O her&amp;#243;i-trapaceiro. Reflex&amp;#245;es sobre a figura do trickster*

Queiroz, Renato da Silva

doi:10.1590/ts.v3i1/2.84821

Cited by 4 publications

(7 citation statements)

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“…Saci-3 was anchored by a 3Ј-end sequence from GenBank dbEST (accession number AI018990.1). Saciperere is a hero-trickster (50) in the native Tupi Indian mythology of South America, a very short young black boy with a red bonnet that confers his magic powers. He is hyperactive and jumps all over the place on his single leg, haunting people and playing tricks.…”

Section: Construction Of Cdna Librariesmentioning

confidence: 99%

Saci-1, -2, and -3 and Perere, Four Novel Retrotransposons with High Transcriptional Activities from the Human Parasite Schistosoma mansoni

DeMarco¹,

Kowaltowski²,

Machado

et al. 2004

J Virol

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Using the data set of 180,000 expressed sequence tags (ESTs) of the blood fluke Schistosoma mansoni generated recently by our group, we identified three novel long-terminal-repeat (LTR)-and one novel non-LTR-expressed retrotransposon, named Saci-1, -2, and -3 and Perere, respectively. Full-length sequences were reconstructed from ESTs and have deduced open reading frames (ORFs) with several uncorrupted features, characterizing them as possible active retrotransposons of different known transposon families. Alignment of reconstructed sequences to available preliminary genome sequence data confirmed the overall structure of the transposons. The frequency of sequenced transposon transcripts in cercariae was 14% of all transcripts from that stage, twofold higher than that in schistosomula and three-to fourfold higher than that in adults, eggs, miracidia, and germ balls. We show by Southern blot analysis, by EST annotation and tallying, and by counting transposon tags from a Social Analysis of Gene Expression library, that the four novel retrotransposons exhibit a 10-to 30-fold lower copy number in the genome and a 4-to 200-fold-higher transcriptional rate per copy than the four previously described S. mansoni retrotransposons. Such differences lead us to hypothesize that there are two different populations of retrotransposons in S. mansoni genome, occupying different niches in its ecology. Examples of retrotransposon fragment inserts were found into the 5 and 3 untranslated regions of four different S. mansoni target gene transcripts. The data presented here suggest a role for these elements in the dynamics of this complex human parasite genome.

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Section: Construction Of Cdna Librariesmentioning

confidence: 99%

Saci-1, -2, and -3 and Perere, Four Novel Retrotransposons with High Transcriptional Activities from the Human Parasite Schistosoma mansoni

DeMarco¹,

Kowaltowski²,

Machado

et al. 2004

J Virol

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“…O caráter moralmente ambíguo das entidades, evidenciado pela costumeira associação entre os Exus e a figura do trickster (Augras, 1983;Queiroz, 1991), sugere ser este um aspecto relacionado ao lugar que lhe é designado na hierarquia da umbanda. As categorias denominadas "personalidade", "proteção" e "advertência" referem-se a essa ambigüidade.…”

Section: Discussionunclassified

Exus e Pombas-Giras: o masculino e o feminino nos pontos cantados da umbanda

Nascimento¹,

Souza²,

Trindade³

2001

Psicol. estud.

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RESUMO.O presente trabalho tem como objetivo a caracterização dos Exus e Pombas-Giras, através dos pontos cantados da Umbanda, considerando aspectos que remetem a uma configuração mais ampla de componentes do imaginário social brasileiro. Foram submetidas à Análise de Conteúdo 221 letras de pontos de Exu e Pomba-Gira. Os pontos de Exu contêm maior freqüência de menções relacionadas à descrição de poder e funções atribuídas a essa entidade (31,6% das respostas) e à sua identificação e saudação (22,4%). Os pontos de Pomba-Gira apresentam mais freqüentemente a descrição de poder/funções atribuídas (30,23% das respostas) e a caracterização da entidade (30,23%). Os resultados possibilitam relacionar as características das entidades aos papéis socialmente esperados de homens e mulheres. Exu é representado pela liberdade, força e, principalmente, pelo trabalho. Pomba-Gira é representada através de atributos considerados típicos do sexo feminino, como beleza e sensualidade, e também pelo trabalho. Os dados remetem a uma análise que procura a articulação entre fatores raciais e de classe social presentes na sociedade brasileira e as características definidoras das entidades, identificadas nos pontos.Palavras-chaves: umbanda, estereótipo, gênero. "EXUS" AND "POMBAS-GIRAS": THE MALE AND FEMALE IN UMBANDA CHANTSABSTRACT. The aim of the present paper is the characterization of the Exus (male entities, loosely associated with the devil) and Pombas-Giras (female entities, the counterparts of the Exus) in the singing chants of the Umbanda religion, focusing on aspects, which relate to a broader configuration of components of the Brazilian social imagery. Two hundred and twenty one lyrics of Exu and Pomba-Gira chants were subjected to Content Analysis. Exu chants have a higher frequency of citations related to the description of power and functions attributed to this entity (31.6% of the answers) and to identification and greeting (22.4%). Pomba-Gira chants present most frequently the description of attributed power/functions (30.23% of the responses) and the entity characterization (30.23%). The results allow for associations of the entities' characteristics and the socially expected roles of men and women. Exu is associated with freedom, force, and, mostly, industry. Pomba-Gira is represented by attributes considered typically feminine, such as beauty and sensuality, and also by industry. The data demand an analysis that seeks the articulation of racial factors and social classes present in Brazilian society and the defining characteristics of the entities, identified in the chants.

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“…As tradições que o descrevem costumam trazer algumas características em comum que tornam fácil a sua identificação. Ele apresenta, em geral, comportamento impulsivo; em algum momento das narrativas, desafia os tabus e normas civilizadoras da comunidade, ou ainda quebra as regras diretamente estabelecidas pelos deuses (Santos, 2016;Queiroz, 1991). O trickster o faz utilizando-se de um truque -daí o seu nome -geralmente de forma mal-intencionada, mas acaba por produzir, involuntariamente, um efeito positivo ou construtivo para a coletividade.…”

Section: Umaunclassified