Lo sagrado que se convirtió en profano en la toponimia de São Paulo, Brasil

Abstract

The sacred and the profane are two interfaces of the reality in which speakers' need to adapt/relate to the community to which they belong is compulsory and permanent, achievable by means of actions and language. In this article, we aim to analyse, from the viewpoint of linguistics, the manifestation of the sacred and the profane on the level of fixed phrases with proper names, as it is known that people have always tried to find access to facets of sacredness to convert into phrases and collocations that confer new valences to communication/ speech. Phraseological units containing proper names have consistently reflected people's close relationship with divinity. In the type of phrases analysed, the action of the sacred and the profane is highlighted not only through Christian and secular onomastic landmarks but also through lexemes specific to religious language, expressions that penetrated the common vocabulary as a result of an ample and long process of democratization of knowledge, of intertwining of various discursive types: scientific, journalistic, religious, technological (digital) and literary. The value of fixed structures with proper names and religious/secular terms is not only offered by the significance of these types of lexemes, but also by the increased expressivity generated by the strong connection between the constituent elements.

As mudanças nos topônimos amazônicos na Era Pombalina: um olhar para além da motivação saudosa

“…À medida que as novas ideias vão se normalizando e internalizando, a conexão entre o nome e o significado original se enfraquece, e os novos topônimos não são mais percebidos como instrumentos ideológicos, mas sim como a norma aceita dentro da comunidade. Segundo, Carvalhinhos et al (2018), O topônimo pode ser um instrumento de imposição ideológica, pois existe uma ligação direta entre o nome e a ideologia que o vincula. Na substituição onomástica pode ocorrer um movimento que força a aceitação dessa nova ideologia veiculada pelo novo topônimo por simples acomodação e posterior dessemantização, quando as novas ideias já estão instaladas no grupo 177 (CARVALHINHOS et al, 2018, p. 96, tradução nossa).…”