Este trabajo se enfoca en el que podemos considerar el último libro de Alejandra Pizarnik, La bucanera de Pernambuco o Hilda la polígrafa, incluido en el volumen póstumo Textos de sombra y últimos ...poemas (1985). Mi lectura apunta a extraer esta obra de la “significación terminal” que suele atribuírsele, ligada a lo que César Aira llama la “desagregación psíquica y poética” de la autora en sus últimos años, que desembocó en su suicidio. A través del análisis del erotismo carnavalesco y sus vínculos con una específica tradición del nonsense y la ilegibilidad en la poesía y el arte modernos, me propongo mostrar aquí la consistencia de La bucanera como libro y en qué medida esta obra guarda una íntima coherencia con el entero proyecto poético de Pizarnik.
Las lenguas artificiales creadas por mujeres apenas han recibido atención en la escritura masculina de las ideas lingüísticas y, como tantas otras producciones, han sido relegadas al brumoso espacio ...de lo psicótico. Este trabajo quiere reivindicar la capacidad de algunas de estas autoras para imbricar en nuevos códigos las posibilidades expresivas del lenguaje. En un extraordinario ejercicio de voluntad creativa, generan un espacio propio de enunciación, acaso el único verdaderamente libre, en cuyos límites se legitima su voz.
In the Amur Region, in the cities of Khabarovsk, Komsomolsk and Nikolaievsk, glossolalia takes various shapes depending in churches where it may be observed: crying fits, yells, falls to the floor, ...mumbling. According to the believers, these behaviors are provoked by the divine nature of the Holy Spirit who then comes into contact with the individual. While the latter seem to let go and lose control, to a certain extent, during these events, my observations show that it is a codified practice, and that “speaking in tongues” constitutes a mode of enunciation of emotions. This experience represents the counterpart of testimony and together, they structure a repetitive ritual model which induces for the believer a systemic break with their culture of origin: they thus stop being “Russian” and become “Christian”. The creation of a common repertoire of emotions enables the expression of a critic of the contemporary society and the creation of strategies of emancipation from this society. Based on empirical data collected among members of three evangelical Churches, this analysis aims at understanding what glossolalia, taken as an intensified space of expression, shows us of the contemporary society, as it is perceived and experienced.
In faith and practice, Pentecostals put emphasis on practical issues as well as spiritual experience in their theological understanding and doctrinal teachings. The Pentecostals take their doctrine ...from certain empirical events. One of the spiritual experiences often underlined is the baptism of the Holy Spirit. In interpreting the Book of Acts, Pentecostals tend to emphasise the theological character of the narratives and seldom their historical uniqueness. That is why Pentecostals stress the normative theological intent of the historical record for contemporary Christian experience. This article therefore examines critically Pentecostal paradigm of the baptism of the Holy Spirit, deriving examples from the Acts of the Apostles. It is concluded that the practice of the baptism of the Holy Spirit carried out by Christians today, arguably, has no biblical basis. This is because, there is nowhere the Bible commands people to seek baptism in the Holy Spirit. The observation is that, all the events or experiences of Christians baptised in the Holy Spirit in Acts are not necessarily universal normative for every Christian and for this reason, there is no need to be dogmatic.Contribution This article challenges the practice of the baptism of the Holy Spirit in church today. This study supports the fact that the baptism of the Holy Spirit is not a universal experience for every Christians and there is no need to be dogmatised.
Mandelstam’s poem is divided into two opposing parts, in terms o f content and style; they are united by the same lyrical subject. These two parts correspond to two parallel narrative plans. In the ...beginning, the unreal, afterlife world (the world o f shadows) is presented, and then the earthly, real world. The first part describes the lyrical subject’s transition from being to non-being; the second part speaks o f the life he has left behind which at the same time continues for him. The analysis o f the poem leads to the conclusion that the world o f shadows is treated by the poet as an Elysium of names, i.e. poetic words. It is a special reality created by poetic language. This poem appears as an illustration o f Mandelstam’s early theoretical work on poetic language.
A partir da imagem do ato de escavar em um poema de Paul Celan, suscita-se uma potência do amor como ação poética capaz de criar novos afetos e sujeitos políticos. Tal noção de amor, avessa à ...tradição romântica, faz tensionar o limite do indivíduo e tudo aquilo que o caracteriza como pessoa e, por isso, insere-se numa perspectiva crítica em relação ao humanismo e ao projeto teológico-político do capital neoliberal. Para isso, o pensamento de alguns autores aqui se faz reverberar, como é o caso de Nietzsche, Deleuze, Derrida e Safatle. Esse escavar, como ato amoroso, implica num exercício ético e estético sobre os estratos da língua e do corpo como forma de fazer fugir outras potências que fazem marulhar uma política do inumano.
This essay explores the meaning of the word glōssa, the tongue, in Acts. The focus of my study will be Acts 2:1-13, the Pentecost narrative, where the reader first interacts with tongues of fire and ...with the experience of glossolalia, speaking in tongues. I read this passage exegetically (but playfully) while I consider the meaning and usage of the tongue through the theoretical lenses of poststructuralism and postcolonialism. This reading enables me to highlight the sensory elements of the tongue within Acts. How does it shift our view of Acts if we consider the meaning of glōssa to include the physical tongue, the home of our sense of taste? In doing so, I turn to the work of Jacques Derrida in order to suggest that glōssa functions within Acts as a new concept, one of Derrida’s “undecidable” terms. Finally, I will utilise postcolonial theory in order to suggest that glōssa spreads throughout the narrative and counters the major voices within the text. In this way, glōssa functions as an undecidable concept, a tongue that glides throughout the text of Acts, refusing to allow only the main voices to speak and thwarting the domination of the empire.
Most approaches to ritual are based implicitly on a discursive paradigm which promotes an understanding of ritual as behavior that encodes symbolic meanings analyzable by language. To some extent ...this paradigm is inevitable and its usefulness is explored and critiqued here in relation to ancient evidence. A different, relatively neglected paradigm is the iconic, based on the visual draw of the ritual spectacle and choreography. This dimension of visual enticement is sketched in the context of some African rituals which feature rich pageantry or subtle choreography. A third, also neglected paradigm is somatic, as investigated primarily by contemporary ethnomusicologists but also in scholarly studies of ritualized pain and glossolalia. Although these are just three among many perspectives on ritual exegesis, they shine overlapping lights on ritual experience. This essay explores the virtues of these three perspectives and then argues that, ultimately, a ritual event cannot be grasped through a single lens. Instead it must be understood as absorbing and disseminating meanings which persuade at different levels of perception, which themselves intersect and combust to catalyze recognition, for performers and witnesses alike.
Dieser Artikel untersucht die religionspädagogischen Potenziale pentekostaler Migrationskirchen im Kontext des evangelischen Religionsunterrichts. Vor dem Hintergrund der schwindenden Bedeutung ...traditioneller Kirchenformen widmet sich der Beitrag dem anhaltenden Wachstum pentekostaler Migrationsgemeinden in Deutschland. Diese Gemeinden zeichnen sich bisweilen durch ihre lebendige Glaubenspraxis und ihre Fähigkeit aus, Menschen über kulturelle und sprachliche Grenzen hinweg anzuziehen, was nicht selten zu lokalen Spannungen führen kann. Der Artikel beleuchtet die Notwendigkeit, interkulturelle Kompetenzen zu stärken und den Religionsunterricht weiterzuentwickeln, um den Herausforderungen einer pluralistischen Gesellschaft gerecht zu werden. Dabei werden die sozialen, institutionellen und theologischen Dimensionen pentekostaler Migrationskirchen in Deutschland und ihre Auswirkungen auf den Religionsunterricht analysiert. Besondere Aufmerksamkeit gilt der Glossolalie und der Wohlstandstheologie als charakteristische Merkmale pentekostaler Praxis und Glaubensüberzeugung. Der Beitrag argumentiert, dass die Einbeziehung von Migrationsgemeinden in den Religonsunterricht nicht nur zu einem besseren Verständnis religiöser Vielfalt beiträgt, sondern auch zur Bildung interreligiöser Kompetenzen anregen kann. Ziel ist es, einen dialogorientierten und multiperspektivischen Ansatz zu fördern, der Schülerinnen und Schüler dazu befähigt, die komplexe religiöse Landschaft moderner Gesellschaften kritisch zu reflektieren und ein tieferes Verständnis für die Vielfalt des Christentums zu entwickeln.
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