Betty Friedan is often considered one of the foremothers of the women's liberation movement in the mid-twentieth century; however, more recently, critics have addressed her centering of white, ...middle-class women, especially in The Feminine Mystique. This brief essay examines Freidan's Jewish identity in conjunction with her experiences of anti-Semitism as a way of rethinking why Friedan centered white, middle-class women. I look specifically at Friedan's experiences growing up in an immigrant family that prioritized assimilation into American culture. With this background in mind, I address how Friedan became an image maker in the media despite her Jewish identity. The pressure to assimilate into Christian, white, middle-class norms informed her understanding of mainstream audiences as well as shaped the goals of her feminism.
This article presents the proteicity of some forms of discourse which combines aesthetics and representations, referring to mentalities and even ideology, in a genuine kind of metatext. Being a ...pretext for his atipic literature with philosophical insertions, Nikos Kazantzakis’ voyages in China and Japan create the appropriate atmosphere for a temperate fiction and a hyperbolic reality. From this perspective a realistic allegory about the eternal China and the fragile Japan, two sources of chaos and wisdom in the same time, arises. Prefiguring some patterns of a sui generis postmodernism, this writing includes several topical ideas like the universality of a unique religion, the intercultural changes and even the idea of a mankind which recovers the signs of the humanity.
François de Curel, dont le théâtre est tombé quelque peu dans l’oubli, est considéré comme un représentant de « pièces à thèses ». Pourtant, malgré un certain attachement de l’auteur à la tradition ...classique, on lui reprochait de saborder les fondements mêmes de l’art dramatique. De fait, en étudiant Orage mystique, force nous est de constater qu’il tourne résolument le dos aux principes régulateurs de la fable, principes hérités des conceptions aristotéliciennes. Si le premier acte du drame semble obtempérer aux contraintes formelles d’une « pièce bien faite », dès le deuxième, l’écrivain brise le déroulement de l’action linéaire pour se focaliser non sur la dynamique des événements, mais sur la vie psychique du protagoniste. Ce faisant, Curel semble proposer le nouveau paradigme dramatique, où, au lieu de conflits interpersonnels censés pousser l’action en avant, nous assistons à des affrontements intrasubjectifs se déroulant dans la psyché du personnage central.
François de Curelis considered a representative of “problem plays”, though his theatre has fallen into oblivion. However, despite the author’s attachment to the classical tradition, he was criticized for scuttling the very fundamental dramatic art. In fact, when studying Orage mystique (Mystical Storm), it is clear that he disregards the regulatory principles of the fable, principles inherited from Aristotelian conceptions. If the first act of the drama seems to comply with the formal constraints of a “well-made play”, in the second, the writer breaks the course of the linear action to focus not on the dynamics of events, but on psychic life of the protagonist. In this way, Curel proposes a new dramatic paradigm, in which intra-subjective confrontations develop within the psyche of the central character, instead of interpersonal conflicts meant to push the action forward.
O Movimento dos Trabalhadores Rurais Sem Terra (MST) se tornou uma referência significativa nos processos de lutas pela terra no Brasil, desde que fora organizado na década de 1980. Internamente, o ...Movimento sistematizou uma sólida estrutura organizacional com características particulares. No interior de sua organização existe uma prática denominada “mística” e que é visualizada por seus militantes como a “alma” do MST. Neste sentido, o trabalho reflete sobre a mística no MST, em especial, como essa prática é significativa para o Movimento investir na construção de sua memória histórica.
La littérature, et surtout la poésie, est un moyen suprême pour exprimer les idées mystiques. Dans les poèmes mystiques de tout le monde, le mot vin est traité de manière différente. Ce lexique ...trouve des aspects hors du sens ordinaire et quelques fois les dimensions divines. Dans cet article, nous étudions l’emploi du vin et de l'ivresse dans les œuvres des deux poètes mystiques ; en Iran, Hafez, le poète mystique de l’amour, considère le vin ou l’ivresse comme un outil pour atteindre Dieu dans sa poésie lyrique. Ibn Nubata, poète soufi égyptien, sert le mot vin afin d’exprimer ses expériences mystiques. Nous traiterons donc les aspects sémantiques communs de ce mot ainsi que leurs points de divergences.
O presente artigo pretende compreender as inter-relações espaciais presentes no Atlas Catalão (1375) entre o corpo microcosmo e o macrocosmo, utilizando como fundamento a visão de mundo manifesta na ...própria fonte sobre a relação interdependente e espelhada entre ambos, a considerar que essa relação consiste em uma perspectiva amalgamada a partir dos entrelaçamentos transculturais e transtemporais. Para nossa análise, primeiramente, apresentaremos o contexto político e social da produção do Atlas Catalão e a situação específica de seu autor, o judeu Cresques Abraham (1375). Na sequência, analisaremos a representação do homem zodiacal no fólio I da fonte, utilizando o método iconológico, com o suporte teórico de Aby Warburg, Erwin Panofsky e John Brian Harley. O homem zodiacal é uma figura recorrente em iluminuras medievais, compreendida por nós como vetor entre o macrocosmo e o corpo humano, no entanto, chegamos ao resultado de que há especificidades desta representação no Atlas Catalão que o diferenciam de outros de sua época: os gestos de seus pés, mãos e olhos, bem como outras características, como a performance corporal, tamanho de barba e cabeleira, apontam para uma profunda presença da mística judaica ibérica construída a partir de confluências culturais ao longo de séculos.
The present work offers a proposal for an approach to mysticism from the category of profaning device present in the thought of Giorgio Agamben. Agambian desecration is rooted in the consideration ...that capitalism, as a socio-economic and political model, is understood from a religious and sacred structure, fundamentally visible and univocal, and, therefore, marked by thefundamentalism of its practices. Given this, mysticism would come to constitute a device that desecrates the religious mechanism of the market from apophatic language, the experience of recognizing the Mystery or of thinking about new possibilities of understanding and living the religious experience. These elements suppose, in turn, the recognition of an openness to new religious-social modulations that come to unblock and look critically at the religious and political fundamentalism of market religion. In this way, we seek to offer a reflection that allows interreligious dialogue to be worked as a suggestive way of thinking from other voices, in a clear plural opening and contrary to the closed vision typical of capitalist religiosity
El presente trabajo ofrece una propuesta de acercamiento a la mística a partir de la categoría de dispositivo profanador presente en el pensamiento de Giorgio Agamben. La profanación agambiana hunde sus raícesen la consideración de que el capitalismo, como modelo socioeconómico y político, es comprendido desde una estructura religiosa y sagrada, fundamentalmente visible y unívoca, y, por tanto, marcada por el fundamentalismo de sus prácticas. Ante esto, la mística vendría a constituir un dispositivo que profana el mecanismo religioso del mercado desde el lenguaje apofático, la experiencia de reconocer el Misterio o de pensar nuevas posibilidades de comprender y vivir la experiencia religiosa. Estos elementos suponen, a su vez, el reconocimiento de una apertura a nuevas modulaciones religioso-sociales que vienen a destrabar y mirar críticamente el fundamentalismo religioso y político de la religión mercado. De esta manera, buscamos ofrecer una reflexión que permita trabajar el diálogo interreligioso como forma sugerente de pensar desde otras voces, en una clara apertura plural y contraria a la visión clausurada propia de la religiosidad capitalista.
The Mystical Presence of Christ
investigates the connections between exceptional
experiences of Christ's presence and ordinary devotion to Christ in
the late medieval West. Unsettling the notion that
...experiences of seeing Christ's figure or hearing Christ speak are
simply exceptional events that happen at singular moments, Richard
Kieckhefer reveals the entanglements between these experiences and
those that occur through the imagery, language, and rituals of
ordinary, everyday devotional culture.
Kieckhefer begins his book by reconsidering the "who" and the
"how" of Christ's mystical presence. He argues that Christ's
humanity and divinity were equally important preconditions for
encounters, both exceptional and ordinary, which Kieckhefer
proposes as existing on a spectrum of experience that moves from
presupposition to intuition and finally to perception. Kieckhefer
then examines various contexts of Christ manifestations-during
prayer, meditation, and liturgy, for example-with attention to
gender dynamics and the relationship between saintly individuals
and their hagiographers. Through penetrating discussions of a
diverse set of texts and figures across the long fourteenth century
(Angela of Foligno, the nuns of Helfta, Margery Kempe, Dorothea of
Montau, Meister Eckhart, Henry Suso, and Walter Hilton, among
others), Kieckhefer shows that seemingly exceptional manifestations
of Christ were also embedded in ordinary religious experience.
Wide-ranging in scope and groundbreaking in methodology, The
Mystical Presence of Christ is a magisterial work that
rethinks the interplay between the exceptional and the ordinary in
the workings of late medieval religion.
Katrina Hazzard-Donald explores African Americans' experience and practice of the herbal, healing folk belief tradition known as Hoodoo. She examines Hoodoo culture and history by tracing its ...emergence from African traditions to religious practices in the Americas. Working against conventional scholarship, Hazzard-Donald argues that Hoodoo emerged first in three distinct regions she calls "regional Hoodoo clusters" and that after the turn of the nineteenth century, Hoodoo took on a national rather than regional profile. The spread came about through the mechanism of the "African Religion Complex," eight distinct cultural characteristics familiar to all the African ethnic groups in the United States. _x000B__x000B_The first interdisciplinary examination to incorporate a full glossary of Hoodoo culture, Mojo Workin': The Old African American Hoodoo System lays out the movement of Hoodoo against a series of watershed changes in the American cultural landscape. Hazzard-Donald examines Hoodoo material culture, particularly the "High John the Conquer" root, which practitioners employ for a variety of spiritual uses. She also examines other facets of Hoodoo, including rituals of divination such as the "walking boy" and the "Ring Shout," a sacred dance of Hoodoo tradition that bears its corollaries today in the American Baptist churches. Throughout, Hazzard-Donald distinguishes between "Old tradition Black Belt Hoodoo" and commercially marketed forms that have been controlled, modified, and often fabricated by outsiders; this study focuses on the hidden system operating almost exclusively among African Americans in the Black spiritual underground._x000B_
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