scholarly journals A paisagem em Criúva e Vila Seca, Caxias do Sul, Brasil: uma narrativa etnográfica

ILUMINURAS ◽  
2015 ◽  
Vol 16 (40) ◽  
Author(s):  
Claudia Ribeiro ◽  
José Carlos Gomes dos Anjos ◽  
Guilherme Francisco Waterloo Radomsky
Keyword(s):  
Holy Spirit ◽  
Participant Observation ◽  
Space Time ◽  
Environmental Conservation ◽  
Rural Districts ◽  
The Holy Spirit ◽  
Landscape Survey ◽  
The City ◽  
Reflective Narrative ◽  
Life Projects

Trajeto etnográfico realizado em contexto multidisciplinar de pesquisa motiva essa narrativa reflexiva. Recorre-se criticamente a observação participante realizada em dois distritos rurais nas circunvizinhanças da segunda maior cidade gaúcha (Caxias do Sul). O procedimento foi conduzido mediante o acompanhamento do ciclo de louvação da festa do Divino Espírito Santo, mas a narrativa própria, que desvela a paisagem como bem de uso comum no lugar, atinge-se através da atenção às alteridades desveladas nesse percurso. Nesse contexto, avaliam-se as contribuições e possibilidades do fazer etnográfico em um tema mais abrangente ainda a deslindar: a luta dos habitantes do lugar - agricultores há mais de 150 anos nos Campos de Cima da Serra - para continuarem seus projetos de vida. Pois, supostamente no mesmo espaço-tempo, a cidade exige outras ações, sob o discurso da conservação ambiental, contudo portando em seu bojo desejos de outras espécies. Nessa pesquisa de paisagem, mais do que compreender, almeja-se ressoar a voz de quem vive no lugar.Palavras-chave: Paisagem. Ruralidade. Etnografia. The Landscape in Criúva and Vila Seca, Caxias do Sul, Brazil: an ethnographic narrativeAbstractOngoing ethnographic path nested in a multidisciplinary context research, motivates this reflective narrative. The participant observation conducted in two rural districts in the neighborhood of the second largest city of Rio Grandedo Sul (Caxias do Sul) is critically reviewed. The main procedure that was carried out was the following of celebrations cycle of the Holy Spirit. Despite this, the narrative that unfolds the landscape as a common use in the place it is reached through the attention to diversitiesunveiled in this path. In this context, the researchers seek to critically evaluate the contributions and possible contributions of ethnographic work to a more comprehensive theme. The drama to be empirically figured out is the struggles of inhabitants of the place - farmers since 150 years in Campos de Cima da Serra - to continue their life projects. It happens that, supposedly in the same space time, the city requires other actions in the discourse of environmental conservation, however showing desires of other species. In this landscape survey more than to understand, it’s aimed to resonate the voices of people who live in the place.Key words: Landscape. Rurality. Ethnography.

‘Pillaging Jesus’: healing churches and the villagisation of Kinshasa

Africa ◽  
1996 ◽  
Vol 66 (4) ◽  
pp. 555-586 ◽  
Author(s):  
René Devisch
Keyword(s):  
Holy Spirit ◽  
Urban Areas ◽  
Satellite Communication ◽  
Symbolic Capital ◽  
The Body ◽  
Moral Integrity ◽  
Colonial State ◽  
Post Colonial ◽  
The Holy Spirit ◽  
The City

In Kinshasa thousands of prophetical churches of the Holy Spirit, particularly those in the Koongo area, fill in the ethical gap left, according to the people, by the marginalisation of traditional authority in the city, as well as the failure of civilisationist ‘white’ models, such as the collapse of public health and education sectors, and the dissolution of the State party. Confronted with economic collapse and miserable conditions in urban areas, these charismatic healing churches deconstruct the colonial and missionary heritage that ‘invented Africa’ in a white mirror, and the evolutionist utopia relating to modern progress. The dogmatic use that they make of biblical texts, their immoderate liturgy, and above all their ostentatious healing rituals parody and ridicule people's experience of post-colonial state constraints, the dichotomisation of the society operated by Christian conversion, and postcolonial mirrors opposing modernity and reactionary tradition, Christian values and pagan life. Healing churches deconstruct the daily seduction of the town folk by hedonistic ideals of capitalist consumption and Northern television channels which control the world. The Holy Spirit, as a substitute for the ancestral spirit, expresses itself in an heterodox manner and with multiple voices in the shape of glossolalia, dreams, and trance. During these very intense celebrations these communities, through the spirit, remobilise and, in particular, reinforce interpersonal links woven through the care of the body and from the mother within the matrifocal community or the matri-centered villagisation operating in the city. Here, in the daily quest for survival, people reassert their sense of criticism and community in the face of the fragments of state and tribal structures as well as their desire for moral integrity and sharing. And, above all, in this process of villagisation, healing churches recycle as symbolic capital the so-called forces of western imperialism, and particularly those which come from written material and electronics: the Bible, money, television, and satellite communication.

Newton, Einstein and Barth on time and eternity

2014 ◽  
Vol 67 (4) ◽  
pp. 436-449
Author(s):  
Li Qu
Keyword(s):  
Holy Spirit ◽  
Dimensional Space ◽  
Space Time ◽  
Einstein Equations ◽  
Historical Event ◽  
Theory Of Relativity ◽  
Newtonian Theory ◽  
Absolute Time ◽  
The Past ◽  
The Holy Spirit

AbstractFor two hundred years after 1687, Newton's notion of absolute time dominated the world of physics. However, Newtonian metaphysical absolute time is so ideal that it may only be realised and actualised by God. In the early twentieth century, Einstein breaks this dominant understanding of time fundamentally by his Special Theory of Relativity and General Theory of Relativity. In the Einsteinian paradigm, we are forced to think no longer of space and time but rather to look at a four-dimensional space-time continuum, in which time appears to be more space-like than temporal. The Newtonian theory implies that there is an absolute, dominant point from which the universe can be observed, whereas Einstein argues for the opposite: there can be no vantage perspective and no universal present by which God can divide past and future.Barth takes a trinitarian approach to interpret the concept of time. For Barth, the Father is coeternal with the Son and the Holy Spirit. The eternal immanent Trinity acts concretely as the temporal economic Trinity, thus the triune God is pre-, supra- and post- to us. In actual temporality, the Father, Son and Holy Spirit transcend time concretely in our history and penetrate time absolutely from divine eternity. God's eternity is both transcendent and immanent to human time.Such a trinitarian temporality might serve as a ‘dynamic privileged perspective’ since time, energy and movement are all created by God from eternity. On the one hand, the triune Creator transcends his creature and its creaturely form – time absolutely; on the other hand, even when God enters time and moves together with the time ‘uniformly’ in the Son and the Holy Spirit, he becomes concretely simultaneous with all time. Also the Barthian perspective might provide something which is lacking in Einstein's relative time, i.e. the direction of time from the past to the future. Since every historical event in Einsteinian four-dimensional continuum is posited as a static space-time slice and Einstein equations are time-reversible, there is no ontological difference between time dimensions at all. However, in Barth's trinitarian opinion, such extraordinary events as the creation, resurrection and Pentecost are ontologically superior to other events in human history because they do change our temporality in an absolute way. Penetrated by the trinitarian eternity, those discrete space-time slices also become communicable and hence take genuine temporal characteristics, i.e. the past, present and future.

Seleucia Pieria

2003 ◽  
Author(s):  
Clyde E. Fant ◽  
Mitchell G. Reddish
Keyword(s):  
New Testament ◽  
Holy Spirit ◽  
New Kingdom ◽  
Alexander The Great ◽  
The New Testament ◽  
The Holy Spirit ◽  
The Status ◽  
The Village ◽  
The City

Seleucia Pieria, the ancient seaport for Antioch of Syria, once played a central role in the travels of the 1st-century Christian missionaries. Little remains of the city or its port. Nevertheless, one outstanding attraction still remains, and it alone is worth a visit to the site: the spectacular tunnel of Vespasian and Titus. To reach Seleucia Pieria, travel 18 miles south of Antakya (ancient Antioch) to the village of Samandağ, then proceed north along the beach road approximately 2 miles to the little settlement of Çevlik. Portions of the ancient breakwater are clearly visible from the refreshment stand above the beach. (Do not plan to swim—not that anyone would be tempted after viewing the polluted condition of the water.) The city and port of Seleucia Pieria were founded at the beginning of the 3rd century B.C.E. by one of the generals of Alexander the Great, Seleucus Nicator, who also founded Antioch. (The name Pieria was derived from Mt. Pieria, the mountain above the city.) His descendants, known as the Seleucids, battled for many years with the Ptolemies for control of Syria, Palestine, and Egypt, eventually losing out entirely. Originally Seleucia Pieria served as the capital of the new kingdom of Seleucus I. After Seleucus was assassinated (281 B.C.E.), however, his son, Antiochus I, moved the capital to Antioch, and Seleucia Pieria served as its strongly fortified port. During the Roman era the port was captured by Pompey, who granted it the status of a free city. Later, it became the location of a Roman fleet. At its zenith the city had a population of some 30,000 inhabitants. Many famous persons passed through the ancient port during its history. Besides the Christian missionaries Paul and Barnabas and several of the Roman emperors, other notables included the renowned wonderworker Apollonius of Tyana, in his own way a missionary of Pythagorean reform. According to Philostratus, Apollonius, too, set sail from Seleucia Pieria to go to Cyprus at virtually the same time as the Christian missionaries (Life of Apollonius 3). Seleucia Pieria is mentioned in the New Testament only in connection with the first missionary voyage of Paul and Barnabas (Acts 13:4): “So, being sent out by the Holy Spirit, they went down to Seleucia; and from there they sailed to Cyprus.”

The Functions of Faith in Primitive Pentecostalism

1984 ◽  
Vol 77 (3-4) ◽  
pp. 353-375 ◽  
Author(s):  
Grant Wacker
Keyword(s):  
Los Angeles ◽  
San Francisco ◽  
Holy Spirit ◽  
The People ◽  
The Holy Spirit ◽  
Small House ◽  
Azusa Street ◽  
The City

On a foggy evening in the spring of 1906, nine days before the San Francisco earthquake, several black saints gathered in a small house in Los Angeles to seek the baptism in the Holy Spirit. Before the night was over, a frightened child ran from the house to tell a neighbor that the people inside were singing and shouting in strange languages.Several days later the group moved to an abandoned warehouse on Azusa Street in a run-down section of the city. Soon they were discovered by a Los AngelesTimesreporter. The “night is made hideous … by the howlings of the worshippers,” he wrote. “The devotees of the weird doctrine practice the most fanatical rites, preach the wildest theories and work themselves into a state of mad excitement.”

A Hole in the Heavens

1977 ◽  
Vol 34 (3) ◽  
pp. 294-298
Author(s):  
Erik Routley
Keyword(s):  
Holy Spirit ◽  
Right Hand ◽  
The People ◽  
The Holy Spirit ◽  
Set Up ◽  
The Right ◽  
The City

“Stephen, full of grace and power, did great wonders and signs among the people. Then some of those who belonged to the synagogue of the Freedmen… arose and disputed with Stephen… and set up false witnesses… They were enraged, and they ground their teeth against him. But he, full of the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God; and he said, ‘Behold, I see the heavens opened’… Then they cast him out of the city and stoned him… And he knelt down and cried with a loud voice, ‘Lord, do not hold this sin against them.’ ”—Acts 6:8-7:60.

scholarly journals Analisis Pelayanan Filipus Sebuah Konsep Teologi Kontekstual Berdasarkan Kisah Para Rasul 8: 4-25

2021 ◽  
Vol 1 (2) ◽  
pp. 103
Author(s):  
Ijen Ijen ◽  
Polyongkico Polyongkico
Keyword(s):  
Holy Spirit ◽  
Qualitative Method ◽  
Scientific Work ◽  
Contextual Theology ◽  
Literature Study ◽  
Study Approach ◽  
The Holy Spirit ◽  
Theological Study ◽  
The City

This scientific work was written by discussing several things as follows: Analysis of Philip's ministry in a contextual theology concept in Acts 8: 4-25, which explains the ministry carried out by Philip in the city of Samaria, Philip is known as a preacher of the gospel, when he succeeded in preaching the gospel in Samaria. In Samaria Philip had to face a sorcerer named Simon, the Samaritans and Philip had to give real teaching in order to be influential and reliable. In this paper the author uses a qualitative method with a literature study approach. Based on the analysis of Philip's ministry, a contextual theological study based on Acts 8: 4-25, the authors found that there were four teachings from Philip's ministry in Samaria, namely giving correct teaching, convincing with miracles, winning people who were influential, not compromising on sin. , and baptize with the Holy Spirit.

scholarly journals Percepções e experiências do usuário no Parque Municipal de Belo Horizonte: estrutura, uso e manutenção.

2019 ◽  
Vol 12 (1) ◽  
Author(s):  
Ítalo Brener Carvalho ◽  
Marlusa de Sevilha Gosling
Keyword(s):  
Urban Space ◽  
Participant Observation ◽  
Space Time ◽  
Green Areas ◽  
Space Organization ◽  
Belo Horizonte ◽  
Identity Thinking ◽  
The Relationship ◽  
The City ◽  
Urban Leisure

CConhecer os valores experiência dos em áreas verdes de lazer urbano implica em uma análise do espaço geográfico onde esta prática se realiza. A observação das práticas urbanas da população se distingue no espaço-tempo (CERTEAU, 1994) no vivido e no percebido: conceitos apresentados por Lefebvre (1991). Com base na relação existente entre espaço-tempo e vivido-percebido, 30 coletas, por meio de observação participante, foram realizadas no Parque Municipal da cidade de Belo Horizonte. De forma exploratória o objetivo deste artigo é conhecer o cotidiano vivido e as experiências dos usuários neste espaço gratuito de lazer que podem ser observadas para o meio de relatos de percepção e da experiência vivenciada pelo visitante de um parque verde urbano. Os resultados confirmam (i) a contemporaneidade do pensamento da identidade no espaço (FOUCAULT, 1977), (ii) confirmam que as práticas espaciais influenciam as representações, (iii) a organização do espaço urbano (BOURDIEU, 1996) e (iv) as práticas urbanas no espaço e no tempo (BACHELARD, 1929). Este estudo contribui para evidenciar as avaliações positivas e ou negativas dos usuários perpassam por três parâmetros: Estrutura, Usos e Manutenção. Perceptions and user experiences in the Municipal Park of Belo Horizonte (MG, Brazil): structure, use and maintenance AABSTRACT In order to knowing the values experienced on green áreas of urban leisure implies to analysis of the geographical-spatial since where this practice takes place. The observation of those population practices, it is distinguished in the space-time (Certeau, 1994); in the lived and the perceived: concepts presented by Lefebvre (1991). Based on the relationship between space-time and lived-perceived, 30 collections, through participant observation, were carried out in the Municipal Park of the city of Belo Horizonte. In an exploratory way, the objective of this article is to know the daily life and the experiences of the users in this free space of leisure. Oserved to the means of reports of perception and the experience lived by the visitor of an urban green park. The results confirm (i) the contemporaneousness of identity thinking in space (Foucault, 1977), (ii) confirm that spatial practices influence representations, (iii) urban space organization (BOURDIEU, 1996) and (iv) urban practices in space and time (BACHELARD, 1929). This study contributions take place on how it can evidence the positive and negative evaluations of users mesured by three parameters: Structure, Uses and Maintenance. KEYWORDS: Public Leisure Space; Perceptions; Experiences; Structure; Use; Maintenance.

‘Man Is Ill Because He Is Badly Constructed’: Artaud, Klossowski and Deleuze in Search for the Earth Inside

2011 ◽  
Vol 5 (1) ◽  
pp. 18-34 ◽  
Author(s):  
Rick Dolphijn
Keyword(s):  
Performance Art ◽  
Holy Spirit ◽  
The Body ◽  
Deleuze And Guattari ◽  
The Earth ◽  
The Holy Spirit ◽  
Life Itself ◽  
Body Without Organs ◽  
Ways Of Thinking ◽  
And Performance

Starting with Antonin Artaud's radio play To Have Done With The Judgement Of God, this article analyses the ways in which Artaud's idea of the body without organs links up with various of his writings on the body and bodily theatre and with Deleuze and Guattari's later development of his ideas. Using Klossowski (or Klossowski's Nietzsche) to explain how the dominance of dialogue equals the dominance of God, I go on to examine how the Son (the facialised body), the Father (Language) and the Holy Spirit (Subjectification), need to be warded off in order to revitalize the body, reuniting it with ‘the earth’ it has been separated from. Artaud's writings on Balinese dancing and the Tarahumaran people pave the way for the new body to appear. Reconstructing the body through bodily practices, through religion and above all through art, as Deleuze and Guattari suggest, we are introduced not only to new ways of thinking theatre and performance art, but to life itself.

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