Academic literature on the topic 'Evangelista Fossa'

Este artigo tem como objetivo investigar uma possível conciliação entre a cultura indígena em um processo de inculturação durante o proselitismo cristão-protestante. Identificando os principais princípios a serem observados pelos índios Sateré-Mawé em sua cultura, através de uma pesquisa de campo nas aldeias próximas ao munícipio de Maués, foi possível estabelecer qual o nível de adaptação que estes vivenciaram, ao migrar sua forma de vida para o cristianismo. A metodologia aplicada foi a de pesquisa descritiva apresentando os resultados obtidos em uma abordagem qualitativa. Essas metodologias possibilitaram o registro a análise de dados, através da aplicação de questionários e entrevistas feitas in loco. Os resultados das análises serão utilizados para apontar uma nova forma de evangelização desses povos em geral. Estabeleceu-se por meio do diagrama de causa e efeito “Ishikawa” o ciclo de planejamento, execução, verificação e ação, que facilitou a observação, coleta de dados e análise das informações obtidas, para que fosse proposto um novo modelo de ação.

O contexto pandêmico vivenciado nos últimos dois anos fez com que várias mudanças ocorressem nos mais variados setores e processos. No que se refere à Educação, foi necessária uma profunda readequação para que fosse possível a continuidade do ensino nessa nova realidade. Nesse contexto, as instituições de ensino presenciais tiveram que modificar, em um curto espaço de tempo, a forma de contato com os seus alunos e os processos de ensino e aprendizagem através do uso das Tecnologias de Informação e Comunicação. O objetivo do trabalho apresentado a seguir foi analisar os desafios e oportunidades vivenciadas pelos docentes das disciplinas de Física e Matemática do Instituto Federal de Educação, Ciência e Tecnologia de Minas Gerais, campi Arcos, Formiga e São João Evangelista durante o Ensino Remoto Emergencial. Como instrumento para coleta dos dados, foi direcionado um questionário online do Google Forms, de caráter anônimo e voluntário, através de e-mail e grupos do WhatsApp para estes docentes com o intuito de identificar o cenário vivenciado e como se encontram essas disciplinas em meio ao processo de mudança ocorrido, bem como analisar a formação dos professores frente a utilização das Tecnologias de Informação e Comunicação. A partir dessas análises, o trabalho apresenta informações relevantes sobre o uso dessas tecnologias, evidenciando uma oportunidade de contribuição positiva tanto em contextos semelhantes ao Ensino Remoto quanto nos processos de aprendizagem pós pandêmicos, proporcionando novas formas de ensinar e, principalmente, de aprender.

There’s no reason to think that Jesus wouldn’t have Facebooked or twittered if he came into the world now. Can you imagine his killer status updates? Reverend Schenck, New York, All Saints Episcopal Church (Mapes) The fundamental problem of religious communication is how best to represent and mediate the sacred. (O’Leary 787) What would Jesus tweet? Historically, the quest for sacred connections has relied on the mediation of faith communication via technological implements, from the use of the drum to mediate the Divine, to the use of the mechanical clock by monks as reminders to observe the canonical hours of prayer (Mumford). Today, religious communication practices increasingly implicate Web 2.0, or interactive, user-generated content like blogs (Cheong, Halavis & Kwon), and microblogs like “tweets” of no more than 140 characters sent via Web-based applications like text messaging, instant messaging, e-mail, or on the Web. According to the Pew Internet and American Life Project’s latest report in October 2009, 19% of online adults said that they used a microblogging service to send messages from a computer or mobile device to family and friends who have signed up to receive them (Fox, Zickuhr & Smith). The ascendency of microblogging leads to interesting questions of how new media use alters spatio-temporal dynamics in peoples’ everyday consciousness, including ways in which tweeting facilitates ambient religious interactions. The notion of ambient strikes a particularly resonant chord for religious communication: many faith traditions advocate the practice of sacred mindfulness, and a consistent piety in light of holy devotion to an omnipresent and omniscient Divine being. This paper examines how faith believers appropriate the emergent microblogging practices to create an encompassing cultural surround to include microblogging rituals which promote regular, heightened prayer awareness. Faith tweets help constitute epiphany and a persistent sense of sacred connected presence, which in turn rouses an identification of a higher moral purpose and solidarity with other local and global believers. Amidst ongoing tensions about microblogging, religious organisations and their leadership have also begun to incorporate Twitter into their communication practices and outreach, to encourage the extension of presence beyond the church walls. Faith Tweeting and Mobile Mediated Prayers Twitter’s Website describes itself as a new media service that help users communicate and stay connected through the exchange of quick, frequent answers to the question, “What are you doing?” Some evangelical Christian groups harness these coincident messaging flows to create meaningful pathways for personal, intercessory and synchronised prayer. Using hashtags in a Twitter post creates a community convention or grouping around faith ideas and allows others to access them. Popular faith related hashtags include #twurch (Twitter + church), #prayer, #JIL (Jesus is Lord) and #pray4 (as in, #pray4 my mother). Just as mobile telephony assists distal family members to build “connected presence” (Christensen), I suggest that faith tweets stimulating mobile mediated prayers help build a sense of closeness and “religious connected presence” amongst the distributed family of faith believers, to recreate and reaffirm Divine and corporeal bonds. Consider the Calvin Institute of Worship’s set up of six different Twitter feeds to “pray the hours”. Praying the hours is an ancient practice of praying set prayers throughout certain times of the day, as marked in the Book of Common Prayer in the Christian tradition. Inspired by the Holy Scripture’s injunction to “pray without ceasing” ( 1 Thessalonians 5:17), users can sign up to receive hourly personal or intercessory prayers sent in brief verses or view a Tweetgrid with prayer feeds, to prompt continuous prayer or help those who are unsure of what words to pray. In this way, contemporary believers may reinvent the century-old practice of constant faith mediation as Twitter use helps to reintegrate scripture into people’s daily lives. Faith tweets that goad personal and intercessory prayer also makes ambient religious life salient, and preserves self-awareness of sanctified moments during normal, everyday activities. Furthermore, while the above “praying the hours” performance promotes a specific integration of scripture or prayer into individuals’ daily rhythms, other faith tweets are more focused on evangelism: to reach others through recurrent prayers or random inspirational messages sent throughout the day. For instance, as BBC News reports, religious leaders such as Cardinal Brady, head of Ireland’s Catholic Church, encourage parishioners to use Twitter to spread “the gift of prayer”, as they microblog their daily prayers for their friends and family. Cardinal Brady commented that, “such a sea of prayer is sure to strengthen our sense of solidarity with one another and remind us those who receive them that others really do care" (emphasis mine). Indeed, Cardinal Brady’s observation is instructive to the “Twitness” of faithful microbloggers who desire to shape the blogosphere, and create new faith connections. “JesusTweeters” is a faith-based social networking site, and a service which allows users to send out messages from any random tweet from the Bible Tweet Library, or their own personal messages on a scheduled basis. The site reports that over 500 members of JesusTweeters, each with an average of 500 followers, have signed up to help “spread the Word” worldwide through Twitter. This is an interesting emergent form of Twitter action, as it translates to more than 2.5 million faith tweets being circulated online daily. Moreover, Twitter encourages ‘connected presence’ whereby the use of microblogging enables online faith believers to enjoy an intimate, ‘always on’ virtual presence with their other congregational members during times of physical absence. In the recently released e-book The Reason Your Church Must Twitter, subtitled Making Your Ministry Contagious, author and self-proclaimed ‘technology evangelist’ Anthony Coppedge advocates churches to adopt Twitter as part of their overall communication strategy to maintain relational connectedness beyond the boundaries of established institutional practices. In his book, Coppedge argues that Twitter can be used as a “megaphone” for updates and announcements or as a “conversation” to spur sharing of ideas and prayer exchanges. In line with education scholars who promote Twitter as a pedagogical tool to enhance free-flowing interactions outside of the classroom (Dunlap & Lowenthal), Coppedge encourages pastors to tweet “life application points” from their sermons to their congregational members throughout the week, to reinforce the theme of their Sunday lesson. Ministry leaders are also encouraged to adopt Twitter to “become highly accessible” to members and communicate with their volunteers, in order to build stronger ecumenical relationships. Communication technology scholar Michele Jackson notes that Twitter is a form of visible “lifelogging” as interactants self-disclose their lived-in moments (731). In the case of faith tweets, co-presence is constructed when instantaneous Twitter updates announce new happenings on the church campus, shares prayer requests, confirms details of new events and gives public commendations to celebrate victories of staff members. In this way, microblogging helps to build a portable church where fellow believers can connect to each-other via the thread of frequent, running commentaries of their everyday lives. To further develop ‘connected presence’, a significant number of Churches have also begun to incorporate real-time Twitter streams during their Sunday services. For example, to stimulate congregational members’ sharing of their spontaneous reactions to the movement of the Holy Spirit, Westwind Church in Michigan has created a dozen “Twitter Sundays” where members are free to tweet at any time and at any worship service (Rochman). At Woodlands Church in Houston, a new service was started in 2009 which encourages parishioners to tweet their thoughts, reflections and questions throughout the service. The tweets are reviewed by church staff and they are posted as scrolling visual messages on a screen behind the pastor while he preaches (Patel). It is interesting to note that recurring faith tweets spatially filling the sanctuary screens blurs the visual hierarchies between the pastor as foreground and congregations as background to the degree that tweet voices from the congregation are blended into the church worship service. The interactive use of Twitter also differs from the forms of personal silent meditation and private devotional prayer that, traditionally, most liturgical church services encourage. In this way, key to new organisational practices within religious organisations is what some social commentators are now calling “ambient intimacy”, an enveloping social awareness of one’s social network (Pontin). Indeed, several pastors have acknowledged that faith tweets have enabled them to know their congregational members’ reflections, struggles and interests better and thus they are able to improve their teaching and caring ministry to meet congregants’ evolving spiritual needs (Mapes).Microblogging Rituals and Tweeting Tensions In many ways, faith tweets can be comprehended as microblogging rituals which have an ambient quality in engendering individuals’ spiritual self and group consciousness. The importance of examining emergent cyber-rituals is underscored by Stephen O’Leary in his 1996 seminal article on Cyberspace as Sacred Space. Writing in an earlier era of digital connections, O’Leary discussed e-mail and discussion forum cyber-rituals and what ritual gains in the virtual environment aside from its conventional physiological interactions. Drawing from Walter Ong’s understanding of the “secondary orality” accompanying the shift to electronic media, he argued that cyber-ritual as performative utterances restructure and reintegrate the minds and emotions of their participants, such that they are more aware of their interior self and a sense of communal group membership. Here, the above illustrative examples show how Twitter functions as the context for contemporary, mediated ritual practices to help believers construct a connected presence and affirm their religious identities within an environment where wired communication is a significant part of everyday life. To draw from Walter Ong’s words, microblogging rituals create a new textual and visual “sensorium” that has insightful implications for communication and media scholars. Faith tweeting by restructuring believers’ consciousness and generating a heightened awareness of relationship between the I, You and the Thou opens up possibilities for community building and revitalised religiosity to counteract claims of secularisation in technologically advanced and developed countries. “Praying the hours” guided by scripturally inspired faith tweets, for example, help seekers and believers experience epiphany and practice their faith in a more holistic way as they de-familarize mundane conditions and redeem a sense of the sacred from their everyday surrounds. Through the intermittent sharing of intercessory prayer tweets, faithful followers enact prayer chains and perceive themselves to be immersed in invariable spiritual battle to ward off evil ideology or atheistic beliefs. Moreover, the erosion of the authority of the church is offset by changed leadership practices within religious organisations which have experimented and actively incorporated Twitter into their daily institutional practices. To the extent that laity are willing to engage, creative practices to encourage congregational members to tweet during and after the service help revivify communal sentiments and a higher moral purpose through identification and solidarity with clergy leaders and other believers. Yet this ambience has its possible drawbacks as some experience tensions in their perception and use of Twitter as new technology within the church. Microblogging rituals may have negative implications for individual believers and religious organisations as they can weaken or pervert the existing relational links. As Pauline Cheong and Jessie Poon have pointed out, use of the Internet within religious organisations may bring about an alternative form of “perverse religious social capital building” as some clergy view that online communication detracts from real time relations and physical rituals. Indeed, some religious leaders have already articulated their concerns about Twitter and new tensions they experience in balancing the need to engage with new media audiences and the need for quiet reflection that spiritual rites such as confession of sins and the Holy Communion entail. According to the critics of faith tweeting, microblogging is time consuming and contributes to cognitive overload by taking away one’s attention to what is noteworthy at the moment. For Pastor Hayes of California for example, Twitter distracts his congregation’s focus on the sermon and thus he only recommends his members to tweet after the service. In an interview with the Houston Chronicle, he said: “If two people are talking at the same time, somebody’s not listening”, and “You cannot do two things at once and expect you’re not going to miss something” (Patel). Furthermore, similar to prior concerns voiced with new technologies, there are concerns over inappropriate tweet content that can comprise of crudity, gossip, malevolent and hate messages, which may be especially corrosive to faith communities that strive to model virtues like love, temperance and truth-telling (Vitello). In turn, some congregational members are also experiencing frustrations as they negotiate church boundaries and other members’ disapproval of their tweeting practices during service and church events. Censure of microblogging has taken the form of official requests for tweeting members to leave the sanctuary, to less formal social critique and the application of peer pressure to halt tweeting during religious proceedings and activities (Mapes). As a result of these connectivity tensions, varying recommendations have been recently published as fresh efforts to manage religious communication taking place in ambience. For instance, Coppedge recommends every tweeting church to include Twitter usage in their “church communications policy” to promote accountability within the organisation. The policy should include guidelines against excessive use of Twitter as spam, and for at least one leader to subscribe and monitor every Twitter account used. Furthermore, the Interpreter magazine of the United Methodist Church worldwide featured recommendations by Rev. Safiyah Fosua who listed eight important attributes for pastors wishing to incorporate Twitter during their worship services (Rice). These attributes are: highly adaptive; not easily distracted; secure in their presentation style; not easily taken aback when people appear to be focused on something other than listenin; into quality rather than volume; not easily rattled by things that are new; secure enough as a preacher to let God work through whatever is tweeted even if it is not the main points of the sermon; and carried on the same current the congregation is travelling on. For the most part, these attributes underscore how successful (read wired) contemporary religious leaders should be tolerant of ambient religious communication and of blurring hierarchies of information control when faced with microblogging and the “inexorable advance of multimodal connectedness” (Schroeder 1). To conclude, the rise of faith tweeting opens up a new portal to investigate accretive changes to culture as microblogging rituals nurture piety expressed in continuous prayer, praise and ecclesial updates. The emergent Twitter sensorium demonstrates the variety of ways in which religious adherents appropriate new media within the ken and tensions of their daily lives. References BBC News. “Twitter Your Prayer says Cardinal.” 27 April 2009. ‹http://news.bbc.co.uk/go/pr/fr/-/2/hi/uk_news/northern_ireland/8020285.stm›. Cheong, P.H., A. Halavis and K. Kwon. “The Chronicles of Me: Understanding Blogging as a Religious Practice. Journal of Media and Religion 7 (2008): 107-131. Cheong, P.H., and J.P.H. Poon. “‘WWW.Faith.Org’: (Re)structuring Communication and Social Capital Building among Religious Organizations.” Information, Communication and Society 11.1 (2008): 89-110. Christensen, Toke Haunstrup. “‘Connected Presence’ in Distributed Family Life.” New Media and Society 11 (2009): 433-451. Coppedge, Anthony. “The Reason Your Church Must Twitter: Making Your Ministry Contagious.” 2009. ‹http://www.twitterforchurches.com/›. Dunlap, Joanna, and Patrick Lowenthal. “Tweeting the Night Away: Using Twitter to Enhance Social Presence.” Journal of Information Systems Education 20.2 (2009): 129-135. Fox, Susannah, Kathryn Zickuhr, and Aaron Smith. “Twitter and Status Updating" Pew Internet & American Life Project, 2009. Oct. 2009 ‹http://www.pewinternet.org/~/media//Files/Reports/2009/PIP_Twitter_Fall_2009_web.pdf›. Jackson, Michele. “The Mash-Up: A New Archetype for Communication.” Journal of Computer-Mediated Communication 14.3 (2009): 730-734. Mapes, Diane. “Holy Twitter! Tweeting from the Pews.” 2009. 3 June 2009 ‹http://www.nbcwashington.com/.../Holy_Twitter__Tweeting_from_the_pews.html›. Mumford, Lewis. Technics and Civilization. New York: Harcourt, 1934. Patel, Purva. “Tweeting during Church Services Gets Blessing of Pastors.” Houston Chronicle (2009). 10 Oct. 2009 ‹http://www.chron.com/disp/story.mpl/metropolitan/6662287.html›. O’Leary, Stephen. ”Cyberspace as Sacred Space: Communicating Religion on Computer Networks.” Journal of the American Academy of Religion 64.4 (1996): 781-808. Pontin, Jason. “Twitter and Ambient Intimacy: How Evan Williams Helped Create the New Social Medium of Microblogging.” MIT Review 2007. 15 Nov. 2009 ‹http://www.technologyreview.com/communications/19713/?a=f›. Rice, Kami. “The New Worship Question: To Tweet or Not to Tweet.” Interpreter Magazine (Nov.-Dec. 2009). ‹http://www.interpretermagazine.org/interior.asp?ptid=43&mid=13871›. Rochman, Bonnie. “Twittering in Church, with the Pastor’s O.K.” Time 3 May 2009. ‹http://www.time.com/time/business/article/0,8599,1895463,00.html›. Schroeder, Ralph. “Mobile Phones and the Inexorable Advance of Multimodal Connectedness.” New Media and Society 12.1 (2010): 75-90. Vitello, Paul. “Lead Us to Tweet, and Forgive the Trespassers.” New York Times 5 July 2009. ‹http://www.nytimes.com/2009/07/05/technology/internet/05twitter.html›.

Nei primi anni dell’ultimo decennio del Quattrocento, in un’epoca di rinnovato interesse per la classicità e in particolar per la poesia bucolica, Evangelista Fossa, un frate minorita cremonese di stanza a Venezia, dà alle stampe la sua traduzione delle Bucoliche di Virgilio in versi volgari, facendo precedere il volgarizzamento da un'egloga dialogata di dedica a frate Filippo Cavazza. In questo studio, dopo aver fornito un quadro generale della temperie culturale che ha portato alla versione della Bucolica e aver tracciato le linee principali della biografia dell’autore, si procederà all’analisi puntuale, egloga per egloga, dei passi più significativi del volgarizzamento tenendo conto degli aspetti contenutistici, linguistici e metrico-stilistici. L'attenzione sarà costantemente rivolta al testo virgiliano in modo da individuare attraverso un’analisi comparata le principali differenze tra il volgarizzamento e l’originale latino. Seguirà in appendice una proposta di edizione del testo.

La tesi presenta un’indagine sulla ricezione del corpus tragico di Seneca in età umanistica, focalizzandosi in particolare sulle edizioni a stampa (incunaboli e cinquecentine fino all'anno 1514) e sui volgarizzamenti. Il primo capitolo riassume brevemente la circolazione delle tragedie senecane nei codici manoscritti durante il Medioevo. Il secondo capitolo contiene il catalogo e la descrizione delle edizioni a stampa delle tragedie dall'editio princeps (Ferrara, ante 17 dicembre 1478) all'edizione a tre commenti a cura di Josse Bade (Parigi, 5 dicembre 1514). Per ciascuna edizione, si analizzano i paratesti (prefazioni, lettere di dedica, commenti, componimenti poetici, illustrazioni) e si ricostruiscono le identità delle personalità che contribuirono alla pubblicazione (editori, commentatori, dedicatari, tipografi). Le prefazioni e le lettere di dedica sono pubblicate in appendice e corredate di traduzione. Una sezione è dedicata ai commenti umanistici di Gellio Bernardino Marmitta, Daniele Caetani e Josse Bade. Il terzo capitolo propone l’analisi testuale dei cinque volgarizzamenti delle tragedie senecane prodotti fino all'anno 1497. Il primo è contenuto nel poemetto incompiuto «Ippolito e Fedra» di Sinibaldo da Perugia (ante 1384). Il secondo è un volgarizzamento anonimo in prosa di area napoletana (prima metà del Quattrocento). Il terzo è il volgarizzamento in versi di Evangelista Fossa dell'«Agamemnon», stampato a Venezia il 28 gennaio 1497. Il quarto è il volgarizzamento in versi di Pizio da Montevarchi dell'«Hercules furens», inedito, conservato nel manoscritto 106 della Biblioteca Classense di Ravenna, del 1497-1498. Il quinto è il volgarizzamento in versi dell'«Hippolytus», ancora di Pizio da Montevarchi, stampato a Venezia il 2 ottobre 1497. Nella tesi, si pubblicano i testi degli ultimi tre volgarizzamenti individuati. This thesis presents a survey of the reception of Seneca's tragedies between Quattrocento and Cinquecento, focusing on printed editions (incunabula and cinquecentine published until 1514) and vernacular translations. The first chapter summarizes the circulation of Seneca's tragedies in manuscripts during the Middle Ages. The second chapter contains the catalogue and the description of the printed editions of the tragedies from the editio princeps (Ferrara, before 17 December 1478) to the three-comment edition edited by Josse Bade (Paris, 5 December 1514). For each edition, I analyzed the paratexts (prefaces, dedicatory letters, comments, poems, illustrations) and I reconstructed the identities of the personalities who contributed to the publication (editors, commentators, dedicatees, printers). Prefaces and dedicatory letters are published in the appendices with an Italian translation. A section is devoted to the humanistic commentaries by Gellio Bernardino Marmitta, Daniele Caetani and Josse Bade. In the third chapter I focused on the five vernacular translations of Seneca's tragedies produced until 1497. The first is contained in the unfinished poem "Ippolito e Fedra" by Sinibaldo da Perugia (before 1384). The second is an anonymous prose translation produced in the Neapolitan area during the first half of the fifteenth century. The third is the verse translation by Evangelista Fossa of the "Agamemnon", printed in Venice on 28 January 1497. The fourth is the verse translation by Pizio da Montevarchi of the "Hercules furens", preserved in the manuscript 106 of the Classense Library of Ravenna (1497-1498). The fifth is the verse translation of the "Hippolytus", again by Pizio da Montevarchi, printed in Venice on 2 October 1497. In my thesis, I edited the texts of the last three vernacular translations.

The first Florentine vernacular translation of Seneca’s Agamemnon into verse dates back to the late 15th century. It was composed by Friar Evangelista Fossa, a member of the Order of Servants of Mary, and was published in Venice on 28th January 1497. The translation is incomplete, since it only covers the tragedy up to its second chorus; however, it has interesting features both as far as metrics (the models provided by Dante’s Commedia and by vernacular bucolic poetry are evident) and contents (the Christianisation of the hypotext is relevant) are concerned. The contribution offers an in-depth study of Fossa’s translation style and his debt towards vernacular literature and the humanistic commentaries on Seneca’s tragedies by Gellio Bernardino Marmitta and Daniele Caetani.