As representações do amor legítimo e ilegítimo na retórica de ovídio: os exempla mitológicos e cotidianos das normas coletivas às matronas na República e transição ao Império Romano (séculos I A.E.C – I D.E.C.)
Autor(a) principal: | |
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Data de Publicação: | 2023 |
Tipo de documento: | Tese |
Idioma: | por |
Título da fonte: | Biblioteca Digital de Teses e Dissertações da UFMA |
Texto Completo: | https://tedebc.ufma.br/jspui/handle/tede/tede/5066 |
Resumo: | This work has as an approach the thinking about the feminine in ancient Rome, more precisely about the Roman matrons. These were women who belonged to the Roman aristocracy and there were attempts to control their bodies by the male. Control and surveillance over the materfamilias, or the nubile young woman, often took place through the dissemination of the rules of the Mores Maiorvm, based, therefore, on the traditional values of ancient times. The diffusion of these norms could be found in Latin rhetoric, such as, for example, in the work Fasti, by a rhetor called Ovid, in which, by exploring the religious festivities of the Roman calendar and their myths in the montage of the referred work, the rhetorician made, discursively, with the establishment of a male domination, in which the man was the active subject and the woman would only be passive. This social hierarchization was quite metaphorized through the roles of each one in sexual intercourse, that is, the male is the virile being, because he is responsible for the hardened phallus and penetration, and the woman would be the one who always receives, or “guards”, almost “inertly”, with his genital organ, this phallus, or rather, the male vir, which symbolizes the virility of the Roman man. This can be proven by the fact that Ovid will seek mythological examples to support this imposition, in which male deities will be an example to men, and female deities will be constructed to become an example to women. Let's explain better, the qualities that gods and goddesses possessed, that is, their archetypes, would become models for both men and women on earth to mirror these virtues and reproduce them on the non-divine plane. For example, this was the case of Jove and his virility, in which the god is the representation of the imposition of uir on the feminine, or even in the case of Juno, goddess who presided over childbirth, in which matrons should honor her so that their children were born alive and had a peaceful delivery. Or Vesta, virgin goddess, who demonstrated that noble women should be chaste, largely because of the imposed rule of legitimate descent that women should give to gens of paternal power. Or Minerva who was supposed to teach the young women to weave and spin wool, in effect, a domestic activity. In this way, we will be able to perceive the most varied relationships, whether social or in the field of love itself, considered legitimate and illegitimate, in which the first were exalted and praised by the rhetor, and the second were potentially censored. To do so, our focus will be the 1st century before the Common Era and the 1st century after the Common Era, the writing period of our documentary source, however, in many cases, it will be necessary to go back and forth paths, in which “other” temporalities will be approached by the connected histories, since the “Ovidian myths” tend to turn to the mythical reports of “other” societies, such as, for example, the Greek, the Etruscan, the Sabine, the Egyptian, etc. were in constant contact. |
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BACCEGA, Marcushttp://lattes.cnpq.br/5718340897020123BACCEGA, Marcushttp://lattes.cnpq.br/5718340897020123AZEVEDO, Sarah Fernandes Lino dehttp://lattes.cnpq.br/9342982179877965SILVA, Uiran Gebara dahttp://lattes.cnpq.br/6424766542330590VIEIRA, Ana Livia Bomfimhttp://lattes.cnpq.br/4857035674509717Adriana ZIERERhttp://lattes.cnpq.br/5098951451070268http://lattes.cnpq.br/3544864214924183ARAUJO, Alexandro Almeida Lima2023-12-11T16:25:31Z2023-10-16ARAUJO, Alexandro Almeida Lima. As representações do amor legítimo e ilegítimo na retórica de ovídio: os exempla mitológicos e cotidianos das normas coletivas às matronas na República e transição ao Império Romano (séculos I A.E.C – I D.E.C.). 2023.576 f. Tese (Programa de Pós-Graduação em História/CCH) - Universidade Federal do Maranhão, São Luís, 2023.https://tedebc.ufma.br/jspui/handle/tede/tede/5066This work has as an approach the thinking about the feminine in ancient Rome, more precisely about the Roman matrons. These were women who belonged to the Roman aristocracy and there were attempts to control their bodies by the male. Control and surveillance over the materfamilias, or the nubile young woman, often took place through the dissemination of the rules of the Mores Maiorvm, based, therefore, on the traditional values of ancient times. The diffusion of these norms could be found in Latin rhetoric, such as, for example, in the work Fasti, by a rhetor called Ovid, in which, by exploring the religious festivities of the Roman calendar and their myths in the montage of the referred work, the rhetorician made, discursively, with the establishment of a male domination, in which the man was the active subject and the woman would only be passive. This social hierarchization was quite metaphorized through the roles of each one in sexual intercourse, that is, the male is the virile being, because he is responsible for the hardened phallus and penetration, and the woman would be the one who always receives, or “guards”, almost “inertly”, with his genital organ, this phallus, or rather, the male vir, which symbolizes the virility of the Roman man. This can be proven by the fact that Ovid will seek mythological examples to support this imposition, in which male deities will be an example to men, and female deities will be constructed to become an example to women. Let's explain better, the qualities that gods and goddesses possessed, that is, their archetypes, would become models for both men and women on earth to mirror these virtues and reproduce them on the non-divine plane. For example, this was the case of Jove and his virility, in which the god is the representation of the imposition of uir on the feminine, or even in the case of Juno, goddess who presided over childbirth, in which matrons should honor her so that their children were born alive and had a peaceful delivery. Or Vesta, virgin goddess, who demonstrated that noble women should be chaste, largely because of the imposed rule of legitimate descent that women should give to gens of paternal power. Or Minerva who was supposed to teach the young women to weave and spin wool, in effect, a domestic activity. In this way, we will be able to perceive the most varied relationships, whether social or in the field of love itself, considered legitimate and illegitimate, in which the first were exalted and praised by the rhetor, and the second were potentially censored. To do so, our focus will be the 1st century before the Common Era and the 1st century after the Common Era, the writing period of our documentary source, however, in many cases, it will be necessary to go back and forth paths, in which “other” temporalities will be approached by the connected histories, since the “Ovidian myths” tend to turn to the mythical reports of “other” societies, such as, for example, the Greek, the Etruscan, the Sabine, the Egyptian, etc. were in constant contact.Este trabalho tem como abordagem o pensar sobre o feminino na Roma antiga, mais precisamente sobre as matronas romanas. Estas eram mulheres que pertenciam à aristocracia romana e havia tentativas de controle sobre seus corpos pelo masculino. O controle e vigilância sobre a materfamilias, ou a jovem núbil, se davam, muitas vezes, pela difusão das regras dos mores maiorvm, baseadas, portanto, nos valores tradicionais de tempos avoengos. A difusão dessas normas podia ser encontrada em retóricas latinas, como, por exemplo, na obra Fasti, de um rhetor chamado Ovídio, em que, ao explorar as festividades religiosas do calendário romano e os seus mitos na montagem da referida obra, o retórico fazia, discursivamente, com que se estabelecesse uma dominação masculina, na qual o homem fosse o sujeito ativo e à mulher caberia apenas uma passividade. Esta hierarquização social fora bastante metaforizada através dos papéis de cada um no intercurso sexual, ou seja, o masculino é o ser viril, pois a ele cabe o falo enrijecido e a penetração, e à mulher seria aquela que sempre recebe, ou “guarda”, quase que de modo “inerte”, com seu órgão genital, este falo, ou melhor, o vir masculino, que simboliza a virilidade do homem romano. Isto poderá ser comprovado mediante o fato de que Ovídio buscará exempla mitológicos para sustentar esta imposição, na qual divindades masculinas serão exempla aos homens, e divindades femininas serão construídas para se tornarem exempla às mulheres. Expliquemos melhor, as qualidades que deuses e deusas possuíam, ou seja, seus arquétipos, se tornariam modelos para que tanto o homem quanto a mulher terrena se espelhassem nestas virtudes e as reproduzissem no plano não-divino. Por exemplo, foi o caso de Jove e sua virilidade, em que o deus é a representação da imposição do uirsobre o feminino, ou ainda no caso de Juno, deusa que presidia os partos, em que as matronas deviam honrá-la para que seus filhos nascessem com vida e tivessem um parto tranquilo. Ou Vesta, deusa virgem, que demonstrava que as mulheres nobres deviam ser castas, muito em razão da regra imposta de descendência legítima que a mulher devia dar a gens de pátrio poder. Ou Minerva que deveria ensinar as jovens a tecer e a fiar a lã, com efeito, uma atividade doméstica. Dessa maneira, conseguiremos perceber as mais variadas relações, sejam sociais ou no próprio campo do amor, tidas como legítimas e ilegítimas, no qual as primeiras eram exaltadas e elogiadas pelo rhetor, e as segundas eram potencialmente censuradas. Para tanto, nosso foco serão os séculos I antes da Era Comum e I depois da Era Comum, período de escrita de nossa fonte documental, porém, em muitos casos, se fará necessário percorrermos caminhos de ida e volta, em que temporalidades “outras” serão abordadas pelas histórias conectadas, já que os “mitos ovidianos” tendem a se voltar aos relatos míticos de sociedades “outras”, como, por exemplo, a grega, a etrusca, a sabina, a egípcia, etc, por conseguinte, povos que estavam em constante contato.Submitted by Daniella Santos (daniella.santos@ufma.br) on 2023-12-11T16:25:31Z No. of bitstreams: 1 ALEXANDROARAÚJO.pdf: 3953860 bytes, checksum: a5d51174dbdfa028a98eb1b1f096f244 (MD5)Made available in DSpace on 2023-12-11T16:25:31Z (GMT). No. of bitstreams: 1 ALEXANDROARAÚJO.pdf: 3953860 bytes, checksum: a5d51174dbdfa028a98eb1b1f096f244 (MD5) Previous issue date: 2023-10-16CAPESapplication/pdfporUniversidade Federal do MaranhãoPROGRAMA DE PÓS-GRADUAÇÃO EM HISTÓRIA/CCHUFMABrasilDEPARTAMENTO DE HISTÓRIA/CCHovídio;fastos;dominação masculina;mitos;amor;ovid;fasti;male domination;myths;love.HistóriaAs representações do amor legítimo e ilegítimo na retórica de ovídio: os exempla mitológicos e cotidianos das normas coletivas às matronas na República e transição ao Império Romano (séculos I A.E.C – I D.E.C.)The representations of legitimate and illegitimate love in Ovid's rhetoric: mythological and everyday examples of collective norms for matrons in the Republic and transition to the Roman Empire (1st century B.C.E. – 1st A.D.C.)info:eu-repo/semantics/publishedVersioninfo:eu-repo/semantics/doctoralThesisinfo:eu-repo/semantics/openAccessreponame:Biblioteca Digital de Teses e Dissertações da UFMAinstname:Universidade Federal do Maranhão (UFMA)instacron:UFMAORIGINALALEXANDROARAÚJO.pdfALEXANDROARAÚJO.pdfapplication/pdf3953860http://tedebc.ufma.br:8080/bitstream/tede/5066/2/ALEXANDROARA%C3%9AJO.pdfa5d51174dbdfa028a98eb1b1f096f244MD52LICENSElicense.txtlicense.txttext/plain; charset=utf-82255http://tedebc.ufma.br:8080/bitstream/tede/5066/1/license.txt97eeade1fce43278e63fe063657f8083MD51tede/50662023-12-11 13:25:31.368oai:tede2: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Biblioteca Digital de Teses e Dissertaçõeshttps://tedebc.ufma.br/jspui/PUBhttp://tedebc.ufma.br:8080/oai/requestrepositorio@ufma.br||repositorio@ufma.bropendoar:21312023-12-11T16:25:31Biblioteca Digital de Teses e Dissertações da UFMA - Universidade Federal do Maranhão (UFMA)false |
dc.title.por.fl_str_mv |
As representações do amor legítimo e ilegítimo na retórica de ovídio: os exempla mitológicos e cotidianos das normas coletivas às matronas na República e transição ao Império Romano (séculos I A.E.C – I D.E.C.) |
dc.title.alternative.eng.fl_str_mv |
The representations of legitimate and illegitimate love in Ovid's rhetoric: mythological and everyday examples of collective norms for matrons in the Republic and transition to the Roman Empire (1st century B.C.E. – 1st A.D.C.) |
title |
As representações do amor legítimo e ilegítimo na retórica de ovídio: os exempla mitológicos e cotidianos das normas coletivas às matronas na República e transição ao Império Romano (séculos I A.E.C – I D.E.C.) |
spellingShingle |
As representações do amor legítimo e ilegítimo na retórica de ovídio: os exempla mitológicos e cotidianos das normas coletivas às matronas na República e transição ao Império Romano (séculos I A.E.C – I D.E.C.) ARAUJO, Alexandro Almeida Lima ovídio; fastos; dominação masculina; mitos; amor; ovid; fasti; male domination; myths; love. História |
title_short |
As representações do amor legítimo e ilegítimo na retórica de ovídio: os exempla mitológicos e cotidianos das normas coletivas às matronas na República e transição ao Império Romano (séculos I A.E.C – I D.E.C.) |
title_full |
As representações do amor legítimo e ilegítimo na retórica de ovídio: os exempla mitológicos e cotidianos das normas coletivas às matronas na República e transição ao Império Romano (séculos I A.E.C – I D.E.C.) |
title_fullStr |
As representações do amor legítimo e ilegítimo na retórica de ovídio: os exempla mitológicos e cotidianos das normas coletivas às matronas na República e transição ao Império Romano (séculos I A.E.C – I D.E.C.) |
title_full_unstemmed |
As representações do amor legítimo e ilegítimo na retórica de ovídio: os exempla mitológicos e cotidianos das normas coletivas às matronas na República e transição ao Império Romano (séculos I A.E.C – I D.E.C.) |
title_sort |
As representações do amor legítimo e ilegítimo na retórica de ovídio: os exempla mitológicos e cotidianos das normas coletivas às matronas na República e transição ao Império Romano (séculos I A.E.C – I D.E.C.) |
author |
ARAUJO, Alexandro Almeida Lima |
author_facet |
ARAUJO, Alexandro Almeida Lima |
author_role |
author |
dc.contributor.advisor1.fl_str_mv |
BACCEGA, Marcus |
dc.contributor.advisor1Lattes.fl_str_mv |
http://lattes.cnpq.br/5718340897020123 |
dc.contributor.referee1.fl_str_mv |
BACCEGA, Marcus |
dc.contributor.referee1Lattes.fl_str_mv |
http://lattes.cnpq.br/5718340897020123 |
dc.contributor.referee2.fl_str_mv |
AZEVEDO, Sarah Fernandes Lino de |
dc.contributor.referee2Lattes.fl_str_mv |
http://lattes.cnpq.br/9342982179877965 |
dc.contributor.referee3.fl_str_mv |
SILVA, Uiran Gebara da |
dc.contributor.referee3Lattes.fl_str_mv |
http://lattes.cnpq.br/6424766542330590 |
dc.contributor.referee4.fl_str_mv |
VIEIRA, Ana Livia Bomfim |
dc.contributor.referee4Lattes.fl_str_mv |
http://lattes.cnpq.br/4857035674509717 |
dc.contributor.referee5.fl_str_mv |
Adriana ZIERER |
dc.contributor.referee5Lattes.fl_str_mv |
http://lattes.cnpq.br/5098951451070268 |
dc.contributor.authorLattes.fl_str_mv |
http://lattes.cnpq.br/3544864214924183 |
dc.contributor.author.fl_str_mv |
ARAUJO, Alexandro Almeida Lima |
contributor_str_mv |
BACCEGA, Marcus BACCEGA, Marcus AZEVEDO, Sarah Fernandes Lino de SILVA, Uiran Gebara da VIEIRA, Ana Livia Bomfim Adriana ZIERER |
dc.subject.por.fl_str_mv |
ovídio; fastos; dominação masculina; mitos; amor; ovid; fasti; male domination; myths; love. |
topic |
ovídio; fastos; dominação masculina; mitos; amor; ovid; fasti; male domination; myths; love. História |
dc.subject.cnpq.fl_str_mv |
História |
description |
This work has as an approach the thinking about the feminine in ancient Rome, more precisely about the Roman matrons. These were women who belonged to the Roman aristocracy and there were attempts to control their bodies by the male. Control and surveillance over the materfamilias, or the nubile young woman, often took place through the dissemination of the rules of the Mores Maiorvm, based, therefore, on the traditional values of ancient times. The diffusion of these norms could be found in Latin rhetoric, such as, for example, in the work Fasti, by a rhetor called Ovid, in which, by exploring the religious festivities of the Roman calendar and their myths in the montage of the referred work, the rhetorician made, discursively, with the establishment of a male domination, in which the man was the active subject and the woman would only be passive. This social hierarchization was quite metaphorized through the roles of each one in sexual intercourse, that is, the male is the virile being, because he is responsible for the hardened phallus and penetration, and the woman would be the one who always receives, or “guards”, almost “inertly”, with his genital organ, this phallus, or rather, the male vir, which symbolizes the virility of the Roman man. This can be proven by the fact that Ovid will seek mythological examples to support this imposition, in which male deities will be an example to men, and female deities will be constructed to become an example to women. Let's explain better, the qualities that gods and goddesses possessed, that is, their archetypes, would become models for both men and women on earth to mirror these virtues and reproduce them on the non-divine plane. For example, this was the case of Jove and his virility, in which the god is the representation of the imposition of uir on the feminine, or even in the case of Juno, goddess who presided over childbirth, in which matrons should honor her so that their children were born alive and had a peaceful delivery. Or Vesta, virgin goddess, who demonstrated that noble women should be chaste, largely because of the imposed rule of legitimate descent that women should give to gens of paternal power. Or Minerva who was supposed to teach the young women to weave and spin wool, in effect, a domestic activity. In this way, we will be able to perceive the most varied relationships, whether social or in the field of love itself, considered legitimate and illegitimate, in which the first were exalted and praised by the rhetor, and the second were potentially censored. To do so, our focus will be the 1st century before the Common Era and the 1st century after the Common Era, the writing period of our documentary source, however, in many cases, it will be necessary to go back and forth paths, in which “other” temporalities will be approached by the connected histories, since the “Ovidian myths” tend to turn to the mythical reports of “other” societies, such as, for example, the Greek, the Etruscan, the Sabine, the Egyptian, etc. were in constant contact. |
publishDate |
2023 |
dc.date.accessioned.fl_str_mv |
2023-12-11T16:25:31Z |
dc.date.issued.fl_str_mv |
2023-10-16 |
dc.type.status.fl_str_mv |
info:eu-repo/semantics/publishedVersion |
dc.type.driver.fl_str_mv |
info:eu-repo/semantics/doctoralThesis |
format |
doctoralThesis |
status_str |
publishedVersion |
dc.identifier.citation.fl_str_mv |
ARAUJO, Alexandro Almeida Lima. As representações do amor legítimo e ilegítimo na retórica de ovídio: os exempla mitológicos e cotidianos das normas coletivas às matronas na República e transição ao Império Romano (séculos I A.E.C – I D.E.C.). 2023.576 f. Tese (Programa de Pós-Graduação em História/CCH) - Universidade Federal do Maranhão, São Luís, 2023. |
dc.identifier.uri.fl_str_mv |
https://tedebc.ufma.br/jspui/handle/tede/tede/5066 |
identifier_str_mv |
ARAUJO, Alexandro Almeida Lima. As representações do amor legítimo e ilegítimo na retórica de ovídio: os exempla mitológicos e cotidianos das normas coletivas às matronas na República e transição ao Império Romano (séculos I A.E.C – I D.E.C.). 2023.576 f. Tese (Programa de Pós-Graduação em História/CCH) - Universidade Federal do Maranhão, São Luís, 2023. |
url |
https://tedebc.ufma.br/jspui/handle/tede/tede/5066 |
dc.language.iso.fl_str_mv |
por |
language |
por |
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info:eu-repo/semantics/openAccess |
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openAccess |
dc.format.none.fl_str_mv |
application/pdf |
dc.publisher.none.fl_str_mv |
Universidade Federal do Maranhão |
dc.publisher.program.fl_str_mv |
PROGRAMA DE PÓS-GRADUAÇÃO EM HISTÓRIA/CCH |
dc.publisher.initials.fl_str_mv |
UFMA |
dc.publisher.country.fl_str_mv |
Brasil |
dc.publisher.department.fl_str_mv |
DEPARTAMENTO DE HISTÓRIA/CCH |
publisher.none.fl_str_mv |
Universidade Federal do Maranhão |
dc.source.none.fl_str_mv |
reponame:Biblioteca Digital de Teses e Dissertações da UFMA instname:Universidade Federal do Maranhão (UFMA) instacron:UFMA |
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Universidade Federal do Maranhão (UFMA) |
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UFMA |
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UFMA |
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Biblioteca Digital de Teses e Dissertações da UFMA |
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Biblioteca Digital de Teses e Dissertações da UFMA |
bitstream.url.fl_str_mv |
http://tedebc.ufma.br:8080/bitstream/tede/5066/2/ALEXANDROARA%C3%9AJO.pdf http://tedebc.ufma.br:8080/bitstream/tede/5066/1/license.txt |
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Biblioteca Digital de Teses e Dissertações da UFMA - Universidade Federal do Maranhão (UFMA) |
repository.mail.fl_str_mv |
repositorio@ufma.br||repositorio@ufma.br |
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1809926218190946304 |