Journal articles on the topic 'Essais Arcan'

« [O]n va leur montrer nos sextes ! » Depuis quarante ans déjà, les écrivaines et réalisatrices de langue française ont répondu en grand nombre à ce cri de ralliement lancé naguère par Hélène Cixous dans son essai « Le rire de la Méduse ». Dans des oeuvres bien souvent provocatrices – où il est question, entre autres, de pratiques sadomasochistes, d’échangisme, de prostitution, de viol, d’inceste –, il importe manifestement d’arracher au silence les expériences les plus diverses de la sexualité féminine. Malgré les accusations de nombrilisme et d’exhibitionnisme que la critique dirige parfois contre ces récits d’aveu, il est d’usage d’interpréter ceux-ci comme signes d’une audacieuse expression de soi et d’une émancipation collective toujours croissante. C’est dans la transgression des tabous, aussi bien que dans l’affranchissement des carcans patriarcaux et hétéronormatifs, que cette entreprise puiserait à la fois sa force personnelle et sa légitimité politique. Les deux oeuvres autofictionnelles sur lesquelles je me concentre ici s’inscrivent toutefois en faux contre cette tendance dominante. Car si Nelly Arcan et Anne F. Garréta se prêtent à des confidences intimes dans Putain (2001) et Pas un jour (2002), c’est pour mieux désavouer la littérature d’aveu. Toutes deux reprennent à leur compte la thèse de Michel Foucault selon laquelle la sexualité, loin d’être sujette à la répression et à la censure, représente à l’âge moderne une source intarissable du discours. Nous serions en définitive constamment adjurés de parler du désir et du plaisir sexuels, l’« ironie de ce dispositif », notait Foucault, étant de « nous fai[re] croire qu’il y va de notre “libération” ». Arcan et Garréta engagent dès lors à se demander si l’injonction actuelle au dévoilement ne relève pas d’une forme insoupçonnée de coercition. En traquant deux des motifs qui animent leurs textes – le scandale dans Putain, la déprise dans Pas un jour –, cette étude s’attache à montrer comment ces oeuvres se constituent en anti-confessions.

Este trabalho propõe a análise iconográfica de um arcaz presente no convento Franciscano de Olinda. Investiga-se a significação que as imagens do móvel, possuíam para o público setecentista. No curso desse exame, essas figuras são associadas com a visão paradisíaca das Américas, tema muito popular nos dois primeiros séculos de colonização. Posteriormente, apresenta-se a definição Pathosformel cunhada por Aby Warburg. Esse conceito pressupõe que a configuração cinética de uma imagem encerra um valor expressivo. Assim, entende-se a profusão de elementos tropicais na peça como uma tentativa de apresentar o Éden americano extasiado, acentuando-se o teor paradisíaco do novo mundo.

A discussão sobre 0 significado das palavras empregadas para nomear a atividade do designer - atividade que no Brasil era conhecida, até a década de 70, como desenho industrial - colocou-se entre nós, desde os primeiros textos que abordam a questão (Vilanova Artigas e Flávio Motta), de um ponto de vista predominantemente construtivo; a idéia de projeto foi eleita como conceito-chave, capaz de integrar a ação projetual do designer edo arquiteto à reconstrução política do próprio país - aspecto que ganha importância a partir do golpe de 1964; poucas abordagens, no Brasil - e aquela feita por Sérgio Ferro no texto O canteiro e 0 desenho é talvez 0 melhor exemplo - abordaram a questão por um ângulo menos otimista, mais cético, levantando 0 aspecto opressor da racionalidade projetual; desde 1965 0 historiador Giulio Cario Argan problematizava a questão de um modo semelhante, apontando para a crescente separação, na sociedade de consumo, entre a individualidade do sujeito e a objetividade das coisas - relação essa que ele vê como sofrendo processo de esgarçamento; mais recentemente, em 1992, um texto do filósofo Vilém Flusser sintetiza parte de seu pensamento, ressaltando os aspectos destruidores da atividade de design-, Argan e Flusser, além desses pontos em comum, também utilizam a palavra design para descrever a nova situação da disciplina, que se desenvolvera, para Argan, como 0 projeto não mais dos objetos em si, mas como a programação do ambiente, expressa na idéia de que 0 que se projeta (0 que se programa) é 0 circuito completo que envolve, além do objeto, sua imagem - principalmente sua imagem - portanto, informação que circula; 0 texto tenta situar essas diferentes elaborações, relacionando-as entre si e apontando para a necessidade de novas categorizações que dêem conta da natureza atual do design

A concretização de direitos fundamentais tem um custo com o qual a sociedade deve arcar mediante o pagamento de tributos. Com o pagamento de tributos são formados recursos públicos que serão geridos pelo Estado, por meio da Administração Pública, a qual deverá alocar einvestir esses recursos tanto para manter o funcionamento do maquinário estatal quanto para concretizar direitos. Assim, o Estado funciona como uma empresa gestora de recursos públicos, que devem, principalmente, ser utilizados para, mediante ações prestacionais, concretizar direitos sociais cujo exercício permite o melhor exercício das liberdades. Observando-se esses aspectos subjaz uma imensa gama de questões que ainda são objeto de discussão pelos juristas, como o “mínimo existencial”, a “reserva do possível” e a “proibição do retrocesso social”. Sem pretender esgotar o assunto, este trabalho traz algumas reflexões sobre essas questões com o intuito de trazer um contributo para repensar o tema da concretização dos direitos fundamentais. Assim, apresenta-se uma breve contribuição sobre o papel da Administração Pública contemporânea quanto ao uso dos recursos arrecadados para a concretização e manutenção dos direitos fundamentais. DOI:10.5585/rdb.v3i2.36

A decisão de inovar envolve riscos e incertezas e está entre as difíceis decisões que as empresas precisam tomar em sua trajetória de evolução organizacional. Nesse contexto, as micro e pequenas empresas (MPEs), por deterem limitações financeiras e de sua própria estrutura, frequentemente se veem restringidas em suas ações e se tornam organizações pouco inovadoras. Diante disso, uma das alternativas que se apresentam a essas empresas é o modelo de inovação aberta, pautado na utilização do conhecimento externo como forma de agregar valor à organização, uma vez que o aprendizado e a interação mútua entre uma empresa e seus diversos agentes, propiciados pelo modelo, permitem compartilhar riscos e incertezas e podem conferir as competências necessárias para inovar de maneira dinâmica e contínua. Neste artigo, pretende-se analisar como o uso do modelo de inovação aberta por parte de MPEs pode reduzir os riscos e as incertezas presentes na decisão de inovar, com base na análise dos fatores de risco de Hammond, Keeney e Raiffa (1999) para verificar as incertezas, os resultados, as chances de ocorrência e consequências da decisão tomada. Trata-se de um estudo qualitativo, de caráter exploratório, com uso de entrevistas semiestruturadas e análise bibliográfica. Os resultados apontam que as MPEs, ao passarem por momentos críticos em seu desempenho organizacional, buscam na inovação uma alternativa de sobrevivência ante os novos parâmetros que lhes são impostos. Entretanto, essas empresas apresentam como incertezas associadas à decisão de inovar a falta de know-how e a insuficiência de capital para arcar com o custo da inovação. No intuito de reduzir essas incertezas, buscam, nas fontes externas de conhecimento, o suporte financeiro, tecnológico, de mercado e competitivo que lhes permita inovar e alcançar vantagens competitivas sustentáveis, tendo como resultados desse formato de inovação a superação de suas incertezas, o lançamento de inovações de produto, serviço e processo, a melhoria de seu potencial competitivo e a formação de um processo de inovação. Dessa forma, pode-se afirmar que o uso do modelo de inovação aberta não só reduz os riscos e as incertezas relacionados à inovação, mas também contribui para que essas organizações inovem e melhorem seu desempenho organizacional.

As empresas de construção civil que optam por participar da execução de obras públicas estão expostas a diversos riscos durante a execução de suas atividades. Muitas dessas obras ficam paralisadas devido ao fato de que as companhias não conseguem arcar com os elevados custos de sua execução. Diante desse fato, este estudo buscou identificar, por meio da análise das demonstrações contábeis das companhias de construção pesada listadas na Bovespa, quais os principais riscos aos quais essas empreiteiras estão expostas. Foi possível evidenciar que as empresas que realizam esse tipo de atividade precisam lidar com diversos fatores alheios ao seu controle, bem como a alta complexidade da atividade em si. Foi possível identificar também que várias empresas que se enquadram nesse contexto sofrem com problemas de liquidez e com o impacto negativo nos seus lucros. Tais problemas se devem, principalmente, à inadimplência dos governos e instituições públicas, prejudicando o ciclo operacional das empreiteiras. Identificou-se que os principais riscos para as companhias de construção pesada são os constantes atrasos no repasse de verbas, bem como o não pagamento destas, além das dificuldades impostas aos gestores dessas empresas, que precisam lidar com um ciclo operacional mais longo e com a execução de uma atividade com um alto grau de complexidade.

<p><strong></strong><strong>The New Comprehension of History During The Second Institutional Period of Ottoman Era: The Impact of "Essai Sur L’histoire De L’islamisme" of Dozy</strong></p><p><strong>Abstract<br /></strong></p><p>During the Second Constitutional Period of Ottoman era, the translation movement of positivist and materialist texts from the West affected a number of the Ottoman intellectuals. The effects of these ideological movements could clearly be seen in their works. Following these ideological changes, the Ottoman intellectual’s perceptions towards classical Islamic history has been completely changed. Also, during the constitutional period, the Islamic history literature seems to be demonstrating a different sense of historical approach. It is also observed that during the second constitutional period along with the increased translation activities from the West, Ottoman intellectuals started to accommodate “the scientific historiography” approach. In his translation of <em>Essai Sur L’histoire De L’islamisme</em>, Abdullah Cevdet translated the title as <em>History of Islam</em> and he called Dozy “a complete neutral” and “a product of reasoning”. The majority of Ottoman intellectuals gravely criticized Cevdet’s work at that time. This article describes the works which refuses the works of Cevdet and analyzes how they try to explain the concepts like “Miracle” and the “Mirac” which are difficult to describe with scientific method. In this context the works of Manastırlı İsmail Hakkı, Nevşehirli Hayreddin, Şehbenderzade Filibeli Ahmed Hilmi also examined. </p><p><strong>II. Meşrutiyet Dönemi Dozy Reddiyelerinde Yeni Tarih Anlayışı</strong><strong> (Mucize ve Miraç Hadisesinin Değerlendirilmesi)</strong></p><p><strong>Öz</strong><strong> </strong></p><p>II. Meşrutiyet döneminde, Batı’dan pozitivizm ve biyolojik materyalizm eksenli metinlerin tercüme edilmeye başlanması, Osmanlı aydınının bu fikrî hareketten etkilenmesine sebep olmuştur. Buna göre Osmanlı aydınının Klasik İslam Tarihi anlayışı tamamen değişmiş, II. Meşrutiyet döneminde kaleme alınan İslam Tarihi eserlerinde yeni bir tarih anlayışı ortaya konulmuştur. II. Meşrutiyet döneminde artan tercüme faaliyetleriyle eş zamanlı olarak Osmanlı aydınında “Bilimsel tarihçilik” anlayışının benimsenmeye başladığını görmekteyiz. Abdullah Cevdet’in bir aydınlanma refleksiyle, Dozy’nin <em>Essai Sur L’histoire De L’islamisme </em>eserini “kat’iyyen bî taraf ve akl-ı selîm mahsûlü” olduğunu zikredip <em>Târih-i İslâmiyet</em> adıyla Türkçeye tercüme etmesi Osmanlı aydınının büyük tepkisine yol açmıştır. Bu makalede, <em>Târih-i İslâmiyet</em>’e reddiye olarak kaleme alınan eserlerde dönemin bilimsel tarihçilik anlayışından hareketle “Mucize” ve “Miraç” gibi konular ele alınacak, aynı zamanda bilimsel olarak açıklanması zor hadiselere Manastırlı İsmail Hakkı, Nevşehirli Hayreddin, Şehbenderzâde Filibeli Ahmed Hilmi’nin nasıl yaklaştıkları incelenecektir. </p>

Background:Defining a primary study endpoint that is able to discriminate between active treatment and placebo is crucial for clinical trials in primary Sjögren syndrome (pSS). Recent trials used the validated ESSDAI as primary endpoint, but found large ‘response rates’ in the placebo group too. Since pSS is a very heterogenous disease, a composite endpoint including multiple aspects (i.e., systemic, patient-reported, functional and biological) may be more appropriate to demonstrate clinical efficacy.Objectives:To develop a composite endpoint for pSS based on expert opinion and analysis of trial data.Methods:Based on expert opinion, 5 items were found to be most relevant to assess the effect of treatment in pSS patients: ESSDAI, ESSPRI, OSS, SWS and RF/IgG (Figure 1). These items were tested using data at week 24 of the randomized, double blind, placebo-controlled ASAP-III trial.1ROC analysis was used to assess the discrimination of effect between the abatacept (n=40) and placebo (n=39) treatment groups. The optimal cut-off point per item was defined by the highest sum of sensitivity and specificity. The percentage of patients responding to the individual items (Figure 1) and the composite endpoint (named CRESS) was calculated.Results:For ESSDAI, ROC analysis showed that both absolute and relative change in ESSDAI were not able to discriminate between treatment groups (AUC 0.536 and 0.559) and no optimal cut-off point could be identified. According to an in SLE developed endpoint and based on expert opinion, it was decided to aim for the validated definition of low disease activity (ESSDAI<5)2.For ESSPRI, ROC analysis (AUC 0.629) showed an optimal cut-off point of -13.8%. Therefore, the validated definition of ESSPRI response (≥-15% or 1 point)2was used. For OSS and SWS, ROC analysis (AUC 0.555 for OSS>3 at baseline and AUC 0.556 for SWS>0 at baseline) could not identify an optimal cut-off point, so the definitions based on expert opinion were kept (Figure 1).For serological items, ROC analysis (AUC 0.861 for RF>0 at baseline and 0.615 for IgG) showed optimal cut-off points of -23% and -2.2%, respectively. It was decided to round these numbers to ≥25% decrease in RF or ≥5% decrease in IgG. Responding to ≥3 of the 5 items discriminated best between the abatacept and placebo groups. The final response rate to our composite endpoint (CRESS responders) was 55% vs. 13% in the abatacept and placebo groups, respectively (P<0.001). Further analysis of how many patients who met the composite endpoint also met the single endpoints and vice versa demonstrated that all individual items contributed to the overall response rate.Conclusion:This concept of the new ‘Composite of Relevant Endpoints for Sjögren’s Syndrome’ (CRESS) is developed. With this composite endpoint, it is possible to discriminate between abatacept and placebo response in pSS patients. Additional validation analyses in independent, global, multi-center, placebo-controlled trials of biological DMARDs in pSS and NECESSITY will be performed.References:[1]van Nimwegen et al. Lancet Rheumatol.Published online 31-01-2020.[2]Seror et al. Ann Rheum Dis. 2016;75(2):382-9.Acknowledgments:The authors would like to thank Raphaele Seror for initial discussions on potential components and criteria to be explored in the creation of a composite pSS endpoint. The authors would also like to acknowledge valuable discussions with Marleen Nys, Miroslawa Nowak, Dennis Grasela, Antoine Sreih and Subhashis Banerjee.Disclosure of Interests:Suzanne Arends Grant/research support from: Grant/research support from Pfizer, Jolien F. van Nimwegen Consultant of: Bristol-Myers Squibb, Speakers bureau: Bristol-Myers Squibb, Gwenny M. Verstappen: None declared, Arjan Vissink: None declared, Neelanjana Ray Shareholder of: Bristol-Myers Squibb, Employee of: Bristol-Myers Squibb, Frans G.M. Kroese Grant/research support from: Unrestricted grant from Bristol-Myers Squibb, Consultant of: Consultant for Bristol-Myers Squibb, Speakers bureau: Speaker for Bristol-Myers Squibb, Roche and Janssen-Cilag, Hendrika Bootsma Grant/research support from: Unrestricted grants from Bristol-Myers Squibb and Roche, Consultant of: Consultant for Bristol-Myers Squibb, Roche, Novartis, Medimmune, Union Chimique Belge, Speakers bureau: Speaker for Bristol-Myers Squibb and Novartis.

Background:Abatacept (CTLA-4-Ig) targets the CD80/CD86:CD28 co-stimulatory pathway required for full T-cell activation and T-cell dependent activation of B-cells. The Abatacept Sjögren Active Patients phase III (ASAPIII) trial is a mono-center, investigator-initiated, placebo controlled study with an open-label extension phase (NCT02067910), which assessed the efficacy and safety of weekly subcutaneous abatacept (125mg) in patients with early active primary Sjögren’s syndrome (pSS). Previous analyses of the double blind phase showed no significant effect of abatacept treatment compared to placebo on the primary endpoint, difference in EULAR Sjögren’s syndrome disease activity index (ESSDAI) at week 24.1Objectives:To evaluate the efficacy and safety of extended (48 weeks) open label abatacept treatment in pSS patients.Methods:Included patients had biopsy-proven pSS, fulfilled the AECG and ACR-EULAR criteria, had disease duration ≤7 years (median 2 years), ESSDAI ≥5, and 89% were anti–SSA positive. All 40 patients who received abatacept (ABA) in week 0-24 were subsequently treated with abatacept from week 24-48. Of the 40 patients who received placebo (PLB) in week 0-24, 2 were lost to follow up, and 38 were treated with abatacept from week 24-48. Systemic disease activity (ESSDAI), patient reported symptoms (ESSPRI), serological outcomes (RF and IgG), ocular staining score (OSS) and unstimulated whole salivary flow (UWS) were assessed. We evaluated whether outcomes improved within treatment groups, from week 0 to subsequent visits and from week 24 to subsequent visits:1.Within ABA→ABA treated patients:a. Week 0-48 to assess overall efficacy.b. Week 24-48 to assess additional efficacy of long term treatment.2.Within PLB→ABA treated patients:a. Week 0-24 to assess whether a placebo effect occurred.b. Week 24-48 to assess short-term efficacy of open label ABA.GEE modeling was used to test significance of changes over time. Missing data were not imputed.Results:ESSDAI and ESSPRI were improved within ABA/ABA patients between week 0-48 with additional efficacy after week 24, and within PLB/ABA patients after switching to ABA. Significant decreases in ESSDAI and ESSPRI were also seen within PLB treated patients between week 0-24 (Figure 1). IgG and RF were improved within ABA/ABA patients between week 0-48 with additional efficacy after week 24, and within PLB/ABA patients after switching to ABA. OSS was improved within ABA/ABA treated patients between week 0-48. UWS only showed significant improvement in week 36 within ABA/ABA treated patients. No changes in IgG, RF, OSS or UWS were seen within PLB treated patients. No deaths occurred. One serious adverse event possibly related to intervention occurred during ABA treatment.Conclusion:ESSDAI and ESSPRI improved significantly during 48-week treatment with abatacept. Placebo treated patients also showed significant improvement in both indices and further improvement occurred after switching to abatacept. Biological activity was decreased by abatacept treatment. 48-week abatacept treatment improved OSS, and might improve UWS. Abatacept was well tolerated by pSS patients.References:[1]van Nimwegen et al. Lancet Rheumatol.Published online 31-01-2020Acknowledgments:This study was funded by Bristol-Myers Squibb. We thank all patients for participation in the ASAP-III trial.Disclosure of Interests:Suzanne Arends Grant/research support from: Grant/research support from Pfizer, Jolien F. van Nimwegen Consultant of: Bristol-Myers Squibb, Speakers bureau: Bristol-Myers Squibb, Esther Mossel: None declared, Greetje S. van Zuiden Speakers bureau: Roche, Konstantina Delli: None declared, Alja J. Stel: None declared, Bert van der Vegt Consultant of: Advisory board member for Philips and Visiopharm., Erlin A. Haacke: None declared, Lisette Olie: None declared, Leoni Los: None declared, Gwenny M. Verstappen: None declared, Sarah A. Pringle: None declared, Fred K.L. Spijkervet: None declared, Frans G.M. Kroese Grant/research support from: Unrestricted grant from Bristol-Myers Squibb, Consultant of: Consultant for Bristol-Myers Squibb, Speakers bureau: Speaker for Bristol-Myers Squibb, Roche and Janssen-Cilag, Arjan Vissink: None declared, Hendrika Bootsma Grant/research support from: Unrestricted grants from Bristol-Myers Squibb and Roche, Consultant of: Consultant for Bristol-Myers Squibb, Roche, Novartis, Medimmune, Union Chimique Belge, Speakers bureau: Speaker for Bristol-Myers Squibb and Novartis.

Background:Several large randomised controlled trials (RCTs) in primary Sjögren’s syndrome (pSS) failed to demonstrate drug efficacy.1-4 Many of these trials used ESSDAI as primary endpoint, showing large but similar response rates in active treatment and placebo groups.1,3,4 Given the heterogeneous nature of pSS, there is need for a composite endpoint including multiple clinically relevant parameters.Objectives:To develop and validate the Composite of Relevant Endpoints in Sjögren’s Syndrome (CRESS).Methods:A multidisciplinary team of pSS experts selected clinically relevant items and measurements to include in the CRESS. Definition of response of CRESS items was based on clinical relevance, previously defined minimal clinically important improvement (MCII) and data of the single-centre ASAP-III (abatacept) trial.1 CRESS was validated in three independent RCTs: TRACTISS (rituximab) trial2, multi-centre abatacept trial3 and ETAP (tocilizumab) trial4. CRESS response rates were assessed at the primary endpoint visit of all four trials.Results:Five complementary items were selected to form CRESS: systemic disease activity, patient-reported symptoms, tear gland, salivary gland and serological item. Definition of response per item is presented in Table 1. Total CRESS response was defined as response on ≥3 of 5 items. Since not all trials have ocular staining score or salivary gland ultrasonography (SGUS) available, the concise CRESS (cCRESS) was developed simultaneously, leaving Schirmer’s test and unstimulated whole saliva flow for the tear and salivary gland items, respectively. In the ASAP-III trial, CRESS response rates were 24/40 (60%) for abatacept vs. 7/39 (18%) for placebo at week 24 (p<0.001).Table 1.CRESS items and definition of responseItemsMeasurementsDefinition of responseSystemic disease activityClinESSDAIScore<5 (low disease activity)Patient-reported symptomsESSPRIDecrease of ≥1 point or ≥15%Tear gland*Schirmer/OSS**-If abnormal Schirmer (≤5 mm) at baseline: increase of ≥5 mm in Schirmer-Or if abnormal OSS (≥3 points) at baseline: decrease ≥2 points in OSS-Or if both Schirmer/OSS normal scores at baseline: no change to abnormal in bothSalivary gland*UWS/SGUSIncrease of ≥25% in UWS (or if score is 0 at baseline, any increase)Or decrease of ≥25% in total Hocevar score (SGUS)SerologicalRF/IgGDecrease of ≥25% in RFOr decrease of ≥10% in IgGCRESS responderResponder on ≥3 of 5 itemsOcular Staining Score (OSS), Unstimulated whole salivary flow (UWS), Salivary gland ultrasonography (SGUS), Rheumatoid factor (RF), Immunoglobuline G (IgG)*Concise CRESS (cCRESS): CRESS without OSS and SGUS, leaving Schirmer and UWS for tear and salivary gland items, respectively**Mean of both eyesIn the external validation trials, cCRESS response rates for TRACTISS were: 33/67 (49%) rituximab vs. 20/66 (30%) placebo at week 48 (p=0.026). CRESS response rates (without SGUS) for the multi-centre abatacept trial were: 41/92 (45%) abatacept vs. 30/95 (32%) placebo at week 24 (p=0.067). cCRESS response rates (without rheumatoid factor) for ETAP were: 10/55 (18%) tocilizumab vs. 13/55 (24%) placebo at week 24 (p=0.482) (Figure 1A-D). Compared to ESSDAI MCII of ≥3 points decrease, CRESS was able to approximately halve placebo response rates in RCTs with high baseline ESSDAI scores (>5) (Figures 1E-H).Conclusion:CRESS shows lower placebo response rates compared to ESSDAI MCII, which is crucial for demonstrating treatment efficacy. With the CRESS, higher response rates in abatacept and rituximab treated patients compared to placebo were found in RCTs which previously showed negative primary endpoint results. CRESS confirmed that no differences were found for almost all outcome measures between tocilizumab and placebo,4 with low response rates. The CRESS is a well-balanced, feasible, composite endpoint for use in clinical trials in pSS patients.References:[1]Van Nimwegen 2020;9913(19):1–11[2]Bowman 2017;69(7):1440–50[3]Baer (doi:218599)[4]Felten (doi:21846)Acknowledgements:The authors would like to acknowledge all contributors of the included trials.Disclosure of Interests:Suzanne Arends: None declared, Liseth de Wolff: None declared, Jolien F. van Nimwegen Speakers bureau: Bristol Myers Squibb, Consultant of: Bristol Myers Squibb, Gwenny M. Verstappen: None declared, Jelle Vehof: None declared, Michele Bombardieri Consultant of: MedImmune, GlaxoSmithKline, Grant/research support from: MedImmune, Simon J. Bowman Consultant of: AstraZenecea/MedImmune, Bristol Myers Squibb, Celgene, Eli Lilly, Glenmark, GlaxoSmithKline, MTPharma, Novartis, Ono, Pfizer, Takeda, UCB, XTLBio, Elena Pontarini: None declared, Alan Baer Consultant of: Bristol Myers Squibb, Sanofi, VielaBio, Novartis, Marleen Nys Shareholder of: Bristol Myers Squibb, Employee of: Bristol Myers Squibb, Jacques-Eric Gottenberg Grant/research support from: Bristol Myers Squibb, Pfizer, Renaud FELTEN: None declared, Neelanjana Ray Shareholder of: Bristol Myers Squibb, Employee of: Bristol Myers Squibb, Arjan Vissink: None declared, Frans G.M. Kroese Speakers bureau: Bristol Myers Squibb, Roche and Janssen-Cilag, Consultant of: Bristol Myers Squibb, Grant/research support from: Unrestricted grants from Bristol Myers Squibb, Hendrika Bootsma Speakers bureau: Bristol Myers Squibb and Novartis, Consultant of: Bristol Myers Squibb, Roche, Novartis, Medimmune, Union Chimique Belge, Grant/research support from: Unrestricted grants from Bristol Myers Squibb and Roche

Mudar, no âmbito individual, comportamentos e atitudes constitui um processo complexo. Envolve disponibilidade interior, reflexão, motivação genuína e clareza de propósitos. Todos essas condições, em conjunto, poderão formar um ambiente facilitador para iniciar o caminho da transformação. Colocado no âmbito de uma nação, o processo de mudança é ainda mais complexo. Não envolve apenas um, mas milhões de atores, cada um com sua crença, seu olhar, com sua possibilidade de compreensão e capacidade de intervenção.No campo das mudanças sociais, adiciona-se a essa equação, a diversidade de interesses e de necessidades e, ainda (num país capitalista como o nosso), o poder dos grandes capitais. Papel insubstituível do governo nesse jogo de forças, é representar a população e fazer valer seus interesses.Passados 16 anos da implantação do Sistema Único de Saúde e 10 anos da Estratégia da Saúde da Família, o povo brasileiro ainda não consegue ver atendidas - com qualidade, eficácia, eficiência e efetividade suas necessidades de saúde, seja no nível primário, no secundário ou terciário.As iniciativas muitas - parecem não ser suficientes para tornar o sistema mais justo e equânime. A saúde enquanto direito do cidadão e dever do estado, bem como o sonho de um SUS para todos os brasileiros, parecem cada vez mais distantes, à medida que aumenta, progressivamente. O percentual da população (hoje, cerca de 30%) que se vê obrigada a pagar um plano de saúde para ter assegurada sua assistência. Os 70% restantes, parcela que permanece exclusivamente no SUS, o faz pela impossibilidade de arcar com os custos (extraordinários) das mensalidades dos planos de saúde. Insatisfação tem sido a tônica, seja no nível público ou privado.O que fazer? Onde está o caminho que nos levará, mais uma vez, a acalentar esperança?Há mais de 30 anos, sabemos que o ponto estratégico está na Atenção Primária à Saúde -APS. Nível do sistema com maior poder para cuidar da saúde, com qualidade e resolutividade, do maior número de pessoas, e com a melhor razão custo-benefício. Obviamente, nenhum sistema de saúde pode prescindir dos outros níveis de atenção. Mas, repousa na APS, desde que bem feita, bem planejada e implementada com toda a infraestrutura necessária, a maior possibilidade de retorno dos investimentos.Mas, o que afinal entendemos por APS? Qual a compreensão dos governos, da população, dos médicos e suas sociedades; das instituições de saúde, das universidades; das organizações sociais? Quando nos referimos a APS, focamos o mesmo objeto'? Falamos de uma atenção básica, de uma atenção simplificada para doenças simples? De uma prática que deve ser voltada para os pobres e marginalizados sociais? De uma forma econômica e rápida de aumentar a cobertura assistencial?Reconhecemos verdadeiramente todos seus princípios? Sua complexidade? Sabemos de suas exigências? Da infraestrutura necessária? Dos profissionais adequados?Desde a emergência do paradigma cartesiano e da medicina anátomo-clínica, a medicina centrada na doença e na tecnologia armada tem servido de critério para definir o grau de complexidade e hierarquização das ações e dos níveis dos sistemas de saúde. Esta forma de conceber a medicina, fomentada há cerca de 200 anos entranhou-se na cultura, condicionando valores, gerando conceitos e pré-conceitos.No processo de constituição de novos referenciais, na fase de transição de paradigmas, talvez um dos maiores erros que podemos cometer é separar o pensar e o agir, o saber e a prática, é querer implementar o novo com velhos conceitos. Um processo de mudança nos está sendo exigido. Mudar, não somente a forma de pensar mas, concomitantemente, a forma de agir em sintonia com o novo paradigma.O exercício da APS requer, portanto, outros referenciais quanto à complexidade das ações de saúde, remetendo à noção de complementaridade - e não de hierarquia - dos níveis de atenção. Referenciais que devem ser coerentes com uma visão ampliada da saúde, com bases científicas mais contemporâneas do processo-saúde adoecimento, e que levem em conta as habilidades e competências necessárias para este nível de atenção.A Sociedade Brasileira de Medicina de Família e Comunidade compreende, dentre os seus objetivos, estimular a reflexão sobre as questões que envolvem a APS, reafirmar seus valores e evidenciar suas necessidades, de modo a colaborar para a sua implementação definitiva em nosso país, em bases sólidas e de qualidade. A Revista Brasileira de Medicina de Família e Comunidade é um instrumento que, desde sempre, será utilizado com essa finalidade.PresidenteMaria Inez Padula Anderson

Este último número da Revista Cultura Teológica do ano 2019 reúne reflexões que nos faz pensar a relação dialógica entre Deus e homem numa perspectiva antropológica. Embora o “Diálogo” percorra todo o itinerário da história humana, foi no século passado que teve suas principais intuições. Nomes como Martin Buber, Ferdinand Ebner e outros, com suas filosofias das intersubjetividades, contribuíram para que essa palavra se tornasse chave no coração do movimento ecumênico. Expondo as preocupações de Paulo VI e tecendo o vocabulário do Concílio Vaticano II, o diálogo ganhou profunda conotação teológico-pastoral no horizonte do pensamento católico. Para Montini, esse deve configurar-se segundo o modelo do diálogo divino da salvação. Como que em círculos concêntricos e instrumento da mensagem da Igreja ao Mundo, o diálogo deve ser encaminhado aos cristão separados, aos judeus, aos mulçumanos e à humanidade inteira, incluindo os ateus. Como afirma o Concílio Vaticano II, o diálogo tem particular importância no contexto da atividade missionária da Igreja (AG 11). Como afirmara o teólogo Karl Rahner: “o diálogo tem de configurar-se segundo o modelo do eterno diálogo divino, o exemplo da Palavra encarnada na humanidade e os incertos passos dos que entram na busca dialógica com Deus”. É aqui que o diálogo torna-se uma palavra chave necessária ao nosso tempo, principalmente diante do grande apelo ético-ecológico que estamos vivendo. Nesse sentido, a Encíclica do Papa Francisco Laudato si’, bem como o Sínodo para a Amazônia tocam em profundidade o problema da degradação do planeta e a necessidade de colocar em diálogo essa questão com a situação da exclusão e da injustiça social. Para Francisco, a voracidade produtiva e consumista agrava a injustiça ambiental e a injustiça social. Essas duas injustiças clamam pelo diálogo e a responsabilização de todos ao cuidado da casa comum. Nessa perspectiva, com um tom bastante ecológico e ecumênico, este número, antes de ser reservado a poucos que habitam um terreno específico teológico e, consequentemente, ser um trabalho unilateral, é muito mais e principalmente um arcano de interpretações fecundas que se encontram. É jus começarmos nossa leitura pelo texto de Márcia Maria de Oliveira, Desafios e perspectivas do processo de preparação do Sínodo Especial para Amazônia, uma vez que a autora apresenta reflexões que brotam da vivência do processo de preparação do Sínodo para a Amazônia, abordando alguns recortes da participação no V Simpósio Internacional do Programa de Pós-Graduação em Teologia da Pontifícia Universidade Católica da São Paulo – PUC/SP, e pontuando alguns fragmentos da leitura do texto Os patrões do Purus: elites fundiárias, poder e novas dinâmicas territoriais no sul do Amazonas, que apresenta os aspectos históricos dos processos de subjugação e dominação dos diversos povos da Amazônia a partir do processo de colonização. Por fim, apresenta pressupostos teóricos e conceituais para o entendimento do paradigma do Bem Viver enquanto experiência de cuidado da Casa Comum vivenciada pelos diversos povos da Amazônia, com destaque para o protagonismo das mulheres. Nessa linha, inscreve-se o artigo de Germán Roberto Mahecha Clavijo La salida es hacia adentro: trazos para una espiritualidad ecológica. Para o teólogo colombiano, a reflexão sobre o que está acontecendo em nossa casa comum é um tema de interesse para as ciências humanas e sociais, nas quais a riqueza mal distribuída, a exploração do trabalho e o abuso de poder – entre muitas outras situações – são percebidos como a ponta visível de uma profunda crise antropológica. Por essa razão, fazer referência à espiritualidade ecológica se apresenta à teologia como um desafio que obriga a proclamar uma mensagem de esperança, baseada na Palavra e Tradição cristãs, enquanto constitui um sinal dos tempos que o teólogo de hoje deve ser capaz de ler e dialogar. Se a ecologia é um dos temas centrais e emergente para a reflexão teológica da atualidade, essa não se dá à margem do permanente apelo à educação e humanização, interpelado pelos caminhos da América-Latina. Nesse sentido, Francisco das Chagas Albuquerque, em Medellín e Tradição eclesial latino-americana: educação e humanização, propõe uma hermenêutica da recepção do Vaticano II pela II Conferência Geral do Episcopado latino-americano como marco teológico e pastoral constitutivo da Tradição eclesial latino-americana e do Caribe. Para o autor, sob a inspiração evangélica fundamental: a opção pelos pobres, todo o corpo eclesial poderá desempenhar a missão em múltiplas frentes de evangelização, em vista da humanização de homens e mulheres e da própria história. Um dos fundamentos e meio que vem de Medellín para se atualizar e prosseguir o itinerário eclesial é a ação educativa a partir do sinal dos tempos. Essa é uma “emergência educativa”, a qual se apresenta como desafio e oportunidade para que a Igreja siga contribuindo com a humanização. Nessa mesma linha, Fabrício Veliq, em Engajamento e esperança: considerações acerca de Medellín e a Teologia da Esperança de Jürgen Moltmann, procura mostrar a relação entre, de um lado, as considerações feitas pelos bispos de Medellín acerca de uma teologia para os povos da América Latina que lidavam com situações de opressão por parte dos regimes autoritários em diversos lugares do continente e, de outro lado, a teologia da esperança proposta por Jürgen Moltmann. Mesmo falando de contextos e realidades diferentes, acreditamos que há aproximações que merecem ser consideradas entre as realidades analisadas pelos bispos de Medellín e a categoria da esperança, conforme construída teologicamente por Jürgen Moltmann. Consciente de que o diálogo é a forma não violenta do reconhecimento do outro, o artigo de Waldir Souza e Luis Fretto afirma que estamos vivendo numa época em que a humanidade está habituada às notícias cruéis e desumanas, na qual prevalece a produção e o comércio de armas, gerando vários tipos de violências. Para os autores, a violência se torna explícita numa sociedade frágil e totalmente vulnerável, por meio de múltiplas faces ideológicas que prometem soluções rápidas. Contudo, se existe, na sociedade, o lado assustador da violência, também aparece a profunda solidariedade e cooperação que são continuamente destacadas no convívio social. Nesse sentido, numa perspectiva de diálogo, espera-se que a nossa sociedade evidencie, no lugar de uma cultura da violência alimentada pelo egoísmo e a morte, uma cultura da ternura, de amor e de vida proposta à toda a sociedade. Somente assim, no sentido do reencontro com o sentido da ternura, poder-se-á inverter o triunfalismo das ideologias, do iluminismo, pelo sentido da hospitalidade, da valorização, da diferença, do respeito amoroso da natureza e do ambiente. Considerando a importância do diálogo a todos os níveis da vida, há que considerar o seu valor com outras religiões. Nesse horizonte, Ali Reza Jalali e Mohammad Reza Afroogh, em A Philosophical study fof man his natura in the Holy Quran and the acient Upanishsad, afirmam que a natureza humana é um assunto complexo muito difícil de se compreender. Para os autores, sem conhecer e se familiarizar com a antropologia da religião, o conhecimento dessa não será suficente. Sendo assim, propõem discutir a ideia da natureza humana a partir da perspectiva do livro do Sagrado Alcorão e dos antigos Upanishads, obras importantes e sagradas do Islã e do Hinduísmo. O Alcorão Sagrado conhece a natureza humana como pura e incondicional, que sempre busca e ama a retidão e odeia a falsidade e a impureza, e os antigos Upanishads consideram a natureza humana como uma parte da perjapacidade que é pura e inocente e insiste em dizer que Deus e o homem têm um relacionamento direto e Ele criou o homem a partir de Sua natureza. Aproximando-se da história da imigração no Brasil e o papel da ação missionária dos cristãos, Júlio César Tavares Dias, em Traços Nipônicos no rosto do protestantismo brasileiro: ensaio sobre a vida de João Yasoji Ito, ressalta que, a partir do ano de 1908, começam a chegar ao Brasil imigrantes japoneses que se dedicaram à agricultura e estabeleceram colônias principalmente no estado de São Paulo. Para lhes prestar assistência espiritual, decide vir também do Japão o missionário anglicano João Yasoji Ito, cujo empenho evangelizador se mostra eficaz, pois muitos se converteram. Ito desempenhou várias atividades em prol de sua missão e buscou que as comunidades que fundou não fossem reconhecidas como igrejas dos japoneses, mas se incorporassem à sociedade brasileira. Esse representa um importante episódio da história do protestantismo no Brasil, uma vez que essa história é geralmente ligada à vinda de missionários da América do Norte. Célia Maria Ribeiro, em O exercício da Obediência em favor da unidade eclesial, analisa a relação eclesial entre Pe. Pedro Arrupe e o Papa João Paulo II no momento emblemático de transformações mundiais decorrentes da II Guerra Mundial, quando são observados o estabelecimento de regimes totalitários e a disseminação de ideologias combativas à ortodoxia cristã católica. Para a autora, a história sempre tem fatos e pessoas que, cedo ou tarde, dão margem a revisões dos registros produzidos ao longo do tempo, suscitando novos questionamentos pelas nuances pouco exploradas ou envolvidas numa névoa de dúvidas. Somente a partir de uma releitura, faz-se possível o preenchimento de lacunas ou mesmo a inserção de dados literalmente desconsiderados em toda a trajetória passada. Marcelo Lopes, em Protestantismo e intolerância: caminhos para um diálogo interdenominacional, traz a lume o fenômeno da manifesta adesão de alguns líderes e leigos assembleianos à doutrina calvinista ou reformada na Igreja Evangélica Assembleia de Deus no Brasil. O autor reflete uma mudança diametral ou um ponto de inflexão doutrinário na maior denominação pentecostal brasileira. André Anéas e Donizete José Xavier refletem o passado do protestantismo e, a partir de uma reflexão histórica, proporcionam caminhos para superação dos desafios do diálogo interdenominacional no cristianismo contemporâneo, tão marcado pela intolerância religiosa. Para os autores, o Protestantismo da Reta Doutrina (PRD), tipo ideal definido por Rubem Alves e cuja ênfase está na Confissão da Reta Doutrina, ainda se faz ouvir na contemporaneidade. Seu caráter repressivo e características distintas, como a detenção da verdade absoluta, clima bélico e, consequente, intolerância, ainda possuem representantes ativos no cenário religioso brasileiro. O local histórico de constituição da identidade do PRD se localiza nos séculos XVI e XVII, época da Contrarreforma católica e das guerras religiosas na Europa. Somente com uma análise crítica desse passado é possível o estabelecimento de alternativas para a contenção da intolerância religiosa nesse segmento cristão. Mario Lopes, em Na corda Bamba: notas introdutórias sobre a adesão ao calvinismo nas Assembleias de Deus no Brasil, traz a lume o fenômeno da manifesta adesão de alguns líderes e leigos assembleianos à doutrina calvinista ou reformada na Igreja Evangélica Assembleia de Deus no Brasil. Laude Erandi Brandenburg, Fernando Batista de Campos e Pablo Rangel Cardoso da Costa Souza, em As competências gerais da BNCC na área do ensino religioso: princípios normativos de coesão e esperança, analisam as funções das 10 Competências gerais da Base Nacional Comum Curricular homologada em 2017, a BNCC, e sua relação com a formação docente em cursos de Licenciatura em Ciências da Religião – Ensino Religioso. Para os autores, as competências gerais perpassam o conhecimento proposto nas unidades de ensino do Brasil, permitindo que o processo de aprendizagem seja integral. Ceci Maria Costa Baptista Mariani e Valmir Rubia da Silva, em Da cegueira à mística de olhos abertos: uma análise da poesia de Adélia Prado a partir de Benjamin Fonzáles Buelta e Johann Baptist Metz, afirmam que, a partir do conceito de “mística de olhos abertos” de Metz, compreende-se que, na fé cristã, se acha sempre presente uma qualidade, que seria a busca pela justiça. Por outro lado, resgatando a frase de K. Rahner: “O cristão do futuro ou será um místico ou não será cristão”, Buelta compreende a mística como “uma dimensão de toda a vida humana” e, não, como algo reservado a privilegiados, mesmo que, em algumas de suas expressões, atinjam níveis de profundidade maior. Nesse sentido, citando Metz, Buelta esclarece que, em uma “mística de olhos abertos”, a percepção não se restringe a nós, mas se intensifica no contato com o sofrimento do outro. Em ambos os pensadores, Metz e Buelta, a relação entre espiritualidade-mística e secularidade identifica-se, nas expressões poéticas, sinais de transcendência presentes no século que possam caracterizar uma Teopoética na perspectiva Mística. Maria Freire Silva, em O descentrar-se humano em sua dimensão kenótica no comentário aos Cântico dos Cânticos de Gregório de Nissa, apresenta a mística e o descentrar-se humano em sua ascensão para Deus, no comentário ao Cântico dos Cânticos de Gregório de Nissa, que, a partir da adoção do método de interpretação alegórico-tipológico, demonstra o itinerário da alma para Deus, numa dialética de presença e ausência. A autora se propõe a elaborar uma breve apresentação dos termos fundamentais da mística nissena como: Epéktais, Imagem, Ágape e eros. Em seguida, adentra no conteúdo das quinze homilias por meio das quais Nissa comenta o Cdc. Considera o método alegórico-tipológico utilizado por Nissa, bem como a influência alexandrina e, sobretudo, de Orígenes na interpretação nissena. Por fim, analisa como se evidencia o descentrar-se humano numa dimensão kenótica no Cântico dos Cânticos de Gregório de Nissa. Por fim, Boris A Nef Ulloa e Jean Richard Lopes, em Sinodalidade, caminho de comunhão e unidade, segundo Atos dos Apóstolos, apresenta uma reflexão teológico-bíblica, não exegética, sobre a sinodalidade nos Atos dos Apóstolos, prática que nasce da consciência, primeiro, da convocação de Deus – guia da história da salvação – a Israel e, por meio dele, à humanidade inteira. A resposta a essa convocação consiste num caminho feito em conjunto, segundo o desígnio divino. Para os autores, Atos dos Apóstolos descreve o caminho das testemunhas, confirmadas pelo Espírito, no desenvolvimento do esquema geográfico-teológico estabelecido por Jesus Cristo, o Ressuscitado: “Jerusalém, em toda a Judéia e Samaria e até os confins da terra” (At 1,8). As comunidades vivem um longo processo de organização. Diante das várias dificuldades estruturais e de convivência étnico-cultural, a assembleia junto de seus pastores busca soluções segundo uma dinâmica sinodal. Assim, a sinodalidade caracteriza-se pela convicção de que a presença do Ressuscitado é atualizada pelo Espírito Santo, que qualifica a vida de todos os batizados para o testemunho maduro e dinâmico capaz de ser sinal de comunhão e unidade. Por fim, Emerson Sbardelotti, Doutorando em Teologia pela Pontifícia Universidade Católica de São Paulo – PUC/SP, apresenta a resenha do Documento Final da Assembleia Especial do Sínodo dos Bispos para a região Amazônica, intitulado Amazônia: Novos Caminhos para a Igreja e para uma Ecologia Integral. Brasília: Edições CNBB, 2019. Desejo a todos os leitores uma boa leitura.Prof. Dr. Donizete José XavierEditor científico

Introdução: No esporte, a análise da trajetória do treinador iniciante até se tornar um profissional e também das condições laborais que estes indivíduos estão submetidos mostram que essas variáveis estão relacionadas com o desempenho deste profissional.Objetivo: Este estudo teve como objetivos analisar: a) a trajetória profissional dos treinadores brasileiros de equipes masculinas de basquetebol da categoria de base; b) as atuais condições laborais destes treinadores.Métodos: Dez treinadores participaram do estudo, filiados à Escola Nacional de Treinadores de Basquetebol (média de idade 38,30±13,05 anos). Foi utilizado um roteiro de entrevista semiestruturada. Os dados foram analisados por meio de Miniunidades (MU´s).Resultados: Todos os treinadores foram atletas no passado, e apenas um deles não jogou basquetebol. Seis deles são formados em Educação Física. Nove treinadores foram ex-atletas e tiveram apoio de outros treinadores e de familiares para se tornarem treinadores. Estes profissionais destacam que a remuneração da profissão é diminuta e o cargo instável. Seis dos dez treinadores não se dedicam exclusivamente ao cargo e exercem outras funções laborais, o que na percepção deles prejudica muito a atuação profissional. Invariavelmente, na percepção destes profissionais, os clubes não arcam com todas as obrigações trabalhistas.Conclusão: A vida esportiva pregressa dos treinadores, bem como os fatores sociais e pessoais, tem influência decisiva na escolha da profissão de treinadores de basquetebol. O cargo de treinador é considerado como instável e com baixa remuneração.

O artigo objetiva discutir questões sobre gênero, violência e política a partir das reflexões apontadas por Lagarde (2010) e Valcárcel (2012), mais especificamente, articular relatos de mulheres, presentes no livro Pelas mulheres indígenas (2015), com questões relativas à violência de gênero e à política, visto que muitas são líderes de suas comunidades e participam na luta por demarcação de terras. A publicação é organizada pela ONG Thydêwá e traz relatos e reflexões de mulheres de oito diferentes comunidades indígenas da região Nordeste. Considerando esse segmento duplamente subalternizado na sociedade patriarcal, por seu gênero e raça, o presente trabalho procura também dar visibilidade a essas vozes femininas, indígenas e nordestinas, bem como às suas experiências no âmbito privado e público.REFERÊNCIAS:BARROS, Maria São Pedro. Quitéria Pankaruru. In: ONG TWYDÊWÁ. Pelas mulheres indígenas. [S.l.: s.n.], 2015, p.42. ISBN: 978-85-901957-7-1. Disponível em: http://www.thydewa.org/wp-content/uploads/2015/03/pelas-mulheres-indigenas-web.pdf Acesso em: 10 ago. 2017.BRASIL. Direitos indígenas na Constituição da República Federativa do Brasil de 1988. Disponível em: http://portal.mec.gov.br/sesu/arquivos/pdf/leis1.pdf Acesso em: 24 ago. 2017.BRASIL. Lei Maria da Penha. Disponível em: http://www.planalto.gov.br/ccivil_03/_ato2004-2006/2006/lei/l11340.htm Acesso em: 23 ago. 2017.BRASIL. Lei Nº 12.015, de 7 de agosto de 2009. Disponível em: http://www.planalto.gov.br/ccivil_03/_ato2007-2010/2009/lei/l12015.htm Acesso em: 25 ago. 2017.BRAZ, Maria Rosa. O fogo de 51. In: ONG TWYDÊWÁ. Pelas mulheres indígenas. [S.l.: s.n.], 2015, p. 14-15. ISBN: 978-85-901957-7-1. Disponível em: http://www.thydewa.org/wp-content/uploads/2015/03/pelas-mulheres-indigenas-web.pdf Acesso em: 10 ago. 2017.FERNANDES, Danubia de Andrade. O gênero negro: apontamentos sobre gênero, feminismo e negritude. Estudos Feministas. Florianópolis, 24(3). 2016, p. 691-713.KARAPOTÓ PLAKI-Ô, Wilma Yãnami. Reflexões. In: ONG TWYDÊWÁ. Pelas mulheres indígenas. [S.l.: s.n.], 2015, p.26. ISBN: 978-85-901957-7-1. Disponível em: http://www.thydewa.org/wp-content/uploads/2015/03/pelas-mulheres-indigenas-web.pdf Acesso em: 10 ago. 2017.KARAPOTÓ PLAKI-Ô, Zenaide. Vida renovada. In: ONG TWYDÊWÁ. Pelas mulheres indígenas. [S.l.: s.n.], 2015, p.8. ISBN: 978-85-901957-7-1. Disponível em: http://www.thydewa.org/wp-content/uploads/2015/03/pelas-mulheres-indigenas-web.pdf Acesso em: 10 ago. 2017.KARIRI-XOCÓ, Itamy; KAYANE, Laura. Atualmente. In: ONG TWYDÊWÁ. Pelas mulheres indígenas. [S.l.: s.n.], 2015, p. 30. ISBN: 978-85-901957-7-1. Disponível em: http://www.thydewa.org/wp-content/uploads/2015/03/pelas-mulheres-indigenas-web.pdf Acesso em: 10 ago. 2017.LAGARDE, Marcela. El derechos humano a una vida libre de violencia. In: Virginia Maquieira (Org.). Mujeres, Globalización y Derechos Humanos. Madrid: Cátedra, 2010, p. 477-534.MIGNOLO, Walter D. Desobediência epistêmica: a opção descolonial e o significado de identidade em política. Cadernos de Letras da UFF: Dossiê: Literatura, língua e identidade, n.34, p.287-324, 2008. Disponível em: http:://www.uff.br/cadernosdeletrasuff/34/traducao.pdf. Acesso em: set. 2017.ONG TWYDÊWÁ. Pelas mulheres indígenas. [S.l.: s.n.], 2015. ISBN: 978-85-901957-7-1. Disponível em: http://www.thydewa.org/wp-content/uploads/2015/03/pelas-mulheres-indigenas-web.pdf Acesso em: 10 ago. 2017.ONG TWYDÊWÁ. Projeto Pelas mulheres indígenas. [S.l.: s.n.: s.d.] Disponível em: http://www.mulheresindigenas.org/wp-content/uploads/2014/02/PROJETO-B%C3%81SICO.pdf Acesso em: 10 ago. 2017.PATAXÓ, Araruana. Eu consegui. In: ONG TWYDÊWÁ. Pelas mulheres indígenas. [S.l.: s.n.], 2015, p. 6-7. ISBN: 978-85-901957-7-1. Disponível em: http://www.thydewa.org/wp-content/uploads/2015/03/pelas-mulheres-indigenas-web.pdf Acesso em: 10 ago. 2017.PATAXÓ, Arian. Por escolha: a luta. In: ONG TWYDÊWÁ. Pelas mulheres indígenas. [S.l.: s.n.], 2015, p. 24-25. ISBN: 978-85-901957-7-1. Disponível em: http://www.thydewa.org/wp-content/uploads/2015/03/pelas-mulheres-indigenas-web.pdf Acesso em: 10 ago. 2017.PULEO, Alicia H. Lo personal es político: El surgimento del Feminismo Radial. In: AMORÓS, Celia; MIGUEL, Ana de. (Org.). Teoria Feminista – de la Ilustración a la Globalización: Del feminismo liberal a la posmodernidad. Vol.2. Madrid: Minerva Ediciones, 2010, p. 35-67.TUPINAMBÁ, Jamopoty. Liberdade? In: ONG TWYDÊWÁ. Pelas mulheres indígenas. [S.l.: s.n.], 2015, p. 43. ISBN: 978-85-901957-7-1. Disponível em: http://www.thydewa.org/wp-content/uploads/2015/03/pelas-mulheres-indigenas-web.pdf Acesso em: 10 ago. 2017.TUPINAMBÁ, Suely. As mulheres “pãe”. In: ONG TWYDÊWÁ. Pelas mulheres indígenas. [S.l.: s.n.], 2015, p. 58. ISBN: 978-85-901957-7-1. Disponível em: http://www.thydewa.org/wp-content/uploads/2015/03/pelas-mulheres-indigenas-web.pdf Acesso em: 10 ago. 2017.VALCÁRCEL, Amelia. Capítulo III; Capítulo IV. In: __________. La Política de las mujeres. Madrid: Cátedra, 2012, p. 53-87.VERDUM, Ricardo. Mulheres indígenas, direitos e políticas públicas. In: VERDUM, Ricardo. (Org.). Mulheres Indígenas, Direitos e Políticas Públicas. Brasília: Inesc, 2008, p. 7-19.ENVIADO EM 10-05-19 | ACEITO EM 23-08-19

Property as both an idea and a practice has been interpreted through the prism of a liberal, law and economics paradigm since at least the 18th century. This dominant (and domineering) perspective stresses the primacy of individualism, the power of exclusion, and the values of private commodity. By contrast, concepts of property that evolved out of the counterculture of the 1960s and early 1970s challenged this hegemony. Countercultural, or Aquarian, ideas of property stressed pre-liberal, long forgotten property norms such as sociability, community, inclusion and personhood, and contested a private uniformity that seemed “totalizing and universalizing” (Blomley, Unsettling 102). This paper situates what it terms “Aquarian property” in the context of emergent property theory in the 1960s and 1970s, and the propertied practices these new theories engendered. Importantly, this paper also grounds Aquarian ideas of property to location. As legal geographers observe, the law inexorably occurs in place as well as time. “Nearly every aspect of law is located, takes place, is in motion, or has some spatial frame of reference” (Braverman et al. 1). Property’s radical yet simultaneously ancient alter-narrative found fertile soil where the countercultural experiment flourished. In Australia, one such place was the green, sub-tropical landscape of the New South Wales Northern Rivers, home of the 1973 Australian Union of Student’s Aquarius Festival at Nimbin. The Counterculture and Property Theory Well before the “Age of Aquarius” entered western youth consciousness (Munro-Clark 56), and 19 years before the Nimbin Aquarius Festival, US legal scholar Felix Cohen defined property in seminally private and exclusionary terms. To the world: Keep off X unless you have my permission, which I may grant or withhold.Signed: Private citizenEndorsed: The state. (374) Cohen’s formula was private property at its 1950s apogee, an unambiguous expression of its centrality to post-war materialism. William Blackstone’s famous trope of property as “that sole and despotic dominion” had become self-fulfilling (Rose, Canons). Why had this occurred? What had made property so narrow and instrumentalist to a private end? Several property theorists identify the enclosure period in the 17th and 18th centuries as seminal to this change (Blomley, Law; Graham). The enclosures, and their discourse of improvement and modernity, saw ancient common rights swept away in favour of the liberal private right. Property diversity was supplanted by monotony, group rights by the individual, and inclusion by exclusion. Common property rights were rights of shared use, traditionally agrarian incidents enjoyed through community membership. However, for the proponents of enclosure, common rights stood in the way of progress. Thus, what was once a vested right (such as the common right to glean) became a “mere practice”, condemned by its “universal promiscuity” and perceptions of vagrancy (Buck 17-8). What was once sited to context, to village and parish, evolved into abstraction. And what had meaning for person and place, “a sense of self; […] a part of a tribe’ (Neeson 180), became a tradable commodity, detached and indifferent to the consequences of its adverse use (Leopold). These were the transformed ideas of property exported to so-called “settler” societies, where colonialists demanded the secure property rights denied to them at home. In the common law tradition, a very modern yet selective amnesia took hold, a collective forgetting of property’s shared and sociable past (McLaren). Yet, property as commodity proved to be a narrow, one-sided account of property, an unsatisfactory “half right” explanation (Alexander 2) that omits inconvenient links between ownership on the one hand, and self and place on the other. Pioneering US conservationist Aldo Leopold detected as much a few years before Felix Cohen’s defining statement of private dominance. In Leopold’s iconic A Sand County Almanac, he wrote presciently of the curious phenomenon of hardheaded farmers replanting selected paddocks with native wildflowers. As if foreseeing what the next few decades may bring, Leopold describes a growing resistance to the dominant property paradigm: I call it Revolt – revolt against the tedium of the merely economic attitude towards land. We assume that because we had to subjugate the land to live on it, the best farm is therefore the one most completely tamed. These […] farmers have learned from experience that the wholly tamed farm offers not only a slender livelihood but a constricted life. (188)By the early 1960s, frustrations over the constrictions of post-war life were given voice in dissenting property literature. Affirming that property is a social institution, emerging ideas of property conformed to the contours of changing values (Singer), and the countercultural zeitgeist sweeping America’s universities (Miller). Thus, in 1964, Charles Reich saw property as the vanguard for a new civic compact, an ambitious “New Property” that would transform “government largess” into a property right to address social inequity. For Joseph Sax, property scholar and author of a groundbreaking citizen’s manifesto, the assertion of public property rights were critical to the protection of the environment (174). And in 1972, to Christopher Stone, it seemed a natural property incident that trees should enjoy equivalent standing to legal persons. In an age when “progress” was measured by the installation of plastic trees in Los Angeles median strips (Tribe), jurists aspired to new ideas of property with social justice and environmental resonance. Theirs was a scholarly “Revolt” against the tedium of property as commodity, an act of resistance to the centuries-old conformity of the enclosures (Blomley, Law). Aquarian Theory in Propertied Practice Imagining new property ideas in theory yielded in practice a diverse Aquarian tenure. In the emerging communes and intentional communities of the late 1960s and early 1970s, common property norms were unwittingly absorbed into their ethos and legal structure (Zablocki; Page). As a “way out of a dead-end future” (Smith and Crossley), a generation of young, mostly university-educated people sought new ways to relate to land. Yet, as Benjamin Zablocki observed at the time, “there is surprisingly little awareness among present-day communitarians of their historical forebears” (43). The alchemy that was property and the counterculture was given form and substance by place, time, geography, climate, culture, and social history. Unlike the dominant private paradigm that was placeless and universal, the tenurial experiments of the counter-culture were contextual and diverse. Hence, to generalise is to invite the problematic. Nonetheless, three broad themes of Aquarian property are discernible. First, property ceased being a vehicle for the acquisition of private wealth; rather it invested self-meaning within a communitarian context, “a sense of self [as] a part of a tribe.” Second, the “back to the land” movement signified a return to the country, an interregnum in the otherwise unidirectional post-enclosure drift to the city. Third, Aquarian property was premised on obligation, recognising that ownership was more than a bundle of autonomous rights, but rights imbricated with a corresponding duty to land health. Like common property and its practices of sustained yield, Aquarian owners were environmental stewards, with inter-connected responsibilities to others and the earth (Page). The counterculture was a journey in self-fulfillment, a search for personal identity amidst the empowerment of community. Property’s role in the counterculture was to affirm the under-regarded notion of property as propriety; where ownership fostered well lived and capacious lives in flourishing communities (Alexander). As Margaret Munro-Clark observed of the early 1970s, “the enrichment of individual identity or selfhood [is] the distinguishing mark of the current wave of communitarianism” (33). Or, as another 1970s settler remarked twenty years later, “our ownership means that we can’t liquefy our assets and move on with any appreciable amount of capital. This arrangement has many advantages; we don’t waste time wondering if we would be better off living somewhere else, so we have commitment to place and community” (Metcalf 52). In personhood terms, property became “who we are, how we live” (Lismore Regional Gallery), not a measure of commoditised worth. Personhood also took legal form, manifested in early title-holding structures, where consensus-based co-operatives (in which capital gain was precluded) were favoured ideologically over the capitalist, majority-rules corporation (Munro-Clark). As noted, Aquarian property was also predominantly rural. For many communitarians, the way out of a soulless urban life was to abandon its difficulties for the yearnings of a simpler rural idyll (Smith and Crossley). The 1970s saw an extraordinary return to the physicality of land, measured by a willingness to get “earth under the nails” (Farran). In Australia, communities proliferated on the NSW Northern Rivers, in Western Australia’s southwest, and in the rural hinterlands behind Queensland’s Sunshine Coast and Cairns. In New Zealand, intentional communities appeared on the rural Coromandel Peninsula, east of Auckland, and in the Golden Bay region on the remote northwestern tip of the South Island. In all these localities, land was plentiful, the climate seemed sunny, and the landscape soulful. Aquarians “bought cheap land in beautiful places in which to opt out and live a simpler life [...] in remote backwaters, up mountains, in steep valleys, or on the shorelines of wild coastal districts” (Sargisson and Sargent 117). Their “hard won freedom” was to escape from city life, suffused by a belief that “the city is hardly needed, life should spring out of the country” (Jones and Baker 5). Aquarian property likewise instilled environmental ethics into the notion of land ownership. Michael Metzger, writing in 1975 in the barely minted Ecology Law Quarterly, observed that humankind had forgotten three basic ecological laws, that “everything is connected to everything else”, that “everything must go somewhere”, and that “nature knows best” (797). With an ever-increasing focus on abstraction, the language of private property: enabled us to create separate realities, and to remove ourselves from the natural world in which we live to a cerebral world of our own creation. When we act in accord with our artificial world, the disastrous impact of our fantasies upon the natural world in which we live is ignored. (796)By contrast, Aquarian property was intrinsically contextual. It revolved around the owner as environmental steward, whose duty it was “to repair the ravages of previous land use battles, and to live in accord with the natural environment” (Aquarian Archives). Reflecting ancient common rights, Aquarian property rights internalised norms of prudence, proportionality and moderation of resource use (Rose, Futures). Simply, an ecological view of land ownership was necessary for survival. As Dr. Moss Cass, the Federal environment minister wrote in the preface to The Way Out: Radical Alternatives in Australia, ‘”there is a common conviction that something is rotten at the core of conventional human existence.” Across the Tasman, the sense of latent environmental crisis was equally palpable, “we are surrounded by glistening surfaces and rotten centres” (Jones and Baker 5). Property and Countercultural Place and Time In the emerging discipline of legal geography, the law and its institutions (such as property) are explained through the prism of spatiotemporal context. What even more recent law and geography scholarship argues is that space is privileged as “theoretically interesting” while “temporality is reduced to empirical history” (Braverman et al. 53). This part seeks to consider the intersection of property, the counterculture, and time and place without privileging either the spatial or temporal dimensions. It considers simply the place of Nimbin, New South Wales, in early May 1973, and how property conformed to the exigencies of both. Legal geographers also see property through the theory of performance. Through this view, property is a “relational effect, not a prior ground, that is brought into being by the very act of performance” (Blomley, Performing 13). In other words, doing does not merely describe or represent property, but it enacts, such that property becomes a reality through its performance. In short, property is because it does. Performance theory is liberating (Page et al) because it concentrates not on property’s arcane rules and doctrines, nor on the legal geographer’s alleged privileging of place over time, but on its simple doing. Thus, Nicholas Blomley sees private property as a series of constant and reiterative performances: paying rates, building fences, registering titles, and so on. Adopting this approach, Aquarian property is described as a series of performances, seen through the prism of the legal practitioner, and its countercultural participants. The intersection of counterculture and property law implicated my family in its performative narrative. My father had been a solicitor in Nimbin since 1948; his modest legal practice was conducted from the side annexe of the School of Arts. Equipped with a battered leather briefcase and a trusty portable typewriter, like clockwork, he drove the 20 miles from Lismore to Nimbin every Saturday morning. I often accompanied him on his weekly visits. Forty-one years ago, in early May 1973, we drove into town to an extraordinary sight. Seen through ten-year old eyes, surreal scenes of energy, colour, and longhaired, bare-footed young people remain vivid. At almost the exact halfway point in my father’s legal career, new ways of thinking about property rushed headlong and irrevocably into his working life. After May 1973, dinnertime conversations became very different. Gone was the mundane monopoly of mortgages, subdivisions, and cottage conveyancing. The topics now ranged to hippies, communes, co-operatives and shared ownerships. Property was no longer a dull transactional monochrome, a lifeless file bound in pink legal tape. It became an idea replete with diversity and innovation, a concept populated with interesting characters and entertaining, often quirky stories. If property is a narrative (Rose, Persuasion), then the micro-story of property on the NSW Northern Rivers became infinitely more compelling and interesting in the years after Aquarius. For the practitioner, Aquarian property involved new practices and skills: the registration of co-operatives, the drafting of shareholder deeds that regulated the use of common lands, the settling of idealistic trusts, and the ever-increasing frequency of visits to the Nimbin School of Arts every working Saturday. For the 1970s settler in Nimbin, performing Aquarian property took more direct and lived forms. It may have started by reading the open letter that festival co-organiser Graeme Dunstan wrote to the Federal Minister for Urban Affairs, Tom Uren, inviting him to Nimbin as a “holiday rather than a political duty”, and seeking his support for “a community group of 100-200 people to hold a lease dedicated to building a self-sufficient community [...] whose central design principles are creative living and ecological survival” (1). It lay in the performances at the Festival’s Learning Exchange, where ideas of philosophy, organic farming, alternative technology, and law reform were debated in free and unstructured form, the key topics of the latter being abortion and land. And as the Festival came to its conclusion, it was the gathering at the showground, titled “After Nimbin What?—How will the social and environmental experiment at Nimbin effect the setting up of alternative communities, not only in the North Coast, but generally in Australia” (Richmond River Historical Society). In the days and months after Aquarius, it was the founding of new communities such as Co-ordination Co-operative at Tuntable Creek, described by co-founder Terry McGee in 1973 as “a radical experiment in a new way of life. The people who join us […] have to be prepared to jump off the cliff with the certainty that when they get to the bottom, they will be all right” (Munro-Clark 126; Cock 121). The image of jumping off a cliff is a metaphorical performance that supposes a leap into the unknown. While orthodox concepts of property in land were left behind, discarded at the top, the Aquarian leap was not so much into the unknown, but the long forgotten. The success of those communities that survived lay in the innovative and adaptive ways in which common forms of property fitted into registered land title, a system otherwise premised on individual ownership. Achieved through the use of outside private shells—title-holding co-operatives or companies (Page)—inside the shell, the norms and practices of common property were inclusively facilitated and performed (McLaren; Rose, Futures). In 2014, the performance of Aquarian property endures, in the dozens of intentional communities in the Nimbin environs that remain a witness to the zeal and spirit of the times and its countercultural ideals. Conclusion The Aquarian idea of property had profound meaning for self, community, and the environment. It was simultaneously new and old, radical as well as ancient. It re-invented a pre-liberal, pre-enclosure idea of property. For property theory, its legacy is its imaginings of diversity, the idea that property can take pluralistic forms and assert multiple values, a defiant challenge to the dominant paradigm. Aquarian property offers rich pickings compared to the pauperised private monotone. Over 41 years ago, in the legal geography that was Nimbin, New South Wales, the imaginings of property escaped the conformity of enclosure. The Aquarian age represented a moment in “thickened time” (Braverman et al 53), when dissenting theory became practice, and the idea of property indelibly changed for a handful of serendipitous actors, the unscripted performers of a countercultural narrative faithful to its time and place. References Alexander, Gregory. Commodity & Propriety: Competing Visions of Property in American Legal Thought 1776-1970. Chicago: U of Chicago P, 1999. Aquarian Archives. "Report into Facilitation of a Rural Intentional Community." Lismore, NSW: Southern Cross University. Blomley, Nicholas. Law, Space, and the Geographies of Power. New York: Guildford Press, 1994. Blomley, Nicholas. Unsettling the City: Urban Land and the Politics of Property. New York: Routledge, 2004. 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“Communicating deep feeling in linear solid blocks of print felt arcane, a method beyond me” — Audre Lorde in an interview with Adrienne Rich (Lorde 87) How do you disclose? In writing, in spoken words, in movements, in sounds, in the quiet energetic vibration and its trace in discourse? Is disclosure a narrative account of a self, or a poetic fragment, sent into the world outside the sanction of a story or another recognisable form (see fig. 1)?These are the questions that guide my exploration in this essay. I meditate on them from the vantage point of my own self-narrative, as a community performance practitioner and writer, a poet whose artistry, in many ways, relies on the willingness of others to disclose, to open themselves, and yet who feels ambivalent about narrative disclosures. What I share with you, reader, are my thoughts on what some may call compassion fatigue, on boredom, on burn-out, on the inability to be moved by someone’s hard-won right to story her life, to tell his narrative, to disclose her pain. I find it ironic that for as long as I can remember, my attention has often wandered when someone tells me their story—how this cancer was diagnosed, what the doctors did, how she coped, how she garnered support, how she survived, how that person died, how she lived. The story of how addiction took over her life, how she craved, how she hated, how someone sponsored her, listened to her, how she is making amends, how she copes, how she gets on with her life. The story of being born this way, being prodded this way, being paraded in front of doctors just like this, being operated on, being photographed, being inappropriately touched, being neglected, being forgotten, being unloved, being lonely. Listening to these accounts, my attention does wander, even though this is the heart blood of my chosen life—these are the people whose company I seek, with whom I feel comfortable, with whom I make art, with whom I make a life, to whom I disclose my own stories. But somehow, when we rehearse these stories in each others’s company (for rehearsal, polishing, is how I think of storytelling), I drift. In this performance-as-research essay about disclosure, I want to draw attention to what does draw my attention in community art situations, what halts my drift, and allows me to find connection beyond a story that is unique and so special to this individual, but which I feel I have heard so many times. What grabs me, again and again, lies beyond the words, beyond the “I did this… and that… and they did this… and that,” beyond the story of hardship and injury, recovery and overcoming. My moment of connection tends to happen in the warmth of this hand in mine. It occurs in the material connection that seems to well up between these gray eyes and my own deep gaze. I can feel the skin change its electric tonus as I am listening to the uncoiling account. There’s a timbre in the voice that I follow, even as I lose the words. In the moment of verbal disclosure, physical intimacy changes the time and space of encounter. And I know that the people I sit with are well aware of this—it is not lost on them that my attention isn’t wholly focused on the story they are telling, that I will have forgotten core details when next we work together. But they are also aware, I believe, of those moments of energetic connect that happen through, beyond and underneath the narrative disclosure. There is a physical opening occurring here, right now, when I tell this account to you, when you sit by my side and I confess that I can’t always keep the stories of my current community participants straight, that I forget names all the time, that I do not really wish to put together a show with lots of testimony, that I’d rather have single power words floating in space.Figure 1. Image: Keira Heu-Jwyn Chang. Performer: Neil Marcus.”water burns sun”. Burning. 2009. Orientation towards the Frame: A Poetics of VibrationThis essay speaks about how I witness the uncapturable in performance, how the limits of sharing fuel my performance practice. I also look at the artistic processes of community performance projects, and point out traces of this other attention, this poetics of vibration. One of the frames through which I construct this essay is a focus on the formal in practice: on an attention to the shapes of narratives, and on the ways that formal experimentation can open up spaces beyond and beneath the narratives that can sound so familiar. An attention to the formal in community practice is often confused with an elitist drive towards quality, towards a modern or post-modern play with forms that stands somehow in opposition to how “ordinary people” construct their lives. But there are other ways to think about “the formal,” ways to question the naturalness with which stories are told, poems are written, the ease of an “I”, the separation between self and those others (who hurt, or love, or persecute, or free), the embedment of the experience of thought in institutions of thinking. Elizabeth St. Pierre frames her own struggle with burn-out, falling silent, and the need to just keep going even if the ethical issues involved in continuing her research overwhelm her. She charts out her thinking in reference to Michel Foucault’s comments on how to transgress into a realm of knowing that stretches a self, allows it “get free of oneself.”Getting free of oneself involves an attempt to understand the ‘structures of intelligibility’ (Britzman, 1995, p. 156) that limit thought. Foucault (1984/1985) explaining the urgency of such labor, says, ‘There are times in life when the question of knowing if one can think differently than one thinks, and perceive differently than one sees, is absolutely necessary if one is to go on looking and reflecting at all’ (p. 8). (St. Pierre 204)Can we think outside the structure of story, outside the habits of thought that make us sense and position ourselves in time and space, in power and knowledge? Is there a way to change the frame, into a different format, to “change our mind”? And even if there is not, if the structures of legibility always contain what we can think, there might be riches in that borderland, the bordercountry towards the intelligible, the places where difference presses close in an uncontained, unstoried way. To think differently, to get free of oneself: all these concerns resonate deeply with me, and with the ways that I wish to engage in community art practice. Like St. Pierre, I try to embrace Deleuzian, post-structuralist approaches to story and self:The collective assemblage is always like the murmur from which I take my proper name, the constellation of voices, concordant or not, from which I draw my voice. […] To write is perhaps to bring this assemblage of the unconscious to the light of day, to select the whispering voices, to gather the tribes and secret idioms from which I extract something I call myself (moi). I is an order word. (Deleuze and Guattari 84).“I” wish to perform and to write at the moment when the chorus of the voices that make up my “I” press against my skin, from the inside and the outside, query the notion of ‘skin’ as barrier. But can “I” stay in that vibrational moment? This essay will not be an exercise in quotation marks, but it is an essay of many I’s, and—imagine you see this essay performed—I invite the vibration of the hand gestures that mark small breaches in the air next to my head as I speak.Like St. Pierre, I get thrown off those particular theory horses again and again. But curiosity drives me on, and it is a curiosity nourished not by the absence of (language) connection, by isolation, but by the fullness of those movements of touch and density I described above. That materiality of the tearful eye gaze, the electricity of those fine skin hairs, the voice shivering me: these are not essentialist connections that somehow reveal or disclose a person to me, but these matters make the boundaries of “me” and “person” vibrate. Disclose here becomes the density of living itself, the flowing, non-essential process of shaping lives together. Deleuze and Guattari (1987) have called this bordering “deterritorialization,” always already bound to the reterritorialisation that allows the naming of the experience. Breath-touch on the limits of territories.This is not a shift from verbal to a privileging of non-verbal communication, finding richness and truth in one and less in the other. Non-verbal communication can be just as conventional as spoken language. When someone’s hand reaches out to touch someone who is upset, that gesture can feel ingrained and predictable, and the chain of caretaking that is initiated by the gesture can even hinder the flow of disclosure the crying or upset person might be engaged in. Likewise, I believe the common form of the circle, one I use in nearly every community session I lead, does not really create more community than another format would engender. The repetition of the circle just has something very comforting, it can allow all participants to drop into a certain kind of ease that is different from the everyday, but the rules of that ease are not open—circles territorialise as much as they de-territorialise: here is an inside, here an outside. There is nothing inherently radical in them. But circles might create a radical shift in communication situations when they break open other encrusted forms—an orientation to a leader, a group versus individual arrangement, or the singularity of islands out in space. Circles brings lots of multiples into contact, they “gather the tribes.” What provisional I’s we extract from them in each instance is our ethical challenge.Bodily Fantasies on the Limit: BurningEven deeply felt inner experiences do not escape the generic, and there is lift available in the vibration between the shared fantasy and the personal fantasy. I lead an artists’ collective, The Olimpias, and in 2008/2009, we created Burning, a workshop and performance series that investigated cell imagery, cancer imagery, environmental sensitivity and healing journeys through ritual-based happenings infused with poetry, dramatic scenes, Butoh and Contact Improvisation dances, and live drawing (see: http://www.olimpias.org/).Performance sites included the Subterranean Arthouse, Berkeley, July and October 2009, the Earth Matters on Stage Festival, Eugene, Oregon, May 2009, and Fort Worden, Port Townsend, Washington State, August 2009. Participants for each installation varied, but always included a good percentage of disabled artists.(see fig. 2).Figure 2. Image: Linda Townsend. Performers: Participants in the Burning project. “Burning Action on the Beach”. Burning. 2009. In the last part of these evening-long performance happenings, we use meditation techniques to shift the space and time of participants. We invite people to lie down or otherwise become comfortable (or to observe in quiet). I then begin to lead the part of the evening that most closely dovetails with my personal research exploration. With a slow and reaching voice, I ask people to breathe, to become aware of the movement of breath through their bodies, and of the hollows filled by the luxuriating breath. Once participants are deeply relaxed, I take them on journeys which activate bodily fantasies. I ask them to breathe in colored lights (and leave the specific nature of the colors to them). I invite participants to become cell bodies—heart cells, liver cells, skin cells—and to explore the properties and sensations of these cell environments, through both internal and external movement. “What is the surface, what is deep inside, what does the granular space of the cell feel like? How does the cell membrane move?” When deeply involved in these explorations, I move through the room and give people individual encounters by whispering to them, one by one—letting them respond bodily to the idea that their cell encounters alchemical elements like gold and silver, lead or mercury, or other deeply culturally laden substances like oil or blood. When I am finished with my individual instruction to each participant, all around me, people are moving gently, undulating, contracting and expanding, their eyes closed and their face full of concentration and openness. Some have dropped out of the meditation and are sitting quietly against a wall, observing what is going on around them. Some move more than others, some whisper quietly to themselves.When people are back in spoken-language-time, in sitting-upright-time, we all talk about the experiences, and about the cultural body knowledges, half-forgotten healing practices, that seem to emerge like Jungian archetypes in these movement journeys. During the meditative/slow movement sequence, some long-standing Olimpias performers in the room had imagined themselves as cancer cells, and gently moved with the physical imagery this brought to them. In my meditation invitations during the participatory performance, I do not invite community participants to move as cancer cells—it seems to me to require a more careful approach, a longer developmental period, to enter this darkly signified state, even though Olimpias performers do by no means all move tragically, darkly, or despairing when entering “cancer movement.” In workshops in the weeks leading up to the participatory performances, Olimpias collaborators entered these experiences of cell movement, different organ parts, and cancerous movement many times, and had time to debrief and reflect on their experiences.After the immersion exercise of cell movement, we ask people how it felt like to lie and move in a space that also held cancer cells, and if they noticed different movement patterns, different imaginaries of cell movement, around them, and how that felt. This leads to rich discussions, testimonies of poetic embodiment, snippets of disclosures, glimpses of personal stories, but the echo of embodiment seems to keep the full, long stories at bay, and outside of the immediacy of our sharing. As I look around myself while listening, I see some hands intertwined, some gentle touches, as people rock in the memory of their meditations.nowyour light shines very brightlybut I want youto knowyour darkness alsorichand beyond fear (Lorde 87)My research aim with these movement meditation sequences is not to find essential truths about human bodily imagination, but to explore the limits of somatic experience and cultural expression, to make artful life experiential and to hence create new tools for living in the chemically saturated world we all inhabit.I need to add here that these are my personal aims for Burning—all associated artists have their own journey, their own reasons for being involved, and there is no necessary consensus—just a shared interest in transformation, the cultural images of disease, disability and addiction, the effects of invasion and touch in our lives, and how embodied poetry can help us live. (see fig. 3). For example, a number of collaborators worked together in the participatory Burning performances at the Subterranean Arthouse, a small Butoh performance space in Berkeley, located in an old shop, complete with an open membrane into the urban space—a shop-window and glass door. Lots of things happen with and through us during these evenings, not just my movement meditations.One of my colleagues, Sadie Wilcox, sets up live drawing scenarios, sketching the space between people. Another artist, Harold Burns, engages participants in contact dance, and invites a crossing of boundaries in and through presence. Neil Marcus invites people to move with him, gently, and blindfolded, and to feel his spastic embodiment and his facility with tender touch. Amber diPietra’s poem about cell movement and the journeys from one to another sounds out in the space, set to music by Mindy Dillard. What I am writing about here is my personal account of the actions I engage in, one facet of these evenings—choreographing participants’ inner experiences.Figure 3. Image: Keira Heu-Jwyn Chang. Performers: Artists in the Burning project. “water burns sun”. Burning. 2009. My desires echo Lorde’s poem: “I want you”—there’s a sensual desire in me when I set up these movement meditation scenes, a delight in an erotic language and voice touch that is not predicated on sexual contact, but on intimacy, and on the borderlines, the membranes of the ear and the skin; ‘to know’—I continue to be intrigued and obsessed, as an artist and as a critic, by the way people envision what goes on inside them, and find agency, poetic lift, in mobilising these knowledges, in reaching from the images of bodies to the life of bodies in the world. ‘your darkness also’—not just the bright light, no, but also the fears and the strengths that hide in the blood and muscle, in the living pulsing shadow of the heart muscle pumping away, in the dark purple lobe of the liver wrapping itself around my middle and purifying, detoxifying, sifting, whatever sweeps through this body.These meditative slow practices can destabilise people. Some report that they experience something quite real, quite deep, and that there is transformation to be gained in these dream journeys. But the framing within which the Burning workshops take place question immediately the “authentic” of this experiential disclosure. The shared, the cultural, the heritage and hidden knowledge of being encultured quickly complicate any essence. This is where the element of formal enframing enters into the immediacy of experience, and into the narration of a stable, autonomous “I.” Our deepest cellular experience, the sounds and movements we listen to when we are deeply relaxed, are still cultured, are still shared, come to us in genres and stable image complexes.This form of presentation also questions practices of self-disclosure that participate in trauma narratives through what Canadian sociologist Erving Goffman has called “impression management” (208). Goffman researched the ways we play ourselves as roles in specific contexts, how we manage acts of disclosure and knowledge, how we deal with stigma and stereotype. Impression management refers to the ways people present themselves to others, using conscious or unconscious techniques to shape their image. In Goffman’s framing of these acts of self-presentation, performance and dramaturgical choices are foregrounded: impression management is an interactive, dynamic process. Disclosure becomes a semiotic act, not a “natural,” unfiltered display of an “authentic” self, but a complex engagement with choices. The naming and claiming of bodily trauma can be part of the repertoire of self-representation, a (stock-)narrative that enables recognition and hence communication. The full traumatic narrative arc (injury, reaction, overcoming) can here be a way to manage the discomfort of others, to navigate potential stigma.In Burning, by-passing verbal self-disclosure and the recitation of experience, by encountering ourselves in dialogue with our insides and with foreign elements in this experiential way, there is less space for people to speak managed, filtered personal truths. I find that these truths tend to either close down communication if raw and direct, or become told as a story in its complete, polished arc. Either form leaves little space for dialogue. After each journey through bodies, cells, through liver and heart, breath and membrane, audience members need to unfold for themselves what they felt, and how that felt, and how that relates to the stories of cancer, environmental toxins and invasion that they know.It is not fair. We should be able to have dialogues about “I am poisoned, I live with environmental sensitivities, and they constrict my life,” “I survived cancer,” “I have multiple sclerosis,” “I am autistic,” “I am addicted to certain substances,” “I am injured by certain substances.” But tragedy tugs at these stories, puts their narrators into the realm of the inviolate, as a community quickly feel sorry for these persons, or else feels attacked by them, in particular if one does not know how to help. Yes, we know this story: we can manage her identity for her, and his social role can click into fixity. The cultural weight of these narratives hinders flow, become heavily stigmatised. Many contemporary writers on the subjects of cancer and personhood recognise the (not always negative) aspects of this stigma, and mobilise them in their narratives. As Marisa Acocella Marchetto in the Cancer-Vixen: A True Story puts it: ‘Play the cancer card!’ (107). The cancer card appears in this graphic novel memoir in the form of a full-page spoof advertisement, and the card is presented as a way to get out of unwanted social obligations. The cancer card is perfectly designed to create the communal cringe and the hasty retreat. If you have cancer, you are beyond the pale, and ordinary rules of behavior do no longer apply. People who experience these life-changing transformational diagnoses often know very well how isolating it can be to name one’s personal story, and many are very careful about how they manage disclosure, and know that if they choose to disclose, they have to manage other people’s discomfort. In Burning, stories of injury and hurt swing in the room with us, all of these stories are mentioned in our performance program, but none of them are specifically given individual voice in our performance (although some participants chose to come out in the sharing circle at the end of the event). No one owns the diagnoses, the identity of “survivor,” and the presence of these disease complexes are instead dispersed, performatively enacted and brought in experiential contact with all members of our temporary group. When you leave our round, you most likely still do not know who has multiple sclerosis, who has substance addiction issues, who is sensitive to environmental toxins.Communication demands territorialisation, and formal experimentation alone, unanchored in lived experience, easily alienates. So how can disclosure and the storytelling self find some lift, and yet some connection, too? How can the Burning cell imaginary become both deep, emotionally rich and formal, pointing to its constructed nature? That’s the question that each of the Olimpias’ community performance experiments begins with.How to Host a Past Collective: Setting Up a CirclePreceding Burning, one of our recent performance investigations was the Anarcha Project. In this multi-year, multi-site project, we revisited gynecological experiments performed on slave women in Montgomery, Alabama, in the 1840s, by J. Marion Sims, the “father of American gynecology.” We did so not to revictimise historical women as suffering ciphers, or stand helpless at the site of historical injury. Instead, we used art-based methods to investigate the heritage of slavery medicine in contemporary health care inequalities and women’s health care. As part of the project, thousands of participants in multiple residencies across the U.S. shared their stories with the project leaders—myself, Aimee Meredith Cox, Carrie Sandahl, Anita Gonzalez and Tiye Giraud. We collected about two hundred of these fragments in the Anarcha Anti-Archive, a website that tries, frustratingly, to undo the logic of the ordered archive (Cox et al. n.p).The project closed in 2008, but I still give presentations with the material we generated. But what formal methods can I select, ethically and responsibly, to present the multivocal nature of the Anarcha Project, given that it is now just me in the conference room, given that the point of the project was the intersection of multiple stories, not the fetishisation of individual ones? In a number of recent presentations, I used a circle exercise to engage in fragmented, shrouded disclosure, to keep privacies safe, and to find material contact with one another. In these Anarcha rounds, we all take words into our mouths, and try to stay conscious to the nature of this act—taking something into our mouth, rather than acting out words, normalising them into spoken language. Take this into your mouth—transgression, sacrament, ritual, entrainment, from one body to another.So before an Anarcha presentation, I print out random pages from our Anarcha Anti-Archive. A number of the links in the website pull up material through chance procedures (a process implemented by Olimpias collaborator Jay Steichmann, who is interested in digital literacies). So whenever you click that particular link, you get to a different page in the anti-archive, and you can not retrace your step, or mark you place in an unfolding narrative. What comes up are poems, story fragments, images, all sent in in response to cyber Anarcha prompts. We sent these prompts during residencies to long-distance participants who could not physically be with us, and many people, from Wales to Malaysia, sent in responses. I pull up a good number of these pages, combined with some of the pages written by the core collaborators of our project. In the sharing that follows, I do not speak about the heart of the project, but I mark that I leave things unsaid. Here is what I do not say in the moment of the presentation—those medical experiments were gynecological operations without anesthesia, executed to close vaginal fistula that were leaking piss and shit, executed without anesthesia not because it was not available, but because the doctor did not believe that black women felt pain. I can write this down, here, in this essay, as you can now stop for a minute if you need to collect yourself, as you listen to what this narrative does to your inside. You might feel a clench deep down in your torso, like many of us did, a kinesthetic empathy that translates itself across text, time and space, and which became a core choreographic element in our Anarcha poetics.I do not speak about the medical facts directly in a face-to-face presentation where there is no place to hide, no place to turn away. Instead, I point to a secret at the heart of the Anarcha Project, and explain where all the medical and historical data can be found (in the Anarcha Project essay, “Remembering Anarcha,” in the on-line performance studies journal Liminalities site, free and accessible to all without subscription, now frequently used in bioethics education (see: http://www.liminalities.net/4-2). The people in the round, then, have only a vague sense of what the project is about, and I explain why this formal frame appears instead of open disclosure. I ask their permission to proceed. They either give it to me, or else our circle becomes something else, and we speak about performance practices and formal means of speaking about trauma instead.Having marked the space as one in which we agree on a specific framework or rule, having set up a space apart, we begin. One by one, raw and without preamble, people in the circle read what they have been given. The meaning of what they are reading only comes to them as they are reading—they have had little time to familiarise themselves with the words beforehand. Someone reads a poem about being held as a baby by one’s mother, being accepted, even through the writer’s body is so different. Someone reads about the persistence of shame. Someone reads about how incontinence is so often the borderline for independent living in contemporary cultures—up to here, freedom; past this point, at the point of leakage, the nursing home. Someone reads about her mother’s upset about digging up that awful past again. Someone reads about fibroid tumors in African-American women. Someone reads about the Venus Hottentott. Someone begins to cry (most recently at a Feminisms and Rhetorics conference), crying softly, and there is no knowing about why, but there is companionship, and quiet contemplation, and it is ok. These presentations start with low-key chatting, setting up the circle, and end the same way—once we have made our way around, once our fragments are read out, we just sit and talk, no “presentation-mode” emerges, and no one gets up into high drama. We’ve all taken strange things into our mouths, talked of piss and shit and blood and race and oppression and love and survival. Did we get free of ourselves, of the inevitability of narrative, in the attention to articulation, elocution, the performance of words, even if just for a moment? Did we taste the words on our tongues, material physical traces of a different form of embodiment? Container/ConclusionThe poet Anne Carson attended one of our Anarcha presentations, and her comments to us that evening helped to frame our subsequent work for me—she called our work creating a container, a vessel for experience, without sharing the specifics of that experience. I have since explored this image further, thought about amphorae as commemorative vases, thought of earth and clay as materials, thought of the illustrations on ancient vessels, on pattern and form, flow and movement. The vessel as matter: deterritorialising and reterritorialising, familiar and strange, shaping into form, and shaped out of formlessness, fired in the light and baked in the earth’s darkness, hardened only to crumble and crack again with the ages, returning to dust. These disclosures are in time and space—they are not narratives that create an archive or a body of knowledge. They breathe, and vibrate, and press against skin. What can be contained, what leaks, what finds its way through the membrane?These disclosures are traces of life, and I can touch them. I never get bored by them. Come and sit by my side, and we share in this river flow border vessel cell life.ReferencesBritzman, Deborah P. "Is There a Queer Pedagogy? Or, Stop Reading Straight." 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