The Chronik Disorder project consists of an exegesis and screenplay. The exegesis discusses research into the film genre, three-act structure, mythic structure and archetypes. The research then informed thematic ideas, character creation and a method for plotting the screenplay and developing the characters. Chronik Disorder is an Australian story, set in contemporary Melbourne, about adolescents and rites of passage. The story explores teenagers and the hip-hop subculture, gangs, graffiti and drug experimentation. The story deals with other issues such as vocational challenges; the breakdown of the nuclear family; father-and-son relationships; and Vietnam veterans and how the war affected them emotionally and impacted on their relationships with their sons. Harley, 17, a hooker in an under-eighteen's rugby union team, dreams of playing with the under-nineteen's Australian Wallabies. Harley's alcoholic father, Kev, takes out his pain caused by his experiences in Vietnam on Harley, who escapes by hanging out with graffiti-based gang Chronik Disorder. When his friend Damian dies, Harley blames himself, ruins his rugby career, and escapes by hanging out with his gang, committing crimes and taking drugs.

The research and project The Chronik Disorder project consists of an exegesis and screenplay. The exegesis discusses research into the film genre, three-act structure, mythic structure and archetypes. The research then informed thematic ideas, character creation and a method for plotting the screenplay and developing the characters. Chronik Disorder is an Australian story, set in contemporary Melbourne, about adolescents and rites of passage. The story explores teenagers and the hip-hop subculture, gangs, graffiti and drug experimentation. The story deals with other issues such as vocational challenges; the breakdown of the nuclear family; father-and-son relationships; and Vietnam veterans and how the war affected them emotionally and impacted on their relationships with their sons. Synopsis of Screenplay Harley, 17, a hooker in an under-eighteen's rugby union team, dreams of playing with the under-nineteen's Australian Wallabies. Harley's alcoholic father, Kev, takes out his pain caused by his experiences in Vietnam on Harley, who escapes by hanging out with graffitibased gang Chronik Disorder. When his friend Damian dies, Harley blames himself, ruins his rugby career, and escapes by hanging out with his gang, committing crimes and taking drugs.

The construction of buildings to replicate specific places within the mythic landscape was a long-standing and widespread tradition in ancient Mesoamerica. This study moves beyond the identification of motifs that marked buildings as mythic, as it examines the messages communicated by these structures and evaluates the meaning and impact of mythic architecture within its historic and cultural contexts. An essential aspect of this study is the investigation of ritual dramas which reenacted episodes from creation narratives. By physically re-creating mythic locations and by re-actualizing mythic events, Mesoamerican communities manifested cosmogonic space and time so that the mythic was made present. Moreover, each building was constructed during a specific moment in time and at a particular location, and therefore it reflected and responded to particular historical realities. Because of this, Mesoamerican mythic architecture had a dual significance: both mythic and historic. Mythic architecture was an active force within the community: it communicated views concerning the origins of the world and the foundations of rulership and culture. It also made these concepts tangible within the historical world. Its very presence confirmed the reality of the mythic realm, thereby reinforcing and validating the culture’s core constructs. Because these structures manifested the mythical landscape, they were particularly potent locations for the reenactment of mythological events. These mythic dramas took place in real time which placed the structure within a specific historical context. When it was the ruler who took on the identity of the creation deities during mythic performances, the blending of myth and history was most significant. In addition, mythic dramas were the means by which the populace could be directly integrated into the mythological narrative. By examining evidence of mythic architecture and mythic drama from different Mesoamerican cultures—with a particular focus upon Classic period Copán and the Postclassic Aztec Templo Mayor—this dissertation demonstrates how they reflected their specific cultural contexts and how different communities interacted with these structures in distinct ways. This study also provides new insight into the significance of these structures at specific places and times and suggests how mythic architecture reflected changing historical circumstances. / text

In this essay I use Mikhail Bakhtins theory of the chronotope to come to a deeper understanding of the spatio-temporal relationships in Momo and the Time Thieves. I use it to investigate the chronotopic structure of childhood, how it relates to the idea of the idyll, threshold experiences and heterotopic and liminal chronotopes. There is also a discussion on the function of mythic and linear time in building the narrative, and how Ende reverses and subverts some of the given patterns of myth, folklore and fantasy to create a dialogue between chronotopes and genres. / <p>Slutgiltigt godkännandedatum: 2023-05-31</p>

<p>The Tirumantiram is a three thousand verse Tamil manual of Āgamic Śaivism composed about the seventh century A.D. by a yogī sage known as Tirumūlar. This work I was accepted into the canonical collection of Śaiva devotional works known as the Tirumuṟai, and can be shown to have significantly influenced the writers of the later canonical collection of Śaiva philosophical texts. Still, the Tirumantiram remains little known outside of South India and even less understood. Both Indian and Western scholars have tended to ignore this work which they commonly characterize as being obscure, opaque and esoteric. While acknowledging the presence of obscure verses and coded portions of the text dealing with advanced yogic instruction, it is my intention to show (a) that the Tirumantiram was composed for a wide-ranging audience of householders and rulers as well as learned Brahmins and trained yogis, and (b) that the aim was to reconcile tensions existing between various Southern Śaiva sects. I will also argue that Tirumūlar sought to accomplish this task by creatively explicating the metaphysical, moral and mystical aspects of Āgamic Śaivism with the aid of mythic figures in order to communicate his insights on a more popular level.</p> <p>The mythic references incorporated into the text lend themselves to being studied under three general exegetical headings. That is, they can be distinguished as having an apologetic, tropological or anagogical thrust corresponding to the three facets of Śaivism mentioned above. In the process of analyzing the mythic imagery and indicating how it was skillfully employed to develop major themes which are reiterated on a more advanced level in other portions of the text, it should become clear that, on the whole, the Tirumantiram was a unified composition and not a mere compilation of solitary verses as has been suggested by K. Zvelebil and others. To my knowledge, this is the most protracted study of the Tirumantiram in English since A. Visvanatha Pillai produced his translation and commentary on several hundred selected verses in the mid 1960's.</p> <p>The numbering of Tirumantiram verses cited or quoted in this study follows that found in G. Varadarajan's Edition. The latter was chosen because it is both reliable and more readily available than other responsible editions. For words I have followed the form of transliteration adopted by standard works on Indology. As for the transliteration of Tamil, several systems are currently in use. Here I will follow that set forth in the Madras Tamil Lexicon.</p> / Doctor of Philosophy (PhD)

Made available in DSpace on 2016-04-28T19:33:41Z (GMT). No. of bitstreams: 1 Paula Pinho Dias.pdf: 3288218 bytes, checksum: 1cce674290f091dfd66a89168c33a7fc (MD5) Previous issue date: 2013-05-23 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This work deals with a socio cognitivist point of view of the Critical Analysis of the Speech and it´s subject is the construction of a myth by the speech from the inter relationship of the categories society, cognition and speech. The general objective of this work is to contribute with studies of the mythic construction of Cora Coralina. It´s specific objectives are: 1) to examine the mythic construction of Cora Coralina by the poetic s work r; 2) to analyze the way how the speech of the literary criticism in the journalistic media has been using the auto representations of the author to represent her publicly; 3) to verify how the social context, the cognitive context and the speech context are related and became representatives of the way how the speech is used in the social, cognitive and speech dimensions; 4) to explore the imaginary complexes of the discursive textual representations. The research is justified because the studies realized about Cora Coralina don´t treat, until this moment, the mythic constitution in a systematic way to make evident how the myth may be found in the discursive formulation, articulating individual and social perspectives. To deal with that we have chosen our theory and methodology foundation in the socio cognitive perspective of the Critical Analysis of the Speech, and the Theory of Contexts of Teun A. van Dijk (2012). We have also elected the phenomenological precepts of Merleau-Ponty and the theories of the multi-store model of memory, as a theory base. It means that our focus is to make a study of trans-discipline with the objective to build it´s own theory. The methodology procedure is analytic-theoric and follows these steps: 1) the selection of a corpora and the selection of texts made by two different materials: texts of the author and texts of the literary criticism and publicity; 2) the identification, in the author´s texts, of discursive centers in each phase that composed the narrative way of the heroes; 3) the exam of the contextual categories of the discursive ethos made from these focus; 4) the subdivision of the critical texts in two groups they came before the public projection of the name of the author, and they project her name in the local and national levels and they have identified and discussed the ideological positions that guide their evaluation; 5) the identification and the verification, in the texts that project the name of the author, from the inter-text and the inter speech and the systems of beliefs that allow the mythic construction of the image of Cora Coralina. The results show that: 1) the myth construction of Cora Coralina has a way that is linguistic identified by the author herself and has a speech way that is institutionally realized by the others; 2) the mythic construction by the discursive ethos transforms Aninha in Cora Coralina, that constructs is constructed connected with the city of Goiás; 3) Cora Coralina´s myth traduces the social wishes of re-signify the social papers of elderly, women and local cultures which compose Brazilian society / Esta tese está situada na vertente sociocognitiva da Análise Crítica do Discurso e tem por tema a construção do mito a partir da inter-relação das categorias sociedade, cognição e discurso. Temos por objetivo geral contribuir com estudos a respeito da construção mítica de Cora Coralina, a partir da inter-relação sociedade, cognição e discurso. São objetivos específicos: 1) examinar a construção mítica de Cora Coralina pela obra poética da autora; 2) analisar a maneira pela qual o discurso da crítica literária na mídia jornalística representa a autora publicamente a partir da relação intertextual com sua autorrepresentação e as implicações dessa representação pública no discurso propagandístico; 3) verificar como o contexto social, o contexto cognitivo e o contexto discursivo se inter-relacionam, tornando-se representativos da forma pela qual o discurso opera nas dimensões social, cognitiva e discursiva; 4) explorar os complexos imaginários das representações textual-discursivas. A pesquisa se justifica, pois os estudos realizados sobre Cora Coralina não trataram, até o momento, de sua constituição mítica de forma sistematizada, a fim de evidenciar a maneira pela qual o mito emerge na formulação discursiva, articulando o individual com o social. Para tratarmos desta questão, buscamos nossa fundamentação teórica e metodológica na vertente sociocognitiva da Análise Crítica do Discurso e na Teoria de contextos de Teun A. van Dijk. Também, elegemos como embasamento teórico pressupostos da fenomenologia de Merleau-Ponty e das teorias de memória por armazéns, além dos estudos sobre representações sociais postulados pela Psicologia Social e dos estudos sobre complexos imaginários de Edgar Morin.Nosso enfoque, portanto, é transdisciplinar, com o objetivo de construir um aparato teórico próprio, necessário para atingir nossos objetivos de pesquisa. O procedimento metodológico é teórico-analítico e seguiu os seguintes passos: 1) a seleção dos corpora e o agrupamento dos textos foram realizados com dois tipos de material: textos da autora e textos da crítica literária em mídias jornalísticas impressas; 2) a identificação, nos textos da autora, de núcleos descritivos das fases da vida que compuseram o percurso narrativo do herói; 3) o exame das categorias contextuais na constituição do ethos discursivo com base nesses núcleos; 4) a subdivisão dos textos da crítica em dois grupos os anteriores à projeção pública do nome da autora e os que a projetaram em nível local e nacional, e neles foram identificados e discutidos os posicionamentos ideológicos que guiaram suas avaliações; 5) a identificação e a verificação, nos textos que projetaram o nome da autora, a partir da intertextualidade e da interdiscursividade e dos sistemas de crenças subjacentes que propiciaram a construção mítica da imagem de Cora Coralina. Os resultados obtidos indicam que: 1) a construção do mito de Cora Coralina tem um percurso manifestado linguisticamente pela própria autora e um percurso de discursos institucionalizados realizados por outros; 2) a construção mítica pelo ethos discursivo transforma Aninha em Cora Coralina que se constrói e é construída amalgamada à cidade de Goiás; 3) o mito de Cora Coralina traduz os anseios sociais sobre a ressignificação do papel social do idoso, da mulher e das culturas locais que compõem a sociedade brasileira

Made available in DSpace on 2016-10-13T14:10:44Z (GMT). No. of bitstreams: 1 Davi Naraya Basto De Sa.pdf: 3279609 bytes, checksum: 912b995937cb18636e58475f6048ddda (MD5) Previous issue date: 2014-03-24 / This research aims to study the consumption of games based on mythologies, named mythic games, and its repercussion in cosplay practice. It recognizes the existence of two mythological-narrative matrices as logics to the production of other cultural texts, as for example, the games and cosplays analyzed in this study. The research starts by demonstrating the importance of the consumption of games in the current society by the writings of Mike Featherstone, Grant McCracken, among others. After that, based on studies concerning the mythological structures found in the researches carried out by Mircea Eliade, the first narrative matrix is identified through the evaluation of the Pokémon game and by observing how this game counted on mythological structures to create its own narrative. The second matrix is obtained when evaluating the Age of Mythology, where the use of existing mythology was perceived, as well as its translation, for the production of the game narrative. Such translation is indeed a transcreation, based on Haroldo de Campos studies. In the third part, this study discusses the practice of cosplay, observing how youth get dressed and act as media characters specially when representing mythic games. This research counts on results from fieldwork approaches at anime events, where cosplays get together in the capital of the state of São Paulo, as well as on documents collected in events held in the city of Rio de Janeiro. Here, evaluations followed the considerations proposed by Nunes and by Perper and Cornog. Mythology, it seems, is still nowadays a widely-consumed product. Consumption can be found in tangible, symbolic and media dimensions but also as a sense of belonging and identification propelling, not to mention its link to communication and culture, perceived as memory. / O presente trabalho tem o objetivo de estudar o consumo de games baseados em mitologias, aos quais chamamos de games míticos, e a sua repercussão na prática cosplay. A pesquisa reconhece a existência de duas matrizes narrativas mitológicas como lógicas para a produção de outros textos culturais como os games e os cosplays analisados durante o desenvolvimento do trabalho. Para realizar este estudo, primeiramente demonstramos a importância do consumo de games na sociedade atual por meio de autores como Mike Featherstone, Grant McCracken, entre outros. A seguir, com base nos estudos de estruturas mitológicas descritas pelas pesquisas de Mircea Eliade, identificamos a primeira matriz narrativa por meio da análise do game Pokémon, apontando como este jogo usou de estruturas mitológicas para criar sua própria narrativa. No caso da segunda matriz, o game utilizado para análise foi Age of Mythology e, neste caso, percebemos o uso de uma mitologia já existente e sua tradução para a produção da narrativa do jogo. Compreendemos, também, que esta tradução é uma transcriação, baseado nos estudos de Haroldo de Campos. Na terceira parte do trabalho, foi discutida a prática cosplay , em que jovens se vestem e atuam como personagens midiáticos especialmente aqueles vindos de games míticos. A pesquisa conta com resultados de visitas a campo a eventos de animes, onde se reúnem os cosplays, na capital do estado de São Paulo e também se vale de documentos coletados em eventos da cidade do Rio de Janeiro. Aqui as análises foram orientadas pelas reflexões de Nunes e de Perper e Cornog. Entendemos que a mitologia ainda é um produto de amplo consumo na contemporaneidade. Consideramos que o consumo aparece nas dimensões materiais, simbólicas e midiáticas e também como pertencimento e propulsor de identificações, além de se relacionar com a comunicação e a cultura compreendida como memória.

Submitted by Alisson Mota (alisson.davidbeckam@gmail.com) on 2015-06-17T18:52:46Z No. of bitstreams: 1 Dissertação - Marlene Gomes.pdf: 29003097 bytes, checksum: 7a4c7c6ec09243533a19272f88d43798 (MD5) / Approved for entry into archive by Divisão de Documentação/BC Biblioteca Central (ddbc@ufam.edu.br) on 2015-06-18T17:53:08Z (GMT) No. of bitstreams: 1 Dissertação - Marlene Gomes.pdf: 29003097 bytes, checksum: 7a4c7c6ec09243533a19272f88d43798 (MD5) / Approved for entry into archive by Divisão de Documentação/BC Biblioteca Central (ddbc@ufam.edu.br) on 2015-06-18T17:56:27Z (GMT) No. of bitstreams: 1 Dissertação - Marlene Gomes.pdf: 29003097 bytes, checksum: 7a4c7c6ec09243533a19272f88d43798 (MD5) / Made available in DSpace on 2015-06-18T17:56:27Z (GMT). No. of bitstreams: 1 Dissertação - Marlene Gomes.pdf: 29003097 bytes, checksum: 7a4c7c6ec09243533a19272f88d43798 (MD5) Previous issue date: 2008-11-26 / Não Informada / This research has as its objective to analyze the contribution of regional mythic in the process of written textual production, from a group of seven grade learners of a public school in Manaus. Its other intention is to identify in the produced texts in this process expressive traces of Amazonian culture assimilated by oral tradition. The research ran three comparative analyses of written productions verifying the progressive evolvement as to the written narrative of The Manioc Legend; of versions collected from oral counts and told to the group by the learners themselves up to the one by Jose Coutinho Oliveira, presented as a possible model. The analyses of sequences found in the texts revealed the efficacy of mythic narratives as a method resource to orient the production of written texts in school setting. This was firstly noticed through creativity expression presented by the learners by adding new elements to the narrative sequences of the legend, as well as, the utilized resources in characterizing the layers; as a last element, it was the use of a language of which one could verify the projection of its socio-cultural reality. / Esta pesquisa tem como objetivo analisar a contribuição das narrativas míticas regionais no processo de produção textual escrita, de uma turma de aprendentes de sétimo ano do Ensino Fundamental, de uma escola pública de Manaus, bem como identificar, nos textos produzidos nesse processo, traços expressivos da cultura amazônica assimilados da tradição oral. A pesquisa percorreu uma análise comparativa das produções escritas, em número de três, verificando a progressiva desenvoltura dos aprendentes quanto à narrativa escrita da Lenda da Mandioca, a partir de versões colhidas da oralidade e relatadas à turma pelos próprios aprendentes, e da versão de José Coutinho de Oliveira, apresentada como possível modelo. A análise das seqüências encontradas nos textos revelou a eficácia das narrativas míticas, enquanto recurso metodológico, para a orientação de produção de textos escritos no contexto escolar. Isso foi percebido por meio da criatividade com que os aprendentes se expressam, acrescentando elementos novos às seqüências narrativas da lenda, dos recursos utilizados na caracterização das personagens, e, do emprego de uma linguagem na qual se pode verificar a projeção da sua realidade sociocultural.

The aim of the present study is to analyze the representation of the mythic timelessness and the religious subversion in the novel Pedro Páramo (1953) by the Mexican writer Juan Rulfo. The novel is analyzed from a narratological perspective based on the concept of focalization proposed by the French theoretician Gérard Genette. According to Genette it is possible to identify different levels of focalization depending on the position of the narrative voices.The key question in this investigation is if any salvation is possible in the universe of Pedro Páramo and how the mythic timelessness and the religious subversion are represented in the textual intentionality through the narrative voices. The main conclusion is that there is no possible salvation in the fictional universe of Pedro Páramo. The collective sin is so vast that the intermediation between God and the inhabitants of Comala does not work anymore. Thus, the only possible ”salvation” consists in the separation of the soul from the body the people of Comala experience after death. In Pedro Páramo the dead body is liberated from remorses, but - contrary to the Catholic concepts - becomes a conscious materia sentenced to remember eternally.Keywords: Juan Rulfo, Pedro Páramo, narratological analysis, Gérard Genette, textual intentionality, focalization, mythic timelessness, religious subversion, narrative voices.

Made available in DSpace on 2015-04-11T13:59:36Z (GMT). No. of bitstreams: 1 joao.pdf: 3358967 bytes, checksum: baf1dee06180e1c47df533cf057c7558 (MD5) Previous issue date: 2012-03-23 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This research proposes to address the process of formation and social transformation in the cultural universe Tukano on its own terms. From an autobiographical commentary, it will get close to focus on a collective called Sararó Yuúpuri Búbera Põra (SYBP), with reference to the Community St. Dominic Savio, high Tiquié River, Northwest Amazon. In this context, we will try to investigate what they think and what the members have to say this with respect to colletictive social units they deem relevant and feeling they have of belonging to the collective SYBP. The effort is to look a that context and see how far the process of social transformation experienced by Sararó Yuúpuri Búbera Põra, ca be addressed by anthropological specializes in theme (social organization) and region (upper Rio Negro), Thus, we will seek dialogue with experts on the mythical narratives and also with young people know that in order to address cultural sensitivities in the local context and the social changes associated with the process of cultural objectification contemporaries,. It is intended, therefore, provide new ethnographic references on Búbera Põra. / A presente pesquisa propõe abordar o processo de formação e transformação social no universo cultural Tukano em seus próprios termos. A partir de uma autobiografia comentada, buscar-se-a fechar o foco em um coletivo denominado Sararó Yuúpuri Búbera Põra (SYBP), com referência na Comunidade São Domingos Sávio, alto Rio Tiquié, noroeste amazônico. Neste contexto, trataremos de investigar o que pensam e o que têm a dizer os integrantes deste coletivo com relação às unidades sociais que julgam pertinentes e o sentimento que possuem de pertencimento ao coletivo SYBP. O esforço é de olhar para esse contexto e ver até que ponto o processo de transformação social, vivenciado pelos Sararó Yuúpuri Búbera Põra, pode ser abordado pela reflexão antropológica especializada na temática (organização social) e na região (alto Rio Negro). Desse modo, buscaremos o diálogo com conhecedores das narrativas míticas e também com os jovens que a desconhecem, visando abordar particularidades culturais no contexto local, bem como, as transformações sociais associadas aos processos de objetivação cultural contemporâneos. Pretende-se, com isso, disponibilizar novas referências etnográficas sobre os Búbera Põra.