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La littérature fantastique au XXe siècle semble est issue d'un triple conflit qui est aussi celui de l'homme contemporain : rupture avec la réalité, crise identitaire et perte de sens de l'univers caractéristiques à l'époque postmoderne, profanisation graduelle de l'espace urbain. Dans ce contexte difficile troublé encore plus par des prévisions alarmistes de l'avenir proche, l'homme contemporain exorcise ses peurs à travers les œuvres fantastiques, il s'invente des monstres pour arriver à supporter le quotidien. Pourtant, l'intrusion de la Surnature ou de l'étrange dans l'espace urbain moderne se rapproche du besoin que les sociétés traditionnelles avaient pour la présence du sacré dans leurs univers. A travers l'œuvre de trois écrivains, Mircea Eliade, Jean Ray et H.P. Lovecraft, l'espace urbain profane devient paradoxalement l'espace fantastique par excellence et le désenchantement du monde moderne se trouve confronté aux anciennes et nouvelles croyances simultanément. Ainsi, l'effet de fantastique urbain revalorise les aspects du sacré et permet des incursions analytiques interdisciplinaires, oscillant entre la littérature et l'histoire des religions.

Située dans une zone charnière de l'Afrique et du Maghreb, le contact avec l'Occident, la littérature mauritanienne de deux expressions a été fortement influencée par " le bruit des autres ".L'œuvre littéraire d'Ousmane Moussa Diagana s'inscrit dans cette tradition séculaire, que nous avons intitulée " Interculturalité et Intertextualité ". Une écriture nomade qui s'est inspirée de l'itinéraire de formation et de contact de son auteur dans le temps et dans l'espace. En effet, l'odyssée des concepts trouve une toute autre définition et d'application dans les différents textes qui ont fait l'objet de notre étude.La tradition orale mise à mal par la rencontre choc avec d'autres cultures connait un regain d'intérêt dans cette œuvre qui a tenté de dépoussiérer les antiquités mauritaniennes avec un regard moderne, introspectif et constructif.Les textes d'Ousmane s'approprient de l'histoire, du mythe, de la tradition pour fonder une poétique de la relation ou de la médiation. C'est pourquoi avec les récurrences thématiques qui sillonnent l'œuvre on n'est tenté de réconcilier aujourd'hui interculturalité et intertextualité. C'est-à-dire qu'aucune frontière ne les sépare. Elles sont désormais confondues au sens ousmanien.

The period of tumultuous religious reformation during which George Herbert lived demanded of people a strict adherence to the paradigmatic structures that prescribed the ways in which public displays of religious conviction were to be manifested. The freedom, indeed the necessity, to doubt is taken for granted by the modern reader, but for Herbert it was a matter of spiritual life and death. As country parson, he diligently labored to guide his parishioners, administer the sacraments, and exemplify the “right path.” This persona—reinforced by necessarily performative, faith-demonstrating actions—is continually destabilized by the experience of doubt, which leads Herbert to address his own persistent despair at the absence of God through poetry. His masterful use of the structural and thematic patterns of the Psalms in many of the poems of The Temple draws on the rich tradition of lament in contrast to the prescriptive, ideological agendas of the Book of Common Prayer and the Common Lectionary which privilege faith. The poems demonstrate an extensive knowledge of the epistemological foundations and history of both official Church doctrine and of medieval mystical thought and become a tool for exploring the paradoxes of human existence. His philosophical and rhetorical engagement with the Christological and ecclesiastical theology specific to Dionysian mysticism demonstrates the intensity of Herbert’s preoccupation with Divine absence and his near obsessive search for the ideal apophatic presence, that silent, knowing-unknowing that defines oneness with God. Nowhere are Herbert’s existential dilemmas more evident than in Memoriae Matris Sacrum, a sequence of poems written immediately following the death of his beloved mother, which reveals an inner life of the poet that his more controlled poetic voice of The Temple often conceals. These elegiac poems, written in Latin and Greek, show the poet as a “mourning child” and lay bare his most intimate fears about the constancy of his own faith and the uncertain terms of Christian death and resurrection embodied in the sacred ritual of the Eucharist. The poetic closure often ascribed to Herbert’s poems in fact disguises the nature of spiritual and psychological dilemmas which remain for Herbert persistent and unresolved.

The power of the sacred and the community. A tracking from Durkheim to Bataille in the College of Sociology”. This paper studies the notion of sacredin Durkheim’s developments within the French sociological school and of those from Georges Bataille in the College of Sociology. Considering the peculiarity of these developments, which had influence in the early twentieth century, we show the broadening of the interpretation of the sacred to other phenomena different from religious issues, pointing the potential of this concept in the formulation of a critique of secular modernity. So, the sacred is the nodal point from which both Durkheim and Bataille, each one from his own perspective, problematizesthe social effervescence, where, also, community becomes a central problem, raising questions and issues in the realm of contemporary political thought. / En el presente trabajo se realiza un rastreo de la noción de lo sagrado en los desarrollos de Émile Durkheim dentro de la Escuela sociológica francesa y de Georges Bataille en el marco del Colegio de sociología. Atendiendo a la peculiaridad que imprimieron estos desarrollos de principios del siglo XX, se presenta, en el siguiente trabajo, la ampliación de la interpretación de lo sagrado hacia problemas y fenómenos no religiosos, mostrando la potencialidad de esta noción a la hora de plantear una crítica a la modernidad secularizada. Así, lo sagrado es el punto nodal a partir del cual tanto Durkheim como Bataille, y cada uno desde su perspectiva, problematiza acerca de la efervescencia de lo social, donde cobra centralidad el problema de la comunidad permitiendo plantear sugerentes cuestiones en el ámbito del pensamiento político contemporáneo.

RESUMO O Romance dâa Pedra do Reino e o PrÃncipe do Sangue do Vai-e-Volta, livro de Ariano Suassuna, à o corpus desta dissertaÃÃo. A fim de buscar entendimento da simbologia risÃvel da narrativa, a investigaÃÃo se pauta nas vertentes temÃticas da tradiÃÃo religiosa e da profana decorrentes do medievo. No trabalho nos propomos a apresentar algumas aproximaÃÃes entre a cultura brasileira contemporÃnea e a Idade MÃdia, verificando, especificamente, os resÃduos, ou melhor, o que restou, permaneceu no romance, do imaginÃrio mediÃvico. O mÃtodo de investigaÃÃo à o proporcionado pela Teoria da Residualidade, de Roberto Pontes, que tem como premissa estudar os resÃduos de um passado prÃximo ou distante, os quais permanecem de um tempo em outro numa narrativa ou cultura. Segundo os pressupostos dessa teoria, os indicadores culturais estÃo presentes na mentalidade de uma sociedade sob forma cristalizada, e decorrem da hibridaÃÃo cultural havida entre o Brasil e os demais povos. / The Novel Stone of the Kingdom and the Prince of the Blood-and-Go Round, by Ariano Suassuna, is the corpus of this dissertation. In order to try to understanding the humorous symbolism of the narrative, this research is based on the thematic trends related to religious and profane traditions arising from Medieval Times. This paper aims to present some similarities between the Brazilian culture and the Middle Ages, especially verifying the residues, that is, what has remained from that imaginary period in the novel. The research method used was Roberto PontesÂs Theory of Residuality, which is based on the study of residues from a near or distant past, which remain for some time in a certain text or culture. According to this theory, the cultural indicators are present in the minds of the members of a society in a crystallized way and these indicators are originated in the cultural hybridism between Brazil and other peoples.

Submitted by Cássia Santos (cassia.bcufg@gmail.com) on 2015-10-20T16:51:19Z No. of bitstreams: 2 Dissertacao - Bianca Freitas Juliano Maranhão - 2015.pdf: 8347108 bytes, checksum: 339b221baf53c41ef5e5aa1648445e1b (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2015-10-21T09:57:55Z (GMT) No. of bitstreams: 2 Dissertacao - Bianca Freitas Juliano Maranhão - 2015.pdf: 8347108 bytes, checksum: 339b221baf53c41ef5e5aa1648445e1b (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Made available in DSpace on 2015-10-21T09:57:55Z (GMT). No. of bitstreams: 2 Dissertacao - Bianca Freitas Juliano Maranhão - 2015.pdf: 8347108 bytes, checksum: 339b221baf53c41ef5e5aa1648445e1b (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) Previous issue date: 2015-04-09 / This paper studies the evangelical presence in the Rede Globo’s talk shows, using a simplified discourse analysis that considers mainly the dialogue established among evangelicals guests and programs’ hosts. This dialogue is perceived as a reflection of the processes of secularization and disenchantment of the world, as well as the mediatization context that characterizes contemporary society. It is, above all, the adversarial relationship between the sacred (shown in the figure os the evangelicals) and profane (represented in the figure of Rede Globo) fields, two instances of different nature and purposes which, once put into contact, necessarily need to deal with the conflicts and prohibitions inherent in this relationship. Thus, this work analyzes the tensions, negotiations and concessions identified in the acts of communication established between the evangelicals and the Rede Globo, showing that, despite the several common points that were found and the many elements that were resigned, there is no way sacred and profane can build together a single message that fully meets the needs of the two fields. / O presente trabalho estuda a presença evangélica em programas de auditório da Rede Globo, a partir de uma análise de discurso simplificada que considera, principalmente, os diálogos estabelecidos entre os convidados evangélicos e os apresentadores dos programas. Essa interlocução é percebida como reflexo dos processos de secularização e desencantamento do mundo, bem como do contexto de midiatização que caracteriza a sociedade contemporânea. Trata-se, sobretudo, da conflituosa relação entre os campos sagrado (representado na figura dos evangélicos) e profano (representado na figura da Rede Globo), duas instâncias de natureza e propósitos distintos que, uma vez postas em contato, necessariamente, precisam lidar com os conflitos e as interdições inerentes a essa relação. Assim, são analisadas as tensões, as negociações e as concessões identificadas nos atos de comunicação estabelecidos entre os evangélicos e a Globo, mostrando que, apesar dos vários pontos em comum encontrados e dos muitos elementos cedidos, não há como sagrado e profano construírem juntos uma mensagem única que satisfaça plenamente os dois campos.

Made available in DSpace on 2016-08-17T13:54:11Z (GMT). No. of bitstreams: 1 Alberes da Siqueira Cavalcanti.pdf: 28105030 bytes, checksum: 608e599fce6d5af800f2895a9c0bec1e (MD5) Previous issue date: 2007-10-30 / This work is a quality research about the religious imaginary on the public education. The categories of conception are sacred and profane. The mean proposals are to define the process of secularization in the occidental culture, its reflections on the school universe, the comprehension of the religious imaginary of the school community and the images and symbols mapping found at the public school. The study was carried out at two municipal schools in São Luís. The data survey about the researched public was made through open questionnaire, drawing and text. Besides, were included the observation in loco and pictures of the place. The research is based on the studies of Mircea Eliade and Gilbert Durand and shows the sacred and profane representations on the symbolic universe of schools and how they reflects on the pedagogical work. The study shows up the religious imaginary there observed characterized for day images and Jewish-Christian symbolism, all through survey and interpretation of the school space-time symbolism. The events carried out at the school stand out as rituals geared toward the school microcosm establishment. The survey shows the interpretation of the school from its symbolism onwards as sacred space-time devoted to the knowledge and discipline in a moving ritual of students to the social life. The work reveals the image of a heroic and redeeming school by the relation of images of ascension, illumination and separation. / Trata-se de pesquisa de natureza qualitativa acerca do imaginário religioso na escola pública, tendo como base conceitual as categorias sagrado e profano. Seus principais objetivos são a caracterização do processo de secularização na cultura ocidental e sua implicação para o universo escolar; a apreensão do imaginário religioso da comunidade escolar; o mapeamento de imagens e símbolos presentes na escola pública. O estudo tem como campo de trabalho duas escolas públicas municipais de São Luís. O levantamento de dados junto ao público pesquisado é feito por meio de questionário aberto, desenho e produção textual. Adota-se ainda a observação in locu e o registro fotográfico do espaço escolar. Tomando como base teórica principal os estudos de Mircea Eliade e Gilbert Durand, a pesquisa identifica as representações do sagrado e do profano no universo simbólico das escolas e como essas repercutem na prática pedagógica. Por meio do levantamento e da interpretação da simbologia do espaço-tempo escolar, o estudo evidencia o imaginário religioso ali presente marcado predominantemente por imagens diurnas e pelo simbolismo judaíco-cristão. Os eventos realizados na escola sobressaem enquanto rituais voltados para o estabelecimento do micro-cosmo escolar. A pesquisa resulta numa interpretação da escola a partir do seu simbolismo, enquanto espaço-tempo sagrado dedicado ao conhecimento e à disciplina, num ritual de passagem de alunos e alunas para a vida em sociedade. Pela constelação de imagens ascensionais, espetaculares e diairéticas, associada à crença de que a escola é o lugar onde se prepara às pessoas para ser alguém na vida, revela-se a imagem de uma escola heróica e redentora.

Destaca a reconstituição histórica e estética do processo da arte político-religiosa no Brasil de 1970 aos dias atuais. O período marca o nascimento, expansão, recuo e sobrevivência da Teologia da Libertação, e junto com o discurso que brota dessa reflexão, nasceu uma produção iconográfica própria e que escapa daqueles modelos consagrados pela teologia tradicional. O negro, o índio, o retirante nordestino, a mulher marginalizada, emprestam seus rostos à Virgem Maria e a Jesus Cristo, a fim de reafirmar o nascimento de um homem novo que surge dos escombros da colonização e da dependência política e econômica que marcaram a América Latina. As figuras, os desenhos, os cartazes, as expressões corporais, se transformaram em documentos que essa teologia produziu ao longo das décadas e que aqui serão abordados. De fato, o que nos interessa de perto, não é privilegiar questões de estilo, mas compreender, através de dados iconográficos, a latência de uma teologia exuberante e eficaz em sua intenção de se tornar a voz do pobre e marginalizado. A hipótese da pesquisa se constitui no problema referente ao processo de sacralização de iconografias, personagens profanos sob a égide da Teologia da Libertação no decorrer desse período no Brasil. A originalidade está em mostrar como esse ideário tomou forma através de representações pictóricas que facilitavam a sua compreensão e aceitação por parte do povo, especialmente o morador da periferia das grandes cidades ou do campo. Nesses lugares, graças a essa estratégia, conjugada a outras, como canções, danças e novos rituais, a Teologia da Libertação teve grande aceitação e força, semeando, através das CEBs (Comunidades Eclesiais de Base), a proposta da criação de uma nova sociedade, baseada em relações mais justas e fraternas, superando a exploração e a opressão dos poderosos a serviço do sistema capitalista. No entanto, a partir do final dos anos 1980, o rosto do sagrado estampado no rosto do pobre começa a esmaecer, sinal de um retorno conservador na Igreja. Apesar disso, esse rosto resiste e atravessa os tempos revelando a sobrevivência de um nicho mais que sagrado no profano. / It focuses the historical and aesthetical process of the politic-religious art in Brazil from 1970 to present time, a period which gives birth and at the same time, a kind of disaggregation to an iconographic model that sets apart the traditional ones, consecrated by the church. Black people, Indians, migrants living in poor areas, marginalized women, offer their faces to Virgin Mary and Jesus Christ with the proposal of reaffirming the birth of a new man that revives from the ashes of colonization ruins and also from the politic and economic dependence which was imprinted in Latin America. Pictures, drawings, posters, body language, become themselves, documents that Liberation Theology produced during these decades and will be studied in this research. As a matter of fact, what is mostly important to us to comprehend is not style matters but, above all, through iconographic issues, the latency of an exuberant and effective Theology in its intention to become the voice of the poor and the marginalized. The main hypothesis of this research constitutes in seeing the sacralization process on profane personages according to the Liberation Theology vision. The originality of this research is to show how an ideal took shape through pictorial representations that facilitate its comprehension and acceptation from poor people, especially those who live at the margins of the big cities. In those places, thanks to this strategy, but also with songs, dances and new rituals, Liberation Theology had large acceptation and gained strength, spreading its seeds through the Cebs (Base Communities), and with them, cherished the possibility of creating a new society based on fraternal and fair relations, overcoming exploration and oppression that come from powerful people who serve the capitalist system. However, from the end of the 1980s, the face of the sacred in the face of the poor starts fading as a sign of a conservative return inside the Catholic Church. In spite of this, that face endures and go across the times revealing the survival of a niche more than sacred in the profane.