Evil Gods and Reckless Saviours : Adaptation and Appropriation in Late Twentieth Century Jesus-Novels

Late twentieth century Jesus-novels search after a completely new picture of Jesus. Novels written for instance by Norman Mailer, José Saramago, Michèle Roberts, Marianne Fredriksson, and Ki Longfellow provide an inversive revision of the canonic Gospels. They read the New Testament in terms of the present age. In their adaptation the story turns often into a critique of the whole Christian history. The investigated contrast-novels end up with an appropriation that is based on prototypical rewriting. They aim at the rehabilitation of Judas, and some of them make Mary Magdalane the key figure of Christianity. Saramago describes God as a blood thirsty tyrant, and Mailer makes God combat with the Devil in a manichean sense as with an equal. Such ideas are familiar both from poststructuralist philosophy and post-metaphysical death-of-God theology. The main result of the intertextual analysis is that these scholars have adopted Nietzschean ideas in their writing. Quite unlike earlier Jesus-novels, these more recent novels present a revision that produces discontinuity with the original source text, the New Testament. The intertextual strategy is based on contradiction. The reader wittnesses contesting and challenging, the authors attack Biblical beliefs and attempt to dissolve Christian doctrines. An attack on Biblical slave morality and violent concept of God deprives Jesus of his Jewish Messianic identity, makes Old Testament law a contradiction of life, calls sacrificial soteriology a violent pattern supporting oppression, and presents God as a cruel monster who enslaves people under his commandments and wishes their death. The new Jesus-figure contests Mosaic Law, despises orthodox Judaism, abandons Jewish customs and even questions Old Testament monotheism. In result, the novels intentionally transfer Jesus out of Judaism. Furthermore, Jewish faith appears in a negative light. Such an intertextual move is not open anti-Semitism but it cannot avoid attacking Jewish worship. Why? One reason that explains these attitudes is that Western culture still carries anti-Judaic attitudes beneath the surface covered with sentiments of equality and tolerance. Despite the evident post-holocaust consciousness present in the novels, they actually adopt an arrogant and ironical refutation of Jewish beliefs and Old Testament faith. In these novels, Jesus is made a complete opposite and antithesis to Judaism. Key words: Jesus-novel, intertextuality, adaptation, slave morality, Nietzsche, theodicy, patriarchy.

VISUALIZATION RESULTS OF AXISYMMETRICAL WAKE FLOW WITH/WITHOUT ACOUSTIC EXCITATION

Visualization results demonstrate the evolution of Kelvin-Helmholtz unstable waves into vortex pairing in a separated shear layer of a blunf circular. The results with acoustic excitation are quite different from that without acoustic excitation, and the phenomenon with excitation in a separated shear layer follows the rule of Devil s staircase, which always occurs in a non-linear dynamical system of two coupling vibrators.

Fenomenología del quehacer mágico: su evolución en la literatura caballeresca castellana

Integran este número de la revista ponencias presentadas en Studia Hispanica Medievalia VIII: Actas de las IX Jornadas Internacionales de Literatura Española Medieval, 2008, y de Homenaje al Quinto Centenario de Amadis de Gaula

Encruzilhadas da cultura: imagens de Exus e Pombajiras na Umbanda

A presente dissertação pretende ser uma pequena contribuição para o campo, ainda pouco explorado, dos estudos das artes sacras afro-descendentes brasileiras. Aqui, intento me aprofundar no mundo delicado e complexo no qual se inserem as esculturas religiosas dos Exus e das Pombajiras da Umbanda. Todo o percurso desenvolvido pelas imagens que figuram esses entes está envolto em uma contraparte imaterial, ligada de maneira indissociável à mítica religiosa e ao afeto. Gerada usualmente em conluio com o onírico e o invisível, as imagens de Exus e Pombajiras ganham formas graças a um processo criativo coletivo e, presentes no mundo material, passam a cumprir função sagrada primordial nos espaços do terreiro e do lar. A demonização, dado visual tão identificável nas representações escultóricas desses entes, esconde um conteúdo simbólico que vai além da associação simplista entre Exu e o diabo. Esses personagens do culto de Umbanda e suas figurações imagéticas se ligam a uma série de fatores culturais e legados mítico-religiosos, contemporâneos e arcaicos, que, submersos em sua simbologia religiosa, podem ser entrevistos pelos ícones de suas representações

Teatro sombrio: o demônio em cena nos trópicos: o papel do teatro Anchietano no processo de colonização da América portuguesa no século XVI

O teatro anchietano, que articula a educação, a arte e a religião por meio de um interessante intercâmbio de signos, configurou-se como um dos mais relevantes instrumentos pedagógicos utilizados pela Companhia de Jesus na América Portuguesa durante o século XVI. Suas práticas discursivas acerca do Diabo e de seu séquito infernal tinham por objetivos, a partir da construção de uma pedagogia do medo, a promoção do catolicismo entre os indígenas e a adaptação desses povos à cultura euro-cristã, garantindo, desta forma, a viabilidade da colonização desses domínios ultramarinos pertencentes à coroa portuguesa. O processo de elaboração das representações culturais, característico dos encontros e confrontos entre os mundos europeu e indígena, a gestação de novos modelos de organização social e de valores, por meio do crivo da mestiçagem cultural, serão levados em conta para a análise da ação missionária jesuítica. Na presente dissertação analisaremos esses aspectos tendo por base o Auto de São Lourenço escrito pelo padre José de Anchieta.

Deus, o diabo e a televisão: mídia moderna de massa e pentecostalismo em uma comunidade evangélica da Ilha Grande

O foco desta dissertação é a relação entre Pentecostalismo e a tecnologia televisiva na vila de Provetá, uma comunidade evangélica situada na Ilha Grande, município de Angra dos Reis, Estado do Rio de Janeiro. Os residentes de Provetá são majoritariamente membros da Igreja Pentecostal Assembléia de Deus, situada ali desde princípios da década de 1930. A televisão, em contraste, fora introduzida na vila apenas em 1987, mediante o acesso a antenas parabólicas. O objetivo central da dissertação é compreender o processo histórico e social de inserção da tecnologia televisiva na vila de Provetá, e como esta tecnologia se relaciona com mídias e práticas Pentecostais de mediação com o transcendental. Condenada num primeiro momento pelo então pastor presidente da Assembléia de Deus como uma tecnologia exclusivamente diabólica e portanto, irrevogavelmente proibida aos membros da igreja , a televisão fora progressivamente ressignificada pelas lideranças da igreja como uma tecnologia ambivalente, a partir da qual tanto Deus quanto o Diabo seriam capazes de operar. A dissertação explora, nesse sentido, o processo de negociação em torno dos significados religiosos atribuídos à televisão, bem como os regimes normativos relativos ao seu consumo. Dado o status ambivalente da tecnologia televisiva aos olhos das lideranças contemporâneas da igreja seu potencial de estar a serviço de Deus ou do Diabo, do bem ou do mal , busco compreender uma ética do assistir que parece subjazer o processo de autorização do consumo da televisão, isto é, como um crente deve assisti-la. Assistir à televisão de forma eticamente apropriada, portanto, implicaria um conhecimento essencial sobre como assistir. Este conhecimento, argumento, é o conhecimento da Bíblia. Mediante um regime de verdade bíblico, os provetaenses traçariam uma distinção fundamental em relação aos conteúdos televisivos considerados factuais ou reais, cujo consumo seria inofensivo ou benéfico, e aqueles considerados forjados, encenados ou construídos, cujo consumo seria inapropriado, ou ainda perigoso. Partindo da identificação das telenovelas da Rede Globo como mentiras de natureza diabólica, e do telejornal como um espaço de aprendizado para o crente, empreendo uma análise de recepção destes programas, buscando compreender as dinâmicas simbólicas e sensoriais de identificação das presenças e das agências de Deus e do Diabo através da televisão. O argumento central a ser desenvolvido na dissertação é o de que a experiência de assistir à televisão em Provetá encontra-se estruturada por uma estética Pentecostal fomentada a partir da Bíblia. A partir das práticas religiosas de mediação centradas na Bíblia, um regime sensorial Pentecostal fora progressivamente constituído: uma dada gramática do sentir os objetos da experiência em relação ao regime de verdade Bíblico. Têm-se, desse modo, uma dinâmica circular no interior da qual imagens são experimentadas sensivelmente a partir do prisma da verdade Bíblica, e tais sensações, por sua vez, objetificam a realidade dessa verdade no corpo do sujeito. Nessa dialética entre o crer e o sentir, a experiência sensível de assistir à televisão é informada por um entendimento Pentecostal da realidade, e esse entendimento é autenticado por aquilo que é sentido.

Los demonios en la hagiografía latina hispana: algunas calas

[ES] El autor examina el motivo de la presencia del diablo en la hagiografía latina de la Hispania visigótica y medieval, centrándose para ello en la 'Vita Emiliani' de Braulio de Zaragoza, en la 'Replicatio sermonum aprima conversione' de Valerio de Bierzo y en la 'Vita Martini Legionensis' de Lucas de Tuy. Y, en apéndice final, se estudian las locuciones y términos latinos mediante los cuales Braulio de Zaragoza designa al diablo.

Mente vazia, oficina do diabo: um estudo sobre jovens diagnosticados com transtorno de conduta num ambulatório público de saúde mental em Santa Cruz - RJ

Os manuais diagnósticos de psiquiatria e as classificações internacionais de doenças vêm apontando o transtorno de conduta como um dos principais distúrbios que afetam crianças e adolescentes que vivem em meio urbano pobre. Esse trabalho investiga como a emergência e o avanço dessa categoria diagnóstica vem de encontro às transformações engendradas no cenário cultural pelo capitalismo, como a falta de empregos, aumento dos índices de violência e o constante sentimento de insegurança social. Busca se conhecer como essa categoria diagnóstica surge como uma forma de estigma e controle na sociedade contemporânea dos jovens diagnosticados, pois este transtorno é apontado como uma das explicações para causa da violência praticada por jovens. Esse estudo se deu no contexto de um ambulatório de saúde mental, num bairro pobre da cidade do Rio de janeiro, com adolescentes diagnosticados com o transtorno de conduta. Como metodologia, foi utilizada a análise do discurso dos profissionais de um ambulatório público de saúde em relação aos jovens diagnosticados. Foi feita também análise das condutas terapêuticas dos profissionais dirigidas aos jovens. Este trabalho aponta para farta prescrição de medicamentos no tratamento desses jovens diagnosticados no cotidiano, apesar das poucas evidências científicas de sua eficácia.

Age validation, growth modeling, and mortality estimates for striped trumpeter (Latris lineata) from southeastern Australia: making the most of patchy data

Age estimates for striped trumpeter (Latris lineata) from Tasmanian waters were produced by counting annuli on the transverse section of sagittal otoliths and were validated by comparison of growth with known-age individuals and modal progression of a strong recruitment pulse. Estimated ages ranged from one to 43 years; fast growth rates were observed for the first five years. Minimal sexual dimorphism was shown to exist between length, weight, and growth characteristics of striped trumpeter. Seasonal growth variability was strong in individuals up to at least age four, and growth rates peaked approximately one month after the observed peak in sea surface temperature. A modified two-phase von Bertalanffy growth function was fitted to the length-at-age data, and the transition between growth phases was linked to apparent changes in physiological and life history traits, including offshore movement as fish approach maturity. The two-phase curve was found to represent the mean length at age in the data better than the standard von Bertalanffy growth function. Total mortality was estimated by using catch curve analysis based on the standard and two-phase von Bertalanffy growth functions, and estimates of natural mortality were calculated by using two empirical models, one based on longevity and the other based on the parameters L∞ and k from both growth functions. The interactions between an inshore gillnet fishery targeting predominately juveniles and an offshore hook fishery targeting predominately adults highlight the need to use a precautionary approach when developing harvest strategies.

Localização eletrônica de sistemas aperiódicos em uma dimensão

Desde a descoberta do estado quasicristalino por Daniel Shechtman et al. em 1984 e da fabricação por Roberto Merlin et al. de uma superrede artificial de GaAs/ AlAs em 1985 com características da sequência de Fibonacci, um grande número de trabalhos teóricos e experimentais tem relatado uma variedade de propriedades interessantes no comportamento de sistemas aperiódicos. Do ponto de vista teórico, é bem sabido que a cadeia de Fibonacci em uma dimensão se constitui em um protótipo de sucesso para a descrição do estado quasicristalino de um sólido. Dependendo da regra de inflação, diferentes tipos de estruturas aperiódicas podem ser obtidas. Esta diversidade originou as chamadas regras metálicas e devido à possibilidade de tratamento analítico rigoroso este modelo tem sido amplamente estudado. Neste trabalho, propriedades de localização em uma dimensão são analisadas considerando-se um conjunto de regras metálicas e o modelo de ligações fortes de banda única. Considerando-se o Hamiltoniano de ligações fortes com um orbital por sítio obtemos um conjunto de transformações relativas aos parâmetros de dizimação, o que nos permitiu calcular as densidades de estados (DOS) para todas as configurações estudadas. O estudo detalhado da densidade de estados integrada (IDOS) para estes casos, mostra o surgimento de plateaux na curva do número de ocupação explicitando o aparecimento da chamada escada do diabo" e também o caráter fractal destas estruturas. Estudando o comportamento da variação da energia em função da variação da energia de hopping, construímos padrões do tipo borboletas de Hofstadter, que simulam o efeito de um campo magnético atuando sobre o sistema. A natureza eletrônica dos auto estados é analisada a partir do expoente de Lyapunov (γ), que está relacionado com a evolução da função de onda eletrônica ao longo da cadeia unidimensional. O expoente de Lyapunov está relacionado com o inverso do comprimento de localização (ξ= 1 /γ), sendo nulo para os estados estendidos e positivo para estados localizados. Isto define claramente as posições dos principais gaps de energia do sistema. Desta forma, foi possível analisar o comportamento autossimilar de cadeias com diferentes regras de formação. Analisando-se o espectro de energia em função do número de geração de cadeias que seguem as regras de ouro e prata foi feito, obtemos conjuntos do tipo-Cantor, que nos permitiu estudar o perfil do calor específico de uma cadeia e Fibonacci unidimensional para diversas gerações

The diverse Grania fauna (Clitellata : Enchytraeidae) of the Esperance area, Western Australia, with descriptions of two new species

Seven species of the marine enchytraeid genus Grania Southern, 1913 are described from sediments sampled during the 2003 International Workshop on the Marine Flora and Fauna of Esperance Bay and the Recherche Archipelago, on the southern coast of Western Australia. Two species are new to science, the euryhaline Tasmanian G. dolichura Rota and Erseus, 2000 represents a new record for the state, and the remaining four species were known from other parts of Western Australia. Grania quaerens sp. n. is recognized by having a high chaetal index (= 5 short chaetal foot), small coelomocytes, penial apparati with long whip-like terminal stylets, conspicuous spermathecae with ectally bulbous ducts, and ectally granulated ampullae housing sperm rings in their ental region. Grania sperantia sp. n. is readily distinguishable by the complete lack of lateral chaetae, a multiple-banded pattern of the clitellum, extremely long sperm funnels, and the intrasegmental location of the spermathecal pores. The latter new species and four others in the collection (G. bykane Coates, 1990, G. crassiducta Coates, 1990, G. dolichura, and G. ersei Coates, 1990) are remarkable in possessing the head organ, a sensory structure unique to Grania that was not noted previously in Western Australian species. When considering the whole genus, the geographic pattern of the head organ appears southern-centred: of the 17 species of Grania reported to possess it, as many as 13 inhabit the southern latitudes. The seventh species of the Esperance collection, G. vacivasa Coates and Stacey, 1993, is notable for the kind of items found in its gut and the unusual appearance of its pygidium.

The synchronization of superparamagnetic beads driven by a micro-magnetic ratchet.

We present theoretical, numerical, and experimental analyses on the non-linear dynamic behavior of superparamagnetic beads exposed to a periodic array of micro-magnets and an external rotating field. The agreement between theoretical and experimental results revealed that non-linear magnetic forcing dynamics are responsible for transitions between phase-locked orbits, sub-harmonic orbits, and closed orbits, representing different mobility regimes of colloidal beads. These results suggest that the non-linear behavior can be exploited to construct a novel colloidal separation device that can achieve effectively infinite separation resolution for different types of beads, by exploiting minor differences in their bead's properties. We also identify a unique set of initial conditions, which we denote the "devil's gate" which can be used to expeditiously identify the full range of mobility for a given bead type.

Patterns of use of natural health products by Ontario seniors

A random dialing telephone survey of 1,071 60+ year-olds in 4 Ontario communities identified 553 (52%) users of natural health products. Mean age was 72 yrs (min-max:60-95); 76% were female. The most frequently reported natural health products were: echinacea (27%), glucosamine (26%), garlic (20%), ginkgo biloba (10%), St. John's wort (5%), ginseng (5%), flax seed oil (3%), evening primrose oil (2%), devil's claw (2%), saw palmetto (2%). Natural source vitamin use was reported by 24% of users, and 6% reporting using herbal teas. 51% of users used 2 or more herbal products and 8% used 5 or more products. 19% of herbal users also used a conventional prescription drug to manage the same health problem as the herbal product. The reported range of monthly expenditures for these products varied from a few cents (grew their own) to $288 (CAN). Thirty-five percent of users did not know the price of at least one of their natural products. Of the 75% of respondents willing to disclose their annual household income ($CAN), 20 had an income of $46,000. The widespread use and potential for significant expenditure of limited resources would suggest that more study is required into the efficacy, safety and value of these products.

Evangelical Journeys:Choice and Change in a Northern Irish Religious Subculture

This book draws on interview material with more than 100 evangelicals. We ask why do people born into the same religious community turn out so differently? We tell the stories of pro-life DUP picketers, liberal peace-campaigning ministers, housewives afraid of the devil, students deconstructing their faith and atheists mortified by their religious past. We explore why people have chosen to go in one religious direction or another, and how their religious journeys have unfolded.

Out of the darkness and into the light : a study of inauthentic and authentic speech

Introduction Man can be described as the being who shows himself in speech, and from birth to death is continually speaking. Communication is so close to us, so woven into our very being, that we have little understanding of the way it is constituted; for it is as hard to obtain distance from communication as it is to obtain distance from ourselves. All communication is not alike. There are two basic modesl of communication, the inauthentic and the authentic, between which there occurs a constant tension. It is in the inauthentic mode, points out Heidegger, that we find ourselves "proximately and for the most part"; 1. Being and Time, pg. 68 Dasein decides as to the way it will comport itself in taking up its task of having being as an issue for it. " •.• it~, in its very being 'choose' itself and win itself; it can also lose itself and never win itself or only "seem" to do so. But only in so far as it is essentially something which can be authentic--that is, something of its own--can it have lost itself and not yet won itself." 2. therefore Heidegger also terms it "everydayness".2 Caught up in the world of everydayness, our speaking covers over and conceals3 our rootedness in being, leaving us in the darkness of untruth. The image of darkness may be inferred from Heidegger's use of the image of "clearing,,4 to depict being as 2. ibid. pg. 69 "Dasein's average everydayness, however, is not to be taken as a mere 'aspect'. Here too, and even in the mode of inauthenticity, the structure of existentiality lies ~ priori and here too Dasein's being is an issue for it in a definite way; and Dasein comports itself towards it the mode of average everydayness, even if this is only the mode of fleeing in the face of it and forgetfulness thereof." 3. ibid. pg. 59 "covering over" and "concealing" are 1;yays Dasein tries to flee its task of having being as an issue for itself. " ••• This being can be covered up so extensively that it becomes forgotten and no question arises about it or its meaning ••• n How everyday speaking accomplishes this will be taken up in detail in the second chapter which explores Dasein's everyday speech. 4. ibid, pg. 171 lI ••• we have in mind nothing other than the Existential - ontological structure of this entity (Dasein), that it is in such a way as to be its 'there'. To say that it is -' illuminated' [tlerleuchtet"] means that as Being-in-theworld it is cleared [gelichtetJ in itself7 not through any other entity, but in such a way that it is itself the clearing. Only for an entity which is eXistentially cleared in this way does what is present-at-hand become accessible in the light or hidden in the dark •••• " 3 dis-coveredness and truth. Our first task will be to explore the nature of communication in general and then to explore each of the modes manifested in turn. The structure of the inauthentic mode of communication can be explored by asking the following questions: What is this speaking about? Who is it that is speaking and who is spoken to? Does this speaking show man in his speech? The authentic mode is distinguished by the rarity with which we encounter it; as the inauthentic conceals, so the authentic reveals our rootedness in being. Yet this rarity makes it difficult to delineate its elusive structure clearly. Its constituent elements can be brought into focus by asking the same questions of this mode that we previously asked of the inauthentic mode. Our initial response to the disclosure of the authentic mode is to attempt to abandon the inauthentic mode and leave the darkness behind dwelling only in the "lighted place". All through the ages, some men pushing this to extreme, have, upon uncovering their relatedness to being, experienced a deep longing to dwell in such a "place" of pure truth and oft times denigrated or attempted to exclude the everyday world. Such 4. flight is twice mistaken: first it atbempts to fix truth as unchanging and static and secondly, it opposes this to untruth which it seeks to abolish. This is both the wrong view of truth and the wrong view of untruth as Heidegger points out in The Origin of The-Work of Art: The Way-to-be of truth, i.e., of discoveredness, is under the sway of refusal. But this refusal is no lack or privation, as if truth could be simply discoveredness rid of all covers. If it could be that, it would no longer be itself . ••• Truth in its way-to-be is untruth.5 Pure light is not the nature of Being nor is pure unconcealedness possible for man. Failure to remember this is the failure to realize that communication destroys itself in such flight because it no longer maintains the contingency of its task, i.e., the dis-closedness of being. We are reminded of the strong attraction this flight from darkness held for Plato. Light, truth and Being are all beyond the darkness and have nothing to do with it. In Book VII of the R~public, Socrates' explanation of the Allegory of the Cave to Glaucon points to a decided preference men have for the "lighted place". 5. The Origin Of The Work Of Art, pg. 42 5. Come then, I said, and join me in this further thought, and do not be surprised that those who attained to this height are not willing to occupy themselves with the affairs of men, but their souls ever feel the upward urge and yearning for that sojourn above. For this, I take it, is likely if in this point too the likeliness of our image holds. 6 Despite the attraction to pure truth, human communication is more complex than putting down one mode of communication and picking up another. Due to the fact that we are always on the way, the title of my thesis will have to be amended: OUT OF THE DARKNESS AND INTO THE LIGHT--AGAIN AND AGAIN. It must be this way because this is what it means to be human. This is the point made by Mephisto to Faust in pointing out that man, standing between God and the devil, needs both darkness and light: Er findet sich in einem ewigen Gl~t Uns hat er in die Finsternis gebracht, Und euch taugt einzig Tag und Nacht. 7 6. Republic z (517 c & d) It should be noted however, that while the philosopherking must be compelled to return to the cave for purely political reasons, once he has taken adequate view of the "brightest region of being" he has the full truth and his return to darkness adds nothing to the truth. 7. Faust, pg. 188 6. This thesis proposes to examine the grounds that give rise to communication, uncovering the structure of its inauthentic and authentic modes and paying close attention to tpeir interrelationship and to their relationship to language as "the house of Being": language that both covers and opens up man's rootedness in Being, transforming him as he moves along his way, taking up his "ownmost task" of becoming who he is. roots. He is the being who shows himself inn that reflects his forgetfulness or remembrance of his rootedness in being. Man comes into an already existent world and is addressedl through things in the world which are c