Made available in DSpace on 2016-07-27T13:49:04Z (GMT). No. of bitstreams: 1 Helyda Di Oliveira.pdf: 531543 bytes, checksum: 905d07eb9a6271ccae96f40e070e5f35 (MD5) Previous issue date: 2003-03-23 / The context of the modern society is based on disenchantment and reenchantment. Disenchantment, caused by the extreme rationality, promoter of the secularization that controls the human being by the super valorization of the reason of the science, hindering him of the transcendent and of the mystery that exists in his life, favoring the disenchantment. Reenchantment emerged by the necessity of remeaning the life, through the rethinking of the values related to the sacred, propitiating a new meeting with the magic and the transcendent, promoter factors of reenchantment. In the antecedent period to the secularization, the sacred was searched and lived in religious rituals; nowadays, in the modern times, it is lsearched in a diffuse way and not necessarily institutional. In the context of modernity, the sacred is presented in the New Age Moviment that is characterized as a phenomenon that corresponds the post-traditional religiosity with the notion of a phenomenon that matches a new religious perception . The field of observation and search occurred in Holistic AgapeCircle, in Goiânia. The purpose of this work is to outline the both sides of a process that arises in modern life. If there is disenchantment, is because, in some point inthe past, there was the enchantment. / O contexto da sociedade moderna é de desencanto e reencanto. Desencanto, causado pela extrema racionalidade, promotora da secularização que domina o ser humano através da super valorização da razão e da ciência, tolhendo-o do transcendente e do mistério que há em sua vida, favorecendo o desencantamento. Reencanto aflorado pela necessidade de ressignificar a vida, através do repensar de valores relacionados ao sagrado, propiciando um reencontro com a magia e com o transcendente, fatores promotores de reencanto. No período antecedente à secularização, o sagrado era buscado e vivenciado em rituais religioso; agora, na modernidade, ele é buscado de maneira difusa e não necessariamente institucional. Na modernidade, o sagrado se apresenta no Movimento Nova Era caracterizado como religiosidade pós-tradicional com a noção de um fenômeno que corresponde a uma nova consciência religiosa . O campo de observação e pesquisa ocorreu no Círculo Holístico Ágape, em Goiânia. O objetivo deste trabalho é esboçar os dois lados de um processo que eclode na vida moderna. Se há desencanto, é porque algum dia já houve o encanto.

Made available in DSpace on 2016-07-27T13:49:09Z (GMT). No. of bitstreams: 1 Sandra Maria Chaves Machado.pdf: 665712 bytes, checksum: 381c8eb6b58620ddff72d1234ef7120c (MD5) Previous issue date: 2003-03-20 / The present work analyzes the thematic 'Umbanda' under the prism of the possibility of reenchantment in the post-modern context. It has as goals: highlight the main characteristics of the post-modernity; study the historicalcultural characteristics of Umbanda and compare the present elements at Centro Espírita Mensageiros da Caridade - CEMEC, in Goiânia and verify influence of the post-modernity existence. So that, it approaches the secularization and the post-modernity historically; after that it rises the characteristics of the practice of Umbanda, as well as, the case of Centro Espírita Mensageiros da Caridade and its position as reenchantment alternative in the goianiense society. The researches point for a disenchant of the followers and visitors, to the religion that they traditionally attended, as well as a to discredit in the treatment of the modern sciences: the Medicine, Psychiatry and Psychology. Even the work assistencial accomplished at CEMEC, it is under the orientation of the spiritual guides. This way, it is insured the axis of umbandística means: the phenomenon of the incorporation. This study demonstrated that the people find answers to their needs and longings, in a much more fully way than in their churches, according to their own depositions. The center intends to propitiate a ' treatment' of the body, of the mind, of the spirit and, even of the financial. That s because they represent a model of integration, building an ideology of acceptance of the diversity that facilitates the reaffirmation of the individual's identity in the community in their lives and in the society as a whole. In consequence, the identity of the religion is reaffirmed and rediscovered her of an enchantment for the people that frequent it and they find in her answers to its longings and needs of happiness, prosperity and peacefulness. It is a field opened as religious possibility of reenchantment in the Brazilian society. / O presente trabalho analisa a temática Umbanda sob o prisma de possibilidade de reencantamento no contexto pós-moderno. Tem como objetivos: destacar as principais características da pós-modernidade; estudar as características histórico-culturais da Umbanda e comparar os elementos presentes no Centro Espírita Mensageiros da Caridade CEMEC, em Goiânia e verificar se existe influência da pós-modernidade. Para tanto aborda historicamente os processos de secularização, pós-modernidade; em seguida levanta as características da prática da Umbanda, bem como, o caso do Centro Espírita Mensageiros da Caridade e sua posição como alternativa de reencantamento na sociedade goianiense. As pesquisas colocadas apontam para um desencanto dos adeptos e freqüentadores, para com a religião que tradicionalmente freqüentavam, bem como um desacreditar no tratamento das ciências modernas: a Medicina, Psiquiatria e Psicologia. Até mesmo o serviço assistencial realizado no CEMEC, está sob a orientação dos guias espirituais. Desta maneira, fica assegurado o eixo de significação umbandística: o fenômeno da incorporação. Este estudo demonstrou que as pessoas encontram respostas às suas necessidades e anseios, de uma forma bem mais completa que em suas igrejas, segundo os próprios depoimentos. O centro intenciona propiciar um tratamento do corpo, da mente, do espírito e, até mesmo do financeiro. Isso porque representam um modelo integrativo, construindo uma ideologia de aceitação da diversidade que possibilite (re)afirmação da identidade do indivíduo na comunidade em que vive e na sociedade como um todo. Em conseqüência, é reafirmada a identidade da religião e a redescoberta de um encantamento para as pessoas que a freqüentam e encontram nela respostas aos seus anseios e necessidades de felicidade, prosperidade e tranqüilidade. É um campo aberto como possibilidade religiosa de reencantamento na sociedade brasileira.

In the age of an overworked society, struggling to emotionally connect, play is essential. Ludic Landscapes, explores the reenchantment of undervalued landscapes, in particular the industrial site of the Canadian Pacific Railway yards in Winnipeg, Manitoba, Canada. If carnivals are landscapes devoted to play, as rail yards are landscapes devoted to work and industry, what happens when play is brought into a landscape of work? This practicum examines how ludic activities can be integrated into a landscape previously devoted to work - resulting in a reenchantment of an industrial landscape. The term reenchantment implies a positive change in perspective, an emergence of magic, toward something formerly disregarded. The explorations of undervalued and overlooked landscapes within the urban environment begin to unearth a curious history. Many carnival rides of the past germinate from technology developed for work, industry and progress. When the carnival is liberated of its artifice, its heart is shown to be machine technology utilized for work. It is possible to put these amusement rides through one more evolution, to make them not only fun, but also functional. The marriage of work and play results in remediating and reenchanting the landscape through ludic activity, spectacle and wonder. This is a poetic act.

In the age of an overworked society, struggling to emotionally connect, play is essential. Ludic Landscapes, explores the reenchantment of undervalued landscapes, in particular the industrial site of the Canadian Pacific Railway yards in Winnipeg, Manitoba, Canada. If carnivals are landscapes devoted to play, as rail yards are landscapes devoted to work and industry, what happens when play is brought into a landscape of work? This practicum examines how ludic activities can be integrated into a landscape previously devoted to work - resulting in a reenchantment of an industrial landscape. The term reenchantment implies a positive change in perspective, an emergence of magic, toward something formerly disregarded. The explorations of undervalued and overlooked landscapes within the urban environment begin to unearth a curious history. Many carnival rides of the past germinate from technology developed for work, industry and progress. When the carnival is liberated of its artifice, its heart is shown to be machine technology utilized for work. It is possible to put these amusement rides through one more evolution, to make them not only fun, but also functional. The marriage of work and play results in remediating and reenchanting the landscape through ludic activity, spectacle and wonder. This is a poetic act.

The Golem Project är en studie i animation av död materia. Projektets två delar består av en essä där framförallt skapelsemyter studerats och ett fysiskt experiment utifrån fastställda hypoteser. The Golem Project presenterades på Galleri Mejan hösten 2017 som en utställning med namnet The Golem Experiment. / The Golem Experiment är det fysiska experiment som resulterade av mina studier. Det presenterades i form av en skulptural installation på Galleri Mejan hösten 2017.

Made available in DSpace on 2016-04-26T18:17:30Z (GMT). No. of bitstreams: 1 Deborah Pereira da Silva.pdf: 826671 bytes, checksum: c1ccae79dd77603230426efdcee1a63f (MD5) Previous issue date: 2008-10-22 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / In the research all these intellectual construction is configured in a specific loci, Brazil and Latin America, which gives the character of relevancy through the different approach. Extensive region in Weir sacred and profane are profoundly crossed since colonial times elaborating and reelaborating different ways to reenchant life. This work has as objective to study the relationships that take place between advertisement and religion in the sense of showing how the first one can take the place of the second one in the function of reenchantment of the life. The theory that supports this objective is that the concept of enchantment suffered alterations along the time, the first moment of transformation is the one that points out that religion would have lost its function of enchanting life, by the impacts brought from the advancements of science and technology, comprised in economical development. In the first part one worked with Max Weber, as it is from his creation the disenchantment of the world concept. From there we looked to follow the path to understand how and why religion dislocated itself as center of life meaning and allowed economy, through puritan ethics, science and technology, to slide the meaning of life to advertisement and consumption. This repositioning indicates an enormous emptiness of meanings. To work with the concept of emptiness, some Freud s ideas were used to understand the human tendency of not accepting a world without enchantment. In the sequence of this work, it was investigated how the concept of enchantment left religion and anchored itself in advertisement and, bringing two authors to the debate Angus and Jhally , because both discuss the possibility of this crisscrossing. Because advertisement is the spokesman of consumption society, Canclini was brought to illuminate consumption, in Latin America, specially, and also Marx, with two of his fundamental concepts of fetish and reification. Lotman is fundamental to study the relationships with culture semiotics, and Morin, to help understand distinct and complex aspects of different cultures. In this research approximations and distancing are discussed have elaborated the main theme in the Latin America region, mainly because of cultural hybridization in comparison to the other regions of the world where the disenchantment brought by science and technology is more significant / Este trabalho tem como objetivo estudar as relações que ocorrem entre publicidade e religião, no sentido de mostrar como a primeira pode tomar o lugar da segunda na função de reencantamento da vida. A tese que suporta esse objetivo é a de que o conceito de encantamento sofreu alterações ao longo do tempo, sendo o primeiro momento de transformação o que assinala que a religião teria perdido sua função de encantar a vida, com os impactos trazidos pelos avanços da ciência e da tecnologia, abarcados no desenvolvimento econômico. Nessa primeira parte trabalhou-se com Max Weber, pois é dele o conceito de desencantamento do mundo. A partir dele, então, procurou-se traçar como e porque a religião se deslocou como centro do sentido da vida e permitiu que a economia, por meio da ética puritana, da ciência e da tecnologia, permitisse o deslizamento de significação da vida para a publicidade e o consumo. Esse reposicionamento aponta para um enorme vazio de significados. Para trabalhar a noção de vazio, buscou-se no pensamento de Freud a compreensão da tendência humana a não aceitar o mundo sem encantamento. Na seqüência deste trabalho, investigou-se como o conceito de encantamento saiu da religião e se ancorou na publicidade, trazendo dois autores para o debate Angus e Jhally , pois discutem a possibilidade desse imbricamento. Por ser a publicidade a porta-voz da sociedade de consumo, trabalhamos com Canclini para compreender o consumo, em especial na América Latina, e Marx, com seus dois conceitos fundamentais de fetiche e reificação. Lotman é fundamental para estudarmos as relações com a semiótica da cultura, e Morin, para compreendermos aspectos distintos e complexos das diferentes culturas. Em nossa pesquisa, todo esse conjunto construto-intelectual é configurado num lócus específico, Brasil e América Latina. Ampla região em que o sagrado e profano estão profundamente imbricados desde o período colonial, elaborando e reelaborando as várias vias do reencantamento da vida. Nesta pesquisa estão discutidas as aproximações e os distanciamentos que essa região tem elaborado sobre o tema, principalmente em virtude de sua hibridização cultural, em comparação às outras regiões do mundo em que o desencantamento trazido pela ciência e tecnologia se faz de forma mais significativa