Orientador: Márcio Thamos / Banca: Alceu Dias Lima / Banca: Ivã Lopes / Resumo: Versos selecionados de Virgílio e Ovídio, poetas do período Clássico da Roma Antiga, mais precisamente, da época de Augusto, são córpus desta dissertação de mestrado, sobre poesia latina. Um alto revestimento estético percebido nos versos desses dois poetas favorece o objetivo da dissertação: desenvolver uma investigação científica sobre poesia latina com ênfase na expressão poética. Basicamente, a proposta de estudo é compreender melhor o fenômeno poético, dando destaque aos recursos figurativos e icônicos assim como aos métricos. Para isso, buscou-se inspiração teórica principalmente na Linguística saussuriana, na Semiótica greimasiana e nos estudos de Jakobson sobre Poética. Em se tratando de poesia em língua estrangeira, foi necessário desenvolver uma ―tradução de estudo‖ acompanhada de notas de referências mítico-culturais, que auxiliam a análise literária. Constituem córpus os versos de número 453 a 527 do Canto IV das Geórgicas de Virgílio, os de 1 a 82 do Canto X das Metamorfoses de Ovídio e os de 311 a 328 do Livro III da Arte de Amar desse mesmo autor. Os excertos têm como recorte temático o mito de Orfeu e Eurídice. Por se tratar de dois autores em cujas obras há notável diálogo, houve a possibilidade de realizar também um estudo comparativo entre os dois poetas, sempre com vistas à expressão poética / Abstract: Selected verses of Virgil and Ovid, poets of the Classical period of Ancient Rome, more precisely of the Augustan Age, are corpus of this Master dissertation about Latin Poetry. A high aesthetic finish perceived in verses of both poets favors the aim of this dissertation: to develop a scientific research about Latin poetry with emphasis on the poetic expression. Basically, the purpose of this study is to better undestand the poetic phenomenon highlighting figurative and iconic resources as well as metric. Therefore theoretical inspiration in Saussurian Linguistic, in Greimasian Semiotic and in Jakobsonian Poetic was sought. When it comes to foreign poetry, it is necessary to develop a ―translation of study‖ accompanied by footnotes of mitic and cultural references which support the literary analysis. The corpus of the research is formed by verses number 453 to 527, Book IV of Virgil's Georgics, by 1 to 82, Book X of Ovid's Metamorphoses, and by 311 to 328, Book III of Ovid's The Art of Love. These are excerpts whose thematic focus is the Myth of Orpheus and Eurydice. As such writers have in their works a considerable dialogue, it was possible to develop a comparative study between both poets, always aiming the poetic expression / Mestre

Made available in DSpace on 2016-03-15T19:45:42Z (GMT). No. of bitstreams: 1 Nahina de Almeida Rosa Barbosa.pdf: 4546645 bytes, checksum: 5947eac026f0083b3e264f55dd40e6aa (MD5) Previous issue date: 2012-08-13 / This thesis aims to examine the update that the myth of Orpheus has suffered in the movie "Coraline" an adaptation of the British Neil Gaiman s novel "Coraline" (2003) , through a comparative and dialogic analysis, based on Bakhtin s concepts of dialogism, carnivalization and grotesque, between the original myth and its degradation in the film work. The proposal of a dialogic study between the myth of Orpheus and the movie happens not only because of the dessacralization that the myth has suffered, but also for the common theme of the katabasis, since Coraline and Orpheu made it to rescue something that was taken from them, whether it was the loved one or the recognition of the family and own values. After this analysis, based on Mircea Eliade s, Pierre Brunel s and João Batista de Brito s studies, the double was shown as an increase that the myth has suffered on this update and the reason why there was the manifestation of the double in this work was elucidated. / A presente dissertação tem como objetivo examinar a atualização que o mito de Orfeu sofreu no filme Coraline e o Mundo Secreto uma adaptação do romance Coraline (2003), do britânico Neil Gaiman -, por meio da análise comparativa e dialógica, de acordo com os conceitos bakhtinianos de dialogismo, carnavalização e grotesco, entre o mito original e o seu rebaixamento na obra fílmica. A proposta de um estudo dialógico entre o mito de Orfeu e o filme ocorre não somente pela dessacralização que o mito sofreu, mas também pela presença, em comum, do tema da catábase, já que Coraline e Orfeu a realizaram para resgatarem algo que lhes foi tomado, seja a amada ou o reconhecimento de valores próprios e familiares. A partir desta análise, baseada nos estudos de Mircea Eliade, Pierre Brunel e João Batista de Brito, elencou-se o duplo como um acréscimo que o mito sofreu nessa atualização e elucidou-se a razão pela qual houve a manifestação do duplo nesta obra.

Made available in DSpace on 2014-06-11T19:26:54Z (GMT). No. of bitstreams: 0 Previous issue date: 2011-05-02Bitstream added on 2014-06-13T20:35:07Z : No. of bitstreams: 1 veiga_peb_me_arafcl.pdf: 810027 bytes, checksum: e078abd57be67d247cffa943b52fbbd1 (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / Versos selecionados de Virgílio e Ovídio, poetas do período Clássico da Roma Antiga, mais precisamente, da época de Augusto, são córpus desta dissertação de mestrado, sobre poesia latina. Um alto revestimento estético percebido nos versos desses dois poetas favorece o objetivo da dissertação: desenvolver uma investigação científica sobre poesia latina com ênfase na expressão poética. Basicamente, a proposta de estudo é compreender melhor o fenômeno poético, dando destaque aos recursos figurativos e icônicos assim como aos métricos. Para isso, buscou-se inspiração teórica principalmente na Linguística saussuriana, na Semiótica greimasiana e nos estudos de Jakobson sobre Poética. Em se tratando de poesia em língua estrangeira, foi necessário desenvolver uma ―tradução de estudo‖ acompanhada de notas de referências mítico-culturais, que auxiliam a análise literária. Constituem córpus os versos de número 453 a 527 do Canto IV das Geórgicas de Virgílio, os de 1 a 82 do Canto X das Metamorfoses de Ovídio e os de 311 a 328 do Livro III da Arte de Amar desse mesmo autor. Os excertos têm como recorte temático o mito de Orfeu e Eurídice. Por se tratar de dois autores em cujas obras há notável diálogo, houve a possibilidade de realizar também um estudo comparativo entre os dois poetas, sempre com vistas à expressão poética / Selected verses of Virgil and Ovid, poets of the Classical period of Ancient Rome, more precisely of the Augustan Age, are corpus of this Master dissertation about Latin Poetry. A high aesthetic finish perceived in verses of both poets favors the aim of this dissertation: to develop a scientific research about Latin poetry with emphasis on the poetic expression. Basically, the purpose of this study is to better undestand the poetic phenomenon highlighting figurative and iconic resources as well as metric. Therefore theoretical inspiration in Saussurian Linguistic, in Greimasian Semiotic and in Jakobsonian Poetic was sought. When it comes to foreign poetry, it is necessary to develop a ―translation of study‖ accompanied by footnotes of mitic and cultural references which support the literary analysis. The corpus of the research is formed by verses number 453 to 527, Book IV of Virgil‘s Georgics, by 1 to 82, Book X of Ovid‘s Metamorphoses, and by 311 to 328, Book III of Ovid‘s The Art of Love. These are excerpts whose thematic focus is the Myth of Orpheus and Eurydice. As such writers have in their works a considerable dialogue, it was possible to develop a comparative study between both poets, always aiming the poetic expression

Aux vers 102 et 109 du premier livre de DRN, Lucrèce, poète épicurien, condamne les Vates (poète, prophète) qui, par leurs paroles, inspireraient une peur de la mort liée à des supplices d’après-vie. Pour un épicurien, l’âme cesse d’exister lors de la mort, d’où la condamnation exprimée dans les vers de Lucrèce. On a pensé que Lucrèce utilisait tout simplement le terme de façon péjorative en référence générique à des prophètes latins. Sous Auguste, le mot signifiera poète, tandis que des auteurs comme Virgile se désigneront eux-mêmes par ce terme. Ce travail cherche à donner une réponse à la question: qui sont les vates dont Lucrèce parle? Nous proposons d’identifier les vates de Lucrèce comme étant Orphée et Musée. Ces poètes étaient très connus dans l’antiquité, en particulier par leur association aux rituels mystiques. Ces cultes étaient pour leur part essentiellement eschatologiques. En ce sens, ils véhiculaient une croyance en l’immortalité de l’âme, et des menaces de punition ou de mauvais sort dans le cas où les rituels initiatiques n’étaient pas accomplis. Parmi ces rituels, on peut compter les fameux mystères d’Éleusis. Par leur forte association avec ces cultes, Orphée et Musée se présentent comme les poètes eschatologiques les plus importants du monde antique. Épicure et son système, qui enseignaient que l’âme était mortelle, étaient donc certainement en conflit avec l’ensemble des croyances associées aux rituels mystiques et à leur pratique. Qui plus est, une étude de la piété épicurienne révélera qu’Épicure encouragea la participation aux cultes traditionnels dont les mystères, tout en rejetant les raisons traditionnelles de ces rituels (bienfaits des dieux, eschatologie de l’âme, etc.) Ainsi, Épicure ne put manquer de critiquer les croyances associées aux initiations, ainsi que les deux poètes qui en étaient inséparables. C’est cette critique que nous retrouvons dans le poème de Lucrèce. / In lines102 and 109 of his first book, Lucretius uses the term vates of unnamed persons that preached eternal punishment of the soul. Lucretius (and Epicurus) reject the reality of these punishments, holding them a cause of needless trouble for the mind. Most translators understand the word vates to mean «prophet». But given such a translation, it is hard to identify clearly who the vates could be, especially if we seek the answer in the Roman world. This paper seeks a satisfactory answer to the question "Who are Lucretius’ vates?" The author proposes to identify those Lucretius had in mind when he wrote the lines as Orpheus and Musaeus. These two mythical poets were well known in antiquity, especially through their association with mystic rites and initiations. These rites, it turns out, were fundamentally eschatological. As such, they promoted belief in the immortality of the soul, and of eternal punishments if the rituals were not accomplished. Such rites included the famous Mysteries of Eleusis. Through their association with them, Orpheus and Musaeus are the most important eschatological poets of the ancient world. Because Epicurus asserted that the soul was mortal, there certainly existed a tension between the complex of beliefs associated with mystic rites and the Epicurean system. In addition, a study of Epicurean piety reveals that Epicurus encouraged participation in traditional cults, among them the mysteries, although the Epicurean had to reject the traditional justification of the cults (eschatology, good deeds from the gods, etc.). Consequently, Epicurus must have developed a critique of the beliefs associated with initiations, and certainly a critique of the two well-known poets that were inseparable from these rites. This critique is the one we find in Lucretius’ poem.

Historically vilified, the vocalizing woman developed a stereotyped image with the emergence of the prima donna in eighteenth-century opera. By the nineteenth century, the prima donna became the focal point for socio-cultural polemics: women sought financial and social independence through a career on the operatic stage while society attempted to maintain through various means the socio-cultural stability now threatened by women's mobility. The prima donna represented both a positive ideal for women as well as a great threat to western patriarchy. A discourse emerged in which the symbol of female independence and success ”the prima donna" became the site of tactical control and containment. The prima donna stereotype, opera plot and music, and literature all presented the vilified image as a warning of the disaster awaiting women who overstepped the social boundaries established in the patriarchal image of ideal womanhood. Pauline Viardot confronted this attempt at containment by fulfilling society's expectations of her as a woman and simultaneously confounding its presentation of women opera stars. Viardot performed the role of social woman: she married young, she raised a family, she held a salon, and she engaged in other approved social activities. Madame Viardot's acceptance and fulfillment of the roles established for her by her contemporary society provided her a unique freedom within society in which she could maintain a career on the operatic stage without succumbing to the traditional detritus of the popular press, literature or social ostracizing. She crafted her own image rather than allow society to stigmatize or vilify her. Her success was chronicled in contemporary literature written by women who viewed prima donnas as spokespersons for the female plight. Much of this literature explores women's hopelessness and despair in the face of highly restrictive social codes. Prima donnas engaged in a very public career through which they established financial independence, professional success, and an identity literally shaped by their own voices. George Sand briefly explored the artist-woman's search for freedom and independence in her 1833 Lélia, but it was not until Sand met Pauline Viardot that she was able to create a heroine who could gain a respected position in society, enjoy lasting personal happiness, maintain social and financial independence, and who lived to enjoy the fruits of her labor. Consuelo stands as a permanent record of Viardot's impact on her contemporary society. Pauline Viardot successfully revised the image of the prima donna and that of women in the process. Viardot navigated the centuries-old tradition which demonized publicly vocalizing women and created a new image of the woman-artist. An accomplished actress among other things, Viardot successfully performed the roles of social woman, inspiration of a literary heroine, and prima donna. It is her successful negotiation of these roles which allowed her to carve out a unique position in her contemporary society, a position that allowed her to teach at the Paris Conservatory, support the careers of budding male musicians, garner the respect of royalty, publish and perform her own musical compositions, and live a long, fulfilling life. Letters addressed to Viardot, contemporary accounts by male musicians, and her immortalization in Sand's Consuelo all record the new image Viardot created: that of a respected member of society and operatic performer of great artistic and musical genius.

No description available.

Part I of this thesis has been written with a view to exploring the relevance a text over 2500 years old has for contemporary ars poetica. From a detailed study of ‘The Book of Job’ I highlight three main tropes, ‘cognitive dissonance’, ‘tĕšuvah’, and ‘dark saying’, and demonstrate how these might inform the working methods of the contemporary poet. In the introduction I define these tropes in their theological and historical context. Chapter one provides a detailed examination of ‘Job’, its antecedents and its influence on literature. In chapters two and three I examine in detail techniques of Classical Hebrew poetry employed in ‘Job’ and argue for a confluence between literary technique and Jobian cosmology. Stylistically, the rest of the thesis is a critical meditation on how the main tropes of ‘Job’ can be mapped onto contemporary ars poetica. In chapter four I initiate an exploration into varying responses to cognitive dissonance, suggesting how the false comforters and Job represent different approaches to, and stages of, poetic composition. A critique of an essay by David Daiches is followed by a detailed study of Seamus Heaney. In chapter five I map the trope of tĕšuvah onto contemporary ars poetica with reference to the poetry of Pilinszky, Popa, and to the poems and critical work of Ted Hughes. The chapter concludes with a brief exploration into the common ground shared between the terms tĕšuvah and versus as a means of highlighting the importance of proper maturation of the work. Chapter six consists of a discussion of how the kind of ‘dark saying’ found in ‘Job’ 38-41 impacts on an understanding of poetic language and its capacity to accelerate our comprehension of reality. I support this notion with excerpts from Joseph Brodsky and a close reading of Montale’s ‘L’anguilla’. Chapter seven further develops the notion of poetry as a means of propulsion beyond the familiar, the predictable or the clichéd, by examining the function of metaphor and what I term ‘quick thinking’, and by referring to two recently published poems by John Burnside and Don Paterson. In chapter eight I draw out the overall motif implied by a close reading of ‘Job’, that of the weathering of an ordeal, and map this onto ars poetica, looking at two aspects of labour, which I identify as ‘endurance’ and ‘letting go’, crucial for the proper maturation of a poem or body of poems. The concluding chapter develops the theme of the temple first discussed in chapter one. I argue for a connection between Job as a temple initiate, who has the capacity to atone for the false comforters, and poetry as a form of ‘at-one-ment’. This notion is supported by reference to Geoffrey Hill and Rilke. Part II of the thesis consists of a selection of my own poems, titled ‘Bedrock’.

Univ., Diss. u.d.T.: Cole, Merrill Grant: The erotics of masculine demise--Washington, 1999. / Literaturverz. S. 161 - 171.

The Ghost Machine is a practice-based research project that explores the process of embodiment in animated film. It describes the process of transfiguration from the artist’s/auteur’s point of view and not from an outside position. The dissertation follows the embodiment of a dramatic text, the Ghost Sonata by August Strindberg (1907), into an animated film. The starting point is my experience of the drama, at the age of thirteen, when staged by Ingmar Bergman at the Royal Dramatic Theatre. As a teenager, the world of the grown-ups seemed to be corrupt, twisted and ruled by violent power plays and economic sanctions, and this play confirmed my world view. Was I right, as a thirteen-year-old boy? What kind of world emerges in my version of the Ghost Sonata? In this thesis work, the films and the experimental research process meet the practice and art of writing. Using text, not as “theory” separated from “practice” but as a bodily art practice, creates a shifting border between the results and intentions of art and filmmaking, and the results of writing. At the same time a unity emerges where the results of the research process can be seen and experienced in the interaction between the texts and the artwork. The Ghost Machine is a totality where the text, films and artworks included in the project are equally important and must be seen as a unity. The Ghost Machine is a work journey where travelling, animated film practice, networking with colleagues and collecting data are mixed with experiments using methods from contemporary arts practice, performance, reenactment, appropriation and transfiguration, blended with traditional puppet animation in classic Czech style. In collaboration with actors, mime artists, puppet makers, musicians and a minimal film crew, century old stop-motion animation is combined with computer animation.  The textual part of the work falls into two categories: life stories and work stories. The work stories traces the forming of an artwork in all aspects. The life stories are related to the subject of ghosts. Suddenly, dead friends and dear family members claimed their space. The understanding of the Ghost Sonata came to be a process of sorting out and following lines of memory using an inverted version of the Orpheus myth as a guide. Instead of never turning around, when walking the dead out of oblivion, I chose to look back, again and again, until I hit something and could not write anymore. / https://www.uniartsplay.se/slin

Ce travail de recherche propose une étude de l’œuvre intégrale, en vers et en prose, de Fred D'Aguiar, à travers le prisme du mythe, de la métaphore et de la mémoire, et dans le cadre d'une définition large, inclusive et interculturelle de la littérature caraïbe. A partir de la mise en lumière de la relation hypomnésique de la métaphore à la mythologie et à la métaphysique occidentale, l'argumentation s'étend sur des questions telles que celle du lien entre référent et monde et élabore une vision à la fois interculturelle et géographique de la métaphore en tant que tropicalité. La tropicalité donne, à son tour, son élan à l'argumentation, en permettant, pour la première moitié de ce travail de recherche, la production d'une lecture singulière de la poésie de Fred D'Aguiar, qui s'avère aussi liée à un vaste corpus littéraire, s'étendant de l'Antiquité romaine au réalisme magique américain et caraïbe, du romantisme britannique à la philosophie de Jacques Derrida. La deuxième moitié de ce travail explore la prose de Fred D'Aguiar à travers le thème de l'orphelinat, car tous les protagonistes de ses romans sont des orphelins – et, qui plus est, parce-que le roman est aussi, par définition, le genre qui nie toute filiation. Divisée en deux chapitres, cette deuxième partie de l'étude commence par une problématisation des liens qui opèrent entre textualité et orphelinat ainsi qu'entre orphelinat et esclavage, mais aussi entre esclavage et illettrisme, afin d'étudier la représentation de l'esclavage dans les romans de Fred D'Aguiar. Cette deuxième moitié progresse ensuite vers une réflexion sur les qualités surnaturelles, voire orphiques des orphelins de la prose d'aguiarienne, ainsi que sur leur relation, tout autant orphique, à l'environnement. En conséquence, le présent travail de recherche se clôt sur deux questions : celle de la tradition orphique qui sous-tend l'histoire de la littérature, de l'antiquité jusqu'à présent, et celle de la dimension écocritique de la littérature contemporaine, que l'on proposera de défendre pour certains cas, en tant qu'environnementalisme vatique. / The present dissertation proposes a study of Fred D'Aguiar's complete verse and prose works, through the triple lens of myth, metaphor and memory, and from within a broad, inclusive, and cross-cultural understanding of Caribbean literature. Beginning with an exacerbation of metaphor's hypomnesic relationship to mythology and Western metaphysics, the argument expands to address issues such as that of the relationship between word and world, and elaborates a cross-cultural, and geographically-based understanding of metaphor as tropicality. Tropicality in turn gives the argument its thrust, as it allows, in the first half of the dissertation, for a singular reading of Fred D'Aguiar's entire verse corpus, which is also shown, in the process, to intersect with a vast body of literature, ranging from Roman antiquity to American-Caribbean magic(al) realism and from British romanticism to the philosophy of Jacques Derrida. The second half of this research work explores D'Aguiar's novels in terms of orphanhood, as all the protagonists of his six novels – itself a genre which, presenting itself as newness, denies filiation – are orphans. Divided in two chapters, the second half of this dissertation begins with a problematization of the links that relate textuality to orphanhood and orphanhood to slavery, but also slavery to literacy, in order to study Fred D'Aguiar's novelistic accounts of slavery. It then proposes a reflection on the supernatural, Orphic qualities of D'Aguiar's orphan characters, and of their relation to the environment, which leads, in turn, to reflections on the Orphic traditions pervading literary history, and opens up onto the ecocritical dimensions of contemporary literature, through the tentative coinage of the notion of vatic environmentalism.