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CANDOMBLE A PANELA DO SEGREDO PDF

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via CEPAL%20No%%20Exclusion%20 indigenas%20y%instruktsiya.info Bello A, Salvador Cido de Osún Eyin () Candomblé – a panela do segredo. The research sources included publications by Candomblé believers and scholars of religion, as well as cooks and .. A panela do segredo (Sao Paulo. Lei de. PDF | The aim of this article is to highlight the importance of food in the rituals of Download full-text PDF A panela do segredo (Sao Paulo, Mandarim).

Orisas and humans would live together: The myth reveals that in the distant past, the Aiye and the Orun were not separate. Existence unfolded itself on two levels and the beings of both spaces would go from one to another without hindrance; the orisas inhab- ited the Aiye and human beings could go to the Orun and come back. Santos 54 Although these worlds have become separate they are still dependent upon each other.

When a person dies their life continues in a different way; they become what is called an egun;4 now inhabiting the Orun. This fact is attested by a ritual called asese, which is at the same time a funeral ceremony and also considered a new beginning: Without asese there is no beginning, there is no existence. The asese is the origin and, at the same time it is the dead realm, the passage from indi- vidual existence to the generic existence of the Orun.

If death is the door for humans to the Orun, as they become eguns, possession is one important door for orisas and sometimes eguns, to come to the Aiye. Nevertheless, there is a crucial principle that holds the worlds together, allowing an entire system of a flow of communication and energy between them.

Ase is known as the principle of accomplishment that animates and drives everything. For didactic purposes one could to some extent compare ase to the concepts of prana, ki and similar ideas found in many other religions. The priestesses, the altars, the consecrated objects and the entire ritual system would cease if there was not a periodic transference and redistribution of ase.

Santos 51 4 An egun is a spirit of the dead, an ancestor. So all the ase a person receives has to be re-established at specific moments, such as birth, several initiations, death or less predictable ones such as disease, starting a business, and so forth. Each person is related to a few orisas and is supposed to worship these orisas throughout his or her life.

By worshipping the orisas ase can be assured. When a person dies, most of his or her ase is given back to the Orun, where it will be used by others. Such an unbalance of ase is detected when a person gets sick, suffers injuries, goes through financial difficulties or any other problem that prevents them from achieving their destiny in the Aiye.

Problems in life can really be an indication in C. In such cases rituals involving food offerings are performed in order to increase ase again. It is a force that can be acquired by means of introjection or con- tact.

Ase always seems to need a material vehicle in order to be transmitted and food, in the form of food offerings, has presented itself as the main one. Thank you for interesting in our services. We are a non-profit group that run this website to share documents.

We need your help to maintenance this website. Please help us to share our service with your friends. Robson Andrade Category: Share Embed Donate. Tomege 4. Procure outros jogos e confirme.

Eu iniciei com o ori. O que vcs acham disso. Agora o pai de Santo falou para ela fazer um bori. O procedimento e esse? No momento foi me recomendado um bori para apaziguar meu Santo Omulu. E se a senhora pudesse me responder no que consiste fazer um Bori? Muito obrigado D. Regina e espero anciosamente resposta. Regina mas me enganei , ocandomble. Vou lhe explicar. Nunca fui de me alimentar muito, mas nunca fiquei assim sem apetite nenhuma como agora.

Estou definhando aos poucos D. Tomege do Ogum. Se houver algum erro na escrita, me perdoem: Se puderem me ajudar a traduzir, ficarei imensamente grata. Seria algo assim? Outra vez, obrigada.

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Tomege do Ogum ocandomble. Sobre o Bori. A periodicidade depende da Casa e da necessidade de cada pessoa. Tomege do Ogum Sou apenas uma simples iniciada. Quanto ao bolar no ocandomble. Jussara Que as coisas mudam e vc precisa evoluir sempre. Tenho certeza de que vcs encontraram ajuda com ela. Pode me orientar. Ele tem um trabalho muito serio e respeitoso. Sou ekedi estou na kza a um ano e vou tomar meu primeiro Bori.

Gostaria de saber de vc por favor quantos dias dura o primeiro bori? Quando se repete o bori?? Ou melhor, o que se pode comer? Espero que vcs estejam bem! Eu sinto essa necessidade… Devo aguardar a hora que meu Pai -de-santo julgar necessario ou devo questionar? Que bom saber que vc sentiu minha falta!

Muito obrigda por vc existir! Fiquei mais confusa e ainda envolveu minha menina. SEnhor pode me ajudar? Me mostre uma luz.

Me respondam por favor… Estou muito aflita! Eu gostaria mto de uma resposta! Eu li o artigo inteiro, mas algumas dvidas ainda persistem, por favor me fale o que for possivel ser dito Sou ekedi estou na kza a um ano e vou tomar meu primeiro Bori. Mas do que eu estava falando mesmo rsrsrsrsr, Tomege do Ogum Ela merece um coro rsrsrs. E Ekedi e seu filho de santo? Se der tempo, venha fazer uma visitinha no Blog!!! Bjs ocandomble.

Na rede…. Uma Bahianidade. Se for o zelador, ele vira no santo? Como se veste a noiva? Existem resas de casamento? O seu casamento vai ser filmado?

A ultima eu juro!! Mando fotos e filmagem, e um pedacinho de bolo virtual rsrsrsrs. Deixo aki meus sinceros votos de felicidades!!!!!! Gostaria de saber: Boa noite!

Como estou triste! Ela virou o jogo a seu favor e depois se fez de vitima. Se vc tivesse em meu lugar sairia da casa? Me de um conselho. A zeladora vai sempre cuidar para que omelhor seja feito para vc. Depois voltaremos a conversar ok? Estou muito bem agora. As coisas tomaram seu proprio rumo e a verdade sempre vem a tona! Manuela, muito obrigada pelas suas palavras de insentivo e carinho!

Kd dia que passa o trabalho tem sido mais exelente e objetivo. Podem me traduzi. Ficarei eternamente grato. Algo a acrescentar meus amigos? Gostaria muito de saber com quem mais me identifico… Obrigada Obrigadaaaaaaaaa Qualquer zelador ou zeladora de fundamento sabem exactamente o que leva um bori, sem necessitar abrir o jogo.

Tomege ocandomble. Clareou mais um pouquinho? Mais uma vez, obrigada pelas suas respostas. Perg 1 resp. Preg 2 resp. Perg 3 resp. Obrigada, tiooo. Obrigada Dayane Obrigada Tomege Obrigada pelas suas respostas mais uma vez. Sobre os bori. Mas se vc se sente bem fique na Casa. Grata, E em que parte s do corpo se passa? Deixa eu te explicar uma coisa. Tenha ocandomble. Quando se leva um bicho de fundamento quero dizer uma Dangola, um pato, etc.. Iniciei no candomble …. Fico grato pelo convite.

Assim ja participei tanto de Umbanda qnto candomble.. Foi onde fui orientado a fazer um bori-de-feitura e assentamento dos respectivos Mavambos no qual seria o suficiente para satisfazer o Nkisse. Bem como meu Nkisse , sendo um dos raros , que aceita ser cultuado dentro de tal campo religioso. E para ocandomble. Espero essa reposta anciosamente. Siga em frente meu ocandomble. Isso se confirma? Para o meu espanto ninguem consiguiu me explicar.

Ficarei muito grato se puderem me responder Assim se entende. Mas, curioso que sou, continuarei a pesquisar, digo aborrecer os zeladores com perguntas.

Mas, o que o Nelson vive alertando aconteceu comigo. Foi uma choradeira geral, todos comovidos, exceto eu, pois afinal foram anos de espera. Entendo e admiro sua honestidade, muito obrigado! Vou pesquisar… ocandomble. Comecei na umbanda… foi levando…. O que pode ter acontecido??? Me reponda. Isso foi o que aprendi. Tomege do ogum Queria saber para que serve cada um desses rituais.

Nelson, atraves da internet as vzs tiramos as duvidas e resposta para nossas vidas, pois recebi um bori no dia Procure saber o motivo disso. Infelizmente nao frequento como deveria minha casa, pois residuo longe. Apenas se assegure que o vai fazer numa casa com fundamento.

Eu tbm vou fazer… mais num agora… Mais assim se houver uma festa, e qndo formar a roda, eu q num so borizada, e nem feita de santo.. Posso participar? Isso varia de casa para casa. Procure uma casa, mas de umbanda. O senhor se superou rsrsrsrsrs. Chegando ocandomble. Fui embora e uma semana depois fui demitida, meu namorado separou de mim e, como fiquei sem pagar o aluguel para pagar o restante do Bori, estou sendo despejada, sem ter onde morar.

Realmente o meu jatinho decolou, mas explodiu antes mesmo de recolher o trem de pouso. Me sinto muito mal e desesperada, brigo com todo mundo, inclusive com minha amigas. Para mim, ocandomble. Fiquei incomodado ao ver aquilo, mas como sou leigo e pelo jeito fui um idiota, fiquei quieto.

Ele foi iniciado numa csa de santo fez dois boris e um assentamento de exu. Compramos tudo para a feituria e nada do santo responder, foi tudo suspenso e estamos muito agoniados quanto ao que devemos fazer de agora em diante. Pretende mudar de segmento religioso? Vou explicar um pouco da minha vida para facilitar o entendimento.

Dieb, G. Sales, L. Targino New sustainable fashion business models: Broega Sustainability: The reconfiguration of fashion, the textile industry and the role of the designer in a new social scenario M. Iracet Tucum fiber: Reflections about Amazonian biodiversity, traditional knowledge and sustainable fashion L.

Baruque-Ramos Silk: Protocols for the verification of socioeconomic impacts in the production of cocoons S. Barcelos, M. Guedes, E. Exposing gaps R. Puppim, C. Arruda, D. Broega Design and social innovation: Methodological principles for community qualification J.

Oenning, J. Garcia Jr. In this 4th edition of CIMODE full papers were presented, from which 86 were selected for this book; 17 posters of scientific initiation works; and more than delegates participated in the congress. All papers submitted went through a double-blind reviewing process only possible due to the invaluable support of 90 members of the CIMODE Scientific Committee that selected the utmost research in the field of Fashion and Design.

During the three days of the congress, academics, students and professionals engaged in rich inter and trans-disciplinary debates, sharing ideas and researches in the plenary sessions, round tables and parallel sessions.

The fourteen international Fashion and Design thinkers that acted as keynote speakers, brought in reflections on the new paths for the future of Fashion and Design with a closer vision for people and community. The plenary sessions were organized to bring to the debate both the global as the local perspectives, as well as the theoretical reflection, the experimen- tation and practice. It is our understanding that the themes discussed during the three days of the conference, both in plenary as well as in the parallel sessions, provided a valuable basis for new think- ing about the future of fashion and design, and allowed closer cooperation links between researchers and academia, opening space for new reflections.

Costa G. This article intends to carry out an initial articulation exercise between the object of study—the performative catwalk as a scenic arena that acts on the tensions between body and social power , aesthetics and design. It is a dialogue between aesthetics and design for the understanding of the performative runway. Oriented by the concepts of plot and double bond, in the polyphonic proposal of M. Canevacci; besides the Liquid Con- cepts of the same author, which study the liquidity and fluidity of the new times.

This brings with it a new approach to working with the multiple cultures, societies, diversities and reali- ties that meet the strategic design proposals developed by E. It seeks to understand the design processes that are involved in the design of a fashion conceptual runway, such as performative runway. The following are considered: This along with possibilities of expansion to other spaces of action of the actors involved in the expression of the performative runway.

This is all inspired by the proposals of visual communication developed by Massimo Canevacci in his anthropological perspective.

The interpreta- tion we intend to make, therefore, lies at the interface between design and anthropology, in its creative design processes and expressions of culture of visuality, respectively, capable of showing ways that lead to the discovery of the new.

It is also worth mentioning that it comes from the experience of research and teaching in the field of fashion the best inputs for this theoretical-applied essay on the runway, here adjectivized as performative, given the scenic character full of plasticity and performance that characterizes it.

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This experience authorizes the relationship of complementarity between design, fashion and art. The term performative runway encompasses a context of complex relationships that, inter- related, collaborate to identify future scenarios. The understanding of this event also requires the understanding of possible interferences in the social contexts and the way in which the performative runway occurs. Canevacci, , p. The performative fashion show is considered as the whole process of construction inserted in the Backstage that includes a set of distinct operations, but with connection between them.

They are operations of cultural, aesthetic and design expression, whose agents are culturally multiverse agents, but organized in the construction of the runway, based on the adopted methodology.

They correspond to narrative acts that gain special symbolic expressions, metaphors that distinguish one nar- rative from another, and which result in allegories, true successive metaphors. This opens, therefore, a wide range of symbolic meanings anchored, in this case, in the narrative actions projected in metaprojectual form.

This term is particularly dear to design, because the pro- jectual processes are metaprocesses that give rise to the project itself. The metaprojectual level corresponds to the critical and methodological activity that the design calls itself as relevant so that it can promote transformation and innovation.

Even if it is one out of several processes that integrate to configure this performative run- way, in some moments they can be thought individually as, for example, the fashion show itself. Here it becomes necessary to realize that the runway that is being unraveled is configured by a complex set of signs and specific codes that regulate it and make it understood as a cata- lyst of overlapping cultural layers. This enables, by analogy, to propose a similar look at the object—the runway here considered as part of Backstage.

It is this analogy that is also recognized in the runway with the presence of complex, con- flicting or convergent contents that result from the signs in competition for material or imma- terial expression of contemporary social realities. In the process of exposing the layers, one of which we are trying to unravel is the process of building this runway reality.

In addition, it can be perceived as a living social scenario, where the pre-established processes are shaped according to the agents that are part of this scenario, this fashion ecosystem. This multiplic- ity of creative systems and processes organized by fashion will be called ecosystems, a term capable of marking the solidarity, interdependence and complementarity that they conse- crate among themselves.

So far, one is reflecting on the articulating gaze of thought about Backstage — performative runway. As part of the argument, the proposals put forward by Ginger Gregg Duggan are referred to; in the sequence, the reflection of Canevacci that in a certain way trans- gresses the thought of Duggan. This discussion should lead to a conceptual basis capable of responding to the fluidity of thought regarding the solid object of the performative runway, in what it expresses as experiences.

Many of the experiences in the performative Backstage-runway set come from reports of actual experiences. In practice, they are almost ethnographic reports of the Backstage as part of the runway, using practical actions that can be observed, assimilated and understood to focus on one or more fashion show categories. In this way, the look remains on the referred the act showing, which expands in projection for the performative runway space. This field of action is where the specialized design enables the storytelling materialization.

When the runway scene is highlighted, within the fashion ecosystem, it is possible to have a wider range of questionings and to begin to dialogue with the possibilities already seen in these reports and; also, of those that have not yet happened. It is when the environment counts more of the performative runway than the fashion show presented there itself. It is considered here the living social scene, which is present in the elaboration of the per- formative runway where one can propose simulations of a future—transformation and inno- vation—as far as one is able to reach the imagination of the fashion designer.

This happens even with pre-established processes necessary for the articulation of this hybrid moment, as it is experienced at the moment of the show. The social scene of the performative runway is organized in collaboration and learning, essential conditions of the design action for Ezio Manzini Were it not for them, the connection between such culturally and socially differentiated forces implied in design proc- esses would be hampered.

Thus, it collaborates in the definition and the balance of the mes- sages conveyed by the narratives; it assists in the effort to identify the common points that the performative experiences mean, so that the connecting interlacing make the narrated acts flow, regardless of the languages in which they express themselves.

And it is this fluidity that constitutes the learning matter that makes knowledge permanent, without, however, keep- ing it inert or sterilized. There are fluids and fluidity, as defined by contemporary society, marked by entertainment, exaggeration, speed and disappearance. It is the liquid society, thus characterized by Zygmunt Bauman , in the wake of dialectical materialist thought of the striking industrial and post-industrial reality.

If there is permanent movement in the liquidity of the current scenario, it is collaboratively that recovers the factor of humanity that insists on not disappearing. People collaborate, exchange, and learn to produce innovation and to generate income, whether it is real or sym- bolic. The idea of community empowering community for Manzini , can refer to the set of actors, human and nonhuman, that act in common, in convergence; both for the maintenance of states of equilibrium, and for producing important shifts to generate transformations.

Nothing is permanent, everything transits and flows like the signs of aesthetics and performance that travel through the ecosystems of fashion. The performative runway gives us this mixture, this overlapping of things, people and cultures, shifting and generating new meanings for already established, everyday worldviews, but also for worldviews dreamed beyond stereotypes.

The agents are moved in multiple directions, the subject-actors are merged, and the liquid space is configured. The collective, erratic and organized diaspora, in its controversy, becomes liquid and hot. It is moved. Because it is possible to do this, it is possible to perceive things, people and society in different ways, performing different roles, permanently circulating without the weight of single belonging, conventional standards or external and subjugating impositions.

Fashion ecosystems synthesize from this perspective, the irregular anomie, and therefore more interesting, since it cannot be controlled or delimited, being permanent in its movements and open in its symbolic significations. The fluidity of the thought and solid status of the objects are both structured in the search of the performance runway fluidity that drives the ecosystem of fashion today. In more specific terms, some of the performative shows that happen from the Backstage performative runway are characterized as public and social protests.

And mostly use through the image generated by the body and its cultural layers, in environments that generate ideas and messages. The stylist developed a show in which part of the performance made by the models on the runway was a mixture of delicacy and vulnerability.

At the end, when all the models were lined up, they abruptly ripped the creations, all of them made of fully detailed vegetable paper with over seven hun- dred hours of work, causing a commotion in the viewers. This performance act presents the approach of art and fashion on the runway from the Backstage. Castilho, Martins, , p.

Clothing is a form of visual communication of the individual. However, in artistic manifesta- tions this perception ends up happening more intensely. One works as if it were a set design, because the costumes are endowed with elements and symbologies that emphasize certain traits of that character and make laymen understand what kind of feelings that character wants to evoke in certain situations.

It is fitting to connect the costume discussion with a premise of Thomas Carlyle, which is: The runway as a way of adding the immateriality of the fashion designer, its creation and style, makes the perform- ance of each show become a unique presentation, which builds an original act and that will not be repeated as such. It is as if it no longer has its utility value of clothing. One does not seek to find ergonomics or bold design in this scenic space, but rather what it says scenically.

In this sense, it is possible to perceive how it is favored the displacement of the performative catwalk for the audience, also an agent of the construction process of the narrative, in a way more current and exact than the project was intended to execute; the meanings of the show on screen are changed.

It is seen a great symbiosis in which there are no boundaries between the actors and the narratives, but fluid movement that traverses the ecosystems spaces in way that is simultaneously collective and singular.

It is when the performative runway of the past loses its strength and is re-signified as a great reflection of the collaborative dialogue between all the actors involved in the performance. It is when the social force of making itself visible is more present than the questioning or the reflection that the act of the performative runway itself intended to present.

Canevacci thus expresses itself: In this perspective, not only the clear distinction between different genres is overcome, but it is above all useless or inconceivable a stable, uniform, solid reading: It reflects this conception in the impermanence of the social game in which one can occupy different roles. This conception enables then the rediscovery of the subject in relation to himself, to other subjects and to the society in which he is inserted; it creates the conditions for collaborative learning actions.

The performative show on its liquid runway refers to a classic of the performative fashion on which fell the gaze of this reflection: They seek to move the immobility of words, to follow the diversity of today, present in all areas, throughout the world.

Plastering a con- cept will only make it obsolete because it will not allow its use in understanding all realities. Because the reality itself is illusionist, since it is not unique, and the plastering is impossible. The McQueen show translates a look of the spectator who presents himself to the shows to be seen and to walk on the runway of life.

In contrast, the models walk by satisfying their own superstar egos of the fashion ecosystem, for they appeared within a mirrored box from which they cannot see the audience, but only their own reflections; and the audience can see themselves and see the models boxed in their own reflection. The immaterial present in this runway goes through paths of reflection that are greater than the physical constructions of the clothes, or even the characterizations used by the models.

The strength of the materiality present in the creations of the designer can be seen in the images in the sequel presented, in which the models use vestments constructed with symbolic elements like the bandages that cover the head and extrapolate the materiality of the clothes.

The act leads the viewer through other ways of reflection, with a strangeness of the real, of the normal, of what is correct, of what must be looked at, repaired, of the disease, or leads to so many other places that the culture of the individual can contribute to make the connections. Realizing the very strong theatricality of this performance, one can observe how the designer works two sides of the same object, as if it were a staging within the other.

This design strategy allows a reflection that is both liquid and immaterial, while solid and material, at the same time. By enclosing the show and hiding it, the audience shifts everything from common sense, and by putting his creations to behold in front of the mirror, the designer deconstructs the erect body and its direct relationship with the fashion show. It shifts from the act of being seen to the act of seeing itself in its deconstructed appearances. The block of mirrors that constitutes the scenography of the show provides a cold and dis- concerting atmosphere.

The whole atmosphere proposed by McQueen refers to a non-place that causes strangeness and creates a conflict in the spectator of the performative runway. One can relate this moment of the parade with the Myth of Narcissus, a Greek mythology character who was the son of the god of the river, Cephissus, and the nymph Liriope. It rep- resents a strong symbol of human vanity. Narcissus was an arrogant and proud young man. Instead of falling in love with other people who admired him, he fell in love with his own image when he saw it reflected in a lake.

The following Figures depict scenes from the McQueen conceptual show. With a glass cube mirrored in the center of the performative runway and reserved for the outcome of performance at a particular time, close to closure, the mirror cube opens, and a woman emerges from her interior outside the fashion beauty standards —naked, with the face covered by a mask, breathing through tubes and surrounded by flut- tering butterflies.

It is observed in this image that McQueen scenically Liriope a rupture of the aesthetic patterns of the fashion ecosystem of the time and its reflexibility in the social patterns. It is almost a prelude, an anticipation of what we live today in fashion. A rupture of the patterns is configured in an attempt of social acceptance of the different, subject also of significant social relevance.

The body cannot be thought of separately from these multiple trajectories that it lives, allowing through the body there presented an infinite construction of possibilities in the field of imagery. This occurs when the limits of form are exceeded, and one begins to identify what else they can offer of raw material to elaborate their movement, their presence in the performance act, under the eyes of several people.

Sanitarium, New Mexico, , but especially within the space of which she was taking part in the moment of the performance, in a great flow of ideas and imperma- nence. It reflected this image wrapped by beautiful and sick women models , wrapped in a pattern employed by the fashion ecosystem, wandering bewildered with their heads wrapped in bands, in front of their own reflection.

It is a great experience provoked by the fashion designer in his parade that takes place on a performative runway that allows the encounter of new niches of exploration for the yearn- ings and dreams of society.

Thus, one realizes the success of his adhesion strategy and the experience of the runway introduces new and creative paths to fashion. Making a parallel with Becker , Apud Dunne, , p. According to Anthony Dunne , quoting Marcuse, art is a place, a designated imagi- native space where freedom is lived.

But it is also a psychic location, a place in the mind where it allows a recombination of experiences, a suspension of the rules that govern daily life, a denial of gravity. We reflect here on the role of the professional designer and their relationship with the expectations of the future users, co-creating tangible visions of new products or services that can arise from the performative runway and that make use of the design skills that, in this process, are even more relevant.

Designers will be sought after by the instrumentalization of their capabilities and will be recognized for their unique work in addressing the challenges arising from global and systemic issues. Recently, Manzini outlined a role for the designer that offers a new perspective, based on the ancient thinking of Italian design.

The author suggests that the days of vision- ary design are over because of what he identifies as a kind of weariness and discontent about utopian visions. Consequently, Manzini advises the use of design skills in the search for visualizing future scenarios and alternative ways for the conceptions to be presented to the public, allowing an approximation with the futures desired by the people.

According to him, to reach these futures, designers should develop new strategies, directing the industry to work together with society. Dematerialization, therefore, has different meanings, depending on what is defined in rela- tion to: Expression of movements of centrality and decentralization. For a change in the attitude of consump- tion of objects it is necessary that the industry produces solutions, not amenities.

In particular, regarding the articulation of the fashion ecosystem present in the performance runway, since it is complex by nature, these paths can promote relevant advances in the study of fashion and its specificities. The scope of metaproject may result in the production of design methodologies for the study of the ecosystems of fashion. Such results would give consist- ency to sociocultural interpretations of facts of this fashion, then added by reviews and conditions of investigative replication.

It is a work that is to be done. The designers have good references of visual aesthetics, know how to conduct creative processes, seek information and can make necessary decisions in the most varied situations; but, for the most part, they are bound to materiality and to let the fluidity of their thoughts and their reflection go deeper.

The intangible, what extrapolates from the limits, the hybrid, what is to come: It is present physically as a con- struction, but essentially as a social revelation that is built in this scenic space of projection of anticipation of the future scenario.

It becomes, then, an agent capable of triggering a critical reflection for the growth of the area. In the scenario of new perspectives for the designer, the performative runway is a vast field of experimentation to produce efficient, imaginative and stimulating designs, questioning and attuned to the fluidity of contemporary society.

There, where the performative runway is divided into two great performance events: Dazed Magazine, London, Aug 24, November 25, Bauman, Z. Rio de Janeiro: Bentz, I. Available in: Access in: November 18, Cambridge Dictionary online.

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Svendsen, L. Vejlgaard, H. Anatomy of a trend.It is often necessary to translate information into terms which are meaningful to the receiving system or subsystem. Even without religion. E foi dito a Oxum que ela nao poderia acompanhar seu devoto numa viagem sem volta alem dos mares. Muitas pessoas entram aqui no blog e falam: Conventional bonds cannot be specified without words. Quando se repete o bori?? Tem que ver qual o caminho desta pessoa,por que mais vale um bom ebozeiro do que um mau zelador.

KAREEM from Oregon
Feel free to read my other posts. One of my hobbies is snow kiting. I do enjoy reading comics clearly .