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A “CORDIALIDADE” DO POVO BRASILEIRO FRENTE À IMIGRAÇÃO DE VENEZUELANOS EM RORAIMA: UMA DISCUSSÃO SOBRE A XENOFOBIA

100%

VIDAL MINA R., TENÓRIO LIMA J. R.

Revista del CESLA. International Latin American Studies Review

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2018

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issue 22

327-346

PT

Um dos principais reflexos da chegada de milhares de venezuelanos em Roraima é a emergência das ações xenófobas por parte dos brasileiros que aí residem. Tal contexto tem colocado em che-que, uma vez mais, a ideia de cordialidade do povo brasileiro. Recorrendo às falas de alguns ato-res brasileiros divulgadas em portais de notícias vinculados a Roraima, às publicações dos sujei-tos em perfis específicos do Facebook e ainda utilizando como alicerce metodológico a teoria simmeliana acerca da forma e conteúdo, buscamos extrair os pressupostos que estão envoltos na materialização da xenofobia frente aos venezuelanos. O objetivo foi tentar entender o que está se passando em Roraima, categorizando as ações xenófobas entre o “menos extremo” e o “mais ex-tremo”, e identificando os pressupostos (a priori) que estão balizando a construção da xenofobia enquanto configuração social. Notamos que a xenofobia tem se apresentado como fruto de um conjunto de pressupostos específicos manifestados por alguns brasileiros, que passam a culpabi-lizar os venezuelanos pelo aumento da violência, criminalidade, etc. Percebemos também que a xenofobia materializa-se em dimensões que vão desde a violência simbólica (xingamentos, por exemplo) até ações mais extremas, isto é, a violência física contra os imigrantes (atentados e homicídios).

EN

One of the main reflections on the arrival of thousands of Venezuelans in Roraima is the emergence of xenophobic actions by the Brazilians who live there. This context has once again chal-lenged the idea of Brazilian people’s cordiality. Using speeches by some Brazilian actors publis-hed in news outlets linked to Roraima, posts on specific Facebook profiles on the subject and utilizing Simmelian theory about form and content as a methodological foundation, we seek to ex-pose the assumptions that are involved in the materialization of xenophobia against Venezue-lans. The objective was to try to understand what is happening in Roraima, categorize xenopho-bic actions as "less extreme" and "more extreme", and identify the (a priori) assumptions that are marking the construction of xenophobia as a social configuration. We note that xenophobia has come as a result of a set of specific assumptions manifested by some Brazilians, who are blaming Venezuelans for the increase in violence, crime, etc. We also realize that xenophobia materiali-zes in dimensions that range from symbolic violence (e.g. name-calling) to more extreme ac-tions, that is, physical violence against immigrants (attacks and homicides).

2

Tam otwiera się niebo. Maryjny wymiar teologii i sztuki chrześcijańskiego życia według Josepha Ratzingera - Benedykta XVI

80%

Szymik J.

Teologia w Polsce

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2014

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vol. 8

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issue 2

43-58

XX

Jest więc dokładnie odwrotnie, niż chcieliby „postępowi” reformatorzy teologii, tkwiący korzeniami w latach 60. ubiegłegomwieku i uzależnieni mentalnie od ducha tamtego czasu: „tam gdzie, jest Maryja”, tam jest pełna prawda o Bogu, Chrystusie i człowieku, „tam jest pierwotny obraz całkowitego poświęcenia się i naśladowania Chrystusa”, tam też „jest zielonoświątkowe tchnienie Ducha Świętego, tam jest początek i prawdziwa odnowa” – przypomniał Benedykt XVI.

EN

J. Ratzinger – Benedict XVI convinces about an essential role Mariology plays for Christian theology, spirituality and existence. In reply to academic tendencies to marginalize Mariology, among others, because of the shape it takes in folk piety, he shows analogy between Maria-Christ-Church relationship and Mariology-Christology-Ecclesiology relationship. Starting from specific biblical, redemptive events, in which Maria participated through Grace and in which she committed herself voluntarily, he proves that Mariology protects the height of faith, Bible integrity, essence of the Church, true good of men, as a man and a woman, over the centuries – since the times of first doctrinal disputes until the most contemporary civilisation and theological dilemmas. Catholic faith and piety owe the balance between rationality and feelings to Maria and Her heart constitutes the very centre of Ratzinger’s Mariology. Hence learning Maria’s feelings – Her pure cordiality – is a Christian way, on which blessing from the Sermon on the Mount and its promise: looking at God, come true.

3

Tam otwiera się niebo. Maryjny wymiar teologii i sztuki chrześcijańskiego życia według Josepha Ratzingera − Benedykta XVI

80%

Szymik J.

Teologia w Polsce

|

2014

|

vol. 8

|

issue 2

43-58

EN

J. Ratzinger – Benedict XVI convinces about an essential role Mariology plays for Christian theology, spirituality and existence. In reply to academic tendencies to marginalize Mariology, among others, because of the shape it takes in folk piety, he shows analogy between Maria-Christ-Church relationship and Mariology-Christology-Ecclesiology relationship. Starting from specific biblical, redemptive events, in which Maria participated through Grace and in which she committed herself voluntarily, he proves that Mariology protects the height of faith, Bible integrity, essence of the Church, true good of men, as a man and a woman, over the centuries – since the times of first doctrinal disputes until the most contemporary civilisation and theological dilemmas. Catholic faith and piety owe the balance between rationality and feelings to Maria and Her heart constitutes the very centre of Ratzinger’s Mariology. Hence learning Maria’s feelings – Her pure cordiality – is a Christian way, on which blessing from the Sermon on the Mount and its promise: looking at God, come true.

PL

Jest więc dokładnie odwrotnie, niż chcieliby „postępowi” reformatorzy teologii, tkwiący korzeniami w latach 60. ubiegłego wieku i uzależnieni mentalnie od ducha tamtego czasu: „tam gdzie, jest Maryja”, tam jest pełna prawda o Bogu, Chrystusie i człowieku, „tam jest pierwotny obraz całkowitego poświęcenia się i naśladowania Chrystusa”, tam też „jest zielonoświątkowe tchnienie Ducha Świętego, tam jest początek i prawdziwa odnowa” – przypomniał Benedykt XVI.

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Children’s Positive Attitudes in the New Testament Epistles

57%

Wronka S.

Poznańskie Studia Teologiczne

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2020

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issue 37

23-51

PL

Przedmiotem artykułu są postawy i cechy dzieci, które autorzy listów Nowego Testamentu oceniają wprost lub pośrednio jako pozytywne i zalecają swoim adresatom w ich odniesieniach do Boga, Chrystusa, Ewangelii, innych ludzi i wartości. Do takich postaw należą: służba (Flp 2,22), posłuszeństwo (Ef 6,1–3; Kol 3,20; 1 P 1,14–16), skromność i niewinność (1 Tes 2,7), przyjmowanie karcenia (Hbr 12,4–11), pragnienie zdrowego mleka matki (1 P 2,1–3). Poza tym semickie wyrażenia typu „dzieci Abrahama” czy „dzieci posłuszeństwa” podkreślają pochodzenie i zależność dziecka od rodziców oraz udział w ich dobrach. Natomiast w poufałych zwrotach w stylu „dzieci moje” czy „dzieciątka moje” dochodzą do głosu serdeczność, zaufanie i oddanie charakterystyczne dla dzieci. Zalecając postawy dziecięce dorosłym chrześcijanom, autorzy listów nie chcą doprowadzić ich do infantylizmu, ale do zachowania duszy dziecka. Mimo że nie nawiązują do pozytywnych wypowiedzi Pana Jezusa na temat dzieci, ich spojrzenie na dzieci jest podobne. Zwracają tylko częściej uwagę na negatywne postawy małych osób.

EN

The subject of the article is the attitudes and characteristics of children, which the authors of the New Testament epistles evaluate directly or indirectly as positive and recommend to their addressees in their relation to God, Christ, the Gospel, other people and values. Such attitudes include: service (Phil 2:22), obedience (Eph 6:1–3; Col 3:20; 1 Pet 1:14–16), modesty and innocence (1 Thess 2:7), receiving discipline (Heb 12:4–11), the desire for healthy mother’s milk (1 Pet 2:1–3). Besides, Semitic expressions such as ‘children of Abraham’ or ‘children of obedience’ emphasize the child’s origin and dependence on parents and participation in their goods. While in familiar phrases such as ‘my children’ or ‘my babies’ the cordiality, trust and devotion characteristic for children come to the fore. By recommending children’s attitudes to adult Christians, the authors of the letters do not want to lead them to infantilism, but to preserve the child’s soul. Although they do not refer to the positive statements of the Lord Jesus about children, their view of children is similar. They only pay more often attention to the negative attitudes of small persons.

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2 Teologia w Polsce

1 Poznańskie Studia Teologiczne

1 Revista del CESLA. International Latin American Studies Review

2 Szymik J.

1 TENÓRIO LIMA J. R.

1 VIDAL MINA R.

1 Wronka S.

1 2020

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A “CORDIALIDADE” DO POVO BRASILEIRO FRENTE À IMIGRAÇÃO DE VENEZUELANOS EM RORAIMA: UMA DISCUSSÃO SOBRE A XENOFOBIA

Tam otwiera się niebo. Maryjny wymiar teologii i sztuki chrześcijańskiego życia według Josepha Ratzingera - Benedykta XVI

Tam otwiera się niebo. Maryjny wymiar teologii i sztuki chrześcijańskiego życia według Josepha Ratzingera − Benedykta XVI

Children’s Positive Attitudes in the New Testament Epistles