Heroínas e Vilões: os símbolos na obra Heroes and Villains de Angela Carter

Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP)

O vôo da trapezista alada: uma leitura da trajetória de Fevvers em Noites no circo de Angela Carter

Pós-graduação em Letras - FCLAS

A simbologia dos animais em expressões idiomáticas inglês-português: uma proposta lexicográfica

Pós-graduação em Estudos Linguísticos - IBILCE

Imaginação, devaneio e poeticidade em narrativas de Corpo de Baile

Pós-graduação em Estudos Literários - FCLAR

Costumbrismo, hispanismo e caráter nacional em Las mujeres españolas, portuguesas y americanas: imagens, textos e política nos anos 1870

Pós-graduação em História - FCLAS

A pedra e a água: uma leitura comparada de Pedro Páramo (1955), de Juan Rulfo, e Como água para chocolate (1989), de Laura Esquivel

Pós-graduação em Letras - FCLAS

Magma: breviário de rosa

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)

O valor mágico do olhar no capítulo 35 do livro I do 'Opus agriculturae' de Paládio

Blood is one of the most important and powerful elements in magical and religious symbology. As it is an essential substance for animal survival, it does not sound strange that through the ages blood has been given many significant symbolic values (both positive and negative). It can provide life, protection and prosperity in the same proportion that it can cause calamities, destruction and even death. In Opus agriculturae, a farming treatise written by Palladius (V AD), more specifically in Book I, Chapter 35, the author presents prescriptions to protect farms against scourges and climatic phenomena. He mentions some procedures in which blood is a fundamental component in the success of the prescriptions. The aim of the present article is to identify any magic power associated with these practices, their specific symbolic value, especially when related to menstrual blood and to other feminine elements with some magical or religious value. An evaluation is also made of the extent of these symbologies in the context of other practices and situations linked not only to agricultural magic, but to religion and to the ritual practices of other communities, whether in ancient times or not.

A magia em um texto técnico agronômico da antiguidade romana: o 'Opus agriculturae', de Paládio

This work analyses the chapter 35, book I, of the agricultural treatise Opus agriculturæ, written by Rutilius Taurus Aemilianus Palladius (V C.E.). In that chapter the author presents some recipes, called remedia, to protect the farm and the garden against weeds and weather phenomena, as blight and fogs. The magical practices are identified according to both the fundamental principles of magic (similarity, contiguity, contrariety), which rule magical thought, and some elements of magical symbology. As the author seems not to distinguish magic and science, for he brings together both kinds of recipes, the analysis of some remedia emphasizes a specific study on the materials and substances employed in those recipes and their value in Science today. This leads to the discussions of how magical thought works, what are the limits (if they actually exist) between Magic and Science and between Magic and Religion. This work covers the subjects above and it has the following pourposes: demonstrate the characteristics that authorize the remedia described by Palladius to be classified as folk magic; identify the relations between this kind of practice with more complex forms of magic, as with religion, with science; demonstrate the contribution of the folk magic in ancient Rome farming for the formulation of more apropriated criteria of evaluating magic in comparison to religious and scientific thought.

O valor mágico do sangue no capítulo 35 do livro I do 'Opus Agriculturae' , de Paládio

Blood is one of the most important and powerful elements in magical and religious symbology. As it is an essential substance for animal survival, it does not sound strange that through the ages blood has been given many significant symbolic values (both positive and negative). It can provide life, protection and prosperity in the same proportion that it can cause calamities, destruction and even death. In Opus agriculturae, a farming treatise written by Palladius (V AD), more specifically in Book I, Chapter 35, the author presents prescriptions to protect farms against scourges and climatic phenomena. He mentions some procedures in which blood is a fundamental component in the success of the prescriptions. The aim of the present article is to identify any magic power associated with these practices, their specific symbolic value, especially when related to menstrual blood and to other feminine elements with some magical or religious value. An evaluation is also made of the extent of these symbologies in the context of other practices and situations linked not only to agricultural magic, but to religion and to the ritual practices of other communities, whether in ancient times or not.

A memória, o grupo e o ator: ligações e tensões acerca da formação da identidade do militante estudantil de 1968

Conselho Nacional de Desenvolvimento Científico e Tecnológico (CNPq)

Memórias Obscuras: o terror nos contos de Henry Evaristo

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)

Marcas e lugares: um estudo sobre marcas turísticas no Rio de Janeiro

This paper, through a literature review, demonstrates the importance of the use of brands by men, initially as a form of expression and communication. History has shown that the visual language and the use of images in the form of the brands, proved a very efficient and direct interpretation, with accuracy to what it represents, setting the brand as a financially valued member. The paper deals with analysis of the Spanish example that argues the way that touristic points has been used to represent places in the whole world; then, at the same time, it measures the case of the Brazilian city of Rio de Janeiro where brands are created for special events and there is not a representative tourist brand to this town; But when analyzing the places in the city, symbols like The Copacabana Promenade has a strong presence in the collective imagination, that's the reason why it has been used as an element of strong local identity and in the Industrial Design.

Rafael Moneo: la complessità del vuoto. Dalle matrici formali dell'opera di Oteiza e Chillida

The experience of void, essential to the production of forms and to make use them, can be considered as the base of the activities that attend to the formative processes. If void and matter constitutes the basic substances of architecture. Their role in the definition of form, the symbolic value and the constructive methods of it defines the quality of the space. This job inquires the character of space in the architecture of Moneo interpreting the meaning of the void in the Basque culture through the reading of the form matrices in the work of Jorge Oteiza and Eduardo Chillida. In the tie with the Basque culture a reading key is characterized by concurring to put in relation some of the theoretical principles expressed by Moneo on the relationship between place and time, in an unique and specific vision of the space. In the analysis of the process that determines the genesis of the architecture of Moneo emerges a trajectory whose direction is constructed on two pivos: on the one hand architecture like instrument of appropriation of the place, gushed from an acquaintance process who leans itself to the reading of the relations that define the place and of the resonances through which measuring it, on the other hand the architecture whose character is able to represent and to extend the time in which he is conceived, through the autonomy that is conferred to them from values. Following the trace characterized from this hypothesis, that is supported on the theories elaborated from Moneo, surveying deepens the reading of the principles that construct the sculptural work of Oteiza and Chillida, features from a search around the topic of the void and to its expression through the form. It is instrumental to the definition of a specific area that concurs to interpret the character of the space subtended to a vision of the place and the time, affine to the sensibility of Moneo and in some way not stranger to its cultural formation. The years of the academic formation, during which Moneo enters in contact with the Basque artistic culture, seem to be an important period in the birth of that knowledge that will leads him to the formulation of theories tied to the relationship between time, place and architecture. The values expressed through the experimental work of Oteiza and Chillida during years '50 are valid bases to the understanding of such relationships. In tracing a profile of the figures of Oteiza and Chillida, without the pretension that it is exhaustive for the reading of the complex historical period in which they are placed, but with the needs to put the work in a context, I want to be evidenced the important role carried out from the two artists from the Basque cultural area within which Moneo moves its first steps. The tie that approaches Moneo to the Basque culture following the personal trajectory of the formative experience interlaces to that one of important figures of the art and the Spanish architecture. One of the more meaningful relationships is born just during the years of his academic formation, from 1958 to the 1961, when he works like student in the professional office of the architect Francisco Sáenz de Oiza, who was teaching architectural design at the ETSAM. In these years many figures of Basque artists alternated at the professional office of Oiza that enjoys the important support of the manufacturer and maecenas Juan Huarte Beaumont, introduced to he from Oteiza. The tie between Huarte and Oteiza is solid and continuous in the years and it realizes in a contribution to many of the initiatives that makes of Oteiza a forwarder of the Basque culture. In the four years of collaboration with Oiza, Moneo has the opportunity to keep in contact with an atmosphere permeated by a constant search in the field of the plastic art and with figures directly connected to such atmosphere. It’s of a period of great intensity as in the production like in the promotion of the Basque art. The collective “Blanco y Negro”, than is held in 1959 at the Galería Darro to Madrid, is only one of the many times of an exhibition of the work of Oteiza and Chillida. The end of the Fifties is a period of international acknowledgment for Chillida that for Oteiza. The decade of the Fifties consecrates the hypotheses of a mythical past of the Basque people through the spread of the studies carried out in the antecedent years. The archaeological discoveries that join to a context already rich of signs of the prehistoric era, consolidate the knowledge of a strong cultural identity. Oteiza, like Chillida and other contemporary artists, believe in a cosmogonist conception belonging to the Basques, connected to their matriarchal mythological past. The void in its meaning of absence, in the Basque culture, thus as in various archaic and oriental religions, is equivalent to the spiritual fullness as essential condition to the revealing of essence. Retracing the archaic origins of the Basque culture emerges the deep meaning that the void assumes as key element in the religious interpretation of the passage from the life to the death. The symbology becomes rich of meaningful characters who derive from the fact that it is a chthonic cult. A representation of earth like place in which divine manifest itself but also like connection between divine and human, and this manipulation of the matter of which the earth it is composed is the tangible projection of the continuous search of the man towards God. The search of equilibrium between empty and full, that characterizes also the development of the form in architecture, in the Basque culture assumes therefore a peculiar value that returns like constant in great part of the plastic expressions, than in this context seem to be privileged regarding the other expressive forms. Oteiza and Chillida develop two original points of view in the representation of the void through the form. Both use of rigorous systems of rules sensitive to the physics principles and the characters of the matter. The last aim of the Oteiza’s construction is the void like limit of the knowledge, like border between known and unknown. It doesn’t means to reduce the sculptural object to an only allusive dimension because the void as physical and spiritual power is an active void, that possesses that value able to reveal the being through the trace of un-being. The void in its transcendental manifestation acts at the same time from universal and from particular, like in the atomic structure of the matter, in which on one side it constitutes the inner structure of every atom and on the other one it is necessary condition to the interaction between all the atoms. The void can be seen therefore as the action field that concurs the relations between the forms but is also the necessary condition to the same existence of the form. In the construction of Chillida the void represents that counterpart structuring the matter, inborn in it, the element in absence of which wouldn’t be variations neither distinctive characters to define the phenomenal variety of the world. The physics laws become the subject of the sculptural representation, the void are the instrument that concurs to catch up the equilibrium. Chillida dedicate himself to experience the space through the senses, to perceive of the qualities, to tell the physics laws which forge the matter in the form and the form arranges the places. From the artistic experience of the two sculptors they can be transposed, to the architectonic work of Moneo, those matrices on which they have constructed their original lyric expressions, where the void is absolute protagonist. An ambit is defined thus within which the matrices form them drafts from the work of Oteiza and Chillida can be traced in the definition of the process of birth and construction of the architecture of Moneo, but also in the relation that the architecture establishes with the place and in the time. The void becomes instrument to read the space constructed in its relationships that determine the proportions, rhythms, and relations. In this way the void concurs to interpret the architectonic space and to read the value of it, the quality of the spaces constructing it. This because it’s like an instrument of the composition, whose role is to maintain to the separation between the elements putting in evidence the field of relations. The void is that instrument that serves to characterize the elements that are with in the composition, related between each other, but distinguished. The meaning of the void therefore pushes the interpretation of the architectonic composition on the game of the relations between the elements that, independent and distinguished, strengthen themselves in their identity. On the one hand if void, as measurable reality, concurs all the dimensional changes quantifying the relationships between the parts, on the other hand its dialectic connotation concurs to search the equilibrium that regulated such variations. Equilibrium that therefore does not represent an obtained state applying criteria setting up from arbitrary rules but that depends from the intimate nature of the matter and its embodiment in the form. The production of a form, or a formal system that can be finalized to the construction of a building, is indissolubly tied to the technique that is based on the acquaintance of the formal vocation of the matter, and what it also can representing, meaning, expresses itself in characterizing the site. For Moneo, in fact, the space defined from the architecture is above all a site, because the essence of the site is based on the construction. When Moneo speaks about “birth of the idea of plan” like essential moment in the construction process of the architecture, it refers to a process whose complexity cannot be born other than from a deepened acquaintance of the site that leads to the comprehension of its specificity. Specificity arise from the infinite sum of relations, than for Moneo is the story of the oneness of a site, of its history, of the cultural identity and of the dimensional characters that that they are tied to it beyond that to the physical characteristics of the site. This vision is leaned to a solid made physical structure of perceptions, of distances, guideline and references that then make that the process is first of all acquaintance, appropriation. Appropriation that however does not happen for directed consequence because does not exist a relationship of cause and effect between place and architecture, thus as an univocal and exclusive way does not exist to arrive to a representation of an idea. An approach that, through the construction of the place where the architecture acquires its being, searches an expression of its sense of the truth. The proposal of a distinction for areas like space, matter, spirit and time, answering to the issues that scan the topics of the planning search of Moneo, concurs a more immediate reading of the systems subtended to the composition principles, through which is related the recurrent architectonic elements in its planning dictionary. From the dialectic between the opposites that is expressed in the duality of the form, through the definition of a complex element that can mediate between inside and outside as a real system of exchange, Moneo experiences the form development of the building deepening the relations that the volume establishes in the site. From time to time the invention of a system used to answer to the needs of the program and to resolve the dual character of the construction in an only gesture, involves a deep acquaintance of the professional practice. The technical aspect is the essential support to which the construction of the system is indissolubly tied. What therefore arouses interest is the search of the criteria and the way to construct that can reveal essential aspects of the being of the things. The constructive process demands, in fact, the acquaintance of the formative properties of the matter. Property from which the reflections gush on the relations that can be born around the architecture through the resonance produced from the forms. The void, in fact, through the form is in a position to constructing the site establishing a reciprocity relation. A reciprocity that is determined in the game between empty and full and of the forms between each other, regarding around, but also with regard to the subjective experience. The construction of a background used to amplify what is arranged on it and to clearly show the relations between the parts and at the same time able to tie itself with around opening the space of the vision, is a system that in the architecture of Moneo has one of its more effective applications in the use of the platform used like architectonic element. The spiritual force of this architectonic gesture is in the ability to define a place whose projecting intention is perceived and shared with who experience and has lived like some instrument to contact the cosmic forces, in a delicate process that lead to the equilibrium with them, but in completely physical way. The principles subtended to the construction of the form taken from the study of the void and the relations that it concurs, lead to express human values in the construction of the site. The validity of these principles however is tested from the time. The time is what Moneo considers as filter that every architecture is subordinate to and the survival of architecture, or any of its formal characters, reveals them the validity of the principles that have determined it. It manifests thus, in the tie between the spatial and spiritual dimension, between the material and the worldly dimension, the state of necessity that leads, in the construction of the architecture, to establish a contact with the forces of the universe and the intimate world, through a process that translate that necessity in elaboration of a formal system.

Arquitectura judicial en Aragón en la última centuria

La arquitectura judicial puede considerarse como la manifestación construida de uno de los aspectos fundamentales que definen una cultura, periodo histórico, o ámbito geográfico, que es la administración de justicia en cada sociedad. La Ley y el Derecho requieren unos ámbitos espaciales singulares en los que desarrollar los procesos que culminan con el acto judicial, el contraste de versiones e investigaciones que tienen como objetivo la búsqueda de la verdad por encima de todo. La arquitectura se configura como el escenario en el que tiene lugar el juicio, y ha de contribuir en este noble cometido. El conocimiento de la arquitectura judicial requiere -en primera instancia- un análisis arquitectónico, pero además esta visión se puede y se tiene que enriquecer con los enfoques que la propia práctica jurídica ha de aportar, y que en gran medida condicionan su creación y proyecto, en todo lo relativo a funcionalidad y simbología. Sin olvidar que nuestra formación es fundamentalmente arquitectónica, cabe plantear que el área de conocimiento a la que va dirigida esta investigación también se abre en diversas vías, que parten de la confluencia de aspectos legales, arquitectónicos, urbanos, y simbológicos. Además, todos estos aspectos son planteados en relación con las particularidades de una región concreta, Aragón, donde la ley ha tenido sus propias manifestaciones y códigos, donde la arquitectura y la ciudad se han contextualizado en un lugar concreto, y donde la simbología ha tenido su manera particular de transmitirse. Respecto a los objetivos que esta tesis plantea, podemos plantear en un primer estadio el análisis del carácter de la arquitectura judicial, como concepto y expresión amplia que manifiesta la función del edificio y su traducción en una simbología propia, y que queda vinculado, por lo tanto, a la funcionalidad de los procedimientos que en él tienen lugar y a la solemnidad alegórica de la Justicia. Para llevar a cabo este estudio se pretende establecer una metodología de estudio propia, que surge de considerar como valores formativos del tipo de arquitectura judicial a la tríada de valores urbanos, funcionales, y simbólicos. En primer lugar se evaluará la repercusión urbana de la arquitectura judicial, conforme a su consideración de equipamiento publico representativo de una sociedad. Se analizará, por lo tanto, si se dan posiciones urbanas concretas o arbitrarias, y si éstas se pueden tratar como una constante histórica. En segundo lugar, la especificidad y delicadeza de los usos que alberga llevan consigo planteamientos funcionales absolutamente complejos y específicos. Se considera que merece la pena analizarlos para evaluar si son propios de este tipo de arquitectura, así como su posible origen e implicación en la construcción del espacio judicial. En tercer lugar, se analizarán los edificios judiciales desde su consideración de soporte de una gran cantidad de materializaciones de simbológicas, no sólo desde un punto de vista iconográfico, sino además vinculadas a los procesos y ordenamientos judiciales, que se traducen en la construcción de espacios con una fuerte carga simbólica y escenográfica. En un segundo estadio se analiza la validez de la aplicación de dichos valores en el estudio de una serie de casos concretos de la arquitectura judicial en el territorio de Aragón en el siglo XX. Se buscará con ello la posibilidad de establecer variantes geográficas y temporales al tipo propias de esta comunidad, con unas particularidades forales que pueden dar lugar a ellas, así como posibles líneas evolutivas, o por el contrario, la imposibilidad de establecer pautas y relaciones a partir del análisis de los casos concretos y su valoración global. ABSTRACT Judicial architecture can be seen as the built manifestation of one of the key aspects that define a culture, a historical period, or a geographic scope, which is the administration of justice in every society. Law requires specific spaces to develop its own proceedings, that culminate with the judicial act. It is the contrast of versions and investigations that have an objective, the search for the truth. Architecture is configured as the stage in which the trial takes place, and has to contribute to this noble task. The knowledge of the judicial architecture requires -in the first instance - an architectural analysis, but in addition this vision can be enriched by some questions from the legal practice. They determine project decissions, specially functional and symbologycal aspects. Our main visión of the theme is architectural, but this research is also opened in many ways, that com from the confluence of legal, architectural, urban, and simbologic aspects In addition, all these questios are considered in relation to the peculiarities of a specific region, Aragon, where the law has its own manifestations and codes, where the architecture and the city have been contextualized in a particular way, and where the symbology has its particular way to be transmitted. About the objectives that this thesis purposes, we can suggest in a first stage the analysis of the character of the judicial architecture, as a concept that expresses the function of a building, and its translation into a particular symbology, allegorical to the solemnity of the Justice. To carry out the investigation proccess is neccesary to define a new methodology. It comes form considering the formative values of the judicial architecture, developed on the triad of urban, functional, and symbolic, values. Firstly, we analyse the urban aspects of judicial architecture, according to its consideration as a main public equipment of a society. Therefore we can search for specific or arbitrary urban locations of the courts, and if they can be considered as historic constants. Secondly, we analyse the specificity an complexity of the judicial uses, their possible origin, and involvement in the construction of judicial space. Thirdly, we analyse the court as scenographic stage, that support lots of symbolic elements and aspects linked to legal system. The second stage applies the values methodology on judicial architecture in Aragon in the twentieth century, with the possibility of establishing geographical and temporal variants os the court type in this community, or on the contrary, the inability to establish patterns and relationships from the analysis of specific cases and their overall rating.