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Relevant bibliographies by topics / Christian life, poetry

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Academic literature on the topic 'Christian life, poetry'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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Journal articles on the topic "Christian life, poetry"

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Gärtner, Thomas. "Die Musen Im Dienste Christi: Strategien Der Rechtfertigung Christlicher Dichtung in Der Lateinischen Spätantike." Vigiliae Christianae 58, no. 4 (2004): 424–46. http://dx.doi.org/10.1163/1570072042596228.

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AbstractThe present article examines the arguments by which early Christian poets in Late Antiquity justify their attempt to combine Christian content and pagan poetical form. It focuses on the poetologically significant parts of their works, especially the proems. Whereas the earliest poets, i.e.Proba, Prudentius and Orientius, justify Christian poetry by its effects on the poet's personality and in the context of the poet's life, Juvencus prefigures another type of argument which is fully developed in Sedulius' Carmen paschale, according to which Christian poetry is justified by its material and formal qualities. This new type of argument has enormous reception in the Middle Ages and is especially adapted by Hrotsvith of Gandersheim who combines content and form as two coordinates of a more differentiated system.

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Petrovic, Predrag. "The poet speaks to god: Christian religiosity in modern Serbian poetry." Prilozi za knjizevnost, jezik, istoriju i folklor, no. 86 (2020): 97–112. http://dx.doi.org/10.2298/pkjif2086097p.

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During the twentieth century Serbian poetry was in intensive dialogue with Christian religion, motives and symbols. In the first half of the century, the inspiration to the Christian religion is evident in the poetry of Jovan Ducic and Momcilo Nastasijevic. In the poetry of Momcilo Nastasijevic there are frequent motives from The Book of Revelation and the reference to Christian ethics. Jovan Ducic in the book Lirika (1943) gives a tragic and sublime vision of life, taking on numerous Christian motives. The renewal of the prayer tone in poetry after World War II will appear in Desanka Maksimovic?s collection Trazim pomilovanje (1964). The culmination of Christian religiosity in Serbian literature of the last century is found in the book Cetiri kanona (1996) by Ivan V. Lalic, in which the figure of the Virgin Mary is especially emphasized.

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Brodňanská, Erika, and Adriána Koželová. "Ethical teachings of Classical Antiquity philosophers in the poetry of Saint Gregory of Nazianzus." Ethics & Bioethics 9, no. 3-4 (December 1, 2019): 98–105. http://dx.doi.org/10.2478/ebce-2019-0014.

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Abstract The paper focuses on the ethical teachings of Classical Antiquity philosophers in the poetry of Saint Gregory of Nazianzus, especially on the parallels between the author’s work and the Cynics and the Stoics. The syncretic nature of Gregory’s work, reflected in the assimilation of the teachings of ancient philosophical schools and the then expanding Christianity creates conditions for the explanation and highlighting of basic human virtues. Gregory of Nazianzus’ legacy also draws on the teachings of such philosophers as Plato and Aristotle, but he always approaches them from the perspective of a strictly Christian worldview. He understands philosophy as a moral underlying basis from which one can draw inspiration for a virtuous and happy life. Gregory thinks that philosophy cannot harm Christians in the pursuit of a virtuous life. Nevertheless, Christian teachings and God are the highest authority. They stand above all philosophical schools or ideas advanced by specific philosophers. Gregory’s moral poetry thus directs his readers, if they are to deserve eternal life, to follow the commandments, which is possible only if one lives a practical and virtuous life.

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Melikyan, Sofia, and Anastasia Edelshtain. "From the poetic heritage of Sulayman, bishop of Gaza (10th–11th cent.)." St. Tikhons' University Review. Series III. Philology 73 (December 30, 2022): 135–50. http://dx.doi.org/10.15382/sturiii202273.135-150.

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The publication presents a commented interlinear and literary translation of two qasidas (poems) from the Divan (collection) of the first known Arab Christian poet – Sulayman al-Ghazzi, bishop of Gaza in Palestine (Xth-XIth cent.). His poetic work is the earliest attempt at using the metrical and stylistic tools of classical Arabic poetry for purely Christian subjects. The Divan also contains multiple autobiographical data and important historical evidence of Christian persecution under the Fatimid caliph al-Hakim, including the destruction of the Church of the Holy Sepulchre in Jerusalem. Despite their unique significance, very few of Sulayman’s poems have been translated into a modern language. The two selected qasidas belong to the opposite traditional genres of Arabic poetry – reproach and praise. In the first one the Jews who rejected Christ are targeted; the other one is focused on righteous Christians and their liturgy. In addition, the first qasida is rich in biblical allusions and quotations, loosely reworked by the author in a poetic vein, and the second one gives a detailed description of the divine service and is therefore a valuable evidence of the liturgical life of Palestinian Christians in Sulayman’s era.

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Roberts, Michael. "The Description of Landscape in the Poetry of Venantius Fortunatus: The Moselle Poems." Traditio 49 (1994): 1–22. http://dx.doi.org/10.1017/s0362152900012976.

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Venantius Fortunatus is the last major Latin poet of late antiquity. Born near Treviso in northern Italy, he studied grammar and rhetoric in the still thriving schools of Ravenna before moving in 566 to Gaul, where he sought to employ his literary education and talents in the service of Merovingian and Gallo-Roman patrons. Fortunatus's poetry gives ample evidence of his early studies: he shows familiarity with classical poetry, especially Virgil, Ovid, Lucan, and Statius, and with the main Christian poets of late antiquity. In a passage at the beginning of his verse Life of St. Martin, Fortunatus lists Juvencus, Sedulius, Orientius, Prudentius, Paulinus, Arator, and Alcimus Avitus as preeminent in Christian poetry, thereby naming all of his most important Christian Latin predecessors.

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Divjak, Alenka. "The exploitation of heroic conventions in the OE poem Andreas: an artistic misconduct or a convincing blend of traditional literary concepts and new Christian ideas?" Acta Neophilologica 45, no. 1-2 (December 31, 2012): 139–52. http://dx.doi.org/10.4312/an.45.1-2.139-152.

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This paper examines the function of traditional heroic concepts, typical of the traditional military Germanic society, in the Christian environment of the Old English poem Andreas, whose indebtedness to the traditional heroic poetry has been generally recognised. The paper juxtaposes four examples of traditional heroic ethos from Beowulf, the most detailed example of heroic poetry, and the text to which Andreas is verbally and stylistically very close, with the relevant parallels from Andreas, in order to determine to what extent the traditional images relating to the life of traditional heroic society still retain in Andreas their traditional connotations and to what extent they are imbued with the new Christian meaning.

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Gramatchikova, M. O., and T. A. Snigireva. "The Motif Agony in the Garden in Poetry of GULAG Prisoners." Izvestia Ural Federal University Journal Series 1. Issues in Education, Science and Culture 27, no. 1 (2021): 116–25. http://dx.doi.org/10.15826/izv1.2021.27.1.013.

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The purpose of this study was to research the biblical motifs in the poetry of GULAG prisoners. The starting point for this work was a hypothesis that the phenomenon of GULAG poetry is in a close affinity with the tradition of the spiritual poetry described by F. I. Byslaeva as poetry that connects “poetic art and an educated Christian thinking”. By analyzing poetry of N. Anyfrieva и А. Solodovnikovа the conclusion is drawn that even though poets-prisoners are trying to be adherent to the canonical understanding of the biblical plots they are inclined to have a very personal interpretation of the plots which is understandable given the circumstances of that historical time and their life experience.

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Naumenko, Nataliia. "The Culture of Wine in Ukrainian Baroque Poetry." Culturology Ideas, no. 14 (2'2018) (2018): 123–30. http://dx.doi.org/10.37627/2311-9489-14-2018-2.123-130.

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The article represents the results of the culturological analysis of Ukrainian baroque poetry with ‘wine’ for the prominent image. Just as the conceit of wine was never researched profoundly by culturologists and linguists, this article is an attempt to conceptualize the imagery of wine and culture of its consumption in Ukrainian literary criticism and cultural studies. Upon researching Ukrainian baroque poetry, the author of this article revealed some new connotations of the image of wine. First of them is a symbol of reproach declared to the authorities of either sacral or secular power (the conceptual pattern of it are the writings by Ukrainian polemist Ivan Vyshensky). However, even the strongest judgements sounded hopefully thanks to stylization in the mood of Christian liturgy. Secondly, wine was a reflection of joy of life, love, or friendship in Epicurean style. Thirdly, it was set up as a philosophical image of the human self as the most precious thing in the world. This idea was also supported staunchly by H. Skovoroda. Henceforth, wine in baroque poetry is not only an image of something material within the framework of the everyday life and rituals; it is a factor of reconciliation of Christian and Pantheistic worldview in the Ukrainians. Further researches of ‘wine’ conceit in Ukrainian poetry (and Ukrainian culture as a whole) would allow confirming anew the vision of a human-within-the-world as the world-within-a-human.

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Wasielewska, Magdalena. "Od cierpienia do nadziei – paradoksy w poezji księdza Janusza Pasierba." Dydaktyka Polonistyczna 17, no. 8 (2022): 254–63. http://dx.doi.org/10.15584/dyd.pol.17.2022.21.

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The paper deals with the poetry of Janusz Pasierb. It draws attention to the importance of paradoxes in this poetry. The Catholic priest focuses on difficult topics, pain and suffering, pointing out that these experiences are inextricably linked with human life. He also notes that those chosen by God struggle with various problems harder than others. This does not mean, however, that one should give up: his texts convey a clear message that through difficulties man draws closer to the Creator and opens to Christian hope, a saving perspective.

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Wojtulewicz, Christopher M. "The Coincidence of Opposites in John Henry Newman According to Erich Przywara, S. J." Religion & Literature 55, no. 1 (March 2023): 29–47. http://dx.doi.org/10.1353/rel.2023.a909153.

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ABSTRACT: For Erich Przywara S. J. (1889-1972), Newman stands in a line of philosophers that deal with the "coincidence of opposites," stretching back to Heraclitus. But how are coinciding opposites to be understood in the context of the Christian life? Are they not in fact contradictions which compel a choosing of one opposite to the exclusion of the other? Although Newman's relationship to Augustine in particular is key to Przywara's analysis, it is to Newman's specific contributions that Przywara turns in order to answer these questions. Przywara finds in Newman a sophisticated deployment of analogy, manifest in his sensitivity to the concrete coinciding opposites of the Christian life. Tracing the particular themes which display these coincidences of opposites from across Newman's homilies, letters, poetry, and fiction, this article contextualises Przywara's engagement with Newman, and shows how these different literary genres underscore Przywara's conclusion that Newman simultaneously stands in both the Augustinian and Thomistic traditions whilst yielding new and innovative explorations of the Christian life.

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Dissertations / Theses on the topic "Christian life, poetry"

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Buckner, Wilma C. "Joy song the use of poetry in ministry /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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McMullen, Mary Katherine. "Wrestling power George Herbert's struggle for spiritual union /." To access this resource online via ProQuest Dissertations and Theses @ UTEP, 2008. http://0-proquest.umi.com.lib.utep.edu/login?COPT=REJTPTU0YmImSU5UPTAmVkVSPTI=&clientId=2515.

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Books on the topic "Christian life, poetry"

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Walden, Kenny J. A pastor's poetry. San Diego, CA: Aventine Press, 2005.

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Pattinson, Carol. Full of life. London: Avon, 1996.

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Roddy, Florence Howery. A tapestry of life. Denver, CO: Turbo Press, 1992.

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West, Charles M. Moods of life: A collection of Christian poetry centering around real life issues. Pittsburgh, PA: SterlingHouse, 1999.

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Smithson, Hazel D. Views of life. Owings Mills, MD: Watermark Press, 2007.

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Rogers, Meriel. Inside life. Braintree: Claxton, 2000.

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Capgrave, John. The life of Saint Katherine. Kalamazoo, Mich: Medieval Institute Publications, 1999.

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Capgrave, John. The life of Saint Katherine. Kalamazoo, Mich: Medieval Institute Publications, 1999.

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Capgrave, John. The life of Saint Katherine. Kalamazoo, Mich: Medieval Institute Publications, 1999.

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Bayly, Joseph. Psalms of my life. 2nd ed. Colorado Springs, Colo: Victor, 2000.

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Book chapters on the topic "Christian life, poetry"

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Wörn, Alexandra M. B. "“Poetry is Where God is”: The Importance of Christian Faith and Theology in Elizabeth Barrett Browning’s Life and Work." In Victorian Religious Discourse, 235–52. New York: Palgrave Macmillan US, 2004. http://dx.doi.org/10.1057/9781403980892_11.

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Ungvary, David. "Verse and Conversion." In Converting Verse, 14–49. Oxford University PressNew York, NY, 2024. http://dx.doi.org/10.1093/9780197600771.003.0002.

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Abstract This chapter explores a question central to the development of Christian Latin poetry: Was there a way for classically trained authors to accommodate pagan literary traditions within a rigorous Christian life? Inquiry begins with the case of a young poet and member of Augustine’s retinue named Licentius, who, in Augustine’s De ordine, is prompted to consider whether there is room for verse writing within Christian life. Licentius’s subsequent conversion illustrates the ethical negotiations that Roman authors faced in balancing classical literary interests against the demands of an increasingly ascetic Christianity. This chapter argues that, to better appreciate Licentius’s dilemma, students of Late Latin verse must nuance their understandings of the literary dynamics of conversion, Christianization, asceticism, and religious identification. Subsections demonstrate the book’s interest in and methods for capturing particularly integrative forms of asceticism, which fostered the co-existence of classical and Christian attitudes and practices. Poetic expressions of asceticism are explored through the writings of Paulinus of Nola, dispatched by Augustine to teach Licentius about the possibilities of Christian poetry. Paulinus’s poetic tactics provided ambivalent Christians like Licentius with a model for converting poetry to Christian spiritual use.

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"The Pope as Arsonist and Christian Salvation: Peter Causton’s Londini Conflagratio: Carmen." In Life, Love and Death in Latin Poetry, 275–94. De Gruyter, 2018. http://dx.doi.org/10.1515/9783110596182-017.

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Whelan, Robin. "Elite Christianity, Political Service, and Social Prestige." In Being Christian in Vandal Africa. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520295957.003.0008.

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This chapter explores the limits to the importance of heresiological distinctions in the kingdom’s social and political life. It argues that elite individuals could use their Christian piety to display their social status in spite of contemporary ecclesiastical controversy. Apart from specific moments that required a courtier or aristocrat to define their Christian faith more exactly, the nature of courtly and aristocratic social interaction and the limits of government enforcement provided ample scope for artful dissimulation regarding doctrinal or ecclesiastical affiliation. The evidence of Christian martyrology, poetry, letters, and tombs is adduced to demonstrate that elite Christians, both Vandal and Romano-African, found ways to claim a determinedly Christian prestige that was nonetheless potentially acceptable to other members of the religiously heterogeneous elite.

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"The Beatitudes." In Divine Inspiration The Life of Jesus in World Poetry, edited by Robert Atwan, George Dardess, and Peggy Rosenthal, 284–89. Oxford University PressNew York, NY, 1997. http://dx.doi.org/10.1093/oso/9780195093513.003.0067.

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Abstract Son of a Presbyterian minister, Sayigh moved with his family from Syria to Palestine when he was two. Educated in Lebanon, he spent most of the rest of his life abroad, teaching in Cambridge, London, and Berkeley, and becoming one of the pioneers of Arabic free verse. Kenneth Cragg says that Sayigh "writes out of a Christian nurture that strives within him to interpret how it faces the contradictions of the world. There is no more wistful voice of Christian Arabism."

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Winckles, Andrew O. "Agnes Bulmer, Felicia Hemans, and Poetry as Theology." In Eighteenth-Century Women's Writing and the Methodist Media Revolution, 211–45. Liverpool University Press, 2019. http://dx.doi.org/10.3828/liverpool/9781789620184.003.0007.

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This chapter examines how women used theological poetry to enter into public space during the 1820’s and 30’s through its consideration of the works of Agnes Bulmer and Felicia Hemans. In particular, the chapter focuses on changing definitions of Christian womanhood in Methodism and how Bulmer negotiated them as a poet, scholar, wife, and faithful Methodist. It then turns to Bulmer’s epic poem, Messiah’s Kingdom, to explore how she develops her epic theology—accessing a tradition of women acting as prophets and priests to forward a unique systematic theology that places sense experience, of both the natural and spiritual worlds, at the center of evangelical hermeneutics. Finally, the chapter turn to Hemans’ religious poetry, and particularly the Songs and Hymns of Life, to witness how Hemans at the end of her life uses poetry to advocate for a public religious role for women. In essence she “takes a text” in the Methodist sense and licenses poetic preaching in a world that was rapidly revolving away from these types of roles for women.

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"The Way of the Cross." In Divine Inspiration The Life of Jesus in World Poetry, edited by Robert Atwan, George Dardess, and Peggy Rosenthal, 447–50. Oxford University PressNew York, NY, 1997. http://dx.doi.org/10.1093/oso/9780195093513.003.0104.

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Abstract Daughter of a Russian Jew who had married a Welsh woman and become an Anglican clergyman, Levertov was born in England. She became a U.S. citizen after World War II and has been a leading American poet since the 196os. She began writing from an agnostic standpoint, but a sense of mystery, of inspiration from an unknown source, always informed her poetry. Gradually, she has said, "the unknown began to be defined for me as God, and, further, as God revealed in the Incarnation." By the early 1980s she was avoiedly writing from "a position of Christian belief."

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Fix, Stephen. "7 Prayer, Poetry, and Paradise Lost: Samuel Johnson as Reader of Milton’s Christian Epic." In Seeing into the Life of Things, 126–51. Fordham University Press, 2020. http://dx.doi.org/10.1515/9780823296606-010.

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Dusenbury, David Lloyd. "“O Roman, Spare this God!”." In The Innocence of Pontius Pilate, 109–18. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197602799.003.0011.

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In the dominant tradition of Christian epic poetry, Pilate’s judgement of Jesus is not explained by his brute political calculations. Rather, Pilate is literally conquered by Caiaphas and his Judaean allies. In this Christian tradition, the Roman trial of Jesus has not one but two judicial victims—Pilate and Jesus. For instance, in Marco Girolamo Vida’s Renaissance epic, Christiad, the dramatization of Pilate’s inner life permits the legal reality of his judgement to be recognized, and its moral reality to be denied. For many Christian writers, the Roman magistrate who interrogates Jesus is (virtually) guiltless. It is thus not only in pagan, Judaic, and Islamic traditions, but in early and august Christian traditions that Pilate has enjoyed—in many circles—twenty centuries of innocence.

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Blowers, Paul M. "The Tragic Christian Self." In Visions and Faces of the Tragic, 102–35. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198854104.003.0004.

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This chapter capitalizes on a substantial body of recent research on the literary and rhetorical construction of “lives” (especially “holy lives” in hagiography) and “selves” (moral subjects and agents) in the late-ancient Greco-Roman World. It explores a whole other form of tragical mimesis in early Christian literary culture, namely, the rhetorical and theological profiling of the Christian self as a “tragic self,” a self consciously aware of its own finitude, mortality, and vulnerability to tragic circumstance. The bulk of the chapter closely examines three powerful autobiographical profiles of the tragic Christian self articulated by three of the most prolific late-ancient Christian authors: Gregory Nazianzen, John Chrysostom, and Augustine. While each writer, especially Gregory Nazianzen in his autobiographical poetry, rhetorically reconstructed his own life as an unfolding tragedy, each also developed an objective profile of the tragic Christian self that could apply more broadly to Christian experience of life in the flesh. Though these writers all revere the goodness and beauty of creation, and the integrity of the imago Dei, and though they fervently assert the providence and wisdom of the Creator, there is neither naïvety nor quixotism about the arena of creation in which life is lived, endured, enjoyed, the arena where confrontation of evil and suffering is endemic.

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Conference papers on the topic "Christian life, poetry"

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Zeng, Haijin. "INFLUENCE OF CHRISTIANITY ON THE CREATIVITY OF THE GUANGDONG POET HUANG LIHAI." In 9th International Conference ISSUES OF FAR EASTERN LITERATURES. St. Petersburg State University, 2021. http://dx.doi.org/10.21638/11701/9785288062049.25.

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Huang Lihai is one of the most active contemporary Chinese poets in the past two decades. His poems are a return to poetry, language and life. In the era of change and grand discourse dominating the aesthetic interpretation of literature, Huang Lihai’s poetry and spiritual exploration have obvious implications. His vitality in poetry creation and poetry activities has an important connection with his Christian faith and his thought resources. Huang Lihai pays close attention to individual life with heavy religious feelings, and tries to restore the relationship between man and god, the relationship between man and man, and the relationship between man and nature in the post-modern era. Backed by belief, he maintained human dignity and integrity with poetry, and opened up the divine dimension of poetry writing, which opened up a new aesthetic dimension for the Chinese contemporary poetry.

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Dyshenov, Alexander V. "POETRY AND THE MEANING OF LIFE IN THE NOVEL "GLASS" BY THE MODERN CHRISTIAN WRITER BEI CUN." In Chinese Studies in the 21st Century. Buryat State University Publishing Department, 2021. http://dx.doi.org/10.18101/978-5-9793-1678-9-2021-1-194-198.

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В статье рассматриваются христианские мотивы в творчестве современного китайского писателя Бэй Цуня на примере его романа «Стекло». Предпринимается попытка представить поэзию и сам иероглиф 诗 с позиции христианского богословия, проводятся параллели с романом писателя, где два главных героя как раз являются поэтами.

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Pandulcheva, Daniela, and Dancho Pandulchev. "Theo-anthropological aspects of paneurhythmy in physical education." In Antropološki i teoantropološki pogled na fizičke aktivnosti (10). University of Priština – Faculty of Sport and Physical Education in Leposavić, 2024. http://dx.doi.org/10.5937/atavpa24038p.

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We analyze Paneurhythmy through the perspective of the theo-anthropological approach to physical education. This psycho-physical system of exercises combines rhythmic movements with ideas, music, and poetry, performed in a group, with specific space organization, in the open. The author, Beinsa Douno, is a founder of a Christian philosophy for a life in harmony with nature, where exercising is important for personality development. We analyze: 1. Constituent elements: movements, music, and poetic text; 2. Performance: person, pairs, and group; 3. Education: relations and personality development. Conclusions: The movements are functional and suitable for all: multi-planar and multi-joint movements involving symmetrically the left and right parts of the body, with full range of motion in the joints, exercised in upright position, in walking, for coordination, balance and functional strength; the music is classical type for inspirational concentration and the poetic text is dominated by the notions for positive emotions, love and joy, and light, including the notion of God in non-religious context. During performance of Paneurhythmy the full potential of a person is activated, physical and spiritual, and social ethics develops by coordinating one's performance with the partner and the group around a unifying center. The educational process is founded on mutual respect and discussions focused on personality development and character qualities in a non-profit activity. Paneurhythmy exercises can be considered food for the body encouraging the creation of a harmonious exercising community. It can be an example a physical education practice in line with the theo-anthropological approach.

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Bondzev, Asen. "The life of Orpheus – Contributions to European culture." In 8th International e-Conference on Studies in Humanities and Social Sciences. Center for Open Access in Science, Belgrade, 2022. http://dx.doi.org/10.32591/coas.e-conf.08.09125b.

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Orpheus is one of the greatest historical contributions of the Thracians in European culture. He is much more than a talented poet and singer. He is a religious reformer, a priest, a teacher. This study aims to present his life and influence on later philosophers as Pythagoras and Plato, and analyze some Orphic tablets of eschatological nature. The roots of Orphic teachings are so deep, that missionaries of the new Christian faith were forced to use the image of Orpheus in their desire to baptize the local population in Thrace and even Rome. Orpheus comes to walk the most difficult path – spreading the doctrine of salvation of the human soul, which remains one of the highest achievements of European culture and hope for its humane future.

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dos Santos, Camila, and Andreia Machado Oliveira. "Communication Action Zones in Art and Technology - ZACAT." In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.101.

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Communication Action Zones in Art and Technology, in portuguese Zonas de Ações Comunicacionais em Arte e Tecnologia – ZACAT – is a master's research developed in Brazil, made before and during the SARS-CoV-2 virus pandemic, which causes the New Coronavirus disease. This artistic and academic work includes a set of sound and visual poetics based on an investigation of artistic communicational practices of an activist character, with the mediation of several questions about the current Brazilian history. Firstly, through diversified strategies and proposals for different interlocutors, with experiments in 2019, in different spaces in the city of Santa Maria, state of Rio Grande do Sul - streets, museums, art galleries, university, school, social networks, radio wave space. Subsequently, as a result of the world scenario presented from 2020, with the COVID-19 pandemic, the poetic undergoes significant transformations. In addition to the artistic and communicational strategies undergoing changes in approach, the Santa Maria space moves to that of the Clube Naturista Colina do Sol (CNCS), a naturist community located in the municipality of Taquara, also in Rio Grande do Sul. Not urbanized and immersed with the wild environment the least interfered by human action, which provides other forms of listening and connection, in addition to the relationship with the body, communication and technology, such as the use of online virtual reality platforms to share the work carried out. To approach the construction of this research, studies on methodology by the researcher and artist Sandra Rey (1953) are used. As a theoretical foundation, reference is made to the idea of micropolitics, a concept that refers to philosophers Michel Foucault (1926-1984) and Gilles Deleuze (1925-1995) and to art critic Suely Rolnik (1948). Activist artistic practices are based on the experiences of Brazilian collectives from the 1990’s to the present, as seen under the historiography of Art Activism from the 1950’s, with Italian autonomist philosophers such as Giorgio Agamben (1942) and Franco Berardi (1949). To support the notion of Art and Communication, authors such as Mario Costa (1936), Fred Forest (1933), Mônica Tavares, Priscila Arantes, Christine Mello and Giselle Beiguelman are based on. The concept of device emerges from theoretical research and mediates artistic practices, having as reference Agamben, Foucault, Vilém Flusser (1920-1991) and Gilbert Simondon (1924-1989). From performances, through installations, through audio, video and face-to-face interactivity experiments or via virtual networks, this research seeks to give visibility to everyday micropolitics, with their memories, affections, formalized or ephemeral life impulses in moments of encounters. And how the artistic works can unfold in different contexts, in front of different audiences and under challenging conditions in terms of a larger historical context.

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