Hierdie artikel ondersoek twee aspekte wat die outentiekheid van 'n plaaslike regering raak, naamlik die antesedente en die gevolglikheid daarvan. 'n Begripsraamwerk en 'n sosiale ontologie van sorg van "plaaslike regering" is as teoretiese lense vir die ondersoek gebruik. Wat die antesedente van plaaslike regering betref (magtiging, inwoners, natuurlike en fisiese ligging, samewerkende regerings, en vermoëns), het Orania nie as gevolg van magtigende maatreëls soos die Grondwet en voortspruitende wetgewing ontstaan nie, maar as gevolg van 'n kultuurgemeenskap se strewe en gevolglike aankoop van 'n stuk grond. Anders as die inwoners van munisipaliteite in die res van Suid-Afrika het Orania se inwoners verblyfreg verkry op grond van hul onderskrywing van Orania se ontstaansredes. Die eiesoortige fisiese ligging van Orania is doelbewus deur die grondleggers gekies en is bepalend vir die voorsiening van energie, water en ander infrastruktuur-verwante dienste deur Orania Dorpsraad. Die dorpsadministrasie blyk voorts oor voldoende fondse, raadslede en amptenare te beskik om sy funksies uit te voer en sodoende 'n tuiste vir sy gemeenskap te skep. Wat die gevolglikheid van plaaslike regering betref (lewensgehalte, demokratiese en verantwoordelike regering, volhoubare dienslewering, maatskaplike en ekonomiese ontwikkeling, en veilige en gesonde omgewing) blyk die Orania inwonersgemeenskap goeie lewensgehalte te ervaar. Hulle blyk deurlopend betrokke te wees by verskeie gemeenskapsorganisasies, 'n demokratiese en verant-woordingspligtige Orania Verteenwoordigende Raad (OVR) en dorpsadministrasie. Voorts ontvang hulle volhoubare munisipale dienslewering, ervaar maatskaplike en ekonomiese ontwikkeling en leef in 'n veilige en gesonde omgewing. 'n Outentieke plaaslike regering blyk een te wees wat goed geïntegreer is met sy plaaslike gemeenskap en omsluitende wêrelde, voortdurend ongemaklik is met die hede, en met sorg, besorgdheid en sorgsaamheid daarop reageer. Orania is klaarblyklik só 'n plaaslike regering.

Local government is distinguished from other spheres of government based on its unique institutional characteristics, the local nature of its governmental functions, and the territorial delineation of its local jurisdiction. Despite being localised, local governments often fail to meet the specific needs of their residents. The implication is that they are not authentic local governments. This article examines two aspects that have an impact on the authenticity of a local government: the necessary conditions (antecedents) for and the consequences of an authentic local government. These aspects are considered through a case study of Orania as a non-typical instance of a South African local government. A conceptual framework and a social ontology of care are used as theoretical lenses to analyse and understand the antecedents and consequences of a local government. In the preceding article, it was reported that the case of Orania does indeed align with the characteristics associated with the concept of "local government". The antecedents of local government have been shown to be authorisation, residents, natural and physical location, cooperative governments, and capabilities. It appears that Orania did not originate due to authorising measures such as the Constitution and subsequent legislation. Instead, it came about because of a cultural community's aspirations and the subsequent acquisition of a piece of land while obtaining legal authorisation at a later stage by means of an order of the High Court. The residents of Orania do not seem to be accidental inhabitants; but are residents based on their alignment with Orania's founding principles. The unique physical location of Orania was deliberately chosen and plays a crucial role in the provision of energy, water, and other infrastructure-related services by the Orania Town Council and administration. The Town Council and its administration appear to have sufficient funds, competent and ethical council members and officials to carry out its functions and create a home for its community. Regarding the consequences of local government, the Orania community seems to experience a good quality of life while actively engaging in various community organisations, participating in the democratic election of an accountable Orania Representative Council (OVR) and Town Council, receiving sustainable municipal services, and witnessing social and economic development. Additionally, they enjoy a safe and healthy environment. An authentic local government is thus one that is integrally connected to its local community and the surrounding world. It continually grapples with present challenges and genuinely cares for its community and the world it inhabits. Orania, therefore, appears to embody the characteristics of a local government.

ABSTRACT Currently, there is a progressive trend towards population aging. The purpose of this research was to present an educational strategy for students of the 5th level of Gerontology that contributes to the promotion of physical activity in older adults. The research was framed in a mixed methodology and a cross-sectional descriptive design. Scientific methods were used that in the theoretical order include analysis-synthesis, inductive-deductive and structural systemic and as empirical methods documentary review, observation, survey and interviews, applied to a sample of 38 subjects. The study revealed the importance of physical activity as a strategy that allows achieving active aging with quality of life. According to these results, the application of an educational strategy, structured in three stages and two phases, contributes to the self-management of student learning, where the professional context becomes an authentic training space.

RESUMEN En la actualidad, existe una tendencia progresiva al envejecimiento de la población. El propósito de esta investigación consistió exponer una estrategia educativa para los estudiantes del 5.º nivel de Gerontología que contribuya a la promoción de la actividad física en el adulto mayor. La investigación se enmarcó en una metodología mixta y un diseño descriptivo de corte transversal. Se emplearon métodos científicos que en el orden teórico se encuentran análisis-síntesis, inductivo-deductivo y el sistémico estructural, y como métodos empíricos la revisión documental, la observación, la encuesta y entrevistas, las cuales fueron aplicadas a una muestra de 38 sujetos y revelan la importancia de la actividad física como estrategia que permite alcanzar un envejecimiento activo y con calidad de vida en la tercera edad. Según estos resultados, la aplicación de una estrategia educativa estructurada en tres etapas y dos fases contribuye a la autogestión del aprendizaje de los estudiantes, donde el contexto profesional se convierte en un auténtico espacio de formación.

RESUMO Atualmente, há uma tendência progressiva de envelhecimento da população. O objetivo desta pesquisa foi apresentar uma estratégia educacional para estudantes do 5º nível de Gerontologia que contribua para a promoção da atividade física em idosos. A pesquisa foi enquadrada em uma metodologia mista e um desenho descritivo transversal. Foram utilizados os métodos científicos teórico, indutivo-dedutivo e sistêmico-estrutural, e os métodos empíricos foram revisão documental, observação, inquérito e entrevistas, que foram aplicados a uma amostra de 38 sujeitos e revelam a importância da atividade física como estratégia para alcançar o envelhecimento ativo e a qualidade de vida dos idosos. De acordo com esses resultados, a aplicação de uma estratégia educacional estruturada em três etapas e duas fases contribui para o autogerenciamento da aprendizagem dos alunos, em que o contexto profissional se torna um autêntico espaço de treinamento.

Resumen: Las fortalezas del carácter se consideran un aspecto positivo de la personalidad que indica una vida satisfactoria y auténtica. La Escala de Fortalezas del Carácter (EFC) es la única medida conocida que evalúa las fortalezas personales de los brasileños. La literatura sugiere que la estructura propuesta de 24 fortalezas divididas en seis virtudes no se replica empíricamente. Los estudios han comparado las fortalezas del carácter entre hombres y mujeres, y en diferentes etapas del desarrollo; sin embargo, comprender la equivalencia del instrumento entre grupos debe preceder a tales comparaciones. Este estudio tiene como objetivo probar la estructura factorial de la EFC encontrada por Noronha y Batista (2020) y evaluar la invarianza del constructo entre: adolescentes y adultos, sexo en adolescentes, sexo en adultos. Para el primer objetivo, se utilizó el Análisis Factorial Confirmatorio (CFA) que respaldó la estructura probada. Para el segundo, se evaluó la equivalencia de los factores de la escala entre grupos utilizando el CFA Multigrupo, que identificó algunos factores como equivalentes y otros no. Se puede concluir que la estructura factorial probada es empíricamente relevante y que, al comparar las medias de las fortalezas entre grupos en futuros estudios utilizando la EFC, los autores deben prestar atención a qué fortalezas pertenecen a factores invariantes.

Abstract: The aim of the study was to identify instruments used to assess the Character strengths are considered a positive aspect of personality, indicating a satisfying and authentic life. The Character Strengths Scale is the only known measure that evaluates personal strengths of Brazilians. The literature suggests that the proposed structure of 24 character strengths divided into six virtues is not empirically replicated. Studies have compared character strengths between men and women and across stages of development; however, understanding the equivalence of the instrument across groups should precede such comparisons. This study aims to test the factor structure of the Character Strengths Scale found by Noronha and Batista (2020) and evaluate the construct’s invariance among adolescents and adults, as well as between sexes in adolescents and adults. For the first objective, Confirmatory Factor Analysis (CFA) was employed, which supported the tested structure. For the second, the equivalence of the scale factors between groups was evaluated using Multi-Group CFA, which identified some factors as equivalent and others as not. It can be concluded that the tested factor structure is empirically relevant and that, when comparing strength means between groups in future studies using the Character Strengths Scale, authors should pay attention to which strengths belong to invariant factors.

Resumo: As forças pessoais são consideradas como construto da personalidade com aspecto positivo, indicando uma vida satisfatória e autêntica. A Escala de Forças de Caráter (EFC) é a única que se tem conhecimento que avalia as forças pessoais dos brasileiros. A literatura aponta que a estrutura proposta, das 24 forças pessoais divididas em 6 virtudes, não é replicada empiricamente. Estudos tem comparado as forças de caráter entre homens e mulheres e entre etapas do desenvolvimento, porém, compreender a equivalência do instrumento entre os grupos deve preceder tais comparações. Este estudo objetiva testar a estrutura fatorial da EFC encontrada por Noronha e Batista (2020) e avaliar a invariância do construto entre: adolescentes e adultos, sexo em adolescentes, sexo em adultos. Para o primeiro objetivo, empregou-se uma Análise Fatorial Confirmatória (AFC), que corroborou a estrutura testada. Para o segundo, avaliou-se a invariância dos fatores da escala entre os grupos a partir da AFC-Multigrupo, que apontou alguns fatores como equivalentes e outros não. Pode-se concluir que a estrutura fatorial testada é empiricamente pertinente e que, ao comparar médias das forças entre os grupos em estudos futuros com a EFC, os autores devem se atentar a quais forças pertencem a fatores invariantes.

ABSTRACT Objectives: to identify professors’ leadership styles and personal values. Methods: a quantitative, descriptive-exploratory study. Population was made up of professors in doctoral category 1 at a public university in the state of São Paulo. Data collection took place from June to August 2021. Sociodemographic characterization was extracted, and the Leadership Team Values Assessment was applied. Data were analyzed using measures of central tendency. Results: population included 13 professors. The level that represents authentic leadership was the most prevalent. The commitment, positive attitude and trust values stood out. The level portrayed by visionary leadership was the least identified. Conclusions: professors’ personal values provide a theoretical basis for guiding and analyzing professors’ leadership styles. Leadership in the educational context must be recognized and studied to promote a more comprehensive and effective approach to developing and improving educational leaders. Objectives Methods quantitative descriptiveexploratory descriptive exploratory study Paulo 2021 extracted applied tendency Results prevalent commitment out identified Conclusions leaders 202 20 2

RESUMO Objetivos: identificar os estilos de liderança de docentes universitários e os valores pessoais. Métodos: estudo quantitativo, descritivo-exploratório. População constituída por docentes universitários da categoria doutor 1 de uma universidade pública do estado de São Paulo. A coleta de dados ocorreu de junho a agosto de 2021. Foi extraída a caracterização sociodemográfica, sendo aplicado o instrumento Leadership Team Values Assessment. Os dados foram analisados utilizando medidas de tendência central. Resultados: população incluiu 13 docentes. O nível que representa a liderança autêntica foi o mais vigente. Os valores comprometimento, atitude positiva e confiança foram destacados. O nível retratado pela liderança visionária foi o menos identificado. Conclusões: os valores pessoais dos docentes fornecem uma base teórica para pautar e analisar os estilos de liderança de professores. A liderança no contexto educacional deve ser reconhecida e estudada para promover uma abordagem mais abrangente e efetiva no desenvolvimento e aprimoramento de líderes educacionais. Objetivos Métodos quantitativo descritivoexploratório. descritivoexploratório descritivo exploratório. exploratório descritivo-exploratório Paulo 2021 sociodemográfica Assessment central Resultados vigente comprometimento destacados identificado Conclusões professores educacionais 202 20 2

RESUMEN Objetivos: identificar los estilos de liderazgo de profesores universitarios y sus valores personales. Métodos: estudio cuantitativo, descriptivo-exploratorio. Población compuesta por profesores universitarios de la categoría 1 de doctorado de una universidad pública del estado de São Paulo. La recopilación de datos se realizó de junio a agosto de 2021. Se extrajo la caracterización sociodemográfica y se aplicó el instrumento Leadership Team Values Assessment. Los datos se analizaron utilizando medidas de tendencia central. Resultados: la población estuvo integrada por 13 docentes. El nivel que representa un liderazgo auténtico fue el más prevalente. Se destacaron los valores compromiso, actitud positiva y confianza. El nivel retratado por el liderazgo visionario fue el menos identificado. Conclusiones: los valores personales de los docentes proporcionan una base teórica para orientar y analizar los estilos de liderazgo docente. El liderazgo en el contexto educativo debe ser reconocido y estudiado para promover un enfoque más integral y eficaz para desarrollar y mejorar a los líderes educativos. Objetivos Métodos cuantitativo descriptivoexploratorio. descriptivoexploratorio descriptivo exploratorio. exploratorio descriptivo-exploratorio Paulo 2021 Assessment central Resultados prevalente compromiso confianza identificado Conclusiones docente educativos 202 20 2

This article examined the concept and notability of mimetic desire in Augustine's autobiographical work Confessiones. Mimetic desire is based primarily on the knowledge that there is a Perfect Being, viz. God, ideal forms (in Platonic idiom), which may be known and imitated by humans. Mimesis demonstrates that humans have a natural capacity and tendency to imitate and possess what others have. Despite this, in popular culture, mimesis has the connotation of feyness and is discouraged in place of inventiveness. The culture and spirit of our day promote originality and inventiveness without an understanding of the human nature and its inherent mimetic desires. The concept of mimetic desire is rooted in Rene Girard's theory of anthropology but can be traced back as far as Plato's Republic. Therefore, this interdisciplinary concept has been explored through Augustine's narratological composition of Confessiones. The introspective tone and cultural forming narratives that make up Confessiones were succinctly examined in the context of mimetic theory. The triangular structure of mimetic desire was further explored to gain a better understanding of how Augustine relied on mimesis in his conversion to Christianity. The choice of imitating authentic models led to Augustine's moral renewal, and likewise such implications are relevant to modern-day Christians. Moreover, this article aims to promote the concept of mimesis as an ideal practise concerning human nature and conditioning, towards a virtuous and morally acceptable society. The results of this article underline the importance of narrative theory and friendship in developing positive cultures through mimesis. Through contrasting Augustine's earlier Manichaean life and his later Christian life, an illustration of mimetic desire can be drawn, and for Augustine, this could only mean Christ. CONTRIBUTION: This article contributes to the ongoing interdisciplinary studies of ontology, anthropology, theology, and sociology. By interpreting or reading Augustine's Confessiones through the lens of mimetic desire, this article offers an alternative perspective on Augustine's natural theology and virtue ethics. It further presents the conceptual framework of mimesis on Christian and Platonist praxis of the ideal forms. Moreover, the article of the narratological composition of Confessiones expounds the importance of interpersonal relationships in our spiritual growth. The triangular structure of mimesis was further expounded in the context of interior life, viz. interior homo [inner man] as the ultimate model.

Paul's calling presents a conundrum to which many have proposed varied solutions. Not trying to solve the conundrum in toto, this study investigates the existential dynamics of Paul's calling as narrated to the Galatians within the context of their apostasy. The model used is Heidegger's understanding of conscience as a call towards authenticity and away from inauthenticity. Rhetorical analysis assists in identifying Paul's new understanding of authenticity, by analysing the propositio, especially its expositio, which contains soteriological peculiar existential first-person singular expressions. Paul's preaching of his gospel and his letter to the Galatians are in turn also to them, a call to authenticity and away from inauthenticity. His preaching thus resembles the phenomenological idea of conscience. Thus, Paul's gospel cannot be separated from his calling. Both are about the same understanding of authenticity. It is at the same time a new self-understanding: to have been crucified with Christ and therefore Christ living in him and the faithful (Gl 2:19-20). This is a concise formula of soteriology as symbolised in baptism. Such calling is never completed: it remains a dynamic process, a tension and movement between authenticity and inauthenticity. This is reflected in the Galatian apostasy and Paul's letter calling them back to authenticity. The study underlines the crucial importance of soteriology for kerygma and baptism, but especially for understanding a person's call to faith or ministry. INTRADISCIPLINARY AND/OR INTERDISCIPLINARY IMPLICATIONS: The model is suitable for studying the religious phenomenon of calling in religious texts and in life

The production of knowledge should be premised on the inclusion of all epistemologies to provide possibilities to build a more just world. However, knowledge production, as we have it today, is premised on Western epistemology which is used to distil other knowledges before they could be accepted as legitimate. This approach stifles possibilities to find different ways of knowing that could contribute to imagining the world anew. There is a need, therefore, to unthink the West such that we find other ways to understand the world. The article helps in unthinking the West to allow an authentic understanding of the indigenous people of South Africa. I argue that the ontology of AmaZulu - one of the indigenous groups in South Africa - is an ethic-orientated ontology that is expressed through the concept of ukukhonza - a process where one surrenders their identity in order to belong to the group (this can also refer to worship). In ukukhonza, the surrendering of one's identity is to ensure harmonious living centred on a common identity that is unified by the principles of ubuntu. Drawing on the nuances of ukukhonza, this article argues that the ontology of AmaZulu is centred on respecting life in its different forms because it is believed that everything is interconnected. This understanding of life provides a different conceptualisation of God which anchors the religion that is practised everyday such that doing good is inescapable. This is an ethic-oriented ontology which when brought forth in its authentic form can address the many ills of modern society. CONTRIBUTION: This is the conceptual article that contributes to rethinking religion from an African perspective to provide a possibility of an ethic-centred society that can inform the new ways of being in the world.

Abstract This article investigates the presence and absence of God in and after Auschwitz in the thought of the Jewish philosopher Emmanuel Levinas (1906-1995). Analyzing especially the author's Jewish writings published in the post-Auschwitz period, after the horror of the Holocaust, it shows how God responds to the cry of the innocent and suffering by establishing an adult relationship that respects human freedom and founds an infinite responsibility. The article emphasizes the bond between God and the human being, which is mediated by the experience of fidelity to the Torah, and that God's revelation, essentially a commandment, implies unavoidable obedience. Finally, it stresses that the critical content of divine revelation is "thou shalt not kill," to promote and defend the integral life of others in all circumstances, exercising responsibility and striving for authentic social justice.

Resumen El presente artículo investiga la visión de la presencia y ausencia de Dios en y después de Auschwitz en el pensamiento del filósofo judío Emmanuel Levinas (1906-1995). Analizando especialmente los escritos judíos del autor publicados en el período post-Auschwitz, tras el horror del Holocausto, se muestra cómo responde Dios al clamor de los inocentes y sufrientes estableciendo una relación adulta que respeta la libertad humana y funda una responsabilidad infinita. Se destaca que el vínculo entre Dios y el ser humano es una relación mediada por la experiencia de fidelidad a la Toráh y que la revelación de Dios, esencialmente mandamiento, implica una obediencia insoslayable. En fin, subraya que el contenido fundamental de la revelación divina es el “no matarás”, esto es, promover y defender en toda circunstancia la vida integral de los otros y otras, ejerciendo la responsabilidad y procurando una auténtica justicia social.

Resumen En América Latina, sobre todo la gente sencilla, aprendió a ver a la Virgen junto con Dios, formando parte del complejo divino que da a la vida su sentido último. De allí que se dirige a María como fin, por mandato y regalo de Cristo: «Ahí tienes a tu Madre». Una revalorización de la percepción vital del sensus fidei, que es don del Espíritu Santo, puede ayudarnos a ponderar más adecuadamente la riqueza de la aprehensión directa, que es siempre mayor que la de la expresión conceptual refleja. En este sentido, el sensus fidei es uno de los factores de desarrollo de la doctrina cristiana, que no puede explicarse recurriendo exclusivamente al modelo del razonamiento deductivo por el que de unas verdades dadas se deducen otras. El impulso que promueve estatrans-conceptualización tiene su fuente en la percepción intuitiva de la validez de las fórmulas que surgen en los esquemas conceptuales de varias culturas, y dan lugar a la adquisición de categorías nuevas que permiten una reformulación de la tradición y un progreso en el desarrollo dogmático. De allí la importancia en la vocación del teólogo a una conceptualización de esta aprehensión pre-conceptual que la diversificación de la vida teologal de los cristianos es capaz de suscitar. Sobre todo, si, en lugar de re-sistematizar lo ya sistematizado, es capaz de volverse atento a las expresiones que el sensus fidei siempre tiene para ofrecer al auténtico progreso de la tradición.

Abstract In Latin America, especially the simple people, learned to see the Virgin together with God, forming part of the divine complex that gives life its ultimate meaning. Hence it is addressed to Mary as the end, by command and gift of Christ: "There you have your Mother". A re-evaluation of the vital perception of the sensus fidei, which is a gift of the Holy Spirit, can help us to ponder more adequately the richness of direct apprehension, which is always greater than that of reflexive conceptual expression. In this sense, the sensus fidei is one of the factors in the development of Christian doctrine, which cannot be explained by having recourse exclusively to the model of deductive reasoning by which other truths are deduced from certain given truths. The impulse that promotes this trans-conceptualization has its source in the intuitive perception of the validity of the formulas that emerge in the conceptual schemes of various cultures, and give rise to the acquisition of new categories that allow a reformulation of the tradition and a progress in dogmatic development. Hence the importance in the vocation of the theologian to a conceptualization of this pre-conceptual apprehension that the diversification of the theological life of Christians is capable of arousing. Above all, if, instead of re-systematizing what is already systematized, he is capable of becoming attentive to the expressions that the sensus fidei always has to offer to the authentic progress of the tradition.

Abstract: The bourgeois attitude towards death is to postpone it and forget it. The meaning of our existence is, then, to lengthen life as much as possible. Heidegger understands death as the most authentic possibility of human beings: human beings are there to die. In Unamuno the desire to live of the hunger for immortality is grounded on the awareness of having to die; at the same time, having to die implies the hunger for immortality. This is the tragic sense of life. Absolute death implies the complete lack of sense. Thus, human beings would be a useless passion. In the hunger for immortality there is, therefore, a profound affirmation of the meaning of life as a struggle for meaning. Although nothingness awaits us, let’s turn this into an injustice: that is, act in such a way that you do not deserve to die, that you deserve eternity and meaning. Against the metaphysical nihilism of Mephistopheles, hope is thus grounded. Therefore, this passion is useful since we are only able to relate to eternity and meaning by deserving them.

Resumen: La actitud burguesa ante la muerte es posponerla y olvidarla. El sentido de la existencia, entonces, es alargar la vida todo lo posible. Heidegger entiende la muerte como la posibilidad más auténtica del ser humano: el ser humano está ahí para morir. En Unamuno, el querer vivir del hambre de inmortalidad se funda sobre la conciencia del tener que morir; y, a su vez, el tener que morir implica el hambre de inmortalidad. Este es el sentimiento trágico de la vida. La muerte absoluta implica la falta completa de sentido. Así, el ser humano sería una pasión inútil. En el hambre de inmortalidad entonces hay una profunda afirmación del sentido de la vida como lucha por el sentido. Aunque la nada nos espere, hagamos que sea una injusticia, es decir, actúa de modo que no merezcas morir, que merezcas la eternidad y el sentido. Contra el nihilismo metafísico de Mefistófeles, así se fundamenta la esperanza. Por esto, la pasión es útil, porque solo podemos relacionarnos con la eternidad y el sentido mereciéndolos.

Abstract In Jean Rouch’s meeting with Manoel de Oliveira, the latter situated him and his cinema as more African than European, and Jocelyne Rouch identified him with the title of the film Moi, un Noir (I, a Negro; Rouch, 1958) - that is him. Rouch is also an engineer at Ponts et Chaussées. No wonder his cinema reflects the poetry of iron and steel, as does Manoel de Oliveira’s. Rouch’s bridges and paths are also connecting people, cultures and societies. The relationship of the real as imagined in his films - fascination with authentic Dogon rites and possession phenomena and modern anthropology focused on displaced people, migrants living in big cities, and urban life - is thus remarkable. This text seeks to address four dimensions of Jean Rouch’s path: situating him in the context of ethnographic film, revisiting the archives of Chronique d’un Été (Chronicle of a Summer; Rouch & Morin, 1960) 50 years after it was produced, Rouch’s meeting with the Dogon and the “poetry of iron and steel” shared with Manoel de Oliveira, referring to his dimension as an engineer, filmmaker and anthropologist. Other equally important dimensions were left out, for they do not fit into this reflection1.

Resumo No encontro de Jean Rouch com Manoel de Oliveira, este situou-o e situou o seu cinema como mais africano que europeu e Jocelyne Rouch identificou-o com o título do filme Moi, un Noir (Eu, um Negro; Rouch, 1958) - é ele. Rouch é também engenheiro de pontes e estradas. Não admira, pois, que a poética do ferro e do aço esteja presente no seu cinema, ao lado de Manoel de Oliveira. As pontes e os caminhos de Rouch são também entre pessoas, culturas, sociedades. É, pois, notável a relação do real como imaginado nos seus filmes - o fascínio pelos rituais autênticos dos dogon e os fenómenos de possessão e uma antropologia moderna virada para as pessoas deslocadas, migrantes que viviam em grandes cidades, e para a vida urbana. Procuramos abordar neste texto quatro dimensões do percurso de Jean Rouch: situá-lo no contexto do filme etnográfico, revisitar os arquivos de Chronique d’un Été (Crónica de um Verão; Rouch & Morin, 1960) 50 anos depois de sua realização, o encontro de Rouch com os dogon e a “poética do ferro e do aço” partilhada com Manoel de Oliveira, remetendo para sua dimensão de engenheiro, cineasta e antropólogo, consciente de que ficaram de fora dimensões igualmente importantes, mas que não cabem nesta reflexão1.

Las comunidades quilombolas en Brasil tienen una relación esencial con el territorio, puesto que por medio de la relación con la tierra las quilombolas autoafirman su identidad étnico-racial. Este estudio reflexiona sobre cómo las mujeres del quilombo de Pinguela, localizado en el interior del estado de Bahia, Brasil, construyen su identidad. El proyecto se desarrolló a partir del Photovoice y de las narrativas construidas en los marcos del diálogo auténtico y de la hermandad. Los resultados revelan las principales cuestiones vividas por las mujeres en su cotidiano, como la disputa por el territorio y la valorización de la tierra, además del cuidado con la comunidad y relaciones sociales basadas en la solidaridad. El estudio puso en evidencia el silenciamiento histórico y constante de las dificultades enfrentadas por esta población, así como la necesidad urgente de implementación de políticas públicas que reconozcan y respeten los valores y derechos de la población quilombola brasileña. étnicoracial. étnicoracial étnico racial. racial étnico-racial Pinguela Bahia hermandad cotidiano solidaridad brasileña

Quilombola communities in Brazil have an essential relationship with territory, as it is through their relationship with the land that Quilombolas affirm their ethnic-racial identity. This study reflects upon how women from the Pinguela quilombo in inland Bahia, Brazil, construct their identity. The project was developed using photovoice and narratives were created within a framework of authentic dialogue and sisterhood. The findings reveal the main problems faced by the women in their daily lives, including territorial disputes and valorization of land, as well as caring for the community and social relationships based on solidarity. The study evidenced the historic and constant silencing of the hardships faced by this population and the urgent need for the implementation of public policies that recognize and respect the values and rights of the Quilombola population in Brazil. territory ethnicracial ethnic racial identity Bahia sisterhood lives solidarity

As comunidades quilombolas no Brasil possuem uma relação essencial com o território, pois, por meio da relação com a terra, as quilombolas autoafirmam a sua identidade étnico-racial. Este estudo reflete sobre como as mulheres do quilombo da Pinguela, localizado no interior do estado da Bahia, Brasil, constroem a sua identidade. O projeto foi desenvolvido a partir do Photovoice e de narrativas construídas nos marcos do diálogo autêntico e da sororidade. Os resultados revelam as principais questões vivenciadas pelas mulheres em seus cotidianos, como a disputa pelo território e a valorização da terra, além do cuidado com a comunidade e relações sociais baseadas na solidariedade. O estudo evidenciou o silenciamento histórico e constante das dificuldades enfrentadas por essa população, assim como a necessidade urgente de implementação de políticas públicas que reconheçam e respeitem os valores e direitos da população quilombola brasileira. pois terra étnicoracial. étnicoracial étnico racial. racial étnico-racial Pinguela Bahia sororidade cotidianos solidariedade brasileira

As comunidades quilombolas no Brasil possuem uma relação essencial com o território, pois, por meio da relação com a terra, as quilombolas autoafirmam a sua identidade étnico-racial. Este estudo reflete sobre como as mulheres do quilombo da Pinguela, localizado no interior do estado da Bahia, Brasil, constroem a sua identidade. O projeto foi desenvolvido a partir do Photovoice e de narrativas construídas nos marcos do diálogo autêntico e da sororidade. Os resultados revelam as principais questões vivenciadas pelas mulheres em seus cotidianos, como a disputa pelo território e a valorização da terra, além do cuidado com a comunidade e relações sociais baseadas na solidariedade. O estudo evidenciou o silenciamento histórico e constante das dificuldades enfrentadas por essa população, assim como a necessidade urgente de implementação de políticas públicas que reconheçam e respeitem os valores e direitos da população quilombola brasileira.

Quilombola communities in Brazil have an essential relationship with territory, as it is through their relationship with the land that Quilombolas affirm their ethnic-racial identity. This study reflects upon how women from the Pinguela quilombo in inland Bahia, Brazil, construct their identity. The project was developed using photovoice and narratives were created within a framework of authentic dialogue and sisterhood. The findings reveal the main problems faced by the women in their daily lives, including territorial disputes and valorization of land, as well as caring for the community and social relationships based on solidarity. The study evidenced the historic and constant silencing of the hardships faced by this population and the urgent need for the implementation of public policies that recognize and respect the values and rights of the Quilombola population in Brazil.

Las comunidades quilombolas en Brasil tienen una relación esencial con el territorio, puesto que por medio de la relación con la tierra las quilombolas autoafirman su identidad étnico-racial. Este estudio reflexiona sobre cómo las mujeres del quilombo de Pinguela, localizado en el interior del estado de Bahia, Brasil, construyen su identidad. El proyecto se desarrolló a partir del Photovoice y de las narrativas construidas en los marcos del diálogo auténtico y de la hermandad. Los resultados revelan las principales cuestiones vividas por las mujeres en su cotidiano, como la disputa por el territorio y la valorización de la tierra, además del cuidado con la comunidad y relaciones sociales basadas en la solidaridad. El estudio puso en evidencia el silenciamiento histórico y constante de las dificultades enfrentadas por esta población, así como la necesidad urgente de implementación de políticas públicas que reconozcan y respeten los valores y derechos de la población quilombola brasileña.

RESUMEN El enriquecimiento de las propuestas bioéticas construidas desde y para Latinoamérica ha ido en aumento en las últimas décadas, a efecto de contribuir a ello es que nuestro objetivo es presentar una propuesta de interpretación bioética en clave filosófica a partir de la identificación de los conceptos centrales de la filósofa mexicana Juliana González Valenzuela. Se identificó un doble fundamento bio-ontológico: a) la “fenomenología dialéctica de la vida” que permite la síntesis entre el aspecto biológico y cultural del ser humano, así como la superación de sus contradicciones; y b) el Homo humanus que posibilita la existencia del ser bio-ético afirmado en tanto un ser auténtico y en tanto busca una vida buena (eu-bíos y eu-zoein). La reflexión y crítica de las implicaciones que el fundamento bio-ontológico apareja hipotéticamente al derecho y al poder, nos llevó a identificar las principales líneas argumentativas, pero principalmente se evidenció el vínculo necesario entre el ser bio-ético y dichas disciplinas, en virtud de su naturaleza social y comunitaria (zoon politikón, ζῷον πολῑτῐκόν).

ABSTRACT The enrichment of bioethical proposals built from and for Latin America has been increasing in recent decades. In order to contribute to this, our objective is to present a proposal for a bioethical interpretation from a philosophical approach based on the identification of central concepts of Mexican philosopher Juliana González Valenzuela. A dual bio-ontological foundation was identified: a) the “dialectic phenomenology of life,” which allows the synthesis between the biological and cultural aspects of human beings, as well as the overcoming of its contradictions; and b) the Homo humanus, which enables the existence of the bio-ethical being affirmed as an authentic being and one who seeks a good life (eu-bios and eu-zoein). Reflection on and critique of the implications that the bio-ontological foundation hypothetically couples to law and power led us to identify main arguments. However, the necessary link between the bio-ethical being and said disciplines was evidenced by virtue of their social and communitarian nature (zoon politikón, ζῷον πολῑτῐκόν).

RESUMEN El enriquecimiento de las propuestas bioéticas construidas desde y para Latinoamérica ha ido en aumento en las últimas décadas, a efecto de contribuir a ello es que nuestro objetivo es presentar una propuesta de interpretación bioética en clave filosófica a partir de la identificación de los conceptos centrales de la filósofa mexicana Juliana González Valenzuela. Se identificó un doble fundamento bio-ontológico: a) la “fenomenología dialéctica de la vida” que permite la síntesis entre el aspecto biológico y cultural del ser humano, así como la superación de sus contradicciones; y b) el Homo humanus que posibilita la existencia del ser bio-ético afirmado en tanto un ser auténtico y en tanto busca una vida buena (eu-bíos y eu-zoein). La reflexión y crítica de las implicaciones que el fundamento bio-ontológico apareja hipotéticamente al derecho y al poder, nos llevó a identificar las principales líneas argumentativas, pero principalmente se evidenció el vínculo necesario entre el ser bio-ético y dichas disciplinas, en virtud de su naturaleza social y comunitaria (zoon politikón, ζῷον πολῑτῐκόν).

ABSTRACT The enrichment of bioethical proposals built from and for Latin America has been increasing in recent decades. In order to contribute to this, our objective is to present a proposal for a bioethical interpretation from a philosophical approach based on the identification of central concepts of Mexican philosopher Juliana González Valenzuela. A dual bio-ontological foundation was identified: a) the “dialectic phenomenology of life,” which allows the synthesis between the biological and cultural aspects of human beings, as well as the overcoming of its contradictions; and b) the Homo humanus, which enables the existence of the bio-ethical being affirmed as an authentic being and one who seeks a good life (eu-bios and eu-zoein). Reflection on and critique of the implications that the bio-ontological foundation hypothetically couples to law and power led us to identify main arguments. However, the necessary link between the bio-ethical being and said disciplines was evidenced by virtue of their social and communitarian nature (zoon politikón, ζῷον πολῑτῐκόν).