La virtud sospechosa: Teresa de Jesús y su condición femenina

ABSTRACT

Teresa de Jesús (1515–1582) lives in a patriarchal society opposed to the intellectual and spiritual development of women, something that she will not only not accept but also fight against, claiming a series of rights (the right to life, to expression, to autonomy, to the free development of her abilities, to have an active role in the Church, to relate to God through prayer, etc.) in spite of the restrictions of censorship and the cloud of suspicion that hung over her for being a mystic, the founder of convents, and the daughter and granddaughter of a converso. Furthermore, Teresa, with her reforms, would present an alternative life for women, as her convents would be spaces for freedom and women's solidarity.     

流动、旅游与后现代——一个研究视角与一种精神转向

后现代思潮作为对现代性的全面反思甚至批判,为我们理解今天的社会现实和社会生活提供了一个系统的视角。在这一背景下,人们可以开始重新思考和重构旅游的意义,并在新的后现代和后结构哲学思潮以及更广阔的流动背景下探讨旅游的新特征和旅游体验的新方向。流动作为一种批判语境,意味着对传统以稳定和界限为主体的文明形式的挑战,也在更深层意义上代表着新的社会精神内涵。随着社会流动的增加和人们意识的改变,人们将习惯一种流动的生存和生活方式,在流动中居住,在居住中流动。在此意义上,旅游的内涵或者是生活化了,又或者是生活旅游化了。文章最后从"何为旅游世界"、"旅游体验"以及"再谈游的精神"等三个方面对后现代语境下旅游发展的趋势进行了论述分析。     

Queensland Aborigines,Multiple Realities and the Social Sources of Suffering: Psychiatry and Moral Regions of Being: Part 1

ABSTRACT This two part paper considers the experience of a range of magico‐religious experiences (such as visions and voices) and spirit beliefs in a rural Aboriginal town. The papers challenge the tendency of institutionalised psychiatry to medicalise the experiences and critiques the way in which its individualistic practice is intensified in the face of an incomprehensible Aboriginal ‘other’ to become part of the power imbalance that characterises the relationship between Indigenous and white domains. The work reveals the internal differentiation and politics of the Aboriginal domain, as the meanings of these experiences and actions are contested and negotiated by the residents and in so doing they decentre the concerns of the white domain and attempt to control their relationship with it. Thus the plausibility structure that sustains these multiple realities reflects both accommodation and resistance to the material and historical conditions imposed and enacted by mainstream society on the residents, and to current socio‐political realities. I conclude that the residents' narratives chart the grounds of moral adjudication as the experiences were rarely conceptualised by local people as signs of individual pathology but as reflections of social reality. Psychiatric drug therapy and the behaviourist assumptions underlying its practice posit atomised individuals as the appropriate site of intervention as against the multiple realities revealed by the phenomenology of the experiences. The papers thus call into question Australian mainstream ‘commonsense’ that circulates about Aboriginal and Torres Strait Islander people which justifies representations of them as sickly outcasts in Australian society.     

‘God was with me everywhere’: women’s embodied practices and everyday experiences of sacred space in Czechia

In this paper, we approach religion and spirituality through the analytic lens of the everyday and examine how ordinary women make sacred space through their embodied, emotional, and spatially varying practices. Our research is grounded in Czechia where about 80% of inhabitants do not declare any religious affiliation and ‘new’ religions are on the rise. We deploy auto-photography as a method that invites participants’ own visual representations and interpretative narrations of their quotidian experiences. Thirty-eight Christian, Buddhist, and non-religious women participated in this study in 2016. Our analysis of photographs and interviews shows that our participants turn places that are not primarily associated with religion or spirituality (such as a kitchen sink or a bus stop) into sacred or spiritual places while at the same time integrate officially sacred spaces (such as churches and meditation centers) into their daily lives through social activities. Thus, we argue that a mutually transformative process is taking place in contemporary Czechia. In this process, religiously affiliated and non-affiliated women alike transform everyday spaces into sacred sites through their embodied and emotional practices that seek calmness, peace, and transcendence. At the same time, women who participate in organized religions remake the sacrality of officially sacred sites through their emphasis on social connections and feelings of communal belonging and shared identity. Our findings underscore that sacred space is not fixed in any one location and its production involves the continual emotional and material investment by ordinary women.     

Suffering another’s sin: proxy penance in the thirteenth century

Proxy penance – where one person completed penance for another person, who received the benefit – had a long history in medieval Europe, despite the lack of scholarly interest in the subject. This article examines one moment in this long history when proxy penance was debated by theologians and practised by individuals at the same time. By juxtaposing two discourses – the theoretical and the practical – a comprehensive image of proxy penance is stitched together. Particular attention is paid not only to the historical contexts out of which proxy penance emanated but also to the specific ways that individuals and groups experienced proxy activity. This research broadens the scholarly conversation about medieval penance, situates female spirituality in a new framework and places proxy penance within the context of larger theological and social innovations.     

'Something Happened': The Relevance of the Risk Society for Describing the Siting Process for a Municipal Landfill

This paper investigates reactions to a proposed municipal solid waste facility in Southern Ontario supposed to be a low-level, low probability risk using the risk society framework, developed independently by Beck (1992a, 1992b) and Giddens (1990, 1991). Residents often view risk from environmental hazards as high despite expert assurances that risks are low. The appeal of risk society as a general framework is that it connects quantitative risk assessment (QRA) and the social construction of risk (SCR) to show how individuals and social structures reflexively alter and are altered by conflicts over (actual/potential) technological hazards. The analysis involves 30 in-depth face-to-face interviews with residents in Caledon, Ontario, contextualized by interviews with proponent experts (n=4) from the government organization responsible for conducting the siting process. The risk society framework, although developed primarily to describe the effects of high-consequence global hazards, seems well suited to describing local level, low-consequence hazards. The siting process involved a series of fateful moments which upset people's security in particular ways of life. The proposed landfill and the process itself threatened the very nature of what people valued and expected from their community. However, this study raises a concern that the risk society played out at the local/regional level may exacerbate inequalities in the distribution of risks relative to benefits from technological environmental hazards. This stands in contrast with Beck's (1992a) notion that the risks from hazards are equitably distributed within the risk society.     

Ignatian Spirituality,Political Effectiveness,and Spiritual Discernment: Dean Brackley's Account of Liberation Theology

Dean Brackley offers a helpful, yet underutilized, way to understand liberation theology, namely as a politically and more than politically effective practice of spiritual discernment: a way of life in which one contemplatively and actively distinguishes the true divine liberator from false idols of death. Like several other Jesuit Catholic liberation theologians, Brackley draws on Ignatius's Spiritual Exercises – but he does so more persuasively, thoroughly, and accessibly. While some critics question whether liberation theology is too political, as if it reduced the human relationship with God down to worldly criteria of effectiveness, and others question whether it is too theological, as if its Christian faith commitments necessarily obstructed its practical aims, Brackley provides a promising way forward by turning to spirituality. His method of spiritual discernment not only overcomes political reductionism; it also supports an effective praxis of liberation by transforming self and community through an immersive meditation on Christ.     

Agbonkhianmeghe E. Orobator,SJ, ed., Reconciliation,Justice, and Peace: The Second African Synod

Abstract

The World Social Forum (WSF) emerged in Brazil from a network of grassroots anti-globalization activists and campaigners as an alternative to the World Economic Forum. The WSF focuses on human development in the holistic sense of "social capital" and provides a forum for Southern perspectives to be heard. From its birth, faith-based organizations have been prominent in the WSF. The seventh World Social Forum (WSF) took place in Africa in January 2007. Just before that event, theologians attending the WSF held a pre-meeting of the World Forum of Theology and Liberation (WFTL). This paper offers a brief outline of the World Forum of Theology and Liberation: the event, the programme, an assessment, recommendations for future Forums and transcending moments of the event. In so doing it attempts to express the suffocated cry of an Africa, in large measure, ignored and forgotten.     

Balancing spirituality and secularism,globalism and nationalism: the geographies of identity,integration and citizenship in schools

Geographies of education have drawn more research attention in the last decade. The varied motivations for geographical attention to education have led to divergent approaches. First, a macro, political economy or “outward looking” approach has examined educational provision and what it tells us about wider social, economic and political processes. Second, a micro, social-cultural or “inward looking” approach has emphasised social difference within school spaces, and the links between home and educational spaces. This latter approach has also acknowledged the importance of the voices of children and young people in understanding educational experiences. In this paper, l take stock of existing research in the geographies of education and then make a case for the examination of two types of schools that have received little or no geographical attention thus far, namely international schools and faith-based schools. I propose a multi-scalar framework for analysing the former and a relational framework for understanding the latter.