teatral / The subject of this thesis is the theatrical pedagogy developed by Myrian Muniz based on a practice that sets a very unique look over the acting work, resulting in an amalgam made of important lifelong and upbringing experiences and decisive influences. Being responsible for the formation of many generations of artists, she has, without questioning, a distinctive place in the Brazilian theatrical education. Myrian believed that theatrical work allowed an exchange of knowledge, opening a space to see and be seen, to touch and be touched, to inspire and be inspired: the stone bedding over which she evolved her work as a theatrical educationalist. This work proposes a recovery of the educational procedures applied by Myrian and identifies a work method for the theatrical teaching, based on self knowledge, critical thought of acting and in establishing a suitable relation between people that search developing theatrical experiences

Submitted by Johnny Rodrigues (johnnyrodrigues@ufcg.edu.br) on 2018-10-04T13:44:17Z No. of bitstreams: 1 VANUZA SOUZA SILVA - DISSERTAÇÃO PPGCS 2005..pdf: 18489316 bytes, checksum: 61f53d0e72fcaaa8de79ccadf8cf6ac2 (MD5) / Made available in DSpace on 2018-10-04T13:44:17Z (GMT). No. of bitstreams: 1 VANUZA SOUZA SILVA - DISSERTAÇÃO PPGCS 2005..pdf: 18489316 bytes, checksum: 61f53d0e72fcaaa8de79ccadf8cf6ac2 (MD5) Previous issue date: 2005 / Este trabalho discute as condições históricas da construção da autoria e obra de Lourdes Ramalho, percorrendo a trajetória de vida e intelectual da autora, perscrutando as relações que manteve com seus contemporâneos, com os livros que leu e como leu para pensar a maneira como essa autora imprimiu em seus textos a idéia de Nordeste e de nordestino. Pensar a autoria como um lugar histórico e social, significa ao mesmo tempo discutir as brechas e as contradições que também constituem a mesma, por isso a necessidade de ter discutido a idéia de povo enquanto lugar de distanciamento do lugar da autora, o modelo de feminino que a mesma constrói como um lugar de masculinização das mulheres da região, e por fim, a construção do riso em seus textos como um lugar, também, de regramento da inversão dos costumes da cultura nordestina. Inspirada na proposta Foucaultiana de análise de discurso, que sugere ver as relações de poder nas linhas de discurso, as verdades e os embates que são parte de todo escrever, na teoria de gênero de Butler e Foucault que pensam os sexos, os corpos, o gênero como dimensões outras dos discursos que tentam definir uma verdade para os sujeitos, e na proposta de Durval Muniz, que inspira o (re)pensar as identidades sociais, culturais e sexuais que inscreveram uma dada forma de ver e se fazer nordestino, imprime-se nesse texto uma outra maneira de ler a obra de Lourdes Ramalho e tudo o que ela cria, de (re)ver o lugar que ocupa a autoria nordestina e a naturalização que a define, porque as nossas identidades regionais misturadas às identidades de gênero naturalizaram a cultura nordestina e tudo o que nela é produzido, criando silêncios, negando a diferença, a diferença de ser homem, mulher, autor e obra no Nordeste, dentro e fora desse espaço. / This research discuss about the historic conditions of the authorship construction and Lourdes Ramalho's work, going through the authoress' intellectual and life path, descriting the relationships kept with her conteporaneans, with the books that she read and how she read to think about the way how this authores printed in her texts the Northeast and northeast people idea. Think about the authorship as a social and historic place, means at same time to discuss the gap and the contradictions that also make-up itself, that's why the need of have discussed the idea of folk while place of great distance from the authoress' place, the feminine model that herself makes as a place of male-processing of the women on this region, and the end, the making of the lagh in her text as a placealso, about inversion of the rules of the northeast culture uses. Base don the foucaultian proposal of speech analysis, that suggest to see the relations of power in the speech lines, the truths and conflicts that are parto f all the writtings, on the treory about genus of Butler and Foucault that thin about the sex, the bodies, the gens as other dimensions of the speech that inspire the (re)thinking of the social identities, culturally and sexually that mark a way of seeing and making a northeast, it can be found on this text another way for reading the work f Lourdes Ramalho and everything that she creates, to (re)see the place that ocupies he northheaster authorship and the naturalization that defines it, because our regional identities of this genus neutralized the northeaster culture and everything produced on it, producing silences, denying the difference, the difference of being a man, womwn, authoress and work on Northeast, in ando ut this space.