Made available in DSpace on 2014-06-12T18:28:40Z (GMT). No. of bitstreams: 2 arquivo1762_1.pdf: 1193330 bytes, checksum: cbc2e2fbc0a662c40fe0bf0adc4b060c (MD5) license.txt: 1748 bytes, checksum: 8a4605be74aa9ea9d79846c1fba20a33 (MD5) Previous issue date: 2010 / Universidade Federal de Pernambuco / Partindo do pressuposto de que os anos sessenta coincidiram com a emergência da condição histórica pós-moderna, propusemos estudar a obra de Waly Dias Salomão, sob a ótica barroca/neobarroca a partir das teorias de Severo Sarduy e Omar Calabrese além de outros estudiosos como Cláudio Daniel e Afonso Ávila. Nossa intenção foi de oportunizar uma releitura dos debates sobre as Vanguardas poéticas contemporâneas que introduziram a pós-modernidade considerando-as como programas estéticos cujo foco era atenuar os limites entre as diversas formas de arte. Iniciamos por abordar os procedimentos e métodos utilizados pelo escritor e poeta aglutinador de muitos caminhos, cujos mecanismos próprios nos permitiram identificar em sua produção poética sugestivas ressonâncias de um barroco reciclado. Elementos como labirinto, ironia e paradoxo, procedimentos barroco por excelência, foram apontados nesta tese como sendo vetores da poesia walyana. De fato, ao estabelecer um diálogo constante de suas obras com a tradição literária e com a contemporaneidade Waly cria uma hibridização cuja afinidade com a poesia (neo) barroca é evidente

In this thesis I argue that José Lezama Lima's Paradiso is unique among Latin-American novels of the 1960s because it is a hybrid of literary genres - narrative and essay, as well as a "poetic system." Through an open literary framework, the author explores the essence of "cubanía" though language that is both colloquial and elaborate, both devoted to traditions and aiming for transgressions: a novel that reaches for the pinnacle of neobaroque prose. To sustain my argument, I have performed an exhaustive exegesis of my primary text, as well as extensive external research in secondary texts of the highest canonical reputation, about the baroque and the neobaroque including the works of Eugene D'Ors, Mariano Picón Salas, Severo Sarduy, Guillermo Sucre, Irlemar Chiampi, and the novel in discussion so well examined by Iván González Cruz, Julio Cortázar, and the sister of the author, Eloísa Lezama Lima, among others. I have considered broadly the features and peculiarities that cause Paradiso to excel as a novel, always keeping in mind Lezama Lima's distinctiveness as a writer of ironies implicit in the discourse of Latin-American otherness. In Paradiso, this discourse of copy and model, as well as of revenge on the dominant metropolitan center--all within the surroundings of a paradoxical challenge to European baroque patterns--takes root by means of a seldom-expressed and playful hybridism unparalleled in twentieth-century Spanish literature. My argument operates from the broad to the specific, first by defining and explaining, sometimes in dissenting terms, the baroque, its historical evolution and Spanish roots, its arrival in Spanish America, its new identity when synthesized with native traditions there, and its neo-baroque profile in the twentieth century. Finally we arrive at a meeting with "el Señor Barroco", Lezama Lima, himself, as he promenades the paved streets of old Havana under a gigantic, colorful parasol, buffeted by a dancing, tropical breeze, and holding in one hand a volume of Paradiso. He walks absentmindedly until he reaches the esplanade of the malecón. There, he puts aside his book, asks us to approach him, and then confesses to us the impetus of his lifelong obsession to lay the foundation of a poetic system of the universe in Paradiso.