Migracion, prácticas artísticas y artivismos

Una de las potencialidades del arte es devenir una herramienta para enfocar determinados conflictos desde nuevos ángulos y articular preguntas que impacten en la comunidad. Aquí el arte se funde con la filosofía, la sociología, la antropología, con el activismo, y con la propia vida. A partir de tales parámetros, se esbozarán diversas propuestas artísticas que ilustran cómo distintos creadores abordan –desde distintos ángulos– el fenómeno de la migración Dentro de la amplia miríada de perspectivas desde las que se puede tratar la migración es interesante resaltar el trabajo de varios artistas que se transforman en altavoces de las experiencias de otras personas, tal y como ejemplifican los proyectos de Pep Dardanyà, Marisa González, He Chengyue y Josep María Martín. Desde un ángulo radicalmente distinto, Santiago Sierra y el colectivo Yes lab reproducen y llevan al límite las mismas dinámicas de explotación que critican, y para finalizar, bajo el prisma de la experiencia vivida, la artista Fiona Tan explora su propio proceso migratorio e investiga la construcción de la identidad.

O diário de Etty Hillesum (1941-1942) : Uma leitura dos mecanismos de defesa

Dissertação de Mestrado apresentado no Instituto Superior de Psicologia Aplicada para obtenção do grau de Mestre na especialidade de Psicologia Clínica

Breaking the Pattern and Creating New Paths – Feminist Mizrahi Women Artists in Israel

This article addresses the work of Mizrahi women artists, i.e., Israeli-Jewish women of Asian or African ethnic origin, using the artist Vered Nissim as a case study. Nissim seeks to affirm the politics of identity and recognition, as well as feminism in order to create a paradigm shift with regards to the local regime of cultural representations in the Israeli art scene. Endeavouring to find ways of undermining the rigid imbalances between different social groups, she calls for a comprehensive reform of the status quo through artistic activism. Nissim employs a style, content, and medium that disrupts the accepted social order, using humour and irony as unique weapons with which she takes liberties with conventional moral, social, and economic values. Placing issues of race, class and gender at the centre of her work, she seeks to undermine and problematize essentialist attitudes, highlighting the political intersections of different identity categories as the critical analysis of intersectionality unfolds.

Álbuns narrativos e aprendizagens no pré-escolar. Um estudo de caso

Tese de Doutoramento em Estudos da Criança (área de especialização em Literatura para a Infância).

O filme “A Gaiola Dourada”: reflexões sobre o regresso em força da emigração portuguesa e a ‘portugalidade’ de uma gaiola (cada vez menos) dourada

A história de um casal de emigrantes portugueses em França bateu, no verão de 2013, recordes de audiência nas salas de cinema. O filme “A Gaiola Dourada”, de Ruben Alves, recuperou a temática da emigração portuguesa, numa altura em que esta atingiu o boom registado nos anos 1960. Recorrendo ao seu percurso, o realizador refere-se à ‘portugalidade’ como alegada ‘pertença a Portugal’, que assume como um cliché, e utiliza de forma humorística vários estereótipos associados aos emigrantes portugueses, através dos quais é mostrada alguma vergonha que os filhos dos emigrantes sentem em relação ao comportamento dos pais, trazendo ao de cima os contrastes com a sociedade onde vivem. A grande ficção reside no regresso ao país de origem, concretizando o sonho da grande maioria dos emigrantes, mas subvertendo a lógica: no filme, não são os pais que voltam a Portugal, mas os filhos, que aparentemente pouco se identificam com o país dos progenitores. “A Gaiola Dourada” reintroduziu o debate sobre a emigração em Portugal, aproveitando a crise económica para refletir sobre o seu regresso em força, bem como traçar o perfil dos novos emigrantes. Será que os portugueses na ‘diáspora’ ainda reavivam a chama ‘lusitana’ (Gonçalves, 2009)? E será que a partilha do nome ‘Portugal’ basta para sublinhar uma alegada identidade nacional (Sobral, 2012)?

The Sanctified ‘Adultress’ and Her Circumstantial Clause: Bathsheba’s Bath and Self-Consecration in 2 Samuel 11

Bathsheba's actions in 2 Sam. 11.2-4 identify crucial aspects of her character. Past commentators interpret these words in connection with menstrual purification, stressing the certain paternity of David's adulterine child. This article demonstrates that the participles rōheset and mitqaddesšet and the noun mittum'ātāh do not denote menstrual cleansing. Bathsheba's washing is an innocent bath. She is the only individual human to self-sanctify, placing her in the company of the Israelite deity. The syntax of the verse necessitates that her action of self-sanctifying occurs simultaneously as David lies with her. The three focal terms highlight the important legitimacy of Bathsheba before the Israelite deity, her identity as a non-Israelite, her role as queen mother of the Solomonic line, and her full participation in the narrative.

Les juifs et l'idée de Bildung dans l'Allemagne de culture protestante : chronique d'un mésamour à travers le long XIXe siècle

Des années 1780, quand surgit la question de l'émancipation des juifs, à la Première Guerre mondiale, qui dément l'optimisme de la perfectibilité du genre humain cultivé par la Bildung, le « long » XIXe siècle est la scène sur laquelle se déploient les efforts d'intégration des juifs dans la société et la culture allemandes, où la Bildung, intimement liée à l'esprit du protestantisme allemand qui l'a profondément marquée de son empreinte, tient lieu de médiation. Fil conducteur de ma recherche, la Bildung me permet de montrer en quoi son idéal est devenu un élément constitutif de l'identité des juifs allemands, en même temps qu'il cesse, sous les effets de la nationalisation d'une culture allemande devenue un outil au service d'un peuple particulier, d'être le projet, certes d'une communauté donnée, mais porteur d'universalisme. De fait, tout en adhérant à sa définition originale, les juifs ont su réinterpréter l'idée de Bildung en désamorçant l'alliance entre culture, germanité et nationalisme, afin de construire une nouvelle identité judéo-allemande qui réponde aux enjeux et aux exigences de la modernité ainsi qu'aux évolutions du temps, tout en visant à la reconnaissance des valeurs et du statut du judaïsme. Dans la mesure où cet idéal de la Bildung, sous les coups du nationalisme allemand, a perdu sa portée universelle pour, dans un processus de germanisation, devenir un instrument au service du projet nationaliste, les juifs vont progressivement se voir exclus de la nation allemande, quand bien même ou précisément parce qu'ils se sont identifiés à tel point au projet initial de la Bildung qu'ils en sont devenus les garants. From the 1780s, when the question of the emancipation of the Jews emerged, until World War I-a disappointment for those who were optimistic about cultivating a perfected humanity through Bildung (education)-the "long" nineteenth century is the stage on which the efforts to integrate the Jews into German society and culture took place. In this context, Bildung, which was decidedly bound to and profoundly marked by the German Protestant spirit, served as mediation. The underlying theme of Bildung in my research enables me to show how its ideal became the constitutive element of German Jewish identity. Concurrently, under the effects of the nationalization of German culture that became a tool in the service of a specific folk, the ideal of Bildung ceased to be a project that conveyed universal meaning. In fact, although the Jewish people agreed with its original definition, they succeeded in reinterpreting the idea of Bildung by neutralizing the alliance between culture, being German, and nationalism in order to elaborate a new German-Jewish identity in reply to the challenges and requirements of modernity and the evolution of society while still recognizing the values and status of Judaism. Inasmuch as the ideal of Bildung lost its universal significance for serving the nationalist project under the influence of German nationalism, the Jews were gradually excluded from the German folk, which took place despite, or precisely because, they identified to such an extent with the original aims of Bildung that they became the guarantors for it. Das ,,lange" 19. Jahrhundert bildet die Kulisse der Integrationsbemühungen der Juden in die deutsche Gesellschaft und Kultur, von den 1780er Jahren, als die Frage nach der Judenemanzipation zutage kommt, bis zum Ersten Weltkrieg, der den Optimismus der menschlichen Verbesserungsfahigkeit durch die Bildung widerlegt. Die mit dem Geist des deutschen Protestantismus eng verbundene Bildung dient hier als Mediation. Der rote Faden der Bildung ermöglicht mir zu zeigen, inwiefern ihr Ideal wesentlich für die jüdische Identität geworden ist. Zur gleichen Zeit hat das Bildungsideal, unter der Wirkung der Nationalisierung der deutschen Kultur, die zum Werkzeug eines eigenartigen Volkes gemacht wurde, sein universales Wesen verloren. In der Tat, obwohl die Juden dem ursprünglichen Bildungsideal zustimmten, haben sie die Bildung neu interpretiert, indem sie die Verbindung zwischen Kultur, Germanentum und Nationalismus entschärft und eine neue deutsch-jüdische Identität gebildet haben, die den Herausforderungen und den Ansprüchen der Moderne sowie dem Gesellschaftswandel entsprach und gleichzeitig darauf abzielte, die Werte und den Status des Judentums zu anerkennen. Insoweit, als das Bildungsideal seine universale Geltung unter dem Einfluss des deutschen Nationalismus verloren hat, um den nationalistischen Absichten zu dienen, wurden die Juden nach und nach vom deutschen Volk ausgeschlossen, selbst wenn oder gerade weil sie sich dermassen mit dem ursprünglichen Zweck der Bildung identifiziert haben, dass sie ihre Garanten geworden sind.

Ghosts in contemporary African diasporic literature : re-visioning history, memory and identity

Starting from the observation that ghosts are strikingly recurrent and prominent figures in late-twentieth African diasporic literature, this dissertation proposes to account for this presence by exploring its various functions. It argues that, beyond the poetic function the ghost performs as metaphor, it also does cultural, theoretical and political work that is significant to the African diaspora in its dealings with issues of history, memory and identity. Toni Morrison's Beloved (1987) serves as a guide for introducing the many forms, qualities and significations of the ghost, which are then explored and analyzed in four chapters that look at Fred D'Aguiar's Feeding the Ghosts (1998), Gloria Naylor's Mama Day (1988), Paule Marshall's Praisesong for the Widow (1983) and a selection of novels, short stories and poetry by Michelle Cliff. Moving thematically through these texts, the discussion shifts from history through memory to identity as it examines how the ghost trope allows the writers to revisit sites of trauma; revise historical narratives that are constituted and perpetuated by exclusions and invisibilities; creatively and critically repossess a past marked by violence, dislocation and alienation and reclaim the diasporic culture it contributed to shaping; destabilize and deconstruct the hegemonic, normative categories and boundaries that delimit race or sexuality and envision other, less limited and limiting definitions of identity. These diverse and interrelated concerns are identified and theorized as participating in a project of "re-vision," a critical project that constitutes an epistemological as much as a political gesture. The author-based structure allows for a detailed analysis of the texts and highlights the distinctive shapes the ghost takes and the particular concerns it serves to address in each writer's literary and political project. However, using the ghost as a guide into these texts, taken collectively, also throws into relief new connections between them and sheds light on the complex ways in which the interplay of history, memory and identity positions them as products of and contributions to an African diasporic (literary) culture. If it insists on the cultural specificity of African diasporic ghosts, tracing its origins to African cultures and spiritualities, the argument also follows gothic studies' common view that ghosts in literary and cultural productions-like other related figures of the living dead-respond to particular conditions and anxieties. Considering the historical and political context in which the texts under study were produced, the dissertation makes connections between the ghosts in them and African diasporic people's disillusionment with the broken promises of the civil rights movement in the United States and of postcolonial independence in the Caribbean. It reads the texts' theoretical concerns and narrative qualities alongside the contestation of traditional historiography by black and postcolonial studies as well as the broader challenge to conventional notions such as truth, reality, meaning, power or identity by poststructuralism, postcolonialism or queer theory. Drawing on these various theoretical approaches and critical tools to elucidate the ghost's deconstructive power for African diasporic writers' concerns, this work ultimately offers a contribution to "speciality studies," which is currently emerging as a new field of scholarship in cultural theory.

Luc-Actes: une unité à construire

(Résumé de l'ouvrage) This volume contains the papers presented at the 47th Colloquium Biblicum Lovaniense (Leuven, 1998). The general theme of the meeting was the unity of the Gospel of Luke and the Acts of the Apostles. Main papers on this topic were read by R.L. Brawley, J. Delobel, A. Denaux, J.A. Fitzmeyer, F.W. Horn, J. Kremer, A. Lindemann, O. Mainville, D. Marguerat, F. Neirynck, W. Radl, M. Rese, J. Taylor, C.M. Tuckett, and J. Verheyden. While a large majority of scholars agree that Luke intended his work to cover both the past and the continuing history of Jesus (Gospel and Acts), the essays also illustrate the complexities of this view on the unity of Luke-Acts when it comes to interpret the various aspects of Lukan theology, christology, pneumatology, and ecclesiology, the expansion of the Church in light of its Jewish origins, the genre of Luke-Acts, and the literary and stylistic means Luke used to make his work a unity. In total the volume includes some 40 papers, of which 24 are offered papers: L. Alexander, H. Baarlink, M. Bachmann, D. Bechard, T.L. Brodie, G.P. Carras, A. del Agua, C. Focant, G. Geiger, B.J. Koet, V. Koperski, D.P. Moessner, G. Oegema, J. Pichler, E. Plümacher, A. Puig i Tarrèch, U. Schmid, B. Schwank, N. Taylor, P.J. Tomson, S. Van den Eynde, S. Walton, G. Wasserberg, F. Wilk. This collection is an invaluable contribution to current discussions in Lukan study and to a nuanced understanding of the relationship between Luke's two volumes.

Publicizing insecurity, privatizing security: Chinese wholesalers' surveillance cameras in a Paris suburb

Since the early nineties, several hundreds of Chinese immigrants have settled in what has become known as the 'Chinese wholesalers area'. For the past two years, Chinese wholesalers in Aubervilliers have been calling on public authorities to address the problem of street robberies and violent thefts, which they experience on a daily basis. Yet, they have been encouraged by the authorities to ensure their own protection, by - amongst other things - installing surveillance cameras to film the streets. This is illegal according to French legislation on camera surveillance. Knowing this, why have surveillance cameras been adopted as a solution? This question guides the ethnographic analysis presented here of a situation where the installation of surveillance cameras was locally negotiated by the main actors involved - namely, the wholesalers' representatives and the police.

Hay candombe : prácticas musicales dentro de las dinámicas sociales de la comunidad uruguaya de Barcelona

El presente trabajo plantea un acercamiento a las dinámicas sociales de las comunidades migradas mediante la observación de sus usos musicales. Este acercamiento se realizará mediante el estudio de un caso concreto: la comunidad uruguaya de Barcelona y su relación con el candombe, un tipo de música popular del Uruguay. Los objetivos que nos planteamos resolver a través de este estudio son poder entender el funcionamiento del candombe en sus distintas dimensiones (musical y social) y ver como éste se modifica en función del entorno donde se inserta. La metodología que utilizaremos será la observación directa de distintos espacios relacionados con el candombe, tanto en Barcelona como en el Uruguay, así como entrevistas a personas vinculadas con estos espacios. El análisis de los materiales recogidos en el campo se realizará a partir de los modelos teóricos de Josep Martí y los que ofrecen los estudios sobre comunidades diaspóricas y los enfoques transnacionales.

The First Christian Historian. Writing the "Acts of the Apostles"

As the first historian of Christianity, Luke's reliability is vigorously disputed among scholars. The author of the Acts is often accused of being a biased, imprecise, and anti-Jewish historian who created a distorted portrait of Paul. Daniel Marguerat tries to avoid being caught in this true/false quagmire when examining Luke's interpretation of history. Instead he combines different tools - reflection upon historiography, the rules of ancient historians and narrative criticism - to analyse the Acts and gauge the historiographical aims of their author. Marguerat examines the construction of the narrative, the framing of the plot and the characterization, and places his evaluation firmly in the framework of ancient historiography, where history reflects tradition and not documentation. This is a fresh and original approach to the classic themes of Lucan theology: Christianity between Jerusalem and Rome, the image of God, the work of the Spirit, the unity of Luke and the Acts.