Arielle Orvieto - Academia.edu (original) (raw)
Papers by Arielle Orvieto
Who is part of the We that belongs to the landscapes they observe? Who participates in the creati... more Who is part of the We that belongs to the landscapes they observe? Who participates in the creation of a world dreamt by the Waters? Who choses what is of us, or of a Heritage? Although certain authors believe that the waters cannot speak for themselves; “étant donné que le fleuve ne peut pas parler de lui-même”, (Vega Cárdenas, 2023 p.42), I wonder then, who can determine the Fleuve’s needs, who has the authority to speak in the name of the Fleuve’s contributions to society, and who is included when we reminisce on her legendary past?
The purpose of this paper is threefold: to explore the historical heritage of the Fleuve through two frameworks (settler Québécois communities and Indigenous perspectives, in particular Kanien’kehá:ka), to question the framework of heritage itself in the analysis of the Fleuve as an entity, and to offer a creative alternative to become part of the Heritage of its waters.
The first part will explore, through textual analysis, the Fleuve’s cultural history, impact, meanings. Though originally, the purpose was to identify ritual related practices concerning the Fleuve (to better argue its potential as a Liquid, Living, Heritage); this research took a more literary turn, prioritising the contextualization of the Fleuve’s importance in the construction of Identities, rather than its usages. Therefore, the first and second chapters will review selected Québécois and Kanien’kehá:ka articles, addressing their emic definitions of the Fleuve, and auto-narrated histories. Through these, we will observe the relationship authors from these communities recount with the waters, the way they explain their connection to the Fleuve, and sometimes, to each other.
Throughout these two chapters, we will be reflecting on the RELI 6007 course. By referring to class materials, we will question the heritage, and disinheritance frameworks as potential schemes to address the Waters. Finally, the last aspect of this paper will be a creative project, likely annexed due to lack of time/space – but added to a drive none the less.
Chapter one is Fleuve, who, why, problematics, and methodologies
Chapter two is Attachments.
Chapter three is Art.
https://youtu.be/xVRqqeOR-Po
Aaron W. Hughes and Russel T. McCutcheon, What is Religion?, chapter, 4. : Defining Temptation A... more Aaron W. Hughes and Russel T. McCutcheon, What is Religion?, chapter, 4. :
Defining Temptation A Reply to Anne Koch by Susan E. Henking and
Religion-ing/Religion*: Tempting Since Aesthetically Irresistible A Response to Susan Henking by Anne Koch
Jessica Greenebaum’s 1999 article “Placing Jewish women into the Intersectionality of Race, Class... more Jessica Greenebaum’s 1999 article “Placing Jewish women into the Intersectionality of Race, Class and Gender” is an introductory article on many themes of intersectional feminism and its ties to the (American, Ashkenazi) Jewish Woman’s reality. Though our reading was rather critical, the author did succeed to analyze many themes of power dynamics and oppression, without discrediting the necessary accountability of being at a meeting node of oppressed and oppressor. That is to say, Greenebaum remained lucid throughout the text of the complexity of the Jewish Woman’s identity, especially in regards to other more marginalized folks. Overall, the author expressed the need to value Jewish women’s voices, not to have them speak over other women (POC), but rather to simply having their specific and incomparable reality heard.
The twenty pages article was somewhat implicitly divided in themes, addressing the topics of Race and Class separately, to depict the reality of the Jewish woman. In our analysis, we will divide the text in the same manner, to raise a few of the issues addressed, and to evaluate how their delivery was executed, especially in regards to its relevance a quarter of a century later.
It is important to recognize that intersectional feminism exists in a high pace velocity of progressiveness, meaning that often times things we held for granted as radical and inclusive might not age well and be canceled shortly after. We bring this up, as it is important to contextualise Greenebaum’s article in time, to properly address how we compliment and criticize their approach. Indeed, there were many points brought up by the author that are still acutely relevant to today’s feminist discourse. However, certain elements are worth being critiqued, so that they may adapt to our modern times. Yet overall, this essay was a good introduction to intersectionality and the place of Jewish women within it.
To value the significance and solidity of the author’s claims, we’ve decided to divide this reading response in two sections. The first one, and arguably the most important, tackles the “race” argument in regards to Judaism and it’s debated whiteness. The second segment will overview a few of the “class” elements raised by the author, with their converge to gender (or rather cisgenders/ women). Finally we will conclude this text by responding directly to one specific argument brought up by Greenebaum, “the need for a new nemesis”.
1. How has veiling in Islam become so controversial in the West? 2. How does biological essenti... more 1. How has veiling in Islam become so controversial in the West?
2. How does biological essentialism influence how people understand gender?
Our bodies can hold the world
Final project in the course Angels and Demons in Judaism a personal creative project on ancestry... more Final project in the course Angels and Demons in Judaism
a personal creative project on ancestry and continuity
The questions were: 1. Can sexuality be part of a religion? Is there a place for eroticism in re... more The questions were:
1. Can sexuality be part of a religion? Is there a place for eroticism in religion? Use specific examples to support your position.
2. How can stereotypes and prejudice lead to suppression of honest sexual discussion in some ethnic groups or societies?
Quoting
Beckford, Robert.
Bronski, Michael.
Clack, Beverly.
Douglas, Kelly B
Douglas, Mary.
Dwork, Deborah.
Foucault, Michel.
Ladin, Joy.
Lapidus, Steven.
Hall, Stuart.
Hood, R.E.
hooks, bell.
A three part project combined within one document. TW: Very explicit position which can be cons... more A three part project combined within one document.
TW: Very explicit position which can be considered offensive.
"We believe in Brown Jesus, as a revolutionary Queer, an anarchist, a radical pro-sex worker and a polyamorous witch."
We believe
The only wrong interpretation
Is claiming to have found the only right one
"Throughout the multidimensional, omnipresent and hegemonic ideological empire that constructed t... more "Throughout the multidimensional, omnipresent and hegemonic ideological empire that constructed the western perception of “the Orient”, one vastly spread prejudice is the homogenization of the East. The amalgamation of several continents, internalized within occidental biases, initiated an essentialist mindset, with consequences still tangible in the present.
Holding into account that all knowledge is inherently inflected by colonialism, it is notable to recognize which preconceptions the privileged feed, whether it be consciously or not. Namely, the dichotomization within most Western knowledge influences every relationship that is constructed (with the Other). Within European ideologies, a binary divides, confronts, and shapes most if not all perceptions. "
A methodological paper, with concrete examples recounted by my friends.
Je ne possède pas de langue capable de dévoiler les noms, les actes et les consciences. » (Samma... more Je ne possède pas de langue capable de dévoiler
les noms, les actes et les consciences. » (Samman, 50)
Toutes les cimes
sont mon ombre.
partons ensemble vers la récolte / des vers verbes // des épreuves discontinues / des contenus cadenassés / des cadences des répétitions // parle moi encore de silence / d’écoute ou d’écho / je répondrai en question.
Le fleuve l’Individuation poétique La forêt Subconscient psychanalyse La Brousse comme Potentiali... more Le fleuve
l’Individuation poétique
La forêt
Subconscient psychanalyse
La Brousse
comme Potentialité
Symboles et Archétypes.
Une analyse de Naipaul
Une pièce de théâtre
À la courbe du fleuve et Dans un état libre.
Toile intergalactique qui relie les filaments des cosmes. Structures et ordres anarchiques ou hié... more Toile intergalactique qui relie les filaments des cosmes. Structures et ordres anarchiques ou hiérarchiques qui organisent l’Univers. Relations entre les mondes vivants et visibles jusqu’aux dimensions ineffables de la conscience. Ginnungagap, Hundun, Ma (間), abysse ou abyme, néant baillant, confusion boueuse, espace négatif, le chaos primaire et primordial, le vide originel, l’avant. Océan cosmique, rivières et fleuves d’âmes, individualité en gouttelettes ou atomes de pluie.
Du grec cosmo- « monde » et gon- « engendrer », la cosmogonie se fonde sur les histoires de la création, spécifiquement celle de la Terre et de l’arrivée des humain,es. Sans vouloir essentialiser, le leitmotiv que l’on retrouve, à travers les croyances multidimensionnelles, est l’Unicité qui s’est incarnée par des formes propres aux contextes spatio-tempo-culturels. Souvent, il y a question de relation entre les astres et les vivant,es de la Terre, d’Esprits-Maîtres se divisant en mitoses, de déluge et autres cataclysmes de la Nature, de taxonomies des entités entre elles, de guides offrant morales et conseils (au plus faibles), ainsi que, parfois, de omens (présages spirituels) ou explications des séquences menant à la finalité, dans le sens d’Apocalypse ou de jugement dernier.
Ladite incarnation des formes des formules, des propos propres à la pluralité des fois diverge par ses symboles. Dans cette lancée, nous croyons que « la différence entre le symbolisme magique et le symbolisme algébrique disparaît si on croit dans l’efficacité du symbole, et elle apparaît si cette croyance est dissipée. » (Descombes, 2009: 448)
C’est une illusion.[ (Hoda Barakat, Le laboureur des eaux), p.7 Première phrase du roman. ] L’idé... more C’est une illusion.[ (Hoda Barakat, Le laboureur des eaux), p.7 Première phrase du roman. ] L’idée de la séparation est un mirage en lequel nous sommes convaincu.es.
« Si nous le désirons, nous pouvons ouvrir les yeux et voir. Tout voir et Lea voir autour de nous, dans sa création. [...] Sachez que l’univers n’est pour moi qu’un miroir. Dans chaque particule s’enflamment des milliers de soleils. Si vous parvenez à ouvrir le cœur d’une seule goutte d’eau, il s’en écoulerait des centaines d’océans. Observez chaque grain de sable, et vous y trouverez des centaines d’êtres humains [...] Le monde est miroir du monde. » (Hoda Barakat, Le laboureur des eaux), p.97
Ainsi se formule la prémisse de ce texte, théorisée par le père du protagoniste. Ce qui fait objet de séparation, c’est souvent l’ego qui se manifeste dans notre corps, duquel nous ne prenons conscience qu’en douleur, en extase, ou en méditation. Le corps est notre frontière et le sujet de notre narrative de vie, l’espace dans lequel nous menons notre première forme d’existence.
Dans un article publié en 1967, Albert Memmi déclare : « L'écrivain est irremplaçable dans son rô... more Dans un article publié en 1967, Albert Memmi déclare : « L'écrivain est irremplaçable dans son rôle spécifique : il est l'expression des inquiétudes de la société, de ses doutes, et même de sa lutte contre elle-même, de sa négativité [...]. Il faut qu'une société accepte et supporte une certaine dose de mise en question, et c'est là le travail des écrivains. » (Albert Memmi, "Présences du Maghreb", déc. 1967-janvier 1968). Dans quelle mesure ce constat peut-il s'appliquer aux œuvres d'Albert Memmi, de Kateb Yacine et d'Abdelkébir Khatibi ?
Portrait du colonisé, Polygone étoilé et Mémoire Tatouée sur une même scène de Théâtre.
Drafts by Arielle Orvieto
An Overview of the Book of Changes, through the lenses of two commentators of the Song Dynasty an... more An Overview of the Book of Changes, through the lenses of two commentators of the Song Dynasty and a personal outlook.
Vajrayogini, as the principal female deity of the Chakrasamvara Cycle of Tantras, is a representa... more Vajrayogini, as the principal female deity of the Chakrasamvara Cycle of Tantras, is a representation of complete buddhahood in female form. There are many different forms and depictions of this deity, with unique names, appearances, and respective iconographies. Some names are descriptive such as Krodha Kali meaning 'black wrathful' yogini, (Watt, 2019) and although in Tibet, Krodikali (Krodhakali, Kālikā, Krodheśvarī, Krishna Krodhini) is known as Tröma Nagmo, Tantric Kali cults have had a strong influence on Tantric Buddhism, which can be observed in the fierce aspects of yoginis and dakinis such as Vajrayogini and Krodikali. In 1932, a French author named Alexandra David-Neel, who wrote "Magic and Mystery in Tibet", translated dakini as "fairy." In certain interpretations, Dakini are Himalayan attendants of the goddess Kali, also known as "Cloud Fairies," "Sky Dancers," and "Celestial Women." In English, dakini is alternatively translated as "fairies," "furies" or "yoginis." They are sometimes defined as "Spirits of Wrath." In pre-Buddhist times, the Sanskrit word dakini denoted a female death spirit, perhaps similar to a Valkyrie, found at battlefields, cemeteries, and cremation grounds. In modern Hindi, dakin indicates "witch." (Suraj, 2022) (English, 2002) (Shaw, 2006). Through a comparative methodology, this research will attempt to link the Vajrayogini to other mythical creatures, such as fairies, whilst analyzing the Tibetan cult of the Goddess Kali. Our thesis relies on the idea that energy has different forms and quantities of masses, and that human's physical perceptions are limited to the spectrums of lights from ultra reds to ultra violets. However, this range of perceptive consciousness can be widened throughout meditative practices, such as Tantras, Mandalas, Mantras, Mudras, Visualizations, etc. Receiving visions or signs from Vajrayogini has an inherent feminine aspect to it, as we will see further on. Moreover, certain Buddhist practitioners have also developed their cults to mother Goddesses and spirits, and have received full initiation, within her specific rites. We ponder on whether it is the same entities, that can take different names, forms, and iconographies, or if it is respective land-based creatures that are not to be put in comparison. II. Context and definitions According to the encyclopedia Britannica, Vajrayogini, also called Vajravarahi, in Vajrayana (Tantric Buddhism), is the: "female embodiment of the cognitivefunction leading to Buddhahood. [...] In iconographical representations, Vajrayogini is usually depicted in a terrifying form, holding in her hands a skull and a dagger, her right leg stretched out, the left one slightly bent (alidha). She is surrounded on all sides by cremation grounds, indicating that the ordinary world has become dead in contrast to the rich world of inner life and its vision of reality without distorting fictions. Although she may be visualized alone, she is usually in union (yab-yum) with Heruka, who, when he is united with Vajrayogini, is known as Hevajra. As such he is very popular in Tibet, particularly with the Bka'-brgyud-pa (a major Buddhist sect), whose tutelary deity he is." (Britannica, 2022)
La purification du « moi », l’ego-death, le processus d’individuation, l’autoactualisation, la mo... more La purification du « moi », l’ego-death, le processus d’individuation, l’autoactualisation, la mors mystica, l’activisme ou le développement spirituel… À travers les époques et les cultures, plusieurs penseurs.euses ont tenté de canaliser le monde des idées, le topos noétos, l’existence intelligible pour exprimer un phénomène qui transcende l’expérience du vécu matériel, à l’intérieur même de celui-ci. En effet, des systèmes, culturellement divergents, de pensées philosophiques, psychologiques, physiques quantiques et spirituels se rejoignent pour décortiquer le chemin vers l’annihilation de l’auto-appréciation; atteignant ainsi le plus haut degré d’état spirituel lors de l’existence terrestre.
Parmi ces pratiques et idéologies, le soufisme se caractérise par l’idée de purification du « moi », un objectif qui est dépeint à travers des notions et rites spécifiques à ce credo.
Cette analyse comparative et critique désire, donc, retracer le parcours de la purification du moi, passant par des spiritualités asiatiques, des philosophes allemands modernes, et des éléments de la psychanalyse, pour proprement exposer ce processus soufi.
Des Choses m'ont Échappé d'Iman Mersal
La polarisation des concepts d'Orient et d'Occident a engendré une pluralité de mécanismes en ce ... more La polarisation des concepts d'Orient et d'Occident a engendré une pluralité de mécanismes en ce qui a trait aux relations entre les deux. Effectivement, l'idée manichéenne de ces zones géographiques, englobant les multiples cultures variées concernées, impose un rapport « d'Autre », mélangeant incompréhension à exotisation. Dans le cadre particulier de ce texte, cet enjeu se présente alors qu'une analyse se pose sur le rapport de la femme dans le recueil Des Choses m'ont Échappé d'Iman Mersal. Nommément, des biais occidentaux émergent sous plusieurs formes, tacites comme tangibles, lorsqu'on aborde le statut de la femme arabo-musulmane. Pourtant, ces quelques poèmes contemporains témoignent des luttes identiques qu'affrontent le genre féminin, du côté levant comme couchant du soleil. Un phénomène exposé si brillamment à la page 52 : « Il semble qu'on a fermé mon entrecuisse avec un coton blanc. Cela révèle l'erreur classique : réduire nos peurs à l'angoisse de la castration. » Malgré la force ou la forme employée pour fermer l'entrecuisse féminin entre les cultures, la source, une crainte masculine, demeure le dénominateur commun principal.
Who is part of the We that belongs to the landscapes they observe? Who participates in the creati... more Who is part of the We that belongs to the landscapes they observe? Who participates in the creation of a world dreamt by the Waters? Who choses what is of us, or of a Heritage? Although certain authors believe that the waters cannot speak for themselves; “étant donné que le fleuve ne peut pas parler de lui-même”, (Vega Cárdenas, 2023 p.42), I wonder then, who can determine the Fleuve’s needs, who has the authority to speak in the name of the Fleuve’s contributions to society, and who is included when we reminisce on her legendary past?
The purpose of this paper is threefold: to explore the historical heritage of the Fleuve through two frameworks (settler Québécois communities and Indigenous perspectives, in particular Kanien’kehá:ka), to question the framework of heritage itself in the analysis of the Fleuve as an entity, and to offer a creative alternative to become part of the Heritage of its waters.
The first part will explore, through textual analysis, the Fleuve’s cultural history, impact, meanings. Though originally, the purpose was to identify ritual related practices concerning the Fleuve (to better argue its potential as a Liquid, Living, Heritage); this research took a more literary turn, prioritising the contextualization of the Fleuve’s importance in the construction of Identities, rather than its usages. Therefore, the first and second chapters will review selected Québécois and Kanien’kehá:ka articles, addressing their emic definitions of the Fleuve, and auto-narrated histories. Through these, we will observe the relationship authors from these communities recount with the waters, the way they explain their connection to the Fleuve, and sometimes, to each other.
Throughout these two chapters, we will be reflecting on the RELI 6007 course. By referring to class materials, we will question the heritage, and disinheritance frameworks as potential schemes to address the Waters. Finally, the last aspect of this paper will be a creative project, likely annexed due to lack of time/space – but added to a drive none the less.
Chapter one is Fleuve, who, why, problematics, and methodologies
Chapter two is Attachments.
Chapter three is Art.
https://youtu.be/xVRqqeOR-Po
Aaron W. Hughes and Russel T. McCutcheon, What is Religion?, chapter, 4. : Defining Temptation A... more Aaron W. Hughes and Russel T. McCutcheon, What is Religion?, chapter, 4. :
Defining Temptation A Reply to Anne Koch by Susan E. Henking and
Religion-ing/Religion*: Tempting Since Aesthetically Irresistible A Response to Susan Henking by Anne Koch
Jessica Greenebaum’s 1999 article “Placing Jewish women into the Intersectionality of Race, Class... more Jessica Greenebaum’s 1999 article “Placing Jewish women into the Intersectionality of Race, Class and Gender” is an introductory article on many themes of intersectional feminism and its ties to the (American, Ashkenazi) Jewish Woman’s reality. Though our reading was rather critical, the author did succeed to analyze many themes of power dynamics and oppression, without discrediting the necessary accountability of being at a meeting node of oppressed and oppressor. That is to say, Greenebaum remained lucid throughout the text of the complexity of the Jewish Woman’s identity, especially in regards to other more marginalized folks. Overall, the author expressed the need to value Jewish women’s voices, not to have them speak over other women (POC), but rather to simply having their specific and incomparable reality heard.
The twenty pages article was somewhat implicitly divided in themes, addressing the topics of Race and Class separately, to depict the reality of the Jewish woman. In our analysis, we will divide the text in the same manner, to raise a few of the issues addressed, and to evaluate how their delivery was executed, especially in regards to its relevance a quarter of a century later.
It is important to recognize that intersectional feminism exists in a high pace velocity of progressiveness, meaning that often times things we held for granted as radical and inclusive might not age well and be canceled shortly after. We bring this up, as it is important to contextualise Greenebaum’s article in time, to properly address how we compliment and criticize their approach. Indeed, there were many points brought up by the author that are still acutely relevant to today’s feminist discourse. However, certain elements are worth being critiqued, so that they may adapt to our modern times. Yet overall, this essay was a good introduction to intersectionality and the place of Jewish women within it.
To value the significance and solidity of the author’s claims, we’ve decided to divide this reading response in two sections. The first one, and arguably the most important, tackles the “race” argument in regards to Judaism and it’s debated whiteness. The second segment will overview a few of the “class” elements raised by the author, with their converge to gender (or rather cisgenders/ women). Finally we will conclude this text by responding directly to one specific argument brought up by Greenebaum, “the need for a new nemesis”.
1. How has veiling in Islam become so controversial in the West? 2. How does biological essenti... more 1. How has veiling in Islam become so controversial in the West?
2. How does biological essentialism influence how people understand gender?
Our bodies can hold the world
Final project in the course Angels and Demons in Judaism a personal creative project on ancestry... more Final project in the course Angels and Demons in Judaism
a personal creative project on ancestry and continuity
The questions were: 1. Can sexuality be part of a religion? Is there a place for eroticism in re... more The questions were:
1. Can sexuality be part of a religion? Is there a place for eroticism in religion? Use specific examples to support your position.
2. How can stereotypes and prejudice lead to suppression of honest sexual discussion in some ethnic groups or societies?
Quoting
Beckford, Robert.
Bronski, Michael.
Clack, Beverly.
Douglas, Kelly B
Douglas, Mary.
Dwork, Deborah.
Foucault, Michel.
Ladin, Joy.
Lapidus, Steven.
Hall, Stuart.
Hood, R.E.
hooks, bell.
A three part project combined within one document. TW: Very explicit position which can be cons... more A three part project combined within one document.
TW: Very explicit position which can be considered offensive.
"We believe in Brown Jesus, as a revolutionary Queer, an anarchist, a radical pro-sex worker and a polyamorous witch."
We believe
The only wrong interpretation
Is claiming to have found the only right one
"Throughout the multidimensional, omnipresent and hegemonic ideological empire that constructed t... more "Throughout the multidimensional, omnipresent and hegemonic ideological empire that constructed the western perception of “the Orient”, one vastly spread prejudice is the homogenization of the East. The amalgamation of several continents, internalized within occidental biases, initiated an essentialist mindset, with consequences still tangible in the present.
Holding into account that all knowledge is inherently inflected by colonialism, it is notable to recognize which preconceptions the privileged feed, whether it be consciously or not. Namely, the dichotomization within most Western knowledge influences every relationship that is constructed (with the Other). Within European ideologies, a binary divides, confronts, and shapes most if not all perceptions. "
A methodological paper, with concrete examples recounted by my friends.
Je ne possède pas de langue capable de dévoiler les noms, les actes et les consciences. » (Samma... more Je ne possède pas de langue capable de dévoiler
les noms, les actes et les consciences. » (Samman, 50)
Toutes les cimes
sont mon ombre.
partons ensemble vers la récolte / des vers verbes // des épreuves discontinues / des contenus cadenassés / des cadences des répétitions // parle moi encore de silence / d’écoute ou d’écho / je répondrai en question.
Le fleuve l’Individuation poétique La forêt Subconscient psychanalyse La Brousse comme Potentiali... more Le fleuve
l’Individuation poétique
La forêt
Subconscient psychanalyse
La Brousse
comme Potentialité
Symboles et Archétypes.
Une analyse de Naipaul
Une pièce de théâtre
À la courbe du fleuve et Dans un état libre.
Toile intergalactique qui relie les filaments des cosmes. Structures et ordres anarchiques ou hié... more Toile intergalactique qui relie les filaments des cosmes. Structures et ordres anarchiques ou hiérarchiques qui organisent l’Univers. Relations entre les mondes vivants et visibles jusqu’aux dimensions ineffables de la conscience. Ginnungagap, Hundun, Ma (間), abysse ou abyme, néant baillant, confusion boueuse, espace négatif, le chaos primaire et primordial, le vide originel, l’avant. Océan cosmique, rivières et fleuves d’âmes, individualité en gouttelettes ou atomes de pluie.
Du grec cosmo- « monde » et gon- « engendrer », la cosmogonie se fonde sur les histoires de la création, spécifiquement celle de la Terre et de l’arrivée des humain,es. Sans vouloir essentialiser, le leitmotiv que l’on retrouve, à travers les croyances multidimensionnelles, est l’Unicité qui s’est incarnée par des formes propres aux contextes spatio-tempo-culturels. Souvent, il y a question de relation entre les astres et les vivant,es de la Terre, d’Esprits-Maîtres se divisant en mitoses, de déluge et autres cataclysmes de la Nature, de taxonomies des entités entre elles, de guides offrant morales et conseils (au plus faibles), ainsi que, parfois, de omens (présages spirituels) ou explications des séquences menant à la finalité, dans le sens d’Apocalypse ou de jugement dernier.
Ladite incarnation des formes des formules, des propos propres à la pluralité des fois diverge par ses symboles. Dans cette lancée, nous croyons que « la différence entre le symbolisme magique et le symbolisme algébrique disparaît si on croit dans l’efficacité du symbole, et elle apparaît si cette croyance est dissipée. » (Descombes, 2009: 448)
C’est une illusion.[ (Hoda Barakat, Le laboureur des eaux), p.7 Première phrase du roman. ] L’idé... more C’est une illusion.[ (Hoda Barakat, Le laboureur des eaux), p.7 Première phrase du roman. ] L’idée de la séparation est un mirage en lequel nous sommes convaincu.es.
« Si nous le désirons, nous pouvons ouvrir les yeux et voir. Tout voir et Lea voir autour de nous, dans sa création. [...] Sachez que l’univers n’est pour moi qu’un miroir. Dans chaque particule s’enflamment des milliers de soleils. Si vous parvenez à ouvrir le cœur d’une seule goutte d’eau, il s’en écoulerait des centaines d’océans. Observez chaque grain de sable, et vous y trouverez des centaines d’êtres humains [...] Le monde est miroir du monde. » (Hoda Barakat, Le laboureur des eaux), p.97
Ainsi se formule la prémisse de ce texte, théorisée par le père du protagoniste. Ce qui fait objet de séparation, c’est souvent l’ego qui se manifeste dans notre corps, duquel nous ne prenons conscience qu’en douleur, en extase, ou en méditation. Le corps est notre frontière et le sujet de notre narrative de vie, l’espace dans lequel nous menons notre première forme d’existence.
Dans un article publié en 1967, Albert Memmi déclare : « L'écrivain est irremplaçable dans son rô... more Dans un article publié en 1967, Albert Memmi déclare : « L'écrivain est irremplaçable dans son rôle spécifique : il est l'expression des inquiétudes de la société, de ses doutes, et même de sa lutte contre elle-même, de sa négativité [...]. Il faut qu'une société accepte et supporte une certaine dose de mise en question, et c'est là le travail des écrivains. » (Albert Memmi, "Présences du Maghreb", déc. 1967-janvier 1968). Dans quelle mesure ce constat peut-il s'appliquer aux œuvres d'Albert Memmi, de Kateb Yacine et d'Abdelkébir Khatibi ?
Portrait du colonisé, Polygone étoilé et Mémoire Tatouée sur une même scène de Théâtre.
An Overview of the Book of Changes, through the lenses of two commentators of the Song Dynasty an... more An Overview of the Book of Changes, through the lenses of two commentators of the Song Dynasty and a personal outlook.
Vajrayogini, as the principal female deity of the Chakrasamvara Cycle of Tantras, is a representa... more Vajrayogini, as the principal female deity of the Chakrasamvara Cycle of Tantras, is a representation of complete buddhahood in female form. There are many different forms and depictions of this deity, with unique names, appearances, and respective iconographies. Some names are descriptive such as Krodha Kali meaning 'black wrathful' yogini, (Watt, 2019) and although in Tibet, Krodikali (Krodhakali, Kālikā, Krodheśvarī, Krishna Krodhini) is known as Tröma Nagmo, Tantric Kali cults have had a strong influence on Tantric Buddhism, which can be observed in the fierce aspects of yoginis and dakinis such as Vajrayogini and Krodikali. In 1932, a French author named Alexandra David-Neel, who wrote "Magic and Mystery in Tibet", translated dakini as "fairy." In certain interpretations, Dakini are Himalayan attendants of the goddess Kali, also known as "Cloud Fairies," "Sky Dancers," and "Celestial Women." In English, dakini is alternatively translated as "fairies," "furies" or "yoginis." They are sometimes defined as "Spirits of Wrath." In pre-Buddhist times, the Sanskrit word dakini denoted a female death spirit, perhaps similar to a Valkyrie, found at battlefields, cemeteries, and cremation grounds. In modern Hindi, dakin indicates "witch." (Suraj, 2022) (English, 2002) (Shaw, 2006). Through a comparative methodology, this research will attempt to link the Vajrayogini to other mythical creatures, such as fairies, whilst analyzing the Tibetan cult of the Goddess Kali. Our thesis relies on the idea that energy has different forms and quantities of masses, and that human's physical perceptions are limited to the spectrums of lights from ultra reds to ultra violets. However, this range of perceptive consciousness can be widened throughout meditative practices, such as Tantras, Mandalas, Mantras, Mudras, Visualizations, etc. Receiving visions or signs from Vajrayogini has an inherent feminine aspect to it, as we will see further on. Moreover, certain Buddhist practitioners have also developed their cults to mother Goddesses and spirits, and have received full initiation, within her specific rites. We ponder on whether it is the same entities, that can take different names, forms, and iconographies, or if it is respective land-based creatures that are not to be put in comparison. II. Context and definitions According to the encyclopedia Britannica, Vajrayogini, also called Vajravarahi, in Vajrayana (Tantric Buddhism), is the: "female embodiment of the cognitivefunction leading to Buddhahood. [...] In iconographical representations, Vajrayogini is usually depicted in a terrifying form, holding in her hands a skull and a dagger, her right leg stretched out, the left one slightly bent (alidha). She is surrounded on all sides by cremation grounds, indicating that the ordinary world has become dead in contrast to the rich world of inner life and its vision of reality without distorting fictions. Although she may be visualized alone, she is usually in union (yab-yum) with Heruka, who, when he is united with Vajrayogini, is known as Hevajra. As such he is very popular in Tibet, particularly with the Bka'-brgyud-pa (a major Buddhist sect), whose tutelary deity he is." (Britannica, 2022)
La purification du « moi », l’ego-death, le processus d’individuation, l’autoactualisation, la mo... more La purification du « moi », l’ego-death, le processus d’individuation, l’autoactualisation, la mors mystica, l’activisme ou le développement spirituel… À travers les époques et les cultures, plusieurs penseurs.euses ont tenté de canaliser le monde des idées, le topos noétos, l’existence intelligible pour exprimer un phénomène qui transcende l’expérience du vécu matériel, à l’intérieur même de celui-ci. En effet, des systèmes, culturellement divergents, de pensées philosophiques, psychologiques, physiques quantiques et spirituels se rejoignent pour décortiquer le chemin vers l’annihilation de l’auto-appréciation; atteignant ainsi le plus haut degré d’état spirituel lors de l’existence terrestre.
Parmi ces pratiques et idéologies, le soufisme se caractérise par l’idée de purification du « moi », un objectif qui est dépeint à travers des notions et rites spécifiques à ce credo.
Cette analyse comparative et critique désire, donc, retracer le parcours de la purification du moi, passant par des spiritualités asiatiques, des philosophes allemands modernes, et des éléments de la psychanalyse, pour proprement exposer ce processus soufi.
Des Choses m'ont Échappé d'Iman Mersal
La polarisation des concepts d'Orient et d'Occident a engendré une pluralité de mécanismes en ce ... more La polarisation des concepts d'Orient et d'Occident a engendré une pluralité de mécanismes en ce qui a trait aux relations entre les deux. Effectivement, l'idée manichéenne de ces zones géographiques, englobant les multiples cultures variées concernées, impose un rapport « d'Autre », mélangeant incompréhension à exotisation. Dans le cadre particulier de ce texte, cet enjeu se présente alors qu'une analyse se pose sur le rapport de la femme dans le recueil Des Choses m'ont Échappé d'Iman Mersal. Nommément, des biais occidentaux émergent sous plusieurs formes, tacites comme tangibles, lorsqu'on aborde le statut de la femme arabo-musulmane. Pourtant, ces quelques poèmes contemporains témoignent des luttes identiques qu'affrontent le genre féminin, du côté levant comme couchant du soleil. Un phénomène exposé si brillamment à la page 52 : « Il semble qu'on a fermé mon entrecuisse avec un coton blanc. Cela révèle l'erreur classique : réduire nos peurs à l'angoisse de la castration. » Malgré la force ou la forme employée pour fermer l'entrecuisse féminin entre les cultures, la source, une crainte masculine, demeure le dénominateur commun principal.