Acerca de la fecha del martirio de Genesio de Roma

Con seguridad , Genesio de Roma es el más célebre de los actores mártires que, según una extendida leyenda hagiográfica, murieron a causa de una conversión milagrosa mientras actuaban sobre el escenario. Su figura rozó de gran fortuna en Occidente y su historia aparece recogida en numerosos pasionarios y martirologios. En este trabajo estudiamos todas estas fuentes, presentándolas en orden cronológico y estableciendo las diversas relaciones entre ellas.

Patrícia Melo. Novela de favela y novela criminal. Género(s)

El artículo se propone reflexionar sobre dos cuestiones: ¿la «novela de favela» es novela criminal? y ¿es posible detectar aspectos de género en las «novelas de favela» de Patrícia Melo? En nuestra opinión, la «novela de favela» es literatura de la violencia, para ser más exactos de la representación de la violencia, pero, aunque a veces la frontera sea muy tenue, no responde a los paradigmas de la novela criminal. Por otra parte, y a partir del análisis de la construcción de los personajes Máiquel y Reizinho (O Matador e Inferno), creemos que sí es posible afirmar un sesgo de género en los textos de Patrícia Melo.

Programació del Parc de Malafede (Roma)

L’exercici proposa la creació del Parc de Malafede a l’espai lliure que separa els barris de Bernocchi i Malafede, dos barris de la perifèria de Roma en creixement però amb manca d’equipaments i serveis.El parc inclou diferents serveis relacionats amb els equipament existents als barris, així com un nou equipament cultural-esportiu de 4.000 m2 que inclou biblioteca, sala d’actes i gimnàs, i que esdevindrà el punt central del projecte.

Programació del Parc de Malafede (Roma)

L'exercici proposa la creació del Parc de Malafede a l'espai lliure que separa els barris de Bernocchi i Malafede, dos barris de la perifèria de Roma en creixement però amb manca d'equipaments i serveis. El parc inclou diferents serveis relacionats amb els equipament existents als barris, així com un nou equipament cultural-esportiu de 4.000 m2 que inclou biblioteca, sala d'actes i gimnàs, i que esdevindrà el punt central del projecte

Conversioni al cattolicesimo a Roma tra Sei e Settecento. La presenza degli scandinavi nell’Ospizio dei Convertendi.

In my PhD dissertation, I have examined a group of people of Scandinavian origin received by Ospizio dei Convertendi. This group has been hitherto largely unknown to historical research. The Ospizio was an institute founded by the Oratorian Congregation in Rome in 1673 to provide religious instruction and material aid to both recent and aspirant converts to Roman Catholicism. My research traces the profile of converts and a typology of motives, examining different factors which influenced the conversion process. I show that the key factors were often of a social rather than a religious nature. Moreover, I have analyzed the hospice in the context of Counter-Reformation charity as well. In terms of numbers, the Scandinavians formed a somewhat marginal yet not insignificant group within the Roman hospice. Out of a total of 2203 guests received between 1673 and 1706, 4.6 % were Scandinavians: 74 Swedes (including Finland and Livonia) and 27 Danes (including Norway). They came from a rigorously Protestant region which reacted to Catholicism with severe legislative measures. Converts to Catholicism risked confiscation of their goods, expulsion or even capital punishment. Since both Sweden and Denmark were practically impenetrable to Catholicism at the time and clandestine missionary attempts often failed before they had even properly started, the Roman Catholic Church shifted its interest towards Northerners arriving in Rome, a preferred destination for young noblemen, artists and migrant craftsmen. The material related to Ospizio dei Convertendi, conserved in the Vatican archives, is a scarcely known yet unusually rich source, not only for the religious history of our continent, but also for social history and the study of migration in early modern Europe. It contains a wealth of information about members of the subordinate classes, of their travels and lives in Europe. The profile delineated in these documents is of individuals who had a wide range of different professions and different aspirations. These documents encompass a vast social spectrum that was highly mobile on a continent which by that time had become pluriconfessional. Therefore, these migrants faced the complex religious reality in their everyday life. The principal corpus of my research consists of two types of manuscript sources created for administrative and in a way also for apologetic purposes of the Roman Catholic Church. My starting point is the Primo registro generale of Ospizio dei Convertendi. This is a volume in which the following information about each guest was registered: name, nationality, city of origin, age, sex, profession, confession professed before converting, date of arrival, departure, abjuration and baptism. Typically, the convert was male, originating from Stockholm or Copenhagen, from 21 to 30 years of age. The biggest occupational groups in descending order were soldiers, noblemen, craftsmen and sailors. Thus the data reflects a multiform reality of interurban and long distance migration, ideals regarding the education of young noblemen and gentry as well as the need of European armies to hire foreign mercenaries in their various campaigns. Against this background the almost total absence of women is hardly surprising: there is only one woman in the material I have studied. The second main source, Nota degl’ospiti ricevuti e spese fatte per essi, sheds more light on the choices of the converts, their motivations and their lives outside Scandinavia before reaching Rome. This narrative material permits an analysis which completes but also goes far beyond the columns of the Institute’s general register. This material consists of reports written by Catholic priests based on an interview conducted upon each guest’s arrival. The material frequently includes information on what the converts would do following their departure from the Institute as well. These sources have a specific narrative form and contain short biographies, list reasons for converting and information about the journey from the North to the Mediterranean - a journey which in many cases took several years. Moreover, they show that certain unorthodox practices such as calling on the saints and pleading for help from them were not uncommon in the Protestant popular religion. The recording of information on conversions from Protestantism to Catholicism reflects both religious and social interest on the part of the receiving institute. The information obtained was used for the purposes of religious teaching, for finding adequate ways of inserting the convert into Italian society so that he could earn a living, and to find effective methods to convert others with a similar cultural and geographical background. The stories recorded were based on interviews with the newly-arrived, information obtained from a travel companion or fellow countrymen, or from written documents the aspirant converts carried with them. These sources illustrate, although sometimes in rather simplified ways, the circumstances and motivations which were relevant to the choice of changing one’s confession. In addition, I have examined petitions addressed to the hospice and other Roman authorities in order to get financial aid. These petitions were written by Italian scrittori, and they contain certain conventions and topoi of presenting the conversion with the purpose of improving the chances of obtaining financial aid. It is through these filters, which may seem initially almost invisible, that the remote voice of the converts reaches us. The results of the analysis are particularly interesting because they disagree with some of the principal conclusions of previous work on the subject. First, earlier research has focused almost exclusively on the conversions of noblemen, and has argued, second, that the Queen Christina of Sweden was the driving force behind their change of confession. The sources examined for this dissertation present a profile of long-distance migrants, many of them members of the subordinate classes, who were looking for ways to make their living in Europe. These people had in many cases left their country of origin several years earlier and not for religious reasons, so, crucially, we are not dealing with confessional migration in these cases. Rather, conversion was a complex process, intricately tied up with strategies of survival, integration and upward social mobility. At the same time, while these components are significant on their own right, they do not necessarily point to the absence of motivations of a more clearly religious nature.

Auto-estima em pacientes com carcinomas de pele

OBJETIVO: Avaliar a auto-estima de pacientes com carcinomas de pele da face e do pescoço. MÉTODOS: Foram estudados 100 pacientes, com idades entre 30 e 90 anos (mediana = 55 anos), sendo 44 eram do gênero masculino e 56 do gênero feminino. O Grupo Estudo foi composto por 50 pacientes portadores de carcinomas de pele na face e no pescoço, com tamanho igual ou maior a 10 mm no seu maior eixo e com diagnóstico confirmado por biópsia prévia. O Grupo Controle consistiu de 50 indivíduos da população geral. Para avaliação da auto-estima, utilizou-se a Escala de Auto-estima de Rosenberg / UNIFESP-EPM. A análise estatística utilizou com o teste de Mann-Whitney e a Análise de Variância de Kruskal Wallis. RESULTADOS: Os pacientes portadores de câncer de pele e os da população geral não apresentaram diferenças significantes em relação à idade (p=0,331), gênero e escolaridade. O tamanho médio do tumor foi 20,9 + 2 mm. Os pacientes com câncer de pele apresentaram auto-estima significantemente mais baixa, com escore médio de 6,84 e 3,90 para o Grupo Controle (p=0,002). CONCLUSÃO: Os pacientes com câncer de pele na face e no pescoço apresentaram auto-estima menor do que os pacientes sem câncer.

El simbolismo fónico de los verbos expresivos en la novela finlandesa Juoksuhaudantie y su traducción al español

Tämän pro gradu -tutkielman aiheena on suomen äänteellisesti motivoituneiden verbien kääntäminen espanjan kielelle. Tutkielmassa tarkastellaan Kari Hotakaisen (2006) Juoksuhaudantie-romaanissa esiintyviä deskriptiivisiä ja onomatopoeettisia verbejä sekä niiden käännösvastineita Ursula Ojasen ja Rafael García Anguitan (2007) espanjankielelle kääntämässä romaanissa Camino de trincheras. Tutkimuksen tarkoituksena on selvittää, onko suomen ekspressiiviverbien äännesymboliikkaa mahdollista ilmaista espanjan kielellä, saavutetaanko käännöksessä semanttinen ekvivalenssi, millaisia tekniikoita kääntämisessä on sovellettu ja onnistutaanko käännöksessä säilyttämään ekspressiiviverbeille ominainen tyyli. Tutkimuksessa vertaillaan suomen ja espanjan äänteellisesti motivoitunutta sanastoa sekä tutkitaan espanjalle ominaisia tapoja ilmaista ekspressiivisyyttä. Käännösvastineiden analyysissa käytetään sanaluokkavaihdon metodia (Inose: 2009) sekä Snell-Hornbyn (1983) mallia ekspressiiviverbien merkityssisällön kääntämisestä. Aineiston verbit jaetaan semanttisiin luokkiin ja niiden käännösvastineita analysoidaan valittujen tekniikoiden avulla. Vain harvoissa tapauksissa käännöksistä äännesymboliikka on pystytty säilyttämään, mutta verbien merkityssisältö on onnistuttu kääntämään kohdekielelle. Käännöksissä verbiluokka säilyy, ja noin puoleen käännösvastineista on liitetty muiden sanaluokkien rakenteita. Suurin osa käännösvastineista on semanttisesti neutraaleja, onomatopoeettisia käännöksiä on vähän. Kohdetekstissä käytetyt fraseologiset yksiköt ja arvottavat jälkiliitteet antavat käännökselle ekspressiivisen sävyn. Suomessa ekspressiivistä tyyliä ilmaistaan äänteellisesti motivoituneilla sanoilla. Espanjassa ekspressiivisyys ei perustu niinkään äännesymboliikkaan vaan esimerkiksi fraseologisten rakenteiden ja arvottavien jälkiliitteiden käyttöön. Suomen ekspressiivisanojen kääntämisessä tulisi käyttää kohdekielelle ominaisia, tyyliltään samanakaltaisia vastineita.

A IURD e suas estratégias litúrgicas na Europa: reflexões a partir de Roma, Madri e Barcelona

Com base em pesquisas de campo, este trabalho analisa as estratégias litúrgicas da Igreja Universal do Reino de Deus (IURD) nas cidades de Roma, Madri e Barcelona. O foco da análise se encontra nas formas como a instituição, em suas diversas atividades (que se definem como "curativas" e que prometem sanar qualquer tipo de problema - seja de ordem social, física ou espiritual), viabiliza a inteligibilidade de conceitos e práticas para grupos de fiéis que são compostos, majoritariamente, por imigrantes das mais diversas nacionalidades, e também por membros das sociedades locais. Os dados etnográficos sugerem que os sentidos terapêuticos e de eficácia simbólica que costumam ser atribuídos por tais grupos de fiéis às atividades da IURD devem-se, em especial, à capacidade desta instituição em dialogar com públicos heterogêneos (tanto em termos socioculturais, quanto de origens nacionais e de experiências religiosas prévias), porém que em diversos casos apresentam importantes semelhanças: concepções de sagrado que são vinculadas a elementos que provêm de crenças e ritos relacionados com esoterismo, xamanismo e "bricolagens religiosas individuais". As estratégias analisadas evidenciam não apenas a interculturalidade de uma igreja neopentecostal brasileira atuante na Europa, mas também a ocorrência de dinâmicas da esfera religiosa nesse continente, antes só exportador de instituições e doutrinas religiosas e hoje, também um território fértil para o trabalho missionário.

Qvadrata Roma a Romulo condita

Julkaisussa: Cosmographia : das ist: Beschreibung der Gantzen Welt

De Roma aeterna 2

Arkit: 1 arkintunnukseton lehti, B4. - S. [2] tyhjä.

De Roma aeterna 1

Painovuosi nimekkeestä.