In December of 2017, President Trump reduced the size of Bears Ears and Grand Staircase-Escalante Monuments by 2 million acres. Conservatives rejoiced, and progressives railed. Yet neither side has clearly identified the moral facets of the situation. The crucial moral question is this: How ought public property be regulated to protect landscapes with cultural significance? We offer criteria for determining when something has cultural value and argue that the moral merits of the present case turn on whether (...) the reduction adequately addresses the cultural interests at play. (shrink)

ABSTRACT This paper questions the current construction of a 54 metres statue of Maitreya against a 108 metres stupa in the steppe south of Ulaanbaatar, that will stand at the edge of a new ‘eco-city,’ Maidar City. The Grand Maitreya Project was initiated in 2009 by H. Battulga, businessman and MP. The project aims to be ‘one of the largest Buddhist complex in the world,’ and now is a ‘National project for reviving traditional Buddhist education and culture.’ I (...) propose to use religious and art-historical approaches in order to document the ‘birth’ of a Buddhist project, with a special interest in the long process of conception, fundraising and promotional programme. Relying on recent studies on the entanglement of Buddhism, politics, culture, consumerization and tourism that gave rise to new cultual modalities, and on studies of colossal statues recently built in Asia, this article asks what the GMP tells us about modern Mongolian politics and public religious culture. What are the sources of inspiration and foreign references of the GMP? Is it a religious monument that will benefit from the tourist economy, a tourist attraction, or a unifying, nationalist symbol of 21st-century Mongolia? (shrink)

In Wyoming Revisited, Michael A. Amundson uses the power of rephotography to show how landscapes across the state have endured over the last century. Three sets of photographs—the original black-and-white photographs taken by famed Wyoming photographer Joseph E. Stimson more than a century ago, repeat black-and-white images taken by Amundson in the 1980s, and a third view in color taken by the author in 2007–2008—are accompanied by captions explaining the history and importance of each site as well as information on (...) the process of repeat photographic fieldwork. The 117 locations feature street views of Wyoming towns and cities, as well as views from the state's famous natural landmarks like Yellowstone National Park, Grand Teton National Park, Devil's Tower National Monument, Hot Springs State Park, and Big Horn and Shoshone National Forests. In addition, Amundson provides six in-depth essays that explore the life of Joseph E. Stimson, the rephotographic process and how it has evolved, and how repeat photography can be used to understand history, landscape, historic preservation, and globalization. Wyoming Revisited highlights the historic evolution of the American West over the past century and showcases the significant changes that have occurred over the past twenty-five years. This book will appeal to photographers, historians of the American West, and anyone interested in Wyoming's history or landscape. The publication of this book is supported in part by the Wyoming Cultural Trust Fund. (shrink)

El artículo tiene como objetivo exponer los fundamentos en que se sustenta la metodología de evaluación de impacto social de un programa de salud con vistas a mejorar la calidad de los servicios en el sector. El producto científico presentado muestra el análisis y síntesis de documentos a partir de la bibliografía actualizada publicada en revistas digitales como Salud Pública Cubana; libros y materiales de autores de reconocido prestigio. La propuesta contempla cuatro etapas fundamentales, cuyas bases teóricas fueron asumidas de (...) investigaciones con este objeto de estudio en el contexto nacional e internacional. This article aims at setting out the fundamentals that support the assessment methodology of social impact of a health program in order to improve the quality of health care services provided in the sector. The scientific product presented shows the analysis and synthesis of documents starting from updated bibliography published in digital journals such as Cuban Public Health; books and materials from prestigious authors. The proposal has four main stages which theoretical basis were taken from researches with the same object of study in a national and international context. (shrink)

For healing the land and human relationships to land are a step toward healing a troubled relationship, borne of a history, which is painful for native people and shameful for settlers. Protection...

In times of stress, trauma and crisis—whether on a personal or global scale—it can be all too easy for us to externalize a larger-than-life figure who can assuage our suffering, a Hero who comes to the fore even as we recede into the background. In taking on our collective burden, however, such an omnipotent Hero can actually undermine us, representing as it does the very same characteristics we fail to note in one another. By granting the Hero to power to (...) set things right, we seem to deny it to ourselves, leaving us temporarily lightened but ultimately helpless. In response, Sue Grand deconstructs the myth of the Heroic and argues for the "ordinary hero," a more realistic figure with the same limitations, concerns and fears as the rest of us, but who nonetheless stands up for the greater good in the face of danger, despair and villainy. From the foundation of relational psychoanalysis, Grand incorporates cultural and ethical considerations in her examination of what this ordinary hero might look like, a trip that takes us from the consulting room to right outside our front doors, from the heart of a "civilized" nation to the myriad war-torn regions dappling the globe, both past and present. Along the way we meet individuals whose encounters with adversity range from the mundane to the catastrophic, and learn how they struggle against the dubious concept of the Hero looming large in their lives. Recounting this journey in finely-tuned yet imminently accessible and enjoyable prose, Grand demonstrates that the best place to ultimately find the ordinary hero is within each other: The hero is us. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Imitation, Violence, and ExchangeGirard and MaussPer Bjørnar Grande (bio)RECIPROCAL VIOLENCE AND THE DESIRE FOR WHAT THE OTHER DESIRESIn this article, I would like to draw attention to the potentially violent outcome of exchange interactions between individuals and groups. Both Girard and Mauss examine violence in a wider social and political process.1 According to Mauss, the smallest difference, such as a lack of reciprocity, may evoke a desire for retribution. (...) Understanding reactions when there is a lack of symmetry, real or illusory, can give us an important insight into the generative mechanisms behind violence. This is why traditional societies tried, often very successfully, to protect individuals through prohibitions and taboos. These prohibitions and taboos were directed against any kind of activity that could possibly result in violent rivalries among the population. The killing of adulterers, thieves, and foreigners can be seen as a way of ridding society of people perceived as having undesirable traits and ridding it of the potential imitation of their bad desires. In this way, a society's violence may function in a protective [End Page 221] and anti-mimetic way. The violence against transgressors is a kind of mimetic anti-mimesis, a way of telling people to follow the rules of society so that they will become mimetically immune to the forces that threaten society.Violent victimizing appears to fulfill a generative function by preventing transgressions, moral cleansing, and restoration of peace. At the same time, however, it bears (unconsciously for the participants) a similarity to what one wishes to expel, namely, the feared violence and negative influence of the person or persons who are victimized. Despite attempts to expel violent transgressions, the attempts themselves are quite similar to the violence they are trying to exorcise. Both Freud and Girard argue that those who conduct a rite of sacrifice are projecting onto the sacrificial victim qualities that reflect some of their own innermost concerns.2 Sacrificial violence, seen from a modern, nonsacrificial standpoint, is a kind of suicide. By killing the other, one also kills something in oneself.In demolishing the victim they are symbolically annihilating aspects of themselves. What is destroyed is destructiveness itself: the feelings of violence and hostility that lie behind attempts to carry out violent activities. Such feelings are antithetical to the ties of friendship that bond a community together, and feelings of violence towards one's peers and associates must be banished if a closely knit community—such as a tribal brotherhood, a spiritual fellowship, or a modern nation—is to survive.3Modern societies are full of these projections of one's own desires onto the other, which expose the modern variant of what is sacrifice, and which are often less physically but instead psychologically violent, yet still victimizing in their attitude of projecting. Terms such as "imitation," "identification," and "comparison" do not have to turn out to be violent—even when a great deal of competition is involved. In this respect, I disagree with some Girardians who claim that imitative desire must be violent and who look back to an insight going back to Heraclitus that violence is the source of all.4 The all-decisive factor is the gradual shift from competition to rivalry, from being allies to becoming enemies. The transition from being competitive friends to rivals comes as a result of imitation. Seen in this way, imitative desire is the generative force behind violence, the snake that turns friends and lovers into rivals.This Freudian act of projection resembles an act of doubling, an intense mimesis of the other that creates doubles. From a Girardian perspective, it is the clash of desire that leads to doubling, and later to violence.5 The imitation of each other's desires will sooner or later cause some kind of violence.6 This doubling does not only have to involve two people; it can be groups, even countries. [End Page 222] But the effect is always negative. Raymund Schwager explains it in the following terms:Whoever is desirous has to expect that the others will too. Whoever succumbs to rivalry arouses the same passion in others. Whoever resorts to violence is imitated in his or... (shrink)

Between 1917 and 1945, the Ecological Society of America (ESA) housed a Committee for the Preservation of Natural Conditions specifically charged with identifying and taking political action toward the preservation of wilderness sites for scientific study. While several historians have analyzed the social and political contexts of the Preservation Committee, none has addressed the scientific context that gave rise to the Committee and to political activism by ESA members. Among the Preservation Committee's lobbying efforts, the naming of Glacier Bay, Alaska, (...) as a national monument in 1925 stands out as a unique success. I argue that the campaign for the preservation of Glacier Bay reveals the methodological ambitions ecologists had for their science in the 1920s and 1930s and demonstrates how ecologists understood the role of place in biological field studies. It represented preservation for science. Most of the political activities undertaken by the ESA in the interwar years, however, turned out to be science for conservation, which rarely involved lobbying for the protection of active research sites. In conjunction with changes in ecological methodology in the 1940s, the Committee's unclear scientific mission contributed to its being disbanded in 1945. (shrink)

If Europe wants to overcome its current crisis, it urgently needs to develop a new political vision and a new concept for political integration. By focusing on the idea of a cosmopolitan Europe, this article outlines such a political vision for Europe. To this end, it first suggests reformulating the concept of cosmopolitanism in such a way that it is not tied to the ‘cosmos’ or the ‘globe’. With the aid of such a generalized concept of cosmopolitanism it then presents (...) a novel, cosmopolitan approach to European integration that is no longer concerned with harmonizing rules and eliminating (national) differences, but with recognizing them. Finally, it outlines a new, post-national model of democracy for Europe that no longer disenfranchises citizens and instead gives them an active role in European decision-making processes. (shrink)

In this article, I begin developing what I call the genre view of public lands. It holds that public land designations fall into different genres of land management. I focus on one designation in particular—US national monuments created under the Antiquities Act—to develop the view and illustrate its significance. I characterize the national monument genre in terms of two norms stated in the Act and show how they shape public space in distinctive ways. I then illustrate how (...) the genre view opens avenues for evaluating land designations. By way of example, I evaluate national monuments according to aesthetic considerations. I argue that the genre is, perhaps surprisingly, aesthetically vexed and that there is an aesthetic reason for presidents to depart from the original intent and meaning of the Act. This also lends support for some of the most controversial national monuments. Drawing from case law, I then show how aesthetic evaluations may hold legal weight. Such considerations can also influence decisions about whether to protect an area as a monument. In these ways, the genre view offers a framework for philosophers, and particularly aestheticians, to contribute to environmental law and policy. (shrink)

Autonomy is conceptualized as the need for agency, self-actualization and independence. Nowadays, financial independence and academic achievement for young populations may be considered as key aspects in the transition to adulthood in response to some contextual demands of different cultural environments. By means of a multi-level model, the present study aims to determine the influence and contribution of factors at individual-level (e.g. sex, age, socioeconomic status, family financial support, awarded scholarships, personal finance, student loans) and school-level (e.g. programme quality, online (...) programs, face to face programs) on the academic achievement of young higher education Colombian students. Data come from the scores of the national standardized academic achievement test administered in 2018 in Colombia. The sample included 234,386 students enrolled in 3,389 higher education institutions in Colombia. After controlling the effects of program quality, and the student's previous academic abilities and socio-economic conditions, results showed that students with scholarships had higher scores than financially-dependent students (those who had students loans) and financially-independent students (those who self-funded their studies or who worked during the week) who had low-scores in the national standardized academic achievement test. (shrink)

What are the consequences of globalization for the structure of political conflicts in Western Europe? How are political conflicts organized and articulated in the twenty-first century? And how does the transformation of territorial boundaries affect the scope and content of political conflicts? This book sets out to answer these questions by analyzing the results of a study of national and European electoral campaigns, protest events and public debates in six West European countries. While the mobilization of the losers in (...) the processes of globalization by new right populist parties is seen to be the driving force of the restructuring of West European politics, the book goes beyond party politics. It attempts to show how the cleavage coalitions that are shaping up under the impact of globalization extend to state actors, interest groups and social movement organizations, and how the new conflicts are framed by the various actors involved. (shrink)

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and (...) made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Resumo : o presente texto tem por objetivo apresentar resultados de pesquisa sobre as escolas étnicas dos imigrantes poloneses no Rio Grande do Sul, de 1890 até 1938. Até 1938 houveram 106 escolas étnicas polonesas em funcionamento nesse estado, das quais muitas possuíam ensino bilíngue, em português e polonês. O material didático utilizado era em língua polonesa e portuguesa, com destaque para textos que retratavam a cultura polonesa e sua adaptação ao contexto dos núcleos coloniais. Considerando que o objeto em (...) estudo está intimamente relacionado à cultura de um grupo étnico que constrói sua identidade a partir de suas práticas culturais históricas, autores como Barth e Hall são importantes para a compreensão da dinamicidade dos processos identitários nos grupos de imigrantes. As escolas entre os imigrantes poloneses e de seus descendentes revelam marcantes características nesse sentido. Por isso é importante destacar a dinâmica cultural desses imigrantes, enfatizando suas tradições já na terra de origem e a forma como se articularam em relação a essas tradições nas terras de destino, com especial atenção para possíveis reconfigurações e transformações. A adaptação e até mesmo a reinvenção dos modos de vida sistematizam novos conceitos e termos de vivência da cultura, aqui em especial da cultura escolar étnica. Palavras-chave: Imigração polonesa. Escolas étnicas polonesas. Processo Cultural Étnico. Nacionalização do Ensino. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Romanticism and Coleridge’s Idea of HistoryMichael John Kooy*Romantic historiography is widely understood in methodological terms as a subjectively determined treatment of the human past, according to which historical knowledge is grounded in imaginative activity. That ambition was amply fulfilled in Scott’s historical novels, as Georg Lukacs once demonstrated. 1 Writing in broader terms, Hayden White characterized that whole creative enterprise as an “effort at palingenesis,” the striving to recreate (...) or relive the past in individual consciousness. 2In more recent years, as the approach to the period has become more historicist, criticism has begun to separate the historical and the aesthetic aspects of this romantic sensibility, usually emphasizing one at the expense of the other. The result has been a standoff in critical thinking about the way Romanticism represents the past. One side is occupied by some new historicists who claim to find a precedent for their own methodology among prominent figures of the period. Heyne, Wordsworth, and Keats, it turns out, not only were engaged actively in their own contemporary history, but they also demonstrated in their sophisticated evocation of the past the impossibility of overcoming historical difference by reference to natural law. 3 Arguments advanced on the other side of the controversy insist that the Romantics were not nearly such good historicists as supposed. In these accounts, often allied to post-structuralism, the aesthetic absolutism implicit in the high romantic argument is undiminished by the burgeoning historical consciousness in the period. Indeed, Romanticism’s aesthetic [End Page 717] retrieval of the past appears to be an instance of how subjectivity, rather than admit its own historicity, again asserts mastery over the object through its own self-will. 4Each of these accounts commands a considerable following, and a peace between them seems unlikely, indeed undesirable. On one matter they do agree, though, and that is in their distrust of Coleridge. His historiography—the notion that ideas make history and that the way to get at these ideas is aesthetically—is too idealist for today’s historicists and too monumentally subjective for the post-structuralists. I think both judgments are hasty. Coleridge, more than most contemporaries, reflected for many years upon the difficulties that arose in his own attempts to interpret historical knowledge (which appeared as a subjective, aesthetic construct) in systematic terms (as the reflection of natural order); and a good look at the record will show that his thought is not quite so anti-historical as some believe, and his subjective approach not nearly so absolutist.The goal of this essay is to rehabilitate Coleridge’s idea of history, considering what it tells us about Romanticism and how it foreshadows current debates about methodology. 5 More specifically, I want to show how in different contexts Coleridge treats, with varying degrees of success, history as an ideational field that is both created and then interpreted by an inquiring subject. First, at the literary and cultural level, history is conceived as the object of imaginative reconstruction, where subjectivity provisionally orders the mass of material according to an idea found nowhere within history itself. Here the anti-positivist bias of Coleridge’s idealist historiography dominates a project that is, both in orientation and achievement, not so much cognitive as aesthetic. Secondly, at the level of religion, history is conceived in mythic terms, the past being revealed only symbolically to the discerning inquirer who must interpret the Christian mythos as recorded in the inspired biblical account of the nation of Israel. Here it is the application of certain interpretive or hermeneutic strategies that determines success or failure. Finally, as a single idea, history is conceived as the process of humanity seeking consciousness of itself, and this Coleridge expresses in a narrative of universal proportions, beginning in apostasy and ending in grace. Here teleology dominates, but as Coleridge discovers, this providential [End Page 718] history is a story that cannot be fully told, thought, or even, it turns out, imagined. It can only be postulated as an idea of reason or, in religious terminology, held as an article of faith. In a curious return to aesthetics Coleridge argues that for the grand historical narrative, just as for art... (shrink)

Introduction -- "Mediating estrangement: a theory for diplomacy," review of International Studies (April, l987), 13, pp. 91-110 -- "Arms, hostages and the importance of shredding in earnest: reading the national security culture," Social Text (Spring, 1989), 22, pp. 79-91 -- "The (s)pace of international relations: simulation, surveillance and speed," International Studies Quarterly (September 1990), pp. 295-310 -- "Narco-terrorism at home and abroad," Radical America (December 1991), vol. 23, nos. 2-3, pp. 21-26 -- "The terrorist discourse: signs, states, and systems (...) of global political violence," World Security: Trends and Challenges at Century's End, ed. M. Klare and D. Thomas, St. Martin's Press (1991), pp. 237-265. -- "S/N: international theory, balkanisation, and the new world order," Millennium Journal for International Studies (Winter 1991), vol. 20, no. 3, pp. 485-506 -- "Cyberwar, videogames, and the Gulf War syndrome," Antidiplomacy: Spies, Terror, Speed and War (Cambridge, Ma and Oxford, UK, 1992), pp. 173-202 -- "Act IV: fathers (and sons), mother courage (and her children), and the dog, the cave, and the beef," in Global Voices: Dialogues in International Relations, ed. James N. Rosenau (Boulder, Co and Oxford, Uk: Westview Press, 1993), pp. 83-96 -- "The value of security: Hobbes, Marx, Nietzsche and Baudrillard," in the Political Subject of Violence, ed. G.M. Dillon and David Campbell, Manchester University Press (1993), pp. 94-113 -- "The C.I.A., Hollywood, and sovereign conspiracies," Queen's Quarterly (Summer 1993), vol. 100, no. 2, pp. 329-347 -- "Great men, monumental history, and not-so-grand theory: a meta-review of Henry Kissinger's diplomacy," Forum review article, Mershon International Studies Review (april 1995), vol. 39, no. 1, pp. 173-180 -- "Post-theory: the eternal return of ethics in international relations," New Thinking in International Relations Theory, eds. Michael Doyle and John Ikenberry (New York: Westview Press, 1997), pp. 55-75 -- "Cyber-deterrence," Wired (September 1994), 2.09., p. 116 (plus 7 pages) -- "Global swarming, virtual security, and Bosnia," the Washington Quarterly (Summer 1996), vol. 19, n0. 3., pp. 45- 56 -- "The simulation triangle," 21c (issue 24, 1997), pp. 19-25 -- "Virtuous war and hollywood," the Nation (3 april 2000), pp. 41-44 -- "Virtuous war/virtual theory," International Affairs (fall, 2000), pp. 771-788 -- "Hedley Bull and the case for a post-classical approach," International Relations at LSE: a History of 75 Years (London: Millennium Publishing Group, 2003), pp. 61-87. "the illusion of a grand strategy, op-ed," the New york Times, may 25, 2001 -- "In terrorem: before and after 9/11," Worlds in Collision, eds. Ken Booth and Tim Dunne (New York: Palgrave Macmillan, 2002), pp. 101-116 -- "The question of information technology in international relations," Millennium Journal of International Studies (vol. 32, no. 3, 2003), pp. 441-456 -- "The illusion of a grand strategy," op-ed, the New York Times, may 25, 2001. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Rhetorical Landscapes in America: Variations on a Theme from Kenneth BurkeLawrence W. RosenfieldRhetorical Landscapes in America: Variations on a Theme from Kenneth Burke. Gregory Clark. Columbia: University of South Carolina Press, 2004. Pp. 181. $34.95, hardcover.Once again we are indebted to the University of South Carolina Press for a fine contribution from its Studies in Rhetoric/Communication series. Gregory Clark sets parallel aims: to apply Kenneth Burke's critical vocabulary (...) to cultural history, and to read American tourist sites and literature in the frame of Burke's notion of "identity" (147). Clark sees the American public landscape as "constituting in individual citizens a shared sense of common identity as members of a national public" (148). He claims that such shared experiences are as rhetorical as are more typical instances of public discourse. Thus American tourism has contributed to developing us into a national community.Clark supports his theme of rhetorical influence with six case studies: New York City, Shaker villages, Yellowstone National Park, the Grand Canyon, the Lincoln Highway, and the 1915 San Francisco Panama Exposition. While Burke's vocabulary offers a handy point of departure, the real news is in [End Page 172] Clark's discussion of the meaning and prominence of each of his six exemplars as cultural icons.This may be most evident (and endearing) as Clark recalls his own boyhood visits to Yellowstone, where he stood in the parking lot and was as captivated by the variety of license plates from across the country as by the hot springs and mudpots (69). This too was a celebration of nationhood. Equally fascinating is his consideration of the efforts of Stephan Mather, Mary Colter, and the Fred Harvey Company both to preserve national parklands and to develop a befitting "National Park Service Rustic" architectural style to enhance the natural landscape (this long before Disney's theme parks). Such typical excerpts almost cry out for Ken Burns or the History Channel to recreate the optimistic climate of a Romantic Post-Bellum civic culture depicted by Clark.The book becomes more tedious when its repeated invocation of Burkian terms tilts toward veneration. In his lifetime, Burke was unnerved by uncritical academic worship. He sought understanding, not deification. As he remarked, "They are an evangelical brood, bejeez. So... I [became] an observer at my own funeral."1 His wariness of academic enthusiasm is well taken. It does no disservice to Burke, for example, to recognize that his "identification" is a reworking of Vico's "ingenium" outfitted in creaky 1920s literary machinery.2 Shorn of some of the cumbersome Burkian baggage, the book's exemplars emerge as epideictic celebrations of the American tourist phenomenon and its part in shaping a national Romantic consciousness:And as rhetoric they traffic not in actions but in attitudes. People can encounter them without ever thinking of themselves as anything but spectators. Even in that role they are being educated... in matters of individual and collective identity.(148)Seen thus as reminders of our forebears' vision in pioneering the development of a national landscape trust, Clark's work edifies and opens us to the quiet excitement of meditative discovery. Clark guides us to monuments of cultural memory; his project is remarkably readable and a uniquely American enterprise.Lawrence W. RosenfieldUniversity of New HampshireNotes1. Letter to Malcolm Cowley, dated 11 August, 1955. Newberry Library Collection, Chicago.2. Cf. M. Mooney, Vico in the Tradition of Rhetoric (Princeton: Princeton UP, 1985), 151. [End Page 173]Copyright © 2006 The Pennsylvania State University... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Now What?Enrique Martínez CelayaThese were the invaluable assets that the people of Milwaukee entrusted to me. And they offered me something else as well, which is absolutely crucial for any architect. In the trustees of the Milwaukee Art Museum, I had clients who truly wanted from me the best architecture that I could do. Their ambition was to create something exceptional for their community. [End Page 17]I hope that (...) when the new Milwaukee Art Museum opens and people see its fully realized form, that they will feel we have designed not a building, but a piece of the city.—Santiago CalatravaPoverty in Wisconsin increased faster than in any other state in 2003 and 2004, the U.S. Census Bureau reported Tuesday, and Milwaukee climbed last year into the top 10 of the nation's poorest cities, reaching seventh.In Milwaukee, more than 62,000 of those living in poverty were children—41.3% of all the children in the city. That poverty rate for children ranks the city fourth in the nation, tied with Miami.—Milwaukee Journal Sentinel, August 30, 2005It is not surprising that a society ambiguous about religious and war monuments would prefer the museum as a symbol of vitality, enlightenment, and reinvention. What is not as apparent is why cities—even relatively poor cities—are eager to secure the funds to pay for the famous architect and the construction of not just any museum but grand temples to culture.The sacrifice might have something to do with elusiveness. Most modern museums would like to become incarnations of a city's greatness, but this greatness is hard to hold or to articulate beyond slogans and shopping districts: it is fleeting, untrustworthy, and rarely sensed by any but a lucky few. The trustees of museums and others in charge of the capital campaign do not respond to that uncertainty with humility but with its opposite: the modern museum aims to be undeniable, doubtless. The hope appears to be that, once built, the museum will show how the city overcame itself to be magnificent and, hopefully, magnanimous—the best aspect of the city preserved, Dorian Gray–like, by the semipermanence of architecture, crystallized dreams transcending social and economic problems.These museums seem, in scale and sacrifice, almost pyramidal. But they have less clarity of purpose and consciousness of the frailty of greatness than those earlier resurrection machines. And maybe for these reasons, there is something at odds, something anticlimatic, about the finished building, which for many people hardens rather than softens moral doubts about cities' agglomeration of capital, sewers, and population.Doubts that exist prior to the architecture always surface in the operation of the institution: doubts about the need for a huge museum, doubts about better uses for the public money, doubts about the condition of the arts. And so, mission statements and educational programs notwithstanding, the modern museum anxiously searches for its meaning—but never candidly. Instead, the institutions tend to hide problems behind appearances of certitude and scholarship, behind murky programming, so that anxiety can only be seen indirectly (and even then only briefly and against the [End Page 18] efforts of marketing departments) through the firing of museum directors, the familiarity of curatorial choices, the exhibitionist exhibitions, and the "tough realities" of attendance-based programming.It is possible that the opulent modern museum, rather than embodying the elusive greatness of the city, embodies, more properly, the question: Now what?Programmatic SolutionsThe cruelty and insistence of that question suggest why museums have a tendency to avoid self-conscious explorations of their reason for being, offering instead programmatic distractions. Of these, few are as effective as the crowd-pleasing exhibitions. While the isolation of the museum is fundamentally unaltered by esoteric presentations, which are inescapably unpopular, blockbuster exhibitions or oversimplified or sensational (in the banal meaning of the term) exhibitions are usually well-received by the public. Hence, many museums believe in those types of exhibitions, and their administrators and board members would argue that large audiences and the translation of difficult ideas into familiar representations are central to the mission of the institution. Thus, success is usually measured in numbers... (shrink)

Frederick Douglass (1817?–1875) is a monumental American figure. As a runaway slave and leading black thinker, speaker, and writer in the abolitionist movement and during Reconstruction and its tragic collapse, his legacy in American history is singular. His ideals and scorching criticisms have marked American political thought about democracy, religion, race, racism, liberty, and equality. American political parties claim him, especially the Republican Party, with which he has an early connection and which has used his figure as cover for their (...) less than egalitarian projects, as do different ideological camps. One can find accounts of Douglass as an existentialist, revolutionary, proto-libertarian, liberal, civic republican thinker. His North Star continues to guide those who welcome its light, although it may lead them down different political-ideological paths.In all of this, one can imagine that those not familiar with the details of Douglass’s narratives and deeds might, in the context of all of that national hagiography, lose track of the fact that he was a black man. Frederick Douglass was a black man born into slavery, survived that brutal regime for twenty-one years, and then escaped and became a principal leader of the American abolition movement and leading black political thinker. Shortly after escaping slavery, he wrote his first famous autobiography, The Narrative of the Life of Frederick Douglass, and subsequently two more, in addition to volumes of speeches, articles, and a novel. It is as if his monumentality, like marble, alabaster, or bronze—the stuff of civic memorials—would obscure that irreducible fact in its grand monotones.Nick Brommell’s The Powers of Dignity: The Black Political Philosophy of Frederick Douglass reminds readers that that irreducible fact is a nontrivial, essential element of Douglass’s life and work. Bromell argues that this includes the political theory, a product of Douglass’s black political philosophy that runs through it all. He contends that Douglass argued for an inclusive conception of personhood and active citizenship, which America’s founding public philosophy, distorted by white supremacy, purposefully did not. Its elements include a defense of the moral personhood of blacks and their full and equal citizenship and a view of political community enlivened by group solidarities and active citizenship in defense of justice.In the course of his analysis, Bromell, a literary theorist, draws on an assortment of contemporary philosophical, rhetorical, and political theories, all of which have a critical theoretical bent, to explicate Douglass’s ideas. This method bears fruit in an instructive analysis of the rhetorical structure of Douglass’ his arguments. Brommell’s analysis of Douglass’s My Bondage and My Freedom usefully explains how it stands out, not only in terms of updated autobiographical details, but also style and analytical and argumentative intent. This is a reading that other scholars have pioneered, but his rhetorical analysis fleshes out, for example, the role of moral sentiments, care, and intimate and social relations in Douglass’s narrative.A central feature of Bromell’s analysis is that Douglass employs what he and others call a “fugitive rhetoric” that comprises an emphasis on the perspective of his and other black Americans’ standpoints, the holding of opposite ideas in tension, and the use of the rhetorical technique “chiasmus,” where a statement is repeated in reverse order in successive phrases or clauses. It is an illuminating analysis, but Bromell goes further by claiming that Douglass was committed to the tenets of contemporary standpoint epistemology. Douglass certainly referenced and employed his experience and viewpoint as a black man and former slave in his work, just as he directly addressed the viewpoints and interests of black Americans. However, whether this means that Douglass was committed to the set of ideas that we now call standpoint epistemology is another matter. This concern applies to Bromell’s reading of Douglass’s method of holding seemingly contrasting ideas in tension and his use of chiasmus. Contemporary philosophical theories of chiasmus carry particular metaphysical and epistemological implications, and those theories might shed light on Douglass’s political projects. However, their incidental utility does not mean they definitively describe Douglass’s intent or public philosophy. This is a specifically important point because those theories lead to subjective conceptions of truth, especially relating to ethics and politics, while Douglass, as Bromell recognizes, repeatedly and emphatically endorsed what he took to be universal normative truths.In the same vein, Bromell makes several additional claims regarding the conceptual distinctiveness of Douglass’s view of power, dignity, rights, and citizenship. Douglass employed conceptions of each and other important ideas specific to his style, approach, and ends. As other black political thinkers did before him, he used these concepts to condemn slavery, racism, and the hypocrisy of American Republicanism and Christianity to assert the equal moral personhood and dignity of blacks and demand equal rights and citizenship. Bromell rightly emphasizes the role of “power,“ as an individual capability, in Douglass’s view of natural rights, moral dignity, and citizenship. It is an emphasis that is in keeping with both Douglass’s personal narrative and his national political projects. Douglass did not think that Americans—that Black Americans or abolitionists—should passively wait for deliverance from either God or national political leadership. Likewise, Bromell is correct to push back on reductions of Douglass’s views to Lockean, Rousseauian, or Kantian interpretations. Douglass is more than an incarnation of standard deontological, liberal, or civic republican philosophy. As a nineteenth-century black radical thinker, he stood in relation and contributed to those moral and political philosophical traditions. However, Bromell’s claim that Douglass’s conceptions of power, natural rights, and citizenship are conceptually distinct from the large host of major philosophical, theological, and political theoretical accounts that preceded him and influenced those ideas in his time is suggestive but not decisive.Like other writers and theorists before him, Bromell offers us another Douglass—as a black critical political theorist. This is a testament to the fecundity of Douglass’s black political-philosophical legacy. It is a legacy that leads to competing interpretations of him; all the same and for all their differences, his scorching prophetic vision of liberty, equality, citizenship, and progress unites them all. (shrink)

Religious analysis of the history of development of the Institute of monasteries in the Ukrainian lands, the content of their activity in the context of complex and contradictory political, economic, social, ethno-cultural, intra-church and inter-church processes that took place in Ukraine, textological analysis of the national printed heritage created by Ukrainian monks the institute of monasteries, which contributed to the transformation of the latter into important centers of national writing and printing.

Considering the urgency of addressing grand challenges that affect human health and achieving the ambitious health targets set by the United Nations’ Sustainable Development Goals, the role of business in improving health has become critical. Yet, our systematic review of the business–health literature reveals that business research focuses primarily on occupational health and safety, health care organizations, and health regulations. To embrace the health externalities generated by business activities, we propose that future research should investigate the conditions under which (...) business articulates and participates in health challenges, engages in multilevel actions toward tackling health challenges, and improves health outcomes and its impact on the health of external stakeholders, including customers and local communities. We also urge business scholars to engage with the public health research community to increase impact. (shrink)

This article addresses debates around the fate of antiquated symbols of colonial domination in postcolonial societies. The handling of apartheid material culture still generates controversy more than 15 years after the country’s first democratic elections. Built in 1949 to commemorate the Great Trek into the interior of the country, the Voortrekker Monument in Pretoria has stood as the embodiment of Afrikaner nationalism and mythology. A number of factors prevented the demolition of the site, including the spirit of national (...) reconciliation. In order to remain relevant and to secure state funding, staff members at the Voortrekker Monument have attempted to map onto the original exclusionary imagery a more inclusive narrative that hinges on the protection of ‘minority rights’ to cultural preservation. This case study sheds light on the way political transitions create openings for the interrogation of colonial monuments – whether they should be destroyed, revised or left untouched – and the development of a postcolonial memorial landscape. (shrink)

Monument or memorial? Defeat or withdrawal? The Vietnam Veterans Memorial in Washington DC pays tribute to more than 58,000 Americans who died fighting an unpopular war. Yet today the ‘Wall’, as it is known to most Americans, is the most visited site managed by the US National Park Service. Weekend visitors will happen upon an almost festive place as thousands of people pass by looking at the names – what do they think, imagine? This chapter discusses not only (...) the story and controversy behind the building of the ‘Wall’, but also how it reflects the collective memory of a society and its values, and how these are constructed. (shrink)

From Geoffrey A. Moore, author of Crossing the Chasm, which has sold more than 1 million copies, The Infinite Staircase is a bold new book that combines science and philosophy to answer two fundamental questions for humanity: the metaphysical "where do I fit in the grand scheme of things?" and the ethical "how should I behave?".

Cet article constitue la publication architecturale de la base dite « des Galates » (IG XI, 4, 1110), située devant l’extrémité Nord du Portique Sud, à Délos. L’analyse des vestiges conservés in situ et des blocs erratiques attribués au monument par R. Vallois, Chr. Llinas et nous‑mêmes, permet de resti­tuer une grande base à orthostates à peu près carrée. Les traces de fixation encore visibles à la face supérieure de son couronnement laissent penser que le monument supportait la (...) représentation d’un trophée et une statue en pied, toutes les deux en bronze, dédiées par Attale Ier suite à ses victoires remportées sur les Galates après le milieu du iiie s. Le groupe associait Niké, ou peut‑être une divinité comme Apollon, à un trophée, de préférence à une statue du roi qui a érigé le monument. (shrink)

In Pastoral and Monumental, Donald C. Jackson chronicles America's longtime fascination with dams as represented on picture postcards from the late nineteenth to the mid-twentieth century. Through over four hundred images, Jackson documents the remarkable transformation of dams and their significance to the environment and culture of America. Initially, dams were portrayed in pastoral settings on postcards that might jokingly proclaim them as “a dam pretty place.” But scenes of flood damage, dam collapses, and other disasters also captured people's attention. (...) Later, images of New Deal projects, such as the Hoover Dam, Grand Coulee Dam, and Norris Dam, symbolized America's rise from the Great Depression through monumental public works and technological innovation. Jackson relates the practical applications of dams, describing their use in irrigation, navigation, flood control, hydroelectric power, milling, mining, and manufacturing. He chronicles changing construction techniques, from small timber mill dams to those more massive and more critical to a society dependent on instant access to electricity and potable water. Concurrent to the evolution of dam technology, Jackson recounts the rise of a postcard culture that was fueled by advances in printing, photography, lowered postal rates, and America's fascination with visual imagery. In 1910, almost one billion postcards were mailed through the U.S. Postal Service, and for a period of over fifty years, postcards featuring dams were “all the rage.” Whether displaying the charms of an old mill, the aftermath of a devastating flood, or the construction of a colossal gravity dam, these postcards were a testament to how people perceived dams as structures of both beauty and technological power. (shrink)

The focus of this article is on monuments variously referred to as statues, symbols, signages, busts, icons etc. The words are used interchangeably. Three words are highlighted to represent a common concept. These are statues, symbols and signages. The South African history with its painful experience of the indigenous inhabitants is highlighted and how symbols had to change in 1994 to represent the aspirations of the new democratic dispensation. Biblical reflections on monuments demonstrate the importance of these symbols during the (...) Old and the New Testament times. The two symbols singled out to reinforce this notion are the Holy Communion and the cross. The significance and potency of the monuments is explained and conclusion drawn is that symbols are valuable for didactive purpose because they serve as teaching aids. They also serve the memory for generations to come so that they know how God's faithfulness has been demonstrated in the national history of Israel, therefore serving missiological function of the church today. (shrink)

ExcerptUses and Abuses of Criticism The memorialization of past events and persons as part of a shared cultural heritage was a fundamental obsession of nineteenth- and twentieth-century nationalist historians. Historical memory always involves a certain imaginary component; however, as Friedrich Nietzsche pointed out, fictional constructs are all the more prevalent in depictions of the past that gravitate to the monumental or heroic. Writing in the midst of German unification in the early 1870s, Nietzsche critiqued oversimplified narratives that foreground exceptional (...) class='Hi'>national-historical events. This “monumentalist” mode of history narrates a “chain … [of] great moments in the struggle…. (shrink)

The objective of the paper is the methodological presentation of the basic principles towards a critical interdisciplinary approach for studying the history of monuments restoration, valid for different cultures. The proposed integrated framework offers the possibility to study and document monuments restoration in various spatial levels e.g. global, continental, international, national, regional, and local. The conceptual and methodological aspects are based on the following fundamental pillars a) the development of science and technology, including relevant history of education, b) the (...) evolution of the restoration philosophy, c) the incorporation of the above in restoration projects at a lower level, d) the infiltration of the above in restoration interventions at the lowest level. The author expects that the above successive and/or parallel levels of scientific branches can contribute effectively to the analysis, synthesis and comparative assessment of the aspects and criteria that influenced monuments restoration timeline. The challenge for the researcher of the monuments restoration history is the adjustment of the whole process to his own –under research- level in such a way as to take advantage of all theinterdisciplinary inputs creating, thus, inventive links and stimulating new information and knowledge. The above are briefly tested in the case study of Thessaloniki, Macedonia, Greece. Such an inductive approach will enable all disciplines to devote their finest efforts towards understanding, documenting and studying monuments restoration history and, thus, support effectively a sustainable future for the world’s cultural heritagel audience. (shrink)

This article examines the contending redefinitions of national identity in contemporary Germany's memorial culture, focusing particularly on the ensemble of monuments and parade fields known as the former Nazi Party rally grounds in Nuremberg. In a detailed case study, I analyse the recent conversion of one of the physical remnants of National Socialism – Albert Speer's transformer station – into a fast-food restaurant and interpret this conversion as a novel contribution to the discourse on German nationhood. I argue (...) that the provocative commercial reutilisation of the former Nazi monument gives expression to a renewed self-confidence that Germany has gained from displaying a willingness to face up to its past as perpetrator nation. While the intervention thus deviates from the self-indicting spirit that had been characteristic for Germany's memorial culture after World War II, an ironic note is conspicuous in this act of commemorative politics that indicates a way of dealing with the fascist legacy that is, surprisingly in some respects, superior to more conventional memory strategies. (shrink)

SUMMARYDuring the years he was involved in French parliamentary politics, Alexis de Tocqueville was obsessed with the issue of political corruption. This article presents the first sustained analysis of Tocqueville’s speeches and writings on French corruption. It examines Tocqueville’s initial encounter with corruption during his run for parliamentary office, his sophisticated account of the sources of corruption, and his strategies for reforming French politics. The article contends that taking seriously Tocqueville’s struggle against corruption has the effect of complicating several conventional (...) interpretations of his thought. In his speeches and writings on corruption Tocqueville shows himself remarkably willing to compromise with, even to work with, centralisation. And he argues that in a nation like France which lacks substantial local self-government, a vibrant parliamentary politics could be an effective means for promoting energetic civic participation. (shrink)

In this paper I explore the role played by public monuments in the narration of national stories. I examine several monuments that have been built to promote various national narratives, with a particular focus on the South Australian National War Memorial, located in Adelaide, Australia. My analysis reveals that monuments have a dynamic capacity to embody simplified narratives of the past, and to shape collective memory accordingly. I contend that, owing to this capacity, monuments play a significant (...) role in the narration of national stories. I also consider the power of monuments to serve vehicles for the promulgation of dissenting narrative strands. I ultimately argue that the prevalence of such strands reveals that many “memory wars” can never definitively be won—that is, that it is impossible to achieve homogeneity in history. (shrink)

Appearance in the political arena of the world in the XVI century. of the new state, the Commonwealth, had a significant impact on the development of the Ukrainian civilization process. The Ukrainian nobility, merged with the mass of Polish nobility, still lived under Polish law and was easily colonized. This process was especially rapid in the Kholm region and Podlasie. He was greatly influenced by the small Polish gentry from Mazovia and Lesser Poland, who settled in Ukrainian lands before the (...) signing of the Union of Lublin, Ukraine, united with Poland and Lithuania, gradually losing its ancient customs and rights. The Union destroyed the remnants of Ukrainian state traditions that took the form of autonomy in the Grand Duchy of Lithuania. Ukrainians were forced to adapt to the new socio-political conditions in which they found themselves. National-political life no longer connects with the state, but begins to create new organizational forms. The national organization, at the time of the threat of total national destruction, is largely becoming defensive. (shrink)

INTRODUCTION BY NANCY FUMERO What is a translation that stalls comprehension? That, when read, parsed, obfuscates comprehension through any language – English, Portuguese. It is inevitable that readers expect fidelity from translations. That language mirror with a sort of precision that enables the reader to become of another location, condition, to grasp in English in a similar vein as readers of Portuguese might from João Guimarães Rosa’s GRANDE SERTÃO: VEREDAS. There is the expectation that translations enable mobility. That what was (...) written in one language be accessible in another. And that a translator is to serve as a mediator, acting ultimately in service to ideas within the source text. To disperse them. However, this notion of translation is partly antithetical to the ideas in Rosa’s work. Or, alternately, to convey the despair of terrain slipping beneath one’s feet, and to encounter the heightened suspense of magic, the translation, as part of its strategy, cannot devotedly rely on its original language, not as its source text. The work undertaken by Felipe W.Martinez is a new form of translation that risks everything in order to encounter the same treacherous knowing Rosa had traversed. And it takes its risks by not taking risks: by being, almost word for word, a literal translation. This is an approach that reductively converts, as opposed to translates. The idiomatic differences between English and Portuguese are not accented. The syntax is not finessed. Liberties are not assumed on account of improving readability. What stands, resoundingly amid such absences, is the awakened challenge of reading. The genuine peril of not knowing. That is, this translation, one that purports to know nothing, creates access into the guileful world Rosa had created in Portuguese. But not by translating. If anything, GRANDE SERTÃO: VEREDAS is speaking a cosmic language through a linguistic one. And W.Martinez does us the service of recognizing this, as what configures the shapes of words and sentences is not as simple as neologisms, portmanteaus, and digressions, but as terrifying as the path the fool traverses: all paths. As such, this translation doesn’t speak English, just as the original does not speak Portuguese. It is the assemblage of paradox as a new logic that can be navigated, if only one could suspend the comfort of readability, of expectation. If one could descend a mountain in the pitch dark of night, each step shocking the body, unable to acclimate to the unleveled heights. Without a doubt, the translation is incongruous to the Portuguese. Taking a small excerpt to compare: Eh, well, thereafter, the rest the Sir provide: comes the bread, comes the hand, comes the god, comes the dog. What is striking is the interplay between “god” and “dog”. To most English speakers, this anagram is a familiar one. But in Portuguese the words god (“deus”) and dog (“cão”) are not so closely linked. In fact, there is no direct mention of “deus” in Rosa’s text: Eh, pois, empós, o resto o senhor prove: vem o pão, vem a mão, vem o são, vem o cão. Both are fascinating. In Rosa’s excerpt, the rhythm is unmistakable and precise, despite, of course, the indices of hesitation: the commas, the Eh, the uncomfortable way of searching through prolongation and wait. This is the sort of paradox Rosa can engage within a sentence. W.Martinez’s does this as well, at a scale that reverberates beyond the sentence, and with one noticeable addition: deus. What may appear to be an overstep, to add such a weighted word that draws out wordplay but is, nevertheless, not in the source text, is exemplary of risk. The translation buzzes because of it. This is because throughout the text we encounter dogs frequently, as some primal beast on par with humans. The dog is one that masters and can be mastered. A creature that is at times its face, and at others a mask. It is a powerful presence. For the translator to be attuned to the reverent undercurrent attributed to this animal, and create within the translation such charged play in English from what was only an implication in Portuguese, is in tribute to the grand beauty within dissonance. What aberrant modes of writing and translation can teach us most assuredly, is that things, words, are not in states of rightness or wrongness, but of oscillation. This isn’t so different from what Rosa says himself: The Sir look…see: the most important and beautiful, of the world, is this: that the people are not always same, still were not completed — but that they go always shifting. They tune or detune. We find this so readily in W.Martinez’s translation, this tuning and detuning. Nancy Fumero Los Angeles GRAND SERTÃO: VEREDAS BY JOÃO GUIMARÃES ROSA TRANSLATED FROM THE PORTUGUESE BY FELIPE W.MARTINEZ Nonothing. Shots that the Sir heard were man brawling not, God be. Bleach white sights on the tree in the backyard, down in the river. By my right. I do this every day, I like; from the bad of boyhood. Thereof they came to call on me. Case of a calf: a white calf, errorful, eyes of to not be—saw selves—; and with a mask of a dog! They told me; I didn’t want to catch a sight. Same that, by the defects of birth, upturned lips, looked to be a laughing man. Folkface, dogface: they determined—it was the devil. Bananas. Killed it. Do not know who owned it. They came to borrow my guns. I caved. I’ve no power to impose. Oh, sir, you laugh certain laughs…Look: when it’s a true shot, first the dogs begin to bark, instantly—after, then, you see who’s handed death. Sir, endure, this is the Sertão. Some want that it is not: that situated Sertão is in and out of those general fields, they say, end of the road, highlands, the other Urucuia. Toleima. For those of Cortino and of Curvelo, then, isn’t here said Sertão? Ah! That there’s more! To place the Sertão it’s told: it’s where the pastures lack latches; where one can tear off ten, fifteen leagues without running into a houseinhabitant; where criminalousness lives out its christ jesus. Sifted out from the tightening grip of the law. The Urcuia comes from the western mountains. But today, its banks, give all—farmlands of farms, pastures of meadows of good yield, low tides, cultures that go kill for kill, until these virgins there are. The general fields run round. These general fields are without size. Ultimately, whichever one one approves, the Sir knows: bread or breads, it’s a question of heads…the Sertão is everywhere. Of the devi? No comment. Sir ask the dwellers. Falsely I fear they unspeak that name of his—only say: whatsitcalled. Volt! no… Whosoever over avoids it, lives with it. In the sentence of one Aristides—who exists in the first palm grove on the right hand side, called Vereda-of-Cow-Calm-of-Saint-Rita—everyone believes: he can't pass in three designated places: then can be heard the tiny cry, behind, a little voice warning:— "Here I come! Here I come!... "— that is the Capirote, the whatsitcalled... And one Jise Simplicio—who anyone from here will swear he keeps an imp in house, a little satanite, imprisoned and obliged to help in all greedful deeds; reason that Simplicio emprises en route to complete riches. As such, for this they say too that his beast bristles and refuses, denying his banner, unyielding, when he wishes to mount... Superstition. Jise Simplicio and Aristides, continue getting fatter, thence unheard or heard. Still the Sir study: right now, in these days of time, you have people purporting that the devil proper stopped, mid-passage, in Andrequice. A boy out of there, to whom'd appeared, and there lauded that, to get here—normally, by horse, a day-n-half—he was capable of such with only some twenty minutes enough... by coasting the River of Chico by the headwaters! Or, too, who knows—sans offense—will not have been, for example, even yourself the Sir who announced such, when you passed by there, for fun run funny? Thereof, not my given crime, I know that wasn't. And evil I wanted not. Only that one question, in hours, at times, brightens peaceful reason. But, the Sir understand: if such a boy, there was, he wanted to dupe. Because, hey, that, to cut the river off by the springs, would be the same thing as one redoubling in the internals of this our state of ours, costant of a journey of some three months... Then? Whatsitcalled? Dodo. The fantastication. And, the respect of giving him such these names of delicacy, is what it is for one to want to invoke that he form of form, with his presence! Not that is. I, personally, almost that have lost in him the creed, deserving to Deus; is the that to the Sir I say, to pure-secret. I know that it is well established, that it greases our Saintly-Gospels. On occasion, I conversed with a young seminarian, super suitable, conferring in the book of prayers and coated in vestments, with a stick of black-sage in hand—prosed that he went auxilitator to the father, to extract the Cujo, from the body living of an oldwoman, in Waterfalls-of-Bulls, he went with the vicar of Field-Round... I conceive. The Sir not is as I? I didn't believe a single thing. Compadre mine Quelemem describes that that which reveals effect are the low spirits meager, of third, adoing in the worst darkness and with anxieties of connecting selves with the livers—they give support. Compadre mine Quelemem is who much me consoles—Quelemem of Goias. But he has to live far from here, in Jijuja, Vereda of Buriti Dark... Ahrr, I leave myself there, that in enevildemonment or with support—the Sir too must have had known diverse, men, women. As not yes? For me, umpteen I've seen, that I've learned. Ma-Neigh, Blood-o'Other, or Legion-Lips, or Tear-em-Down, Cold-Cutter, or Sissy-Goat, one Treciziano, or Verdigris... or Hermogenes... o'them, pileload. If I could forget so many names... I'm not a man for calming horses! And, same, whom of yes of to be jagunço self enters, yea is for some competence entrant of demonion. Will it not? Will it? From first, I made and mixed, and to think not I thought. I didn't have the deadlines. I lived pulling difficult from difficult, fish alive on griddle: who lives asp'rously, no fantasies. But, now, fete of fate to me comes, and sans little disquietudes, I'm from creaky net. And myself invented in this like, of to speculate ideas. The devil exists and nonexists? I say the saying. Opennouncement. These melancholies. The Sir sees: exists waterfall; and since? But waterfall is gulch of ground, and water so pouring from it, retumbling; the Sir consume that water, or undo that bankment, remainder waterfall any? To live is negotiation much perilous. I explain to the Sir: the devil vigors inside of human, the wrinkles of human— or is the human ruin, or the human of adversess. I free, per se, citizen, is that not has devil notone. Notone!— is the that I say. The Sir approve? Me declares total, frank— is high merit that me make: and to beg might, increased. This case— by rashtravagance that me they see— is of mine certain importance. God grant not was... But, not say that the Sir, awised and instructed, that agrees in people of them?! Not? You I appreciate! Your high opinion composes my value. Yea I knew, waited for it— yea the field! Ah, a we, in oldness, we lack of to have plowing of rest. You I appreciate. Is devil notone. Nor esprit. Never I've seen. Someone ought to see, then was I myself, this your servant. Was I you to tell... Well, the devil regulate his state black, ins creatures, ins womens, ins humans. E'en: ins childrens— I declaim. Since not is said: "boy—trainee of the devil"? And ins thes uses, ins plants, ins waters, in terra, in wind... Manures. …The devil in the street, in the middle of the vortex... Hey? Hey? Ah. Figuration mine, of worse by back, the certain memories. Mal-make me! I suffer pain of to tell not…Meliorate, if chillingly: well, in a ground and with equal format of branches and leaves, not give to cassava-calm, that is eaten common, and the cassava-mad that kills? Now, the Sir yea saw a strangeness? A cassava-sweet can rapidly to turn agonizing— motives not I know, at times is said that is for replanted in the terrain always, with mutations then, of caules—go embittering, of s’much in s’much, of its self takes poisons. And, well look: the other, the cassava-mad, too is that at times can fix calm, the estimate, of is to eat sans notone mal. And what this is? Eh, the Sir yea saw, for to see, the ugliness of hate pleated, facetorqued, on the faces of one cobrarattlesnake? Observed the porker fat, capita day more felicity brute, capable of, could, snort and engulf for its own dirty coziness the world total? And sparrowhawk, blackbird, some, the features of they yea represent the need of cleave for before, rend and shred by beak, appears a knife much fine for ruin I desire. Total. Has even twisted races of stone, horrorous, venomous— that spoil mortal the aquas, if they are buried beneath of well; the devil inside of them sleeps: they are the devil. Is known? And the demon— that is only thus the significance of one mercury malign— have order of to follow the path of him, have license to brag?! Arr, he is variegated in all! What the what wastes, goes spending the devil of inside of the people, by itttybits, is the reasonable to suffer. And the delight of love—compadre mine Quelemem says. Family. Really? Is, and not is. The Sir think and not think. Total is and not is… Almost all more grave criminous ferocity, always is much good husband, good son, good father, and is good-friend-of-your-friends! I know of those. Solo that have the afters— and Deus, joined. I spy many nimbi. But, in veracity, son, too, softens. Look: one called Aleixo, resident a league from Step-of-Sour, in Of-Sand, was the man of major badness calm that yea you saw. Me agreed that near the house of his had a weir, amidst the palms, with traíras, for souls of enormous, desenormous, to the real, that received fame; the Aleixo gave of to eat to them, in hours just, they self accustomed to if assuch of lunacies, in order to gobble, seemed to be fishes instructed. One day, solo for grace rustic, he killed an oldman who by there passed, destitute begging alms. The Sir not doubt—have people, in this bored world, that kill solo in order to see someone make grimace… Eh, well, thereafter, the rest the Sir provide: comes the bread, comes the hand, comes the god, comes the dog. This Aleixo was man afamilied, had children small; they were the love of his, total, absurdity. Gave good, that not even a year there passed, of to killed the oldman poor, and the children of Aleixo there they asickened. Smallepidemic of measles, they said, but complex; they never heal. When, then, they healed. But the eyes of theirs vermillionized high in an inflame of spraining to rebellion; and nexthing— the that not I know is if they went of at once, or one later and later other and other— they remained blind. Blind, sans remission of one sweet of light of this Ours! The Sir imagine: stairset— three boys and one girl— all blind. Sans remediable. The Aleixo not lost the judgment, but he changed; ah, mutated complete— now lives of band of Deus, sweating to be good and charitous in all his hours of night and of day. Appears even that he fixed the felicity, that before not was. He himself says he was a man of luck, because Deus wanted to have pity of him, to transform for there the route of his soul. That I heard, and me it gave rage. Reason of the children. If being castigated, what culpa of the let-there-bes of Aleixo those little children had?! Compadre mine Quelemem reproved my uncertainties. That, for certain, inother life returnaound, the children too had been the most wicked, of the mass and part of the father, demons of the same kettle of place. Sir the what thinks? And the oldman, assassinated? — I know the Sir goes to discuss. Well, too. In order that he had a sin of crime, in the body, by to pay. If the people— conforming compadre mine Quelemem is who says— if the people turn to to incarnate renovated, I contemplate even that enemy of death can come as son of the enemy. Look see: if to myself I say, has a subject Pedro Pindo, neighbor of here more six leagues, man of good for all in all, he and the woman of his, always been good, of goodness. They have a son of some ten years called Valtei—name modern, is the that the population of here now appreciates, the Sir knows. Well this-little-thing, thislet, since that some understanding illuminated in him, deed demonstrated the that is: petition stepfather, acid burner, likeful of ruin of inside of the profundity of the species of its nature. In which that torments, to the slowly, of all beasts or raisinglings little that quarrel; one time he found a creole woman hooched foolish sleeping, he arranged a shard of bottle, lashed at three points on the stern of the legs of hers. The what this boy drooled seeing, is bleeding hen or to knife pig.— “I enjoy of to kill…”— one occasion he teeny me told. He opened in me a fright; because: birdy that self leans over— the flight yea is ready! Well the Sir oversee: the pa, Pedro Pindo, mode of to correct this, and the ma, they give in him, misery and mast—they cast the boy sans to eat, they tied to trees in the yard, he nude, unplumed, even in June cold, they tilled the bittybody of his with the trammel and with the goblet, after they cleansed the skin of the sanguine, with bottle gourd brine. The people know, spy, fix wasted. The boy yea relowered of thinness, the eyes entering, caress of bones, enskulled, and tuberculated, the time total hacking, coughness of the that draw parched pectorals. Arr, that now, visible, the Pindo and the woman self habituated of on him hit, of little bit in little they were creating in this a pleasure ugly of diversion— as they regulate the canings in hours certain comfortable, until they call people to see the example good. I think that boy not endure, yea there is in the ta-da, not arrive for the lent to come… Ooee-ooee, then?! Not being as compadre mine Quelemem to want, that explication is that the Sir bestowed? That boy had to be a man. He should, in swing, terrible perversities. Soul of his was in the pitch. Demonstrated. And, now, paid. Ah, but, happens, when he’s crying and paining, he suffers equal that as was as a boy good… Bird, I saw all, in this world! Yea I saw even horse with hiccups… —the that the thing most costous that is. Good, but the Sir may say, should of: and in the start— for offenses and arts, the people— as for that was that s’much amended was started? Ey, ey, ey all collided. Compadre mine Quelemem, too. Am solo a sertanite, in these high ideas I navigate mal. Am much poor poor-thing. Envy my pedigree and of ones conform the Sir, with total reading and doctoration. Not is that I be illiterate. I spelt, years and middle, midly speller, memory and palmer. I had master, Master Lucas, in the Curralinho, he memorized grammar, the operations, rule-of-three, even geography and study patria. On leaves great of paper, with caprice I traced handsome maps. Ah, not is for to speak: but, since of the start, me they thought sophisticated of side. And that I merited of to go to course latin, in Lesson Waterlily—that too they said. Time nostalgic! Going today, I appreciate a good book, despaced. On the farm The Lilittlelemon, of one mine friend Vito Soziano, so sign of this almanac thick, of logoglyphs and conundrums and other divided matters, all year come. In s’much, I place primacy is in the reading advantageous, life of saints, virtues and examples— missionary astute engambling the Indians, or Saint Francis of Assis, Saint Anthony, Saint Gerald… I like much of moral. To ratiocinate, exhort the others for the good way, to acounsel to just. Mine woman, that the Sir knows, vigils for me: much prayer. She is a blessable. Compadre mine Quelemem always says that I may to aquiet my fears on conscience, that being well-attended, terrible good-esprits me protect. Eep! With like… As is of saint effect, I help with mine to want to accredit. But not even always can I. The Sir knew: I total the mine life I thought for me, lining, I am born different. I am and I same. I divert of total the world… I almost that nothing not I know. But I disconfide of many things. The Sir, conceding, I say: in order to think long, I am dog master— the Sir loose in mine front an idea ease and I research that by profundity of total the backwoods, amen! Look: the should of to have, was of so reunited-selves the wise, politicos, constitutions graded, closed the definitive the notion— to proclaim for one time, art assemblies, that not have devil notone, not exists, not possible. Valor of law! Solo assuch, they gave tranquility good to the people. Because the government not cares?! Ah, I know that not is possible. Not me settled the Sir for philistine. One this is to place ideas arranged, other is to deal with country of people, of flesh and sanguine, of thousand-and-many miseries… S’many people—gives scare of to know—and notone so calms: All nascenting, crescendoing, so wedding, wanting collocation of employment, consumables, health, abundance, to be important, wanting rain and affairs good… Of luck that lacks of so to choose: or we t’weave of to live in the salacious common, or care solo of religion solo. I could to be: father clergyman, if not chief of jagunços; for other things not was I birthed. But mine oldness yea principaled I erred of total account. And the rheumatism… There as whom says: in the primers. Ahem. Hey? Hey? The that more I think, I testify and explain: all-the-world is mad. The Sir, I, we, the people all. For this is that so lacks principally of religion: in order to desendodorize, to disdodoate. Pray is that heals of lunacy. In the general. This is that is the salvation-of-the-soul…Much religion your servant! I here, not I lose occasion of religion. I profit of all. I drink water of all rivers… One solo, for me is little, maybe not me arrives. I pray christian, catholic, I burrow the certain; and I accept the prayers of compadre mine Quelemem, doctrine of he, of Kardec. But, when I can, I go in the Mindubim, where one Matias is believer, methodist: the people so accuse of sinner, reads high the bible, and why, singing hymns beautiful of his. Total me quiets, me suspends. Whatever small shade me refreshes. But is solo much provisory. I wanted to pray— the time total. Many people not me approve, they think that law of Deus is privileges, invariable. And I! Doof! I Detest! The what I am? — the what I do, that want, much curia. And in face of total I face, executed. I? —not I trammel. Look: I have a black girl, Maria Leoncia, long from here not she lives, the prayers of her afame much virtue of power. Well to her I pay, every month— ordering of to pray for me one third, every saint day, and, on the Sundays, a rosary. Value, so values. Mine woman not sees mal in this. And I am, yea mandated word for an other, of the voyage-voyage, a Izina Calanga, in order to come here, I heard of that prayer too with grand mermermerits, I go to effect with she treatment equal. I want handful of those, me defending in Deus, reunited of me in volta… Cuts of Christ! To live is much perilous… To want the good with too much force, of incertain way, can yea to be being so wanting the mal, per to initiate. These humans! All they pull the world for itself, for the to concert amended. But capita one solo sees and understands the things of one his world. Amountain, the most supro, most serious was Mediero Vaz. That one man ancient… his Joaozy Ben-Ben, the most brave of all, no-one never can decipher how he by inside consisted. Joca Ramiro— grand man prince!— was politico. Zé Bebelo wanted to be politico, but had and not had luck: fox that lingered. So Candelario so demonized, by to think that was with illness mal. Titao Passos was the by the appreciation of friends: solo per via of them, of his same amities, were that such high so ajagunçoed. Antonio Do— severe bandit. But by half, grand majority half that be. Andalecio, in the profound, a good man-of-good, being raving in his total justice. Ricardao, same, wanted was to be rich in peace: for this he warred. Solo the Hermogenes was that born formed tiger, and assassinite. And the “Ofidios White”? Ah, not me speak. Ah this… joyless mischeivious, that was— that was a poor boy of the destiny… So good, congruous. The Sir heard, I you told: the ruin with the ruin, they terminate by the spine-bushes so to crack— Deus awaits that spendance. Boy!: Deus is patience. The contrary, is the devil. So consumes. The Sir file knife on knife— and file— that so they scrape. Even the rocks of the profound, one of in the other, they go-so aroundabounding even, that the rivulet rolls. Per enquantity, that I think, total as hath, in this world, is because so merits and lacks. Afterly precise. Deus not so reports with rifle, not garrotes the regulation. For what? Quit: goof with goof—one day, some illumination and learn: smart. Solo that, at times, for most auxiliar, Deus begets, in the middle, a pinch of pepper… Therebe? Well, for example: some time, I went of train, there in Seven-Lagoons, for parts of to consult a medical, of name me indicated. He went vested well, and in car of first, by via of the doubts, not me they shadowed for jagunço ancient. It goes and happens, that, close same of me, enfront, he took aseat, returning from the wild North, a mac Jazevedao, delegate professionale. Came with a capanga of his, an undercover, and I well knew the two, of that s’much a was ruin, as the other ruin was. The veracity to say, first I had the strict of me to surpasss for one lonng, to mutate of my place. Judgement me told, meliorate stay. Well, looking, I looked. And— you I tell: never I saw face of man furnished of brutez or malady more, of the them in that. As that was ogre, trussed of thickset, relustered of crude in the eyes small, and armed a chin of stone, toweringbrow; not of mid nor forehead. Not laughed, not so laughed not even one time; but, speaking or silent, the people appeared always to him some teeth, prey pointed of canids. Arr, and blustered, an ittybit. Solo growled curt, low, the mid-words grizzled. He came relooking, historicizing the documents— one by one the leaves with portraits and with the blacks of the digits of jagunços, lifters of horses and criminouses of death. That application of work, in one thing of those, generated the ire in the people. The undercover, busybodyguard, total close, seated joined, attending, excelling of to be dog. Me made a dread, but solo in the goof of the corpus, not in the intern of the courages. One hour, one of those reports fell— and I bent quickly, I knew there precisely by why, not I wanted, not I thought— even today I raise shame of this— I picked the paper of the ground, and delivered to him. Thereof, I say: I had more rage, because I did that; but there yea it was done. The man not even me looked, not even said notone thankfulment. Event he soles of the shoes of his— solo looking— that soles rough thick, bent of enormous, appearing iron bronzed. Because I knew: This Jazevedao, when he apprehended someone, the primary quiet thing that proceeded was that he came entering, sans to have to to say, feigning some hurry, and go stepping on the top of the feet of the poorthings. And that on these occasions he gave laughters, gave… Well, geck! I delivered to him the leaf of paper, and went leaving of there, by to have hand on me of not to destroy by shots that subject. Meat that much they weigh… And umbilicated beginning of belly pot bellied, that me created will… With my lightness, joyful that I’d kill. But, the barbarities that this delegate made and happened, the Sir not even has callus in heart to be able me to hear. He achieved of many men and women to cry blood, for the simple universolo ours here. Sertão. The Sir knows: sertão is where mandates who is strong, with the guile. And bullet is a tidbit of metal… S’much, I say: Jazevedao— one assuch, should of to have, needed? Ah, need. Leather ruined is that calls goad of point. That there be that, after— business particular of he— in the life or in the other, each Jazevedao, accomplished the that he has, desclimbs in his time of pain, too, until to pay the that he gave— compadre mine Quelemem is there, in order to fiscalize. The Sir knows: the peril that is to live… But solo of the mode, of these, by ugly instrument, was that the jagunsaga so finished. Sir thinks that Antonio Do or Olivino Oliviano were going to fix goodies by pure spelling of itself, or by begging of the infelicitous, or by always to hear sermon of father? You I think! In the aims… Of jagunço comported active in order so to repent in the middle of his jagunsagas, solo I lay of one: called Joe Cazuzo— was in smashing of one shotshow, for on the summit of the place Sierra New, district of river rusted, on the stream Traçadal. We made mal minority small, and they closed in order summit of us the personnel of one Coronel Adalvino, forted politico, with many soldiers uniformed in the center, commanding of the Lieutenant Epiphany Helm, that after fixed captain. We lasted hour more hour, and yea gave almost of encircled. There, of misslip, that Joe Cazuzo— man much valiant— so kneeled turned on the ground of the thick, lifted the arms that not even shoots of Jatoba dry, and solo yell, howl clear and howl deaf:— “I saw the Virgin Ours, in the resplendor of the Heavens, with her children of angels!... ” He screamed not touched. — “I saw the Virgin!... ” He ensouled? We desequaled. Bolt for my horse—that I thought— I leaped in mal seat, noteven I knew in which rupture-time I unfastened the halter, of tied up it foot of timber. I flew, arrived. Bullet come. The pasture roared. In the brush, the fear of the people so goes to the whole, one fear intentional. I could to lash out, fated burro brute, giv-that, giv-that. Some two or three bullets so drovein the pad of the mine saddle, they perforated of to tear away almost much the kapok of the filling. Horse trembled in pro, in middle of gallop, I know: thinks in the owner. I not fit of to be more well shrunken. Bulleted came to the sack that I had on the back, with few mine things. And other, of fusil, in ricochet decreed, heated my thigh, sans me wound, the Sir see: bullet does the what to want—so pierced impressed, between in me and the harness! Times crazy… Burumbum!: the horse so kneeled in the fall, dead perhaps, and I yea falling for front, embraced in foliage full, branched and linias, that me swayed and skewered, done I was pendulating in web of spider… Whither? I traversed that life total… Of fear of anxiety, I ruptured to read with mine corpus that forest, I know there — and me fell world below, rolled for the hollow of a grotto closed of shrubs, always me grasped— rolled same assuch: after: after, when I saw mine hands, total on they that not was withdrawn sanguine, was smeared green, on the digits, of leaves living that I pulled and mashed… I landed on the sedge of the profound— and a beast dark gave a releap, with a sneeze, too mad of fright: that was a papa-mel, that I descried; in order to flee, this is solely. Bigger being I, me doused mine overcoat; I spigotted total. And of one bit of thought: if that beast irara lying there then there not had cobra. I took the place of his. Existed cobra notone. I could me to lose. I was solo spineless, softness, but that not deadened, inside, the collisions of the heart. I gasped. I conceived that they came, me kill. Not even did mal, me mattered not. Assuch, some moments, at least I guarded the license of term in order me to rest. Conforming I thought in Diadorim. Solo I thought was in he. One joão-congo sang. I wanted to die thinking in my friend Diadorim, hand-o-bro, who was on the Sierra of WoodO’Bow, almost on the border baiana, with our other half of the so-candelarios… With my friend Diadorim me embraced, sentiment my went-flew right for he… Ay, arr, but: that this mine mouth not has order notone. I am accounting outside, things divagated. In the Sir me confide? Til-that, til-that. Say the angel-of-the-guard… But, conforming I came: after so knew, that same the soldiers of the Lieutenant and the goats of Coronel Adalvino remitted of to respect the blast of that Joe Cazuzo. And that this ended being the man most pacificious of the world, fabricator of oil and sacristan, in the Saint Sundays White. Times! For total, cleaned revelation, I fix thinking. I like. Meliorate, for the idea if well to open, is travelling in train-of-iron. Could, lived to top and to bottom, inside of it. Information that I ask: same in the Heavens, end of end, how is that the soul wins so to forget s’much sufferments and maladies, in the received and in the given? The how? The Sir knows: are things of hideous ofmuch, have. Pain of corpus and pain of idea mark forted, that forted as the total love and rage of hate. Goes, sea… Of luck that, then, the Firmiano, by appellationed Louse-of-Snake, so leoprosized with the leg disconformed, thickening, of that disease that not so cures; and not discern almost more, constant the branchials in the eyes, of the cataracts. Of before, years, had to of so disarray of the jagunsaga. Well, one occasion, some was on the ranch of his, on the High Jeuitai, after accounted—that, turns time, comes subject, he would say: “Me give yearning is of to seize a soldier, and such, for one good flay, with knife blind… But, first, to castrate…” The Sir conceive? Who has more dose of demon in self is Indian, any race of brusque. Folk see nation ofthese, for there profound of the generals of Goias, theofwhere has vagarous grand rivers, of aquas always so clear pleasantly, running of down crystal rosed… Louse-of-Snake gave of sanguine of heathen. Sir me will say: but that he pronounced that out of mouth, manner of to represent that yet not was old decadent. Opus of to oppose, for fear of to be tame, and cause in order so to see respected. Total listened for such rule: palavered of ruins, for more so valued, because we to the environs is hard durability. The worst, but, is that they finish, through the same ford, given of one day to execute the declared, in the real. I saw s’much crudity! Pain not pays to account; if I go, I collide. And me dedrip, three that me sicken, this total. Me convokes that the personnel, today in day, is good of heart. This is, good in the trivial. Malices wildwants, and perversities, always have some, but scarcities. Generation mine, true, was not assuch. Ah, goes to turn a time, in which not is used more to kill people… I yea am old. Good, I was saying: question, this that me excavates… Ah, I formed that question, for compadre mine Quelemem. That me responded: that, for close to heaven, we so amplified so, that total the uglies past so exhaled of not to be—fated sans-modus from time of youngster, mal-arts. As we not lack of to have remorse of the which divulged in the pulsation of his nightmares of one night. Assuch that: fleeced-so, flourished-so! Ahem. For this said, is that the journey to the Heavens is delayed. I confide with compadre mine Quelemem, the Sir knows: reason of creed same that has—that, for total the mal, that so does, one day so repays, the exact. Subject assuch rises three times, in ante of to want to facilitate in any minutia reprehensible… Compadre mine Quelemem never speaks vacant, not subtreats. Solo that this to he not I go to expose. We never should have to declare that accept entire the alien—that is what is the rule of the king! The Sir look…see: the most important and beautiful, of the world, is this: that the people are not always same, still were not completed — but that they go always shifting. They tune or detune. Truth major. Is the that the life me taught. This that me animates, mound. And, other thing: the devil and the brutes; but Deus is treacherous! Ah, a beauty of treacherous— gives like! The force of his, when he wants— boy!— me gives the fear dread! Deus comes coming: no one not sees. He does in the law of gentle— assuch is the miracle. And Deus attacks beautiful, so amusing, so economizes. The well: one day in a tannery, the little knife mine I had dropped inside of a tank, solo soup of bark of tan, stryphnodendron adstringens, angico, there I know. —“Tomorrow I try…”— I said, withmyself. Because it was of night, light notone I not disputed. Ah, then, I found: on the other day, early, the knife, the iron of it, had been gnawed, almost by half, by that aqua dark, total quiet. I left, for more to see. Crack, fuse! Know the what was? Well, in that same of afternoon, there: of the little knife solo so found the handle… The handle, for not to be of cold metal, but of horn of deer. There is: Deus… Good, the Sir heard knows, the that knows me understands… We sum, not think that religion fractures. Sir think the contrary. Visible that, those other times, I painted—belief that the neoglaziovia variegata lifts the flower. Ah, good my joy… Boyhood. But boyhood is task for more later so to deny. Too, I of that of to think in vague in s’much, lost mine hand-of-man for the management hot, in the middle of all. But, today, that I ratiocinated, and think the endeavor, not nor for this not I give for low my competence, in a fire-and-iron. The to see. Would approach would come here with war on me, with bad parts, with other laws, or with excessive looks, and I even draw to ignite this zone, ay, if, if! Is in the mouth of the blunderbuss: is in the rete-te-tem… And lonelyonly not I am, there-of-the. For not this, I was I placed encircle my mine people. Look the Sir: here, close, vereda below, the Paspe — cropper my — is mine. More league, if that, have the Herpetotheres, and have the compadre Ciril, him and three children, I know that they serve. Band of that hand, the Alaripe: knew the Sir the that is that so boasts, in rifleation and by the knife, one cearense did this! After more: the João Innatal, the Quipes, Lophiosilurus-of-claws. And the Fafafa— this gave fights high, all side with me, in the combat old of the Anteater-such: we cleaned the wind of whom not had order of to respirate, and ante these we desencompassed… The Fafafa has a mass of mares. He raises horses good. Even a little more distant, on the ped-of-sierra, of band mine was the Sesfred, Jesualdo, the Nelson, and João Concliz. Some others. The Triol… And not I go valuing? I leave terra with them, of theirs the what is mine is, we close that we not even brothers. For what I want to gather richness? They are there, of arms aireated. Enemy to come, we cross called, gathering: is hour of one good shotshowerment in peace, they exp’riment to see. I say this to the Sir, of confidence. Too, not go to think in double. We want is to work, propose tranquility. Of me, person, I live for mine woman, that total mode-meliorate merits, and for the devotion. Well-to want of mine woman was that me assisted, prayers of hers, graces. Love comes of love. I say. In Diadorim, I think too— but Diadorim is the mine nebulina… Now, well: not I wanted to touch on this more— of the Tineaous; arrive. But has a nevertheless: I ask: the Sir believe, think trust of truth in that parlance, of with the demon so to able to deal with pact? No, no is no? I knew that not there. I spoke of favas. But I like of total good confirmation. To vend you proper soul… Inventionate false! And, soul, the what is? Soul of has to be thing internal supremed, much more of the of inside, and is solo, of the that one if thought: ah, soul sheer! Decision of to vend soul is fearless moll, fantasied of moment, has not the obedience legal. Can I to vend those good terras, thereof of between the Veredas-Four— that are of one Mr. Admiral, who resides in the capital federal? Can I some? Then, if one boy boy is, and for this not so authorizes of to negotiate… And we, this I know, at times is solo fated boy. Mal that in mine life I prepared, I was in a certain infancy in dreams — total runs and arrives so swift —; will be that if hath flame of responsibilities? If dream; yea so did… I gave rapadura to the chump! Ahem. Well. If his soul, and has, it is of Deus established, not even that the person want or not want. Not is vendible. The Sir not thinks? Me declare, frank, I beg. Ah, you I appreciate. You so see that the Sir knows much, in idea firm, beyond of to have letter of doctor. You I appreciate, for much. Your company me gives high pleasures. In terms, I liked that I would live here, or close, was a help. Here not so has conviviation that to instruct. Sertão. Knows the Sir: sertão is where the thought of the people so forms more forted of the than power of the place. To live is much perilous… Eh, that you so go? Yeayea? Is that not. Today, no. Tomorrow, no. Not I consense. The Sir me forgive, but in endeavor of mine friendship accept: the Sir stay. After fifth of-morning-early, the Sir wanting to go, then goes, same me leaves feeling your absence. But, today or tomorrow, no. Visit, here in house, with me, is for three days! But, the Sir really intends to trespass the field this sea of territotires, for sortment of to confer the what exists? You have your motives. Now— I say for me — the Sir comes, came late, Times were, the customs mutate. Almost that, of legitimate loyal, little surplus, not even no excess more nothing. The bands good of valientoughs they reparted their end; many who were jagunço, by ouch pain, beg alms. Same as the herdsmen they doubt of to come in the commerce vested of clothes entire of leather, they think that garb of jerkin is ugly and boor. And even the herd in the shrubbed pasture goes waning less mad, more educated: casted of zebu, dissee with the rest of corralers and captiveborns. Always, in the generals is to the poverty, to the sadness. A sadness that even gladdens. But, then, for a crop reasonable of bizzarancies, I recounsel of the Sir to entest journey more dilated. Not were my desmight, by acids and rheumatism, there I went. I guided the Sir till total. March 2013 San Diego, CA ORIGINAL TEXT NONADA. TIROS QUE O SENHOR ouviu foram de briga de homem não, Deus esteja. Alvejei mira em árvores no quintal, no baixo do córrego. Por meu acerto. Todo dia isso faço, gosto; desde mal em minha mocidade. Daí, vieram me chamar. Causa dumbezerro: um bezerro branco, erroso, os olhos de nem ser – se viu –; e com máscara de cachorro. Me disseram; eu não quis avistar. Mesmo que, por defeito como nasceu, arrebitado de beiços, esse figurava rindo feito pessoa. Cara de gente, cara de cão: determinaram – era o demo. Povo prascóvio. Mataram. Dono dele nem sei quem for. Vieram emprestar minhas armas, cedi. Não tenho abusões. O senhor ri certas risadas... Olhe: quando é tiro de verdade, primeiro a cachorrada pega a latir, instantaneamente – depois, então, se vai ver se deu mortos. O senhor tolere, isto é o sertão. Uns querem que não seja: que situado sertão é por os campos-gerais a fora a dentro, eles dizem, fim de rumo, terras altas, demais do Urucuia. Toleima. Para os de Corinto e do Curvelo, então, o aqui não é dito sertão? Ah, que tem maior! Lugar sertão se divulga: é onde os pastos carecem de fechos; onde um pode torar dez, quinze léguas, sem topar com casa de morador; e onde criminoso vive seu cristo-jesus, arredado do arrocho de autoridade. O Urucuia vem dos montões oestes. Mas, hoje, que na beira dele, tudo dá – fazendões de fazendas, almargem de vargens de bom render, as vazantes; culturas que vão de mata em mata, madeiras de grossura, até ainda virgens dessas lá há. O gerais corre em volta. Esses gerais são sem tamanho. Enfim, cada um o que quer aprova, o senhor sabe: pão ou pães, é questão de opiniães... O sertão está em toda a parte. Do demo? Não gloso. Senhor pergunte aos moradores. Em falso receio, desfalam no nome dele – dizem só: o Que-Diga. Vote! não... Quem muito se evita, se convive. Sentença num Aristides – o que existe no buritizal primeiro desta minha mão direita, chamado a Vereda-da-Vaca-Mansa-deSanta-Rita – todo o mundo crê: ele não pode passar em três lugares, designados: porque então a gente escuta um chorinho, atrás, e uma vozinha que avisando: – “Eu já vou! Eu já vou!...” – que é o capiroto, o que-diga... E um José Simpilício – quem qualquer daqui jura ele tem um capeta em casa, miúdo satanazim, preso obrigado a ajudar em toda ganância que executa; razão que o Simpilício se empresa em vias de completar de rico. Apre, por isso dizem também que a besta pra ele rupeia, nega de banda, não deixando, quando ele quer amontar... Superstição. José Simpilício e Aristides, mesmo estão se engordando, de assim nãoouvir ou ouvir. Ainda o senhor estude: agora mesmo, nestes dias de época, tem gente porfalando que o Diabo próprio parou, de passagem, no Andrequicé. Um Moço de fora, teria aparecido, e lá se louvou que, para aqui vir – normal, a cavalo, dum dia-e-meio – ele era capaz que só com uns vinte minutos bastava... porque costeava o Rio do Chico pelas cabeceiras! Ou, também, quem sabe – sem ofensas – não terá sido, por um exemplo, até mesmo o senhor quem se anunciou assim, quando passou por lá, por prazido divertimento engraçado? Há-de, não me dê crime, sei que não foi. E mal eu não quis. Só que uma pergunta, em hora, às vezes, clareia razão de paz. Mas, o senhor entenda: o tal moço, se há, quis mangar. Pois, hem, que, despontar o Rio pelas nascentes, será a mesma coisa que um se redobrar nos internos deste nosso Estado nosso, custante viagem de uns três meses... Então? Que-Diga? Doideira. A fantasiação. E, o respeito de dar a ele assim esses nomes de rebuço, é que é mesmo um querer invocar que ele forme forma, com as presenças! Não seja. Eu, pessoalmente, quase que já perdi nele a crença, mercês a Deus; é o que ao senhor lhe digo, à puridade. Sei que é bem estabelecido, que grassa nos Santos- Evangelhos. Em ocasião, conversei com um rapaz seminarista, muito condizente, conferindo no livro de rezas e revestido de paramenta, com uma vara de maria-preta na mão – proseou que ia adjutorar o padre, para extraírem o Cujo, do corpo vivo de uma velha, na Cachoeira-dos-Bois, ele ia com o vigário do Campo-Redondo... Me concebo. O senhor não é como eu? Não acreditei patavim. Compadre meu Quelemém descreve que o que revela efeito são os baixos espíritos descarnados, de terceira, fuzuando nas piores trevas e com ânsias de se travarem com os viventes – dão encosto. Compadre meu Quelemém é quem muito me consola – Quelemém de Góis. Mas ele tem de morar longe daqui, na Jijujã, Vereda do Buriti Pardo... Arres, me deixe lá, que – em endemoninhamento ou com encosto – o senhor mesmo deverá de ter conhecido diversos, homens, mulheres. Pois não sim? Por mim, tantos vi, que aprendi. Rincha- Mãe, Sangued’Outro, o Muitos-Beiços, o Rasgaem-Baixo, Faca-Fria, o Fancho-Bode, um Treciziano, o Azinhavre... o Hermógenes... Deles, punhadão. Se eu pudesse esquecer tantos nomes... Não sou amansador de cavalos! E, mesmo, quem de si de ser jagunço se entrete, já é por alguma competência entrante do demônio. Será não? Será? De primeiro, eu fazia e mexia, e pensar não pensava. Não possuía os prazos. Vivi puxando difícil de dificel, peixe vivo no moquém: quem mói no asp’ro, não fantaseia. Mas, agora, feita a folga que me vem, e sem pequenos dessossegos, estou de range rede. E me inventei neste gosto, de especular idéia. O diabo existe e não existe? Dou o dito. Abrenúncio. Essas melancolias. O senhor vê: existe cachoeira; e pois? Mas cachoeira é barranco de chão, e água se caindo por ele, retombando; o senhor consome essa água, ou desfaz o barranco, sobra cachoeira alguma? Viver é negócio muito perigoso... Explico ao senhor: o diabo vige dentro do homem, os crespos do homem – ou é o homem arruinado, ou o homem dos avessos. Solto, por si, cidadão, é que não tem diabo nenhum. Nenhum! – é o que digo. O senhor aprova? Me declare tudo, franco – é alta mercê que me faz: e pedir posso, encarecido. Este caso – por estúrdio que me vejam – é de minha certa importância. Tomara não fosse... Mas, não diga que o senhor, assisado e instruído, que acredita na pessoa dele?! Não? Lhe agradeço! Sua alta opinião compõe minha valia. Já sabia, esperava por ela-já o campo! Ah, a gente, na velhice, carece de ter sua aragem de descanso. Lhe agradeço. Tem diabo nenhum. Nem espírito. Nunca vi. Alguém devia de ver, então era eu mesmo, este vosso servidor. Fosse lhe contar... Bem, o diabo regula seu estado preto, nas criaturas, nas mulheres, nos homens. Até: nas crianças – eu digo. Pois não é ditado: “menino – trem do diabo”? E nos usos, nas plantas, nas águas, na terra, no vento... Estrumes. ... O diabo na rua, no meio do redemunho... Hem? Hem? Ah. Figuração minha, de pior pra trás, as certas lembranças. Mal hajame! Sofro pena de contar não... Melhor, se arrepare: pois, num chão, e com igual formato de ramos e folhas, não dá a mandioca mansa, que se come comum, e a mandioca-brava, que mata? Agora, o senhor já viu uma estranhez? A mandioca-doce pode de repente virar azangada – motivos não sei; às vezes se diz que é por replantada no terreno sempre, com mudas seguidas, de manaíbas – vai em amargando, de tanto em tanto, de si mesma toma peçonhas. E, ora veja: a outra, a mandiocabrava, também é que às vezes pode ficar mansa, a esmo, de se comer sem nenhum mal. E que isso é? Eh, o senhor já viu, por ver, a feiúra de ódio franzido, carantonho, nas faces duma cobra cascavel? Observou o porco gordo, cada dia mais feliz bruto, capaz de, pudesse, roncar e engolir por sua suja comodidade o mundo todo? E gavião, corvo, alguns, as feições deles já representam a precisão de talhar para adiante, rasgar e estraçalhar a bico, parece uma quicé muito afiada por ruim desejo. Tudo. Tem até tortas raças de pedras, horrorosas, venenosas – que estragam mortal a água, se estão jazendo em fundo de poço; o diabo dentro delas dorme: são o demo. Se sabe? E o demo – que é só assim o significado dum azougue maligno – tem ordem de seguir o caminho dele, tem licença para campear?! Arre, ele está misturado em tudo. Que o que gasta, vai gastando o diabo de dentro da gente, aos pouquinhos, é o razoável sofrer. E a alegria de amor – compadre meu Quelemém, diz. Família. Deveras? É, e não é. O senhor ache e não ache. Tudo é e não é... Quase todo mais grave criminoso feroz, sempre é muito bom marido, bom filho, bom pai, e é bom amigo-de-seus-amigos! Sei desses. Só que tem os depois – e Deus, junto. Vi muitas nuvens. Mas, em verdade, filho, também, abranda. Olhe: um chamado Aleixo, residente a légua do Passo do Pubo, no da-Areia, era o homem de maiores ruindades calmas que já se viu. Me agradou que perto da casa dele tinha um açudinho, entre as palmeiras, com traíras, pra-almas de enormes, desenormes, ao real, que receberam fama; o Aleixo dava de comer a elas, em horas justas, elas se acostumaram a se assim das locas, para papar, semelhavam ser peixes ensinados. Um dia, só por graça rústica, ele matou um velhinho que por lá passou, desvalido rogando esmola. O senhor não duvide – tem gente, neste aborrecido mundo, que matam só para ver alguém fazer careta... Eh, pois, empós, o resto o senhor prove: vem o pão, vem a mão, vem o são, vem o cão. Esse Aleixo era homem afamilhado, tinha filhos pequenos; aqueles eram o amor dele, todo, despropósito. Dê bem, que não nem um ano estava passado, de se matar o velhinho pobre, e os meninos do Aleixo aí adoeceram. Andaço de sarampão, se disse, mas complicado; eles nunca saravam. Quando, então, sararam. Mas os olhos deles vermelhavam altos, numa inflama de sapiranga à rebelde; e susseguinte – o que não sei é se foram todos duma vez, ou um logo e logo outro e outro – eles restaram cegos. Cegos, sem remissão dum favinho de luz dessa nossa! O senhor imagine: uma escadinha – três meninos e uma menina – todos cegados. Sem remediável. O Aleixo não perdeu o juizo; mas mudou: ah, demudou completo – agora vive da banda de Deus, suando para ser bom e caridoso em todas suas horas da noite e do dia. Parece até que ficou o feliz, que antes não era. Ele mesmo diz que foi um homem de sorte, porque Deus quis ter pena dele, transformar para lá o rumo de sua alma. Isso eu ouvi, e me deu raiva. Razão das crianças. Se sendo castigo, que culpa das hajas do Aleixo aqueles meninozinhos tinham?! Compadre meu Quelemém reprovou minhas incertezas. Que, por certo, noutra vida revirada, os meninos também tinham sido os mais malvados, da massa e peça do pai, demônios do mesmo caldeirão de lugar. Senhor o que acha? E o velhinho assassinado? – eu sei que o senhor vai discutir. Pois, também. Em ordem que ele tinha um pecado de crime, no corpo, por pagar. Se a gente – conforme compadre meu Quelemém é quem diz – se a gente torna a encarnar renovado, eu cismo até que inimigo de morte pode vir como filho do inimigo. Mire veja: se me digo, tem um sujeito Pedro Pindó, vizinho daqui mais seis léguas, homem de bem por tudo em tudo, ele e a mulher dele, sempre sidos bons, de bem. Eles têm um filho duns dez anos, chamado Valtei – nome moderno, é o que o povo daqui agora apreceia, o senhor sabe. Pois essezinho, essezim, desde que algum entendimento alumiou nele, feito mostrou o que é: pedido madrasto, azedo queimador, gostoso de ruim de dentro do fundo das espécies de sua natureza. Em qual que judia, ao devagar, de todo bicho ou criaçãozinha pequena que pega; uma vez, encontrou uma crioula bentabêbada dormindo, arranjou um caco de garrafa, lanhou em três pontos a popa da perna dela. O que esse menino babeja vendo, é sangrarem galinha ou esfaquear porco. – “Eu gosto de matar...” – uma ocasião ele pequenino me disse. Abriu em mim um susto; porque: passarinho que se debruça – o vôo já está pronto! Pois, o senhor vigie: o pai, Pedro Pindó, modo de corrigir isso, e a mãe, dão nele, de miséria e mastro – botam o menino sem comer, amarram em árvores no terreiro, ele nu nuelo, mesmo em junho frio, lavram o corpinho dele na peia e na taca, depois limpam a pele do sangue, com cuia de salmoura. A gente sabe, espia, fica gasturado. O menino já rebaixou de magreza, os olhos entrando, carinha de ossos, encaveirada, e entisicou, o tempo todo tosse, tossura da que puxa secos peitos. Arre, que agora, visível, o Pindó e a mulher se habituaram de nele bater, de pouquinho em pouquim foram criando nisso um prazer feio de diversão – como regulam as sovas em horas certas confortáveis, até chamam gente para ver o exemplo bom. Acho que esse menino não dura, já está no blimbilim, não chega para a quaresma que vem... Uê-uê, então?!Não sendo como compadre meu Quelemém quer, que explicação é que o senhor dava? Aquele menino tinha sido homem. Devia, em balanço, terríveis perversidades. Alma dele estava no breu. Mostrava. E, agora, pagava. Ah, mas, acontece, quando está chorando e penando, ele sofre igual que se fosse um menino bonzinho... Ave, vi de tudo, neste mundo! lá vi até cavalo com soluço... – o que é a coisa mais custosa que há. Bem, mas o senhor dirá, deve de: e no começo – para pecados e artes, as pessoas – como por que foi que tanto emendado se começou? Ei, ei, aí todos esbarram. Compadre meu Quelemém, também. Sou só um sertanejo, nessas altas idéias navego mal. Sou muito pobre coitado. Inveja minha pura é de uns conforme o senhor, com toda leitura e suma doutoração. Não é que eu esteja analfabeto. Soletrei, anos e meio, meante cartilha, memória e palmatória. Tive mestre, Mestre Lucas, no Curralinho, decorei gramática, as operações, regra-de-três, até geografia e estudo pátrio. Em folhas grandes de papel, com capricho tracei bonitos mapas. Ah, não é por falar: mas, desde o começo, me achavam sofismado de ladino. E que eu merecia de ir para cursar latim, em Aula Régia – que também diziam. Tempo saudoso! Inda hoje, apreceio um bom livro, despaçado. Na fazenda O Limãozinho, de um meu amigo Vito Soziano, se assina desse almanaque grosso, de logogrifos e charadas e outras divididas matérias, todo ano vem. Em tanto, ponho primazia é na leitura proveitosa, vida de santo, virtudes e exemplos – missionário esperto engambelando os índios, ou São Francisco de Assis, Santo Antônio, São Geraldo... Eu gosto muito de moral. Raciocinar, exortar os outros para o bom caminho, aconselhar a justo. Minha mulher, que o senhor sabe, zela por mim: muito reza. Ela é uma abençoável. Compadre meu Quelemém sempre diz que eu posso aquietar meu temer de consciência, que sendo bem-assistido, terríveis bons-espíritos me protegem. Ipe! Com gosto... Como é de são efeito, ajudo com meu querer acreditar. Mas nem sempre posso. O senhor saiba: eu toda a minha vida pensei por mim, forro, sou nascido diferente. Eu sou é eu mesmo. Diverjo de todo o mundo... Eu quase que nada não sei. Mas desconfio de muita coisa. O senhor concedendo, eu digo: para pensar longe, sou cão mestre – o senhor solte em minha frente uma idéia ligeira, e eu rastreio essa por fundo de todos os matos, amém! Olhe: o que devia de haver, era de se reunirem-se os sábios, políticos, constituições gradas, fecharem o definitivo a noção – proclamar por uma vez, artes assembléias, que não tem diabo nenhum, não existe, não pode. Valor de lei! Só assim, davam tranqüilidade boa à gente. Por que o Governo não cuida?! Ah, eu sei que não é possível. Não me assente o senhor por beócio. Uma coisa é pôr idéias arranjadas, outra é lidar com país de pessoas, de carne e sangue, de mil-e-tantas misérias... Tanta gente – dá susto de saber – e nenhum se sossega: todos nascendo, crescendo, se casando, querendo colocação de emprego, comida, saúde, riqueza, ser importante, querendo chuva e negócios bons... De sorte que carece de se escolher: ou a gente se tece de viver no safado comum, ou cuida só de religião só. Eu podia ser: padre sacerdote, se não chefe de jagunços; para outras coisas não fui parido. Mas minha velhice já principiou, errei de toda conta. E o reumatismo... Lá como quem diz: nas escorvas. Ahã. Hem? Hem? O que mais penso, testo e explico: todo-omundo é louco. O senhor, eu, nós, as pessoas todas. Por isso é que se carece principalmente de religião: para se desendoidecer, desdoidar. Reza é que sara da loucura. No geral. Isso é que é a salvaçãoda- alma... Muita religião, seu moço! Eu cá, não perco ocasião de religião. Aproveito de todas. Bebo água de todo rio... Uma só, para mim é pouca, talvez não me chegue. Rezo cristão, católico, embrenho a certo; e aceito as preces de compadre meu Quelemém, doutrina dele, de Cardéque. Mas, quando posso, vou no Mindubim, onde um Matias é crente, metodista: a gente se acusa de pecador, lê alto a Bíblia, e ora, cantando hinos belos deles. Tudo me quieta, me suspende. Qualquer sombrinha me refresca. Mas é só muito provisório. Eu queria rezar – o tempo todo. Muita gente não me aprova, acham que lei de Deus é privilégios, invariável. E eu! Bofe! Detesto! O que sou? – o que faço, que quero, muito curial. E em cara de todos faço, executado. Eu não tresmalho! Olhe: tem uma preta, Maria Leôncia, longe daqui não mora, as rezas dela afamam muita virtude de poder. Pois a ela pago, todo mês – encomenda de rezar por mim um terço, todo santo dia, e, nos domingos, um rosário. Vale, se vale. Minha mulher não vê mal nisso. E estou, já mandei recado para uma outra, do Vau-Vau, uma Izina Calanga, para vir aqui, ouvi de que reza também com grandes meremerências, vou efetuar com ela trato igual. Quero punhado dessas, me defendendo em Deus, reunidas de mim em volta... Chagas de Cristo! Viver é muito perigoso... Querer o bem com demais força, de incerto jeito, pode já estar sendo se querendo o mal, por principiar. Esses homens! Todos puxavam o mundo para si, para o concertar consertado. Mas cada um só vê e entende as coisas dum seu modo. Montante, o mais supro, mais sério – foi Medeiro Vaz. Que um homem antigo... Seu Joãozinho Bem-Bem, o mais bravo de todos, ninguém nunca pôde decifrar como ele por dentro consistia. Joca Ramiro – grande homem príncipe! – era político. Zé- Bebelo quis ser político. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A National Shrine to Scapegoating? The Vietnam Veterans Memorial Washington, D.C. Jon Pahl Valparaiso University In a recent survey I conducted of visitors to the Vietnam Veterans Memorial in Washington, D.C, 92 percent agreed that "the memorial is a sacred place, and should be treated as such."1 Clearly, this place, by some reports the most visited site in the U.S. capital, draws devotion. But how does a pilgrimage (...) to this memorial function?2 Does pilgrimage to "the wall" serve to "heal a nation," as its builders intended, or does pilgrimage to the memorial ironically legitimize structures of violence like those which led the United States into the Vietnamese conflict in the first place?3 My argument builds upon the work of René Girard to suggest that pilgrimage to the Vietnam Veterans Memorial can legitimize the violence of American culture by 'The survey was of 185 pilgrims attending ceremonies during Veterans Day, November 11, 1993 and 1994. Several recent works explore the interface between civil religion and violence, notably John E. Bodnar, Karal Ann Marling, and Edward T. Linenthal. On sacred places, the pioneering work of Mircea Eliade, The Sacred and the Profane, remains important but must be supplemented by Jonathan Z. Smith's Imagining Religion. 1 Victor and Edith Turner argue cogently that "if a tourist is half pilgrim, a pilgrim is half tourist" (20). Many visitors to the Vietnam Veterans Memorial understand themselves only as tourists, but their behavior appears to me to warrant treatment under the category of "pilgrimage." 3 I assume a "maximalist" definition of violence, which understands the word to refer not only to physical harm to individuals, but also to systemic, social structures of exclusion (such as racism), and ideological (or symbolic) justifications of violence (see Robert McAfee Brown; for a minimalist approach, see Gerald Runkle). 166Jon Pahi reinforcing scapegoating.4 At the same time, however, the established religious pluralism and voluntarism of American culture—evident in this pilgrimage process—diffuses violence. Furthermore, the democratic character of this pilgrimage empowers pilgrims to critique idolatrous worship of the nation, and to witness to authentic reverence for life. Mimesis on the mall A brief impressionistic portrait ofthe way visitors experience the Vietnam Veterans Memorial will demonstrate how the memorial draws pilgrims into a mimetic process—a key feature of Girard's theory. Many pilgrims stop at the memorial as part of a National Park Service 'Tourmobile' circuit of museums and memorials, or as part of another bus tour (school and senior citizens groups are especially common ). These busses disembark pilgrims at the base of the Lincoln Memorial, directly in front of the reflecting pool on the national mall, in sight of the Washington Monument and the Capitol. Pilgrims may, or may not, first climb the steps of the Lincoln Memorial (a powerful shrine with implications for understanding violence in its own right). Moving north, they eventually proceed along a sidewalk lined with Fig. 1 "Three Men Statue".,. several tents where veterans organizations sell T-shirts, medals, bumper-stickers, books, and other memorabilia. The first stop for many pilgrims is the "Three Men Statue" (Fig. 1) located in a grove just past the tents. 4 I summarize Girard's theory as follows: Beginning with mimetic desire, rivalry for an object escalates and threatens the social order. Religion—and notably sacrifice of the scapegoat—creates sufficient unanimity to restore a sense of social order, but does so through violence itself, masking through myth and ritual a vicious cycle of aggression we know as the history of human culture. A National Shrine to Scapegoating?167 This bronze statue (and the American flag which flies nearby) was not part ofthe original design for the memorial, and was dedicated in 1985, three years after the wall of names. It was the result of a compromise between founders of the Vietnam Veterans Memorial Fund led by veteran Jan Scruggs and a group led by 1992 Presidential candidate H. Ross Perot which was dissatisfied with the wall and felt the need for a more 'heroic' representation of the survivors ofthe war.5 Most pilgrims understand little of the history behind the statue, or its intent to create a more heroic... (shrink)

Les règlements de compte en Pologne après la chute du communisme ont pris un tour particulier. Entre les désirs d'une réconciliation nationale et d'une justice publique, les Polonais ont oscillé. A partir de 1997, s'est finalement mis en place un processus dit de « lustration » qui consiste à demander aux diffé­rents titulaires de responsabilité publique de déclarer leurs activités sous le communisme. Un débat s'est instauré à ce propos, dans lequel les médias, s'appuyant sur les sondages ont joué un (...) rôle important. Autre signe du désir de la Pologne de changer de mémoire, la modification des noms des villes et des rues : où l'on voit que l'on n'efface pas facilement le passé.The settling of accounts in Poland after the fall of Communism took a specific turn as the Polish popu­lation hesitated between its desire for national reconciliation and for public justice. Eventually, from 1997, the process known as "lustration" was introduced, whereby the various holders of public office were required to state their activities under Communism. This gave rise to a debate in which the media, drawing on opinion polls, played an important part. Another sign of Poland' s desire to alter its memory was the changing of street and city names, which shows that it is not so easy to erase the past. (shrink)

State dignitaries and United Nations delegates draw inspiration from a diverse body of philosophical, political, and religious sources as they attempt to produce substantive change throughout the world, or, less altruistically, to further the agendas of their respective nations. The Bible is no stranger to the international body; indeed, it is frequently referenced by U.N. delegates and visiting dignitaries. Its incorporation into monumental architecture near the New York headquarters and its appearance upon artwork at the U.N. complex causes one passage, (...) Isaiah 2:4, to be of particular importance, functioning as the unofficial standard by which the organization is judged. In the analysis that follows, both the unofficial and official roles of the Bible in U.N. discourse, as well as the corpus’ impact on individuals and organizations affiliated with the international organization, will be examined, demonstrating the pervasiveness of both testaments in United Nations affairs. (shrink)

L’article vise à retracer les relations entre les pratiques de l’architecture et les pratiques de l’archéologie, en accordant une importance particulière au rôle joué par les antiquités grecques dans la formation intellectuelle des archéologues et architectes du xixe siècle, d’une part, et à la signification du voyage en Grèce, d’autre part. L’article vise à répondre à la question de la spécificité du voyage en Grèce et de sa relation avec l’idée du « Grand tour » et du « retour (...) en Arcadie » des architectes et peintres. En parallèle, l’article explore les modalités par lesquelles les architectes-pensionnaires de la Villa Médicis à Rome s’approprièrent les découvertes archéologiques concernant les antiquités grecques, et l’impact des échanges des architectes-pensionnaires de la Villa Médicis à Rome avec les membres de l’École française d’Athènes sur leurs vues restaurées de monuments antiques grecs. Une attention particulière est accordée à l’analyse de l’osmose entre architecture et archéologie. La seconde moitié du xixe siècle constitue un moment où les échanges et la collaboration entre archéologues et architectes acquièrent une place dominante, et Athènes est l’endroit par excellence où la rencontre entre ces deux domaines porte ses fruits. Durant toute cette période, les collaborations entre archéologues et architectes travaillant sur des monuments antiques, à Athènes ou ailleurs en Grèce, deviennent très importantes. Ces collaborations ont fourni les fondations pour des ouvrages d’une importance majeure pour leurs deux champs respectifs, mais aussi pour l’histoire de l’art en général. (shrink)

Les personnes appelées à faire partie d'un comité national d'éthique sont choisies à raison de leurs connaissances pratiques d'un domaine de la recherche biomédicale, ou d'un secteur particulier de la vie sociale, ou d'une tradition philosophique ou spirituelle, – le théologien entrant évidemment dans cette troisième catégorie sans être pour autant le représentant attitré d'une Église. Le bon fonctionnement du comité requiert, comme première base éthique, un apprentissage de la communication entre ces différents experts et une grande attention aux (...) données techniques des questions à élucider. Chaque groupe d'experts aborde, en effet, les enjeux éthiques de ces questions du point de vue propre à leurs disciplines professionnelles ; cependant, à défaut d'intérêts ou de convergences idéologiques, des références communes à la dignité de la personne, aux droits de l'homme, au devoir moral, à la responsabilité, permettent de négocier des compromis prudentiels entre des valeurs opposées. Le théologien intervient dans ces débats, souvent de concert avec le philosophe, pour approfondir l'approche rationnelle des problèmes, soutenir l'irréductibilité de la personne, élargir le regard aux dimensions de l'humanité entière.Those called to participate in a national committee on ethics are cbosen on the basis of their practical knowledge in a field of biomedical researcb, or of a particular sector of social life, or of a philosophical or spiritual tradition. The theologian, wbo obviously belongs to this third category, is not necessarily a qualified representative of a Church. The smooth functioning of the committee requires, as its first ethical basis, an apprenticeship in communication between these different experts and witb great attention given to the technical aspects of the questions to be clarified. Each group of experts tackles the ethical stakes of these questions from their own professional disciplines point of view. However, in the absence of common interests or ideological convergencies, the references they share as regards human dignity, human rights, moral duty, and responsibility, permit the negociation of prudent compromises concerning contradictory values. It is at this point that theologians enter into the debate. They often work with philosophers in order to deepen a rational approach to the problems, to support the integrity of the person, and to broaden their perpective to encompass all of humanity. (shrink)

The article is devoted to almost unknown monastery of the Russian Orthodox Church, a Holy Trinity Zosimo-Savvatievskaya Novo-Solovetskaya Krasnokholmskaya poustinia that was one of the important pilgrimage places of the royal family in the 17th century. Despite the fact that the monastery was founded in the reign of Tsar Alexei Mikhailovich, it is an important link in the historical and cultural development of our Fatherland, primarily because the extant architectural monuments of outstanding artistic qualities. That is why the architectural ensemble (...) of the monastery occupies a prominent place in the history of Russian culture. In addition, Novo-Solovetskaya poustinia is an important historical object providing data on the development of Russian spiritual and artistic culture of the late seventeenth century. The question of cultural-historical and social roles that Orthodox monasteries played in the history of Russia is still not sufficiently studied is. The modern development of the Russian state cannot be complete without the restoration of the positive legacy that has been lost in our culture and morality. In this regard, the study of development and formation of the Orthodox monastic culture may fill this gap. Historical development of the Zosimo-Savvatievskaya Novo-Solovetskaya Krasnokholmskaya poustinia, its architecture can contribute to the restoration of our historical memory, which is an important factor in the revival of our national identity. The author of the article also tells about the history of monastery in tough years of godless power and about the people, who died for their faith and who are called now the new martyrs. (shrink)