O evangelho segundo Saramago: uma Madalena n?o mais proscrita
In theeighth novel publishedby Jos? Saramago, thechristianmythisdeconstructedalongwith its celebratedprotagonists in ordertogivevoicetothosewho, in theprocessofreconstruction, do nothave it. Therefore, in thiswork, afterdiscussing some aspectsofthegenesisofthemythandthe social-historicalconfiguratio...
| Autor: | |
|---|---|
| Tipo de recurso: | tesis de maestría |
| Estado: | Versión publicada |
| Fecha de publicación: | 2018 |
| País: | Brasil |
| Institución: | Universidade Estadual de Feira de Santana (UEFS) |
| Repositorio: | Biblioteca Digital de Teses e Dissertações da UEFS |
| Idioma: | portugués |
| OAI Identifier: | oai:tede2.uefs.br:8080:tede/745 |
| Acceso en línea: | http://tede2.uefs.br:8080/handle/tede/745 |
| Access Level: | acceso abierto |
| Palabra clave: | Evangelho Jos? Saramago Maria Madalena Cristianismo Gospel Mary Magdalene Christianity LETRAS::LINGUA PORTUGUESA |
| Sumario: | In theeighth novel publishedby Jos? Saramago, thechristianmythisdeconstructedalongwith its celebratedprotagonists in ordertogivevoicetothosewho, in theprocessofreconstruction, do nothave it. Therefore, in thiswork, afterdiscussing some aspectsofthegenesisofthemythandthe social-historicalconfigurationsthatpotentialized a systematicsilencingofthefeminine in theOccident, weanalyze Mary of Magdala, a characterfromThe Gospel accordingto Jesus Christ (1991), in a comparativestudywiththoseofthe canonical andapocryphal gospels, in ordertolocatethefirst-century Mary Magdalene ofthe Christian Era in ordertounderstandherparticipationatthemovementthatwouldgiverisetooneofthegreatestreligionsoftheplanet. The analyzes are basedonthestudiesof Armstrong (2006), Brunel (2005), Crowley (2016), Blainey (2012), Delumeau (1989), Beauvoir (2016), Hutcheon (1989, 2000), Arnaut (2008), Ferraz (1998, 2012), Perrone-Mois?s (1999), Martins (2014), Sebastiani (1995), Faria (2004), amongotherstudious. Alongtheway, we note thatwiththis book, thePortuguesewriternotonlyexposes a new andironicversionof a widelyknownstory, butalsopresents a subversiveMary Magdalene, which, in tune withrecentquestionsaboutearlychristianity, emerges as a womanwhoownsherself; thedescendantofEvefreedfromthedepreciativetraditionthathasmarginalizedher for centuries. At theendofthesepages, weseethatthesaramaguiancharactercanbe a reflectionoftheperson, because, withtheconfrontationofthegospels, wefindtheMagdalene companion, disciple, apostle, themotheroftheeuang?lion |
|---|