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Las noticias falsas y el nuevo orden

Figueira, João, y Sílvio Santos. As Fake News e a Nova Ordem, Coimbra: Coimbra University Press, 2019. Texto completo El debate sobre las fake news se reenfoca ahora por dos factores: el ascenso de protagonistas ajenos al ámbito de la política que ahora dominan el espacio público mediado y el papel de las redes sociales e Internet que disputan al periodismo su antigua centralidad comunicativa e…

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#Libros #Noticias falsas

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truthshield · 2 years

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Researchers develop innovative aerogel for medical use

A team of researchers from the University of Coimbra (UC) has developed a new aerogel from natural polymers, for medical and pharmaceutical use, especially in regenerative medicine. The study has been published in the journal Materials Chemistry and Physics and was developed in the last four years at the The Chemical Process Engineering and Forest Products Research Centre (CIEPQPF – Faculty of Sciences and Technology of the University of Coimbra) in the framework of the “SterilAerogel”, with a funding of 230,000 euros from the Portuguese Foundation for Science and Technology, writes the Uc in a press release. Tackling a pressing problem According to the project coordinator, Mara Braga, “SterilAerogel”’s main goal is to respond to a health problem “that is increasingly affecting the world population, especially the elderly – bone fractures and degenerative and inflammatory problems – by developing innovative aerogels based on natural polymers, ready to be used in tissue regeneration, as well as in bandages to treat wounds”. The project’s major innovation is in the “technique used for processing the natural polymer. Biopolymers are characterized by high biocompatibility for use in living organisms, but they require a rigorous sterilization process, ensuring that the physicochemical and structural properties are not lost, i.e., that they do not degrade in the sterilization process,” says the FCTUC researcher. “By using supercritical fluid technology for aerogel preparation and sterilisation, we ensure biocompatibility by interacting with the body without causing major side effects compared to synthetics and organic solvent residues from its processing,” adds Braga. Revolutionary organic hydrogel could transform world agriculture Global warming is causing droughts to increase worldwide. Around 60 percent of the world’s grain farmers practice pure rain-fed agriculture – without artificial irrigation. Other applications To verify the effectiveness of the technology, several tests were carried out, with the collaboration of the Centre for Neuroscience and Cellular Biology of the UC (CNC). In order for this new, completely natural aerogel and without chemical residues to be used in the health area, further studies are still needed, namely to increase the scale of the experiments and determine the shelf life of the final product, because, as it is a natural polymer, its durability is shorter than that of synthetic polymers, “we want to know if, after sterilisation, the aerogel guarantees six months’ shelf life, which is the standard period for this type of product”, explains Mara Braga. Although the project focused on healthcare, the new aerogel has potential for other applications, for example as adsorbents for wastewater treatment. The scientific paper is available here. https://ift.tt/MDesi8F https://ift.tt/UCN2xZo

#Saas #softwaresystems #productdevelopment #software #practice #optimization #accuracy #efficiency #productivity #softwareprojects #cracksthecode

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infantacarclina · 3 years

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𝑽𝑰𝑶𝑳𝑬𝑵𝑻 𝑫𝑬𝑳𝑰𝑮𝑯𝑻𝑺.

“Does it burn you, too?” She breathed against his flushed lips. “This flame we are inventing?”

post type : self-paragraph.

word count : 2,911.

mentions of : religious devotion, illicit romance.

brief mentions of @joannaofportugal

“If the Bishop is dead, then who will be left to give him a Christian burial?”

There was no doubting that Abbot Antunyes’ death left a darkened cloud to linger over the Monastery of Santa Clara a Velha, and yet there was much preparation at hand to make way for the new Abbot, Father Henriques, who rode from Lisbon to fill his late predecessor’s role. Sister María’s look darkened to a glower as she knelt before Carolina and gathered a clump of soil in her hands, staining the dark sable of her habit in soot. This was the first inkling Carolina had been made aware of that things were going to be different from now on. Antunyes, who had prostrated himself before the royal purse and groveled before the crown, was dead.

“The monks will tend to him,” María explained, a hand lifting to wipe her brow and leaving a smear of dirt behind. “Come, Sister, your youth is invaluable.”

Her head spinning with speculation, the Infanta fell to her knees and dug her hands into the cool earth, digging the spot where Antunyes would be laid to rest. She worked like a broken puppet, movements rathe and uncoordinated, lumps of both clay and rock thrown haphazardly over her shoulder. She did not resist as Sister María instructed for her to hasten, a silent prayer lingering upon the crackled oxbow of her lips all the while.

In truth, Antunyes, aged and addled with gout and weakened with arthritis as he was, was more powerful dead than he was alive. Tales of the Christian people of Coimbra flocking to the late Father’s cathedral to smear themselves with the blood of their holy prelate, or to snip pieces from his bloodstained vestments as relics, traveled across the length and breadth of Iberia. Young and potent and charismatic though he was, Henriques would have a mighty role to double as. Soon, the townsfolk –– many of them who had only ever known one bishop to come to with their troubles throughout their lives –– would make claims that miracles had been taking place at Antunyes’ tomb.

Carolina pressed both hands into the ground, stretched across the courtyard low enough that her nose was nearly flush with the dirt, as a frigid trickle of sweat fell from the tip of her nose into the weeds that lay flat beneath the soil. What a sorrowful tomb it was, she mused, a wooden box lined with muslin, shoved into the ground without a Bishop to bless it. Though perhaps that had been Antunyes’ final wish: as unremarkable and ghastly as his resting place was, was that not where the majority of miracles were known to take root?

The Infanta gripped the rosary slung from her throat with muddied hands, another cold gust of wind stabbing sharply at her lungs.

“That will be well enough for the gravediggers. I will request a warm basin to be brought to your chamber.”

Three days after Antunyes had breathed his last, Henriques had still not arrived –– and yet Carolina’s mind was consumed by a missive that arrived from the Palace, inscribed by her mother’s own hand. She ran her fingertips across her mother’s decorative script, signed Crara the Quene, and brought the slip of parchment to her nose, breathing in its smell of leather and wax deeply. Her mother wrote of the triumph of the Lisbon Summit, and of her abiding longing for her two youngest daughters. Carolina had longed to attend the pageantry, and yet with the presence of so many conspiring guests, it was advised that she be sent someplace where she’d be safe.

Glancing around the lusterless, gray chamber, carved of slanted ceilings and stone walls, she released a careworn sigh. With what little stipends she was bequeathed by the monastery, she’d purchased her own parchment, quill and ink, and set about rejoining her mother without a moment’s notice. It was ironic that the woman who commissioned the great and ancient monastery had been a Portuguese Queen, alike her own mother, often called upon to make peace between warring kings and lords. She’d lived out her dotage under the sisters of Santa Clara’s care, though left no royal accommodations for Carolina and Joanna to relish. Only strict, monastic severity. Brick-hard beds and hearths too small to radiate even the little chamber Carolina had been billeted.

Many of the Infanta’s days were spent by lonesome. If not toiling away at duties –– which included farm-work, providing alms and fare to the poor, care of the sick, and education to boys being reared in the local church –– or indulging in rare moments where she could see her sister (for they were often instructed to remain silent and joyless as they passed one another in the corridors) there was a sense of distressing loneliness housed in her breast. Shut away from the world as they were, there was no shame in the humility that had overcome her livelihood. Required to wear, on some days, rough robes of sackcloth that had been smeared from ashes from a fire, in penitence for the world’s terrible sins, there was nothing, in the eyes of the sisters, that could ever truly expiate it.

Carolina reminded herself that she must simply go through the motions, and that she would join her mother and father and sisters’ at their sides soon. Monastic life was meant to be a gift, a test of both fortitude of piety and character, and if the grandmothers who had come before her could endure and resist the temptation to shatter, she would, too. She need only concern herself if Joanna could survive it all.

She thought it was a great pity that she could not, for a single moment, slip into the role of one of the Portuguese lords who had seen her mother coronated. The sight of her refined, majestic mother in her silk gown and gold coronet, enthroned in the Jeronimos Monastery, would have surely gladdened her morose heart and filled her imagination with splendour and wonder. She touched the limestone walls, the frosted over windows, the arch of the hearth, the worse-for-wear floorboards, the wooden door that creaked as she caressed it with the palm of her hand, as if to absorb the religious asceticism thrumming through the walls.

Yet, it was at that self-same moment that the hinges of the door gave, and rusted nails poured down upon Carolina’s gilded head as the door fell forward, and she tumbled after it. Prostrated on the floor, on her hands and knees before the black robes of a monk who’d passed by and now stood over her. “Sister Carolina –– do swear it to me you were not meaning to escape. You have all the subtlety of a circus cavalcade.”

The Infanta reached forth to grasp the hand of the monk who lifted her to her feet. “Brother Lourenço.” She shook her head, now acutely aware of her exposed hair, “no –– no. To escape religious order is to run headfirst...”

“...into Hell,” he larked in unison. “You’ve listened well to Father Antunyes’ teachings. God rest his soul.” Lourenço made the sign of the cross upon his chest. As he did so, Carolina worried at her fingertips, praying to the God that the floorboards swallow her whole or, for all her sins, por favor Deus, bestow upon her a reasonable excuse for her trespasses.

“The fire,” she suddenly sputtered, “the fire in my room extinguished. Please, if you could spare me another pile of wood I–I am like to catch a chill without it.”

His head canted thoughtfully, the morning sun illuminating the deep hollow of his cheek. “Very well. Come with me, sister.”

As they treaded the winding corridors of the monastery, they spoke of much –– of the palace and court in Lisbon, which Brother Lourenço took an acute, albeit distanced interest in; of his religious vows, upbringing and forays at a university in France; of his journeys from Calais to Dover, and as he remembered the choir that sang for her uncle King Edward in London, he smiled, turning to her and bestowing a compliment upon the rosary that laid flat on her chest. The sun had shined its magnificent glister upon the rubies encrusted within the crucifix she piously donned, reflecting upon the Infanta’s silvery skin –– reddened with unbidden flush.

She found that he was not without humour, either, and as he hit his head against the ceiling of her hearth as he lit another log to burn, they two dissolved into fits of laughter that trembled the walls of the gravely quiet monastery. It was not until several moments later that Brother Lourenço slipped away, promising her that he would continue to share more stories with her, more remembrances, leaving her with a throat that ached from laughter and a belly that panged with something indescribable. Somehow, in his wake, the chamber, now warmed with a merry fire, felt evermore lonesome.

Almost a week had past since Father Antunyes had died and been buried, now resting in the hill covered with earth that Carolina could see faintly from the vantage of her window. Spring was thawing into a humid summer, and soon a meadow would sprout and surround Antunyes’ meek headstone. Carolina knelt her head against the window as the brother’s haunting ensemble reverberated from the cloister below. The soulful chants of Deus misertus hominis echoed across the grounds, and the glass-pane of her windows seemed to quiver in response.

When nightfall blanketed the monastery, Carolina hastened after Sister María to engage in her devotionals. Ushered beneath the stone arches of the accompanying church, the sisters stripped of their gossamer veils and their shoes and their cloaks, and left only in their humble habits, Carolina could easily see her sister Joanna’s unmistakably fiery locks from across the assembly of pews. She silently fell before the altar and touched her cheek against the damp floor, breathing in the sweat and tears of the sisters. As she exited, she dusted her fingertips against the marble tomb of the Queen who’d commissioned the monastery –– perhaps a distant grandmother, or aunt, to the Infant –– and fell into step behind a throng of nuns. They stood beneath the arches of the church for what felt like hours to await the passing of the rains. Carolina’s hair was wizened with humidity by the time the now familiar pitter-patter of raindrops had ended, and yet the wait had seemed, in her eyes, well-worth it, for as she passed the cloister, allowed her toes to sink into the wet grass and become muddied and slick, she caught sight of Brother Lourenço. He winked at her (his eyes were fearsomely blue) and brought a single digit to his lips, as if to say, quiet now. You enter God’s house.

The next she saw of him was at a feast to (cautiously) celebrate Henriques’ impending arrival. As summer approached, the earth had warmed and become wet, and the Father’s travels were delayed by a fortnight. The sisters feasted upon ale and fish and each were given a slice of sweetened bread to break in the privacy of their chambers. Carolina picked at the red and purple berries embedded into the roll, and rolled hers in a snip of linen as she waltzed from the refectory with a belly full and cheerful. The skies were irritated with stars and the breeze was hot as she meandered the rectangular perimeter of the cloister, the mild airs caressing against her skin like the Almighty’s own touch. It brought an instant flush to her face, a glean to her forehead, appearing even beneath the veil she wore. Summer was here, which meant her time under the strict care of the monastery was coming to an unhurried end.

“Sister Carolina.”

It was his voice. She would have recognised it anywhere. The Infanta turned round to meet him, gesturing between the two linen wraps in their hands. “Is the bread any good?”

“After a while here,” he approached her, a smile slanting his lips, “any deviation from mead and fish is welcome.”

“It would be a great pity to break our bread by lonesome, then, Brother. How often does one celebrate the changing-of-hands of a monastery?”

“A great pity.” His smile brightened into a gleam, teeth on full-display. “Come with me to the river. I’ll show you my place of solace.”

Thank God Father Antunyes was dead, for while he had been alive, it would have been impossible for her to slip or sneak away under his hawkish, but well-intentioned gaze, even under the cloak of nightfall. Together, they sat beside the current of the Mondego river and broke their bread over rapidly flowing conversation. The river stank of brine and wet wool, but the night was pleasant. “I believe Father Antunyes’ words to be true,” she said after some silence had descended, “there is no godliness beyond these walls. In Lisbon, I mean, there are bishops as there is here, there are good men and women as there are here, and there is prayer and sacrifice, but it is...”

“A farce.”

“Yes, a farce. Merely a way to preserve the favour of God and country. There is no deeper sense of devotion. It is as shallow as...” Her hand wafted over the river’s gentle ripples, “as the bank of a stream.”

“That is why I left France,” he shared, “though I was a man of the cloth there as I am here, there was no one to share my fervor. I was anticipated to use my piety as a bargaining tool for brokering the late king’s favour. I could not fathom it. I had no option but to embrace order and tradition.”

“Is it true Father Henriques is dead?” Carolina wondered aloud.

Lourenço barked out in laughter at that, prying: “why would you ask that?”

“He is not here, and there has been no word or dispatch of news of his travels.” Her shoulders lifted into a shrug, “it is merely a suspicion...”

“A suspicion brought on by years of exposure to the viperous court of Lisbon,” he counseled, brushing a stray ringlet of hair from Carolina’s throat. She inhaled a sharp gust of air, whistling between her lips. Yet, as if on cue, pounding horse hooves alerted her to the arrival of newcomers to the monastery. From a distance, she could see the glow of torches lighting up the monastery’s entrance, and the coat-of-arms of the Braganza family rippling from a banner that hung like the gardens of Babylon from the intruders’ steeds.

“It is him,” She breathed, clambering to her feet, “it is Father Henriques. Quick, quick, we must go to greet him! I believe he will have brought me word from my mother, the Queen. Help me out of this muck.”

Lourenço rose to stand beside her, and for perhaps a first, she took into account his height. He loomed above her, all sharp angles, save for the little dip in the cleft of his chin, the curl of his hair around his forehead, falling in a middle part around his face, framing dark eyes, a crooked nose, mischievous lips.

He was not handsome, no –– older, too –– but fascinating. “Sister...”

“What?” She snapped. “I must go. Perhaps she means to send me back with his men. Perhaps they will bring Joanna and I back to Lisbon.”

“If you are to go, then give me this.” He joined their hands together and she accepted the touch readily, if not impatiently. Must he do this now? Now, when she could very well be readying her belongings for travel?

It had to be destiny, of this Carolina was certain. She was filled with a sense of it, coupled with the ardent presence of elation. God had led this man, this holy, embittered man, to cross her path; this man who had the power to strip her of her apprehensions, her misgivings and resentments, just as he held the ability to satisfy her longing for another’s presence, a man’s touch. He was wearing the same habit she had met him in, but he smelled of herbs and the river’s salinity and something uniquely fresh, clinging to his flesh as her hands clung to his. He crushed his lips to her forehead, urgent and as sweet as a plum. She took it upon herself to rise onto her tiptoes and bring their lips together, moving in fervent unison. Not a first kiss, but the first to cause her belly to feel molten, alive like the volcano that had covered Pompeii in fire and ash.

Lourenço’s strong arms folded around her, bringing her closer to his chest, as his fingers, rough with manual labour, tugged at her veil until it loosened and her blonde hair surged freely down her spine. She gave like-for-like in return, relishing him with the little flickers of her tongue, her mouth opening to his, exciting him with her hands at his shoulders, steadying herself, until he could bear it no more and broke loose of her spell.

“Does it burn you, too?” She breathed against his flushed lips. “This flame we are inventing?”

It was hours before she slept, and days before she set eyes upon Lourenço again. No longer did she call him Brother Lourenço, for he was something more in the eyes of Christ –– he was an amour. Or, at least, he might have been, had Father Henriques not handed her a letter that sealed her fate as the future Countess of Ourem. Her father had bargained well, and she was to be married.

#iiiiii ran out of steam so #it ends there #( 𝗌𝖾𝗎 𝖺𝗆𝗈𝗋 𝗂𝗇𝖿𝗂𝖾𝗅 É 𝖺 Ú𝗇𝗂𝖼𝖺 𝖿𝖺𝗋𝗌𝖺 𝖾𝗆 𝗊𝗎𝖾 𝖺𝖼𝗋𝖾𝖽𝗂𝗍𝗈. ) / * HEADCANNONS .

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skepticaloccultist · 6 years

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The St Cyprian Scholar

An interview with José Leitão.

José Leitão is an author and scholar as well as a Portuguese Saint Cyprian devotee. Besides a PhD in experimental physics from the University of Delft, the Netherlands, his current research focuses on using ethnographic and folkloric methodologies to map the concepts of folk magic, sorcery, and witchcraft as described in the records of the Portuguese Inquisition.

The translator of "The Book of St Cyprian: The Sorcerer's Treasure", and the Bibliotheca Valenciana", both on Hadean Press as well as his collection of Portuguese folk tales related to the Cyprian Book "The Immaterial Book of St Cyprian" on Revelore Press and numerous articles he is developing a considerable body of Portuguese language works translated for the first time into English.

In my travels to Portugal for field research I cross paths with José in the university town of Coimbra, where he is currently conducting research. Over a handful of coffees I managed to get him to give me an interview about his work and research. He is almost as much of a recluse as I am!

+++

For a man with a background in physics you are making a considerable mark on the history of occult literature in the early 21st century. Is there some long term plan or are you more of the wandering academic/perpetual scholar type?

Let’s not start making history before it happens… you’re not the only skeptic around here. From what I’ve observed occult literature shifts its focus often and in unpredictable ways. I may yet be a one hit wonder.

That being said, I suppose it might be a bit of both, or perhaps neither… at least in regards to my written material. To be honest I had no plan behind my first book, it was something that just kind of happened due to a number of circumstances in my life and at the time I really didn’t think I would be writing anything else besides that.

It’s hard for me to describe this in detail at this point, because it’s difficult to tell what where my genuine feelings then or what are later rationalizations. The fact that I have a physics PhD is largely circumstantial, it barely has anything to do with anything I’m doing right now and I’ve turned my back on that world probably permanently. There’s likely no real point in going into details here, but after a very long time in that world I simply came to the realization that that life was not conducive to my happiness; a reflection which was very much aided by my work and translation of The Book of St. Cyprian. Once I figured that out I started doing everything I could to walk away from where I was, and that’s what I’m still doing. So, it’s not so much about being a wandering or perpetual academic, it’s really about the path of least emotional resistance and unpleasantness at this point.

But, of course, I could have chosen to go down the purely ‘practitioner’ way, but I chose academia instead. I’ve also come to realize that I can’t function properly outside of a university or a university-like environment, so I fully identify as an academic at this point, and indeed there is a lot of wandering involved in that.

When we talk about the myths and folklore of the people of the Iberian peninsula very little of the primary sources have made their way into English translation. Why now, what do you think is driving the growing interest in Iberian folk magic?

I think there are a number of issues at play simultaneously, and I don’t ascribe a necessarily ‘supernatural’ origin to any of them. It reads a lot like regular human geography and white people taking their heads out of their asses (btw, Iberians aren’t white; we simply think we are because we’ve always had somebody darker to compare ourselves to).

I read this as the reality that the major trendsetting countries (USA mostly) have had an increasing immigrant population from Portuguese and Spanish speaking countries for years now, but what makes this moment different is that the white people living there, due to contemporary political reasons, have started to pay them attention (and not always in the good way). This means that, right now, a lot of new concepts are being brought into cultural visibility which were exclusive to Iberian and South and Central America until very recent, not because they were hidden, but rather because no one gave a fuck.

You need to also remember that besides the long standing white disdain for anybody south of the American border, in Europe we still suffer the stigma of the Black Legend. The narratives of accepted modernity have always been historically presented, firstly, by Protestantism and, secondly, by the Enlightenment, both of which were (and are) ultimately profoundly hostile to Catholic Iberia, so the situation wasn’t (or isn’t) much better here. We have a European stigma associated with emigration and typical association with menial labor in central and north Europe. Iberians are still exotic and given to stereotyping as under educated simpletons (think Manuel from Fawlty Towers); a nice place to visit during the summer and be entertained by our quaint non-Europeaness.

So, a reappreciation of both these cultural spaces is happening right now, but I see this as happening mostly for mundane reasons. But also… regarding the Iberian aspect in itself in America… I’m going out on a limb here, so feel free to call bullshit on what follows, but I also think that there might still be some extra racism involved in this. ‘Iberian’ sounds old and ennobled; you get images ancientness, castles, knights errant, good food and wine and beautiful dancing gitana girls. For a white American, it removes the source of the practice from your immediate (brown) neighbors and places it in an old (assumed white) Iberian no one really knows anything about.

Lusitanian culture specifically is of particular interest to me personally. Remnants of pre Roman cultural ideas seem to be scattered within the larger dynamic of Portuguese culture. Do you think that forms of folk magic practice found in say the 2nd or 3rd century have continued down through the ages?

Interesting you mention the Lusitanian. One of the major (unintentional) overarching themes of my next book is actually Portuguese cultural identity, and I offer some criticism on the Lusitanian problem from a contemporary practitioner perspective.

This is really the sum of it: the identification of the Lusitanian as the par excellence pre-historical Portuguese (the Portuguese before there was Portugal) is a politically motivated construction of the Estado Novo for identity and cultural control. The Lusitanian continuity thesis was one of Vasconcelo’s babies, but this was far from being universally accepted and during its time it received very heavy criticisms, mainly from Alexandre Herculano, one of the greatest and most cursed Portuguese historians. However, due to this and other difficult issues regarding the, at times, overly romantic Portuguese historiographic tradition, Herculano was for a long time largely ignored, and Vasconcelos pretty much became the regime’s scholar of choice.

I’m not disparaging Vasconcelos, he was good at what he did, but scholars need to be given the right to be wrong. His work has, in the past, been used for sinister purposes and that shouldn’t be ignored anymore. You see, if you are a heavy paternalistic right wing clerical regime and you do a hard streamline to the Lusitanian, a people we still don’t really know that much about, as the ‘archaic’ Portuguese, you are able downplay every other major population influx into Portugal and fashion our ‘archaic’ identity in whatever way you see fit. This means that you get to downplay Neolithic dolmens and standing stones, Phoenician, Carthaginian, Greek, Roman, Jewish and Muslim/North African influences, and construct an idealized and racially pure Christian Portugal. The Lusitanian, as an identity, are essentially nothing.

But obviously I can’t say that there aren’t Lusitanian influences in what Portugal is or that this doesn’t exist in Portuguese folk magic. That would be another form of insanity, mainly because we simply don’t know what the Lusitanian did. But to isolate the Lusitanian like that is historically problematic. So… no, I don’t think 2nd or 3rd century practices are particularly visible, at least not more than Roman, Jewish or Muslim ones.

The idea of "Lusitanian" culture being used as a kind of nationalist symbol in which to rally people in support of a regime is fascinating. Years ago I studied kaballah with Lionel Ziprin in NYC and he had a whole theory about the "publicly accepted kaballah" that was presented by Gershom Scholem. How the texts that get translated and the things that are accepted as truths were part of a broader narrative meant to occlude certain aspects of historic kaballah. How involved do you think the church was in the utilization of this "Lusitanian" national identity?

That’s hard to say… one thing that also needs to be understood is that, even if the regime guided itself by Catholic morals and ideals, and the Church did draw immense social advantage from this, the Catholic hierarchy actually had very little power to influence the political decision making. Ultimately, by the accurate manipulation of words and an irreducible concordat, Salazar could instrumentalize the Church for political gain and identity and behavior control, and it ended up becoming as much a prisoner of the state as anybody else, leading to Catholic dissension in the 50s. So, probably the Church didn’t really have an active role in the utilization of the Lusitanian, it was simply another tool the regime could manipulate and fit together to selectively construct a useful identity and narrative of itself. Although I’m sure many within the religion didn’t really mind this.

In reading your "The Book of St. Cyprian: The Sorcerer's Treasure" on Hadean one concept that really interested me was this idea of the "mar Coalhado" or Curdled Sea. It struck me as both an afterlife in the model of the Norse Hel, but also some kind of purgatory or abyss. Though I have been unable to find much in English! Is this concept still common in Portuguese culture?

That’s also one of my favorite concepts, interestingly. This is something which is pretty much still in the air for me.

Ultimately, on a general or ‘global’ scale, I don’t think I can give you any actual answer to what this concept might be… or any such concept to be frank. If we’re going back in time to look for such ideas we must remember that we’re going into circumstances when the circulation of information had its limits. Most researchers tend to bypass this problem by implicitly assuming that such folk concepts are ‘ancient’ or ‘archaic’, which meant that they should have had time to spread homogeneously across large geographical areas. I tend to avoid this approach because it removes active agency and imagination from the non-contemporary, non-educated, or non-white individual practitioner. That being said, a few other scholars have noted the occurrence of mentions to the ‘Mar Coalhado’ or something of apparent equivalence in a few procedures. Most often nobody ever offers anything on it except its occurrence, but I recently ran across a particular book by a fellow Coimbra researcher called António Vitor Ribeiro, O Auto do Místicos, which seemed to shed some light on the matter. It’s a cool text, exploring ideas, descriptions and practices of mysticism in Portugal from the clerical and literary circles down to the folk and rural levels. It’s a very ambitious work, but he tend to do really clumsy simplifications and linearization via some sneaky moves using Ginzburg or Eliade, and he uses words of complex meaning and implicit significance very frivolously… I like my methodologies to be more hygienic. Anyway, in one of the many interesting Inquisition documents he finds there is a mentioning of something referred to as the ‘Aguas Salgadas’, or ‘Salty/Salted Waters’. It’s not a perfect fit, but it does seem like somewhat similar to what we’re discussing. But what’s more interesting is that this isn’t in an actual Inquisition processes and this wasn’t mentioned as part of a particular folk magic procedure.

You see, there is a secondary collection of Inquisition documentation in Portugal called the ‘Cadernos do Promotor’, or the Prosecutor’s Notebooks, collections of denunciations, confessions or observations taken by Inquisition prosecutors that never made it into actual processes. There are several reasons for this, most often no crime was actually identified for a prosecution to be mounted, and other times it was because the reports and accusations are so outlandishly bizarre that the Inquisitors couldn’t make any theological sense of them in order to determine if what was being described actually constitutes heresy.

In this case, what was being reported were apparent visions, visitations and possessions by Mouras. Thus, a woman called Maria Leamara would fall into possession ‘rolling on the ground making it quake and making great arches with her feet’, saying while in this state ‘Let us go, let us go, let us go, let us go to the burrow of the moura, let us go, let us go, let us go, let us go across the salty waters, let us go, let us go, let us go, let us go to the Boulder of the See’. Then, when questioned about what any of this meant, she would only say that ‘they’ wanted her to deny Christ, and that the ‘salty waters’ meant outside of Christianity.

This whole thing then seems very akin to an anti-world, or ante-world, particularly evident by this apparent connection with Mouras, who apparently live across the Salty Waters and potentially the Curdled Sea. If Mouras are described and interpreted as these strange being of extremely remote existence, echoes and inhabitants of a bygone time, the banishing of something to this space would be akin to banishing it to somewhere outside of creation; this cosmic-now, or Christianity as that which created and defines the cosmic order we currently inhabit.

But in truth you have a number of varieties of this type of concept all across Europe. Very common formulas for the banishing of illnesses, bad weather or evil spirits into this type of space usually go along the lines of ‘go to where no baby cries, no roster sings or no dog barks’, for example, and I do see these as being somewhat equivalent concepts, as they both seem to describe a place removed from a humanly conceived cosmos, but these punctual examples of Moura crossovers do give it a particular local flavor.

If you think about it this is actually an extremely violent form of banishing. You’re basically casting something out of creation itself (as an anthropocentric concept). I think Jonathan Roper (one of my favorite folk magic scholars) has some material on this if you’d like to look him up.

But if you want to talk about actual application… even if some people might still use this concept (and it is quite common), I don’t think that what it actually signifies really is of much concern, even if it might be understood as significant. When you’re talking about magical formulas you always need to admit that there might be an aspect of simple habit or ‘tradition’ in the use of certain words and expressions. The impulse to break down an idea like that into tangible and rational concepts is pretty much a ‘learned’ and contemporary preoccupation. In all truth, a much more common occurrence in inquisition processes and documentation is that when an accused is questioned about a particular procedure he was witnessed as using, and which apparently calls upon a variety of spirits and characters, if asked who these characters are he will most likely answer that he simply don’t know. My reading of this is that it’s not their job or preoccupation to know; the words don’t have to have a rational meaning, which is something also supported by the observation that these types of traditional magical formulas frequently use nonsensical expressions, onomatopoeias or forced alliterations. The complete understanding of every single words and expression used beyond the cultural meaning of the procedure itself as a whole is a preoccupation which is mostly non-existent in the environment where these procedures occur. Both contemporary scholars and contemporary occultists are descendants from this overly analytical mentality, and it seems to me that the first step in actually understanding these is to admit that we are ultimately alien to this form of thinking.

You brought up the ‘Cadernos do Promotor’, or the Prosecutor’s Notebooks, which seem like a massive untapped resource in the folkloric study of witchcraft belief. Do you know if these types of records are only found in Portugal? How extensive are these documents?

To be honest, I’m still pretty new to that particular database and I’m not that familiar with the bureaucratic functioning of other Inquisitions in order to answer that question. However, in terms of how extensive… I’ve counted 352 volumes, some of which are 14 centimeters thick.

These are it. The thousands of processes everybody likes to talk and fetishisize about are just the tip of the iceberg; this is the real deal. Pure, uncut, unadulterated, untortured, uninterrogated words. No leading the witness, no feeding the answers to the accused, no theological projection, no nothing; just people voluntarily and spontaneously saying the crazy shit they saw, crazy shit they did and the crazy shit that was done to them.

The amount of work needed to work this source is soul crushing, but the potential is just breathtaking. Even beyond just the information in them… I’ve only scratched the surface on these, I’ve so far mostly been reading what other people have written about the reports in the Notebooks, but the things in there are dangerous on a cognitive level.

This goes back to the whole issue of the contemporary analytic mind, you need to remember that this is a window into a whole cosmology, worldview, understanding and interaction with the universe we simply don’t understand and are irreducibly alien to. Reading a few snippets has been enough for me to start to question reality… the ease and apparent normality which some things are described is just disturbing. And it gets Lovecraftian at the drop of a nickel… like ‘I was making a sandwich when all the sudden a door opened on the dark corner of my room. A Mouro with a red hat and shiny shoes walked out and lead me into a palace where the other Mouros were dancing and I met the Virgin Mary, who had the face of a monkey, her sister Saint Quiteria and King Sebastian and his five children. This has been happening every night and my husband complains that he wakes up when the Mouro takes me away during the night’… it’s stuff at this level and worst (or better).

With your recent complete translation of Jerónimo Cortez's "Bibliotheca Valenciana" you break into a realm of seeing and understanding the cosmological context in which much of the Cyprian magical traditions are rooted. A point before hard science, where the role of magician/scholar/alchemist merge and formed a kind of proto-scientist. What in Cortez's opus do you see as the most valuable content for those trying to understand the context of Cyprianic magic and early modern Iberian cultural beliefs in general?

Well… there’s a point in your question I can’t let slide. There is no such thing as a ‘proto-scientist’. The only way you can say that is if you root yourself in the contemporary time, take the definition of ‘scientist’ as it exists currently and project back in time to where it didn’t exist nor did it make sense (that’s the way most scientists think and why you can’t trust them to write their own history). So, the Cortez books don’t describe proto-science, they describe the science of their time, which is just as valid in its time as ours is in our time.

But regarding your question, there are a few points I wanted to make with the Bibliotheca Valenciana. The first of these is pretty straightforward: the Cortez books are not only one of the major sources for some of the later forms of the Cyprian Books, but they are themselves one of the major resources for your average Portuguese (and Brazilian) folk practitioner. While the reference to Cortez is actually fleeting in The Book of St. Cyprian I translated, as you move along the literary tradition of Cyprian Books, the repacking of material from the Physiognomy and the Lunario becomes ever increasing, particularly in Brazil. This by itself, in my own conception of what the work I’m supposed to be doing is meant to be, not only justifies the writing of that book but actually demands it.

The second point is probably more on the line of what you are alluding to. Besides the immediate relevance these books would have for someone interested in St. Cyprian related practices, they very efficiently describe what would be the early modern Catholic cosmology in purely functional terms and straight across social classes, even if this might at times not be completely explicit in the text. Note that there isn’t a distinction here between science and religion. Those are western academic categories and a person placing herself in the environment from where those books come from would not make this distinction in any way.

So, the point was not to simply offer context for St. Cyprian practices, but really to try to open up early-modern Catholicism as a still functional magical worldview and to offer the chance to approach the spiritual structures of the Church with an eye for (a rogue) practicality. If, as you say, Iberian folk magic is in fashion, if you try to reframe many of these practices into a Protestant cultural background (which is where Anglo-American occultism is based at), and if you’re serious about what you’re doing, you’ll run into more than a few bumps on the road. So the point was to offer a cosmology for when (or if) a cosmology is necessary.

And my final point with that book was part of a personal issue I’ve been working around regarding the nature of grimoires. I’m sure there are some purists out there who will vehemently disagree with me, and they might have a point; but I’ve come to think that that title cannot be solely given to a book by its author. If you analyze the way, historically, certain books are reacted to by the environments they enter you start to realize how arrogant it is to claim that one book is a grimoire in exclusion of another. ‘Grimoire’ should at times be a behavior description. It shouldn’t be about ‘this book is a grimoire’, but rather ‘I act towards this book as if a grimoire’. Once again, I believe that the denial of this is a ‘learned’ issue, a thing of high society and a claim of authoritarian elitism. So, to me, the Cortez books looked like Catholic grimoires in form and function, and they were certainly treated as such by people over here for hundreds of years, and logically they overlap with The Book of St. Cyprian. This is a line of work I intend to keep on exploring, and I’m actually right now planning on putting together something else further articulating this; some 18th century Catholic books I’ve recently fallen in love with.

When you talk about the Cortez books being used like grimoires, were his books perceived in Iberian society as "dangerous" or otherwise taboo in the way that Cyprian's Book was? Or do you mean more from a practical standpoint that the material in the book was used in much the same way one uses material in a grimoire?

I mean it from a practical standpoint mostly. This is something I’m still trying to figure out completely, but the construction of fear around the Book of St. Cyprian seems to be quite more recent than the Cortez books.

Overall I haven’t found that many references to Cyprian in the 17th-century, so it’s hard to say for certain what the image of The Book was for people familiar with it back then. But anyway, the emotional reactions to the two were probably very different. Although Cortez was a pioneer in the general prognostication literary genre, books of that sort weren’t particularly new or persecuted. They could at times be frowned upon (which lead to many being given false publication cities), and used as circumstantial evidence to prosecute someone accused of illicit practices, but they were never a particularly fearful thing in anyone’s eyes.

Witchcraft in Portugal is very under researched. It's my understanding that the history of witchcraft and its persecution is very different in Portugal than in neighboring Spain due to lack of an Inquisition in Portugal. What facets have shaped what we would call witchcraft practices that separate Portuguese and Spanish traditions?

First of all, a correction: Portugal did have an Inquisition. It started off slightly later than in many other countries, in 1536, but it lasted into 1821, so we had plenty of it over here. Now, what usually distinguishes it from many other such similar institutions was the absence of witch-hunting. While the practices perceived as witchcraft were still very much against the law, and if found these would be persecuted, there was no major active effort by any institution to actively search and persecute ‘witches’.

The only period where we do have anything close to a witch-hunt is actually in the 18th century, when you have a marked rise in related accusations. This instance had, for a long time, been somewhat of a mystery, but Timothy Walker in his Doctors, Folk Medicine and the Inquisition has very efficiently related this to an active effort by Coimbra trained doctors to eliminate folk healers and New Christian competitors from the market by becoming Inquisitional snitches. But overall, the number of witchcraft cases (and we can throw ‘superstition’, ‘magic’ and ‘sorcery’ in there) on the Portuguese side of things are actually quite reduced, seeing as the Inquisition was much more preoccupied with the persecution of hidden Jews (real or imaginary).

One other side of this is that the narratives of diabolical witchcraft popularized in other European countries didn’t find a very strong foothold here, leaving many of the descriptions of practices and ‘folk magical’ procedures free from learned projections, interpretations and prosecution. And finally, one other important particularity here was that witchcraft accusations didn’t seem to have a very pronounced female persecution aspect to them, with the divide being 40% male and 60% female… which really throws a wrenched into essentialist feminist witchcraft narratives.

What must be remembered is that witchcraft image construction is always culturally located, and to weave a Pan-European narrative is to fall into historical fallacies and anachronisms. Over here the typical targets of persecution were individuals who had no clear connection to any ‘public’ or ecclesiastic institution and had an uncertain source of income. In this category you then have widows, beggars, vagrants, Jews or day to day swindlers and small fry businessmen… and there are no significant Sabbat descriptions.

Comparing the case with Spain (of which I’m not an expert in by the way), it should also be noted that the usual portrait of the horrors of the Spanish Inquisition, in regards to witchcraft persecution, are inaccurate… that is another echo of the Black Legend. In Spain there were actually three parallel tribunals with authority to persecute witchcraft and related practices: the Secular, the Episcopalian and the Inquisitorial (mostly active in urban centers), and out of all of these the Inquisitorial was actually the most lenient. This has to do with the very Inquisitorial process, which tended to be extremely bureaucratic (leaving an immense paper trail which can be followed today, contrarily to the other tribunals which didn’t keep much of a record and consequently become less historically visible) and it was actually quite complex in terms of finding anyone guilty of such ‘immaterial’ crimes… again, against popular opinion and whatever savage nonsense was happening in Protestant Inquisitions. In order to condemn anybody to death for witchcraft, there needed to be proof of an explicit satanic pact, which was nearly impossible to achieve. Consequently, what we see with the Spanish Inquisition is that people accused of witchcraft or magical practices in rural areas would frequently flee to a city in order to be judged by an Inquisitional court because, even if they could end up condemned of something, the chance that they would be sentenced to death was much smaller. Maria Tausiet has a nice book on this actually, Urban Magic in Early Modern Spain, although she makes some horrible mistakes in her dealing with magic and folklore in general, going as far as quoting the Libro Magno de San Cipriano (from the 19th century) to explain spirit summoning in the early modern period…

The same thing is true of Portugal. Magic and witchcraft cases very rarely ended in death. It was much more common to give the accused a tap on the hand, give him or her a fine, have them make a public abjuration and them ship them off to one of the colonies or some forsaken place in the country. But you do start to find more common death sentences in relapse trials, but this once again wasn’t related to witchcraft itself, but rather because this implied that your original confession and abjuration had been a lie, which constituted sacrilege and was a considerably worst offense.

Ultimately, what in my opinion would distinguish both countries in terms of witchcraft narratives is something that goes beyond this straight duality of Portugal and Spain. True, we have had our borders nicely established for many hundreds of years and there are indeed certain distinctions that can be made between one side of the line and the other, but the error that this carries is that it is often assumed that whatever exists on either side of the border is itself homogeneous. There are some clear overarching motives and witchcraft narratives both in Portugal and Spain, but given the particular persecution circumstances, there are probably much stronger regional distinctions than national distinctions. There’s a very interesting book by Gunnar Knutsen, Servants of Satan and Masters of Demons, which very clearly demonstrate how ethnical and cultural differences between Northern and Southern Spain actually give rise to different forms of witchcraft narratives. I believe this should also be detectable in Portugal, and you could expect clear narrative distinctions between the North and the more Muslim influenced South.

Witchcraft image construction and narrative distinction is a very subtle field of work, and why I usually avoid talking about these issues with self described witchcraft practitioners. Contemporary witchcraft narratives tend to be monolithic and essentialist, and these are all pseudo-historical construction. I don’t mean this as an offense in any way; contemporary witchcraft has its own real history, and this is not in any way less ‘noble’ or worthy, but it’s most often not the history it tells of itself.

Contemporary feminist witchcraft, for example, while having a concrete and positive purpose in today’s society needs to be understood as being constructed over a particular narrative which is entirely local and politically motivated. The general tendency to want to apply this particular narrative, constructed by characters such as Margaret Murray and Gerald Gardener based on flawed and biased reading of historical documents, is a violent form of colonialism (curiously, a Patriarchic mode of behavior), frequently using anti-intellectualism claims in order to deny concrete historically observed practices and traditions that don’t fit a particular worldview.

Established religious traditions, be them Christian or Pagan, tend to have the same responses to what they perceive as attacks on their theological legitimacy and power monopoly. It’s the same mentality with a different opinion.

That was a bit of a tangent to your question I suppose… but as far as a distinction goes, that’s my position. I think a clear blind spot in Iberian Inquisition and witchcraft studies (and not just Iberian) is the common disregard for folklore and local culture to help frame and contextualize the several different practices being placed under the same category of ‘witchcraft’. This is once again a reflection of the ‘learned’ position of academic culture which is still a direct descendent of the actual Inquisitors who created this category in the first place (Wouter Hanegraaff has some nice material on this… although he doesn’t explicitly deal with the Inquisition and certainly not Southern Europe).

What projects do you have coming up?

I have a few things in the air right now. First and foremost, I spent most of last year traveling and researching for a new Cyprian book, and I’m hoping to have that published before the end of this year. This is one I’m very proud of and I think it’s safe to say that I found documentation that probably nobody had ever looked at (people have surely seen it, but not really looked).

It’s going to be something quite big I think, in the literal sense… it’s about 400k words long.

Other than this I have a few things on the drawing board. Like I already mentioned I’m playing around with a few 18th-century Catholic books from which I can make a very cool compilation of very pragmatically practical procedures involving Saints, exorcism and blessings. I think a thing like that would work very well with the Bibliotheca Valenciana, since the Bibliotheca is all about describing a Cosmology and this other one is all about practicality.

I have also a good list of papers and essays I’m working on, both as part of my current academic studies and my general writing. Most of these are based on particular selections of Inquisition processes of interest. There isn’t much of a study of magic and esotericism in Portugal, so this is the type of work that needs to be done in order to bring attention to understudied intellectual and religious currents over here. And, logically, in about four year I hope to have a thesis on folk magic and religion written.

José has organized a spectacular one day conference, "Colóquio Peculiar: Transdisciplinaridades improváveis", on occult and esoteric subjects to take place 8 June, 2018 at the University of Coimbra.

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mattchase82 · 3 years

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Saint Anthony of Padua, Confessor

(from the Liturgical Year, 1904)

"Rejoice thee, happy Padua, rich in thy priceless treasure (Ant. festi ad Benedictus, ap. Minores)!" Anthony, in bequeathing thee his body, has done more for thy glory than the heroes who founded thee on so favoured a site, or the doctors who have illustrated thy famous university!

The days of Charlemagne were past and gone: yet the work of Leo III. still lived on, despite a thousand difficulties. The enemy, now at large, had sown cockle in the field of the divine householder; heresy was cropping up here and there, whilst vice was growing apace in every direction. In many an heroic combat, the popes, aided by the Monastic Order, had succeeded in casting disorder from out the sanctuary itself: still the people, too long scandalized by venal pastors, were fast slipping away from the Church. Who could rally them once more? who wrest from Satan a reconquest of the world? At this trying moment, the Spirit of Pentecost, ever living, ever present in Holy Church, raised up the sons of St. Dominic and of St. Francis. The brave soldiers of this new militia, organized to meet fresh necessities, threw themselves into the field, pursuing heresy into its most secret lurking holes, and thundering against vice in every shape and wheresoever found. In town or in country, they were everywhere to be seen confounding false teachers, by the strong argument of miracle as well as of doctrine; mixing with the people whom the sight of their heroic detachment easily won over to repentance. Crowds flocked to be enrolled in the Third Orders instituted by these two holy founders, to afford a secure refuge for the Christian life in the midst of the world.

The best known and most popular of all the sons of St. Francis is Anthony, whom we are celebrating this day. His life was short: at the age of thirty-five, he winged his flight to heaven. But a span so limited, allowed nevertheless of a considerable portion of time being directed by our Lord, to preparing this chosen servant for his destined ministry. The all-important thing in God's esteem, where there is question of fitting apostolic men to become instruments of salvation to a greater number' of souls, is not the length of time which they may devote to exterior works, but rather, the degree of personal sanctification attained by them, and the thoroughness of their self-abandonment to the ways of divine Providence. As to Anthony, it may almost be said, that up to the last day of his life, Eternal Wisdom seemed to take pleasure in disconcerting all his thoughts and plans. Out of his twenty years of religious life, he passed ten amongst the Canons Regular, whither the divine call had invited him at the age of fifteen, in the full bloom of his innocence; and there, wholly captivated by the splendour of the Liturgy, occupied in the sweet study of the holy Scriptures and of the Fathers, blissfully lost in the silence of the cloister, his seraphic soul was ever being wafted to sublime heights, where (so it seemed) he was always to remain, held and hidden in the secret of God's Face. When on a sudden, behold! the Divine Spirit urges him to seek the martyr's crown: and presently, he is seen emerging from his beloved monastery, and following the Friars Minor to distant shores, where already some of their number had snatched the blood-stained palm. Not this, however, but the martyrdom of love, was to be his. Falling sick and reduced to impotence, before his zeal could effect anything on the African soil, obedience recalled him to Spain; but, instead of that, he was cast by a tempest on the Italian coast.

It happened that Saint Francis was just then convoking his entire family, for the third time, in general chapter. Anthony unknown, lost in this vast assembly, beheld at its close, each of the friars in turn receive his appointed destination, whereas to him not a thought was given. What a sight! the scion of the illustrious family de Bouillon and of the kings of the Asturias completely overlooked in the throng of holy Poverty's sons! At the moment of departure, the Father Minister of the Bologna province, remarking the isolated condition of the young religious whom no one had received in charge, admitted him, out of charity, into his company. Accordingly having reached the hermitage of Monte Paolo, Anthony was deputed to help in the kitchen and in sweeping the house, being supposed quite unfitted for anything else. Meanwhile, the Augustinian Canons, on the contrary, were bitterly lamenting the loss of one whose remarkable learning and sanctity, far more even than his nobility, had up to this, been the glory of their Order.

The hour at last came, chosen by Providence, to manifest Anthony to the world; and immediately, as was said of Christ himself, the whole world went after him (St. John, xii. 19). Around the pulpits where this humble friar preached, there were wrought endless prodigies, in the order of nature and of grace. At Rome, he earned the surname of Ark of the Covenant; in France, that of Hammer of heretics. It would be impossible for us here to follow him throughout his luminous course; but suffice it to say, that France as well as Italy, owes much to his zealous ministry.

St. Francis had yearned to be himself the bearer of the Gospel of peace, through all the fair realm of France, then sorely ravaged by heresy; but in his stead, he sent thither Anthony, his well beloved son, and, as it were, his living portrait. What St. Dominic had been in the first crusade against the Albigenses, Anthony was in the second.

At Toulouse was wrought that wondrous miracle of the famished mule turning aside from the proffered grain, in order to prostrate in homage before the Sacred Host. From the province of Berry, his burning word was heard thundering in various distant provinces; whilst Heaven lavished delicious favours on his soul, ever childlike amidst the marvellous victories achieved by him, and the intoxicating applause of an admiring crowd.

Under the very eyes of his host, at a lonely house in Limousin, the Infant Jesus came to him radiant in beauty; and throwing Himself into his arms, covered him with sweetest caresses, pressing the humble Friar to lavish the like on Him. One feast of the Assumption, Anthony was sad, because of a phrase then to be found in the Office, seeming to throw a shade of discredit on the fact of Mary's body being assumed into heaven, together with her soul. Presently, the divine Mother herself came to console her devoted servant, in his lowly cell, assuring him of the truth of the doctrine of her glorious Assumption; and so left him, ravished with the sweet charms of her countenance and the melodious sound of her voice. Suddenly, as he was preaching at Montpellier, in a church of that city thronged with people, Anthony remembered that he had been appointed to chant the Alleluia at the conventual Mass in his own convent, and he had quite forgotten to get his place supplied. Deeply pained at this involuntary omission, he bent his head upon his breast: whilst standing thus motionless and silent in the pulpit, as though asleep, his brethren saw him enter their choir, sing his verse, and depart; at once, his auditory beheld him recover his animation, and continue his sermon with the same eloquence as before. In this same town of Montpellier, another well known incident occurred. When engaged in teaching a course of theology to his brethren, his commentary on the Psalms disappeared; but the thief was presently constrained, even by the fiend himself, to bring back the volume, the loss whereof had caused our saint so much regret. Such is commonly thought to be the origin of the popular devotion, whereby a special power of recovering lost things is ascribed to Saint Anthony. However this may be, it is certain, that from the very outset, this devotion rests on the testimony of startling miracles of this kind; and in our own day, constantly repeated favours of a similar nature still confirm the same.

The following is the abridgment of this beautiful life, as given in the Liturgy.

Anthony was born at Lisbon, in Portugal, of noble parents, who brought him up in the love of God. Whilst he was still a youth, he joined the institute of the Canons Regular. But when the bodies of the five holy martyred Friars Minor, who had just suffered in Morocco for Christ's sake, were brought to Coimbra, the desire to be himself a martyr enkindled his soul, and he therefore passed over to the Franciscan Order. Presently, still urged by the same yearning, he had well nigh reached the land of the Saracens, when falling sick on the road, he was enforced to turn back; but the ship bound for Spain, was drifted towards Sicily.

From Sicily, he came to Assisi, to attend the General Chapter of his Order, and thence withdrew himself to the Hermitage of Monte Paolo near Bologna, where he gave himself up for a long while, to contemplation of the things of God, to fastings and to watchings. Being afterwards ordained Priest and sent to preach the Gospel, his wisdom and eloquence drew on him such marked admiration of men, that theSovereign Pontiff once, on hearing him preach, called him "The Ark of the Covenant." Chiefly against heresies did he put forth the whole force of his vigour, whence he gained the name of "Perpetual hammer of heretics."

He was the first of his Order, who, on account of his excellent gift of teaching, publicly lectured at Bologna on the interpretation of Holy Scripture, and directed the studies of his brethren. Then, having travelled through many provinces, he came, one year before his death, to Padua where he left some remarkable monuments of the sanctity of his life. At length, having undergone much toil for the glory of God, full of merits and conspicuous for miracles, he fell asleep in the Lord, upon the Ides of June, in the year of salvation, one thousand two hundred and thirty one. The Sovereign Pontiff, Gregory the Ninth, enrolled his name among those of Holy Confessors.

Prayer:

O glorious Anthony, the simplicity of thine innocent soul made thee a docile instrument in the hand of the Spirit of Love. The Seraphic Doctor, Saint Bonaventure, hymning thy praises, takes for his first theme, thy childlike spirit, and for his second, thy wisdom which flowed therefrom. Wise indeed wast thou, O Anthony, for, from thy tenderest years, thou wast in earnest pursuit of divine Wisdom; and, wishing to have her alone for thy portion, thou didst hasten to shelter thy love in some cloister, to hide thee in the secret of God's Face, the better to enjoy her chaste delights. Silence and obscurity in her sweet company, was thine heart's one ambition; and even here below, her hands were pleased to adorn thee with incomparable splendour. She walked before thee; and blithely didst thou follow, for her own sake alone, without suspecting how all other good things were to become thine, in her company (Wiosd. vii). Happy a childlike spirit, such as thine, to which are ever reserved the more lavish favours of Eternal Wisdom! "But," exclaims thy sainted panegyrist, "who is really a child, now-a-days? Humble littleness is no more; therefore, love is no more. Naught is to be seen now, but valleys bulging into hills, and hills swelling into mountains. What saith Holy Writ? 'When they were lifted up, thou hast cast them down (Ps. lxxii. 18).' To such towering vaunters, God saith again: Behold, I have made thee a small child; but exceedingly contemptible among the nations (Abdias, 2) such infancy is. Wherefore will ye keep to this childishness, O men, making your days an endless series of inconstancy, boisterous ambition, and vain effort at garnering wretched chaff? Other is that infancy which is declared to be the greatest in the land of true greatness (St. Matth. xviii. 4). Such was thine, O Anthony! and thereby wast thou wholly yielded up to Wisdom's sacred influence (Bonav. Sermo I. de S. Antonii Patav.)."

In return for thy loving submission to God, our Father in heaven, the populace obeyed thee, and fiercest tyrants trembled at thy voice (Wisd. viii. 14, 15). Heresy alone dared once to disobey thee, dared to refuse to hearken to thy word: thereupon, the very fishes of the sea took up thy defence; for they came swimming in shoals, before the eyes of the whole city, to listen to thy preaching which heretics had scorned. Alas! error, having long ago recovered from the vigorous blows dealt by thee, is yet more emboldened in these our days, claiming even sole right to speak. The offspring of Manes, whom under the name of Albigenses, thou didst so successfully combat, would now under the new appellation of Freemasonry, have all France at its beck: thy native Portugal beholds the same monster stalking in broad day-light, almost up to the very Altar: and the whole world is being intoxicated by its poison. O thou, who dost daily fly to the aid of thy devoted clients, in their private necessities, thou, whose power is the same in heaven, as heretofore upon earth, succour the Church, aid God's people, have pity upon society, now more universally and deeply menaced than ever. O thou Ark of the Covenant, bring back our generation, so terribly devoid of love and faith, to the serious study of sacred letters wherein is so energizing a power; O thou Hammer of heretics, strike once more such blows, as will make hell tremble and the heavenly powers thrill with joy. Amen

http://catholicharboroffaithandmorals.com/St.%20Anthony%20popup.html

#catholicism #catholic #traditional catholic #heaven #christianity #love #jesus christ #catholic saints #its the truth #catholic faith #christian faith #miracles #miracle #catholocism

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lupine-publishers-lojpcr · 3 years

Text

Lupine Publishers | Ethnobotanical Survey and Identification of Potential Interactions of Plants Used in a City in Northeastern Brazil

Lupine Publishers | LOJ Pharmacology & Clinical Research

Abstract

The study of medicinal plants is currently one of the alternative sources of allopathic medicine for therapeutic purposes. Given the high consumption of medicinal plants and the risks of indiscriminate use, the objective of the study was the identification of potential plant-drug interactions in the pharmacotherapy of the Public Health System users in a Brazilian Northeastern city, from 2015 to 2017 regarding the plant species used, as well as their therapeutic properties. An ethnobotanical study was conducted with a questionnaire. For this purpose, 46 types of plants were used by the 402 interviewees, where 297 were women, with 279 adult participants, and 269 medicinal plants used. Only 199 people out of the total interviewed used some medication, of which 55 associated the use of the drug with medicinal plants. We analyzed associations between the use of 13 plants and 27 drugs, totaling 42 potential interactions. Lemon balm was the vegetal species that presented the most common interactions among the interviewees. Thus, it was possible to conclude that medicinal plants are quite used for therapeutic purposes. However, one must be cautious about its use since they can interact with drugs, reducing or potentiating their effects.

Keywords: Empirical knowledge; Interactions; Medicinal plants

Introduction

The use of medicinal plants (MPs) has been noted since the beginning of the civilization and this practice has been passed down through generations, drawing popular taste and leading to their planting in the houses, trade in free markets and popular market, as well as their use as a medicine [1]. According to the World Health Organization, almost 80% of the worldwide population uses medicinal plants to treat minor health problems and for several patients this is often the only available health resource [2]. In Brazil, it is estimated that there are between 350,000 and 550,000 plant species, where only 55,000 are cataloged and are distributed among different regions of the country. However, some of these species do not have studies about their therapeutic potential, although this is a process that has been evolving significantly [3]. In addition, Brazil also has a long tradition of using medicinal plants linked to popular knowledge transmitted through generation [4]. Because of their pharmacological properties, the use of MPs has been encouraged by health regulatory agencies in order to develop integrative/complementary methods for resolving health problems [5]. Besides, in 2009, the Ministry of Health made available a list of 71 medicinal plants, including the National Relation of Medicinal Plants of Interest to the Unified Health System (RENISUS), aiming at the development of herbal medicines and use in the Public Health System. Brazilians are also increasingly interested in “natural” ways to promote a healthier life. Approximately 82% of the population uses medicinal herbal products [6]. For many patients, the use of a single drug is not sufficient, and when two or more drugs are prescribed, the desired benefit is not always achieved, since they may interact negatively, increasing or reducing the therapeutic effect or the toxic effect of one or the other [7]. It should be noted that these interactions do not reduce to the universe of the synthesized chemical substances, but they can occur between those present in plants used in the form of teas, homemade syrups and phytotherapics [8]. Thus, this study aims to evaluate the use of medicinal plants by patients from a community in the Northeast of Brazil, aiming at tracing the profile of the plant species used, as well as its therapeutic properties and the risk of possible plant-drug interactions.

Methods

This is an ethnobotanical study with a questionnaire interview and collection of botanical material (when necessary). It was carried out in the municipality of Lagarto, comprising an area of approximately 968,921 km² situated in the southern portion of the state of Sergipe, Northeastern region of Brazil Figure 1, 78 km away from the capital, Aracaju. It presents a semi-arid transition climate dominating most of its lands on the western part of the municipality, where a local vegetative variety can be found [9]. It has about 103,188 inhabitants, with basically half of them residing in the rural area and the other half in the urban zone [10]. This research was carried out at the Maria do Carmo Nascimento Alves Health Center located in the municipality of Lagarto-SE. This unit targets 6 micro-regions comprising different neighborhoods and accompanied by 6 different community agents. Data collection was carried out in the region comprised by the Ademar de Carvalho neighborhood, which consists of 1,282 families accompanied by home visits of community health agents, in addition to consultations with physicians and nurses of the unit (Figure 1). In order to obtain the number of users to be interviewed, the sample calculation was performed considering a tolerable error of 5% (95% confidence), where after the calculation the minimum sample size was 296, but it was possible to apply the questionnaire to 406 users. For the calculation, the following equation was used:

N = population size e = margin of error (percentage in decimal format) z = z score

It is worth mentioning that the collection was initiated after the approval of the project by the Ethics Committee in Research with Human Beings of the Universidade Federal de Sergipe (protocol number 47369315.2.0000.5546). The collected material was pressed in the field, according to [11] and identified through specialized literature, specialist assistance and comparisons with pre-existing specimens in the ASE Herbarium-Federal University of Sergipe. All procedures for access to genetic patrimony and associated traditional knowledge were carried out and the project was registered in SISGEN (Sistema Nacional de Gestão do Patrimônio Genético e do Conhecimento Tradicional Associado) in accordance with Brazilian Law nº 13.123/2015 under registration number A894E5C. Some inclusion criteria were selected in this research: be a user of the Maria do Carmo Nascimento Alves Health Center; be older than 18 years and sign the TCLE - Free and Informed Consent Form specific to this research. A brief questionnaire was applied to the users of the Maria do Carmo Nascimento Alves Health Center regarding their purpose, frequency, conservation, obtaining and form of use. In addition, information was collected on the morbidities and socio-demographic profile of the interviewees. Some plant samples were collected in this community and submitted to identification of the species by a botanist of the Biology Department of the Federal University of Sergipe. Fidelity level was calculated to quantify their importance in treating a major disease, using the following

formula: FL = (Ip /Iu)×100 where Ip = Number of informants who suggested the use of a species for the same main objective (therapeutic use), (Iu) = Total number of informants who mentioned plant species for any use [2]. The identification of potential drug-plant interactions was carried out by means of a bibliographical survey of the plants used, in scientific articles indexed in national and international bases, being the bases used: Pubmed, Scielo, Lilacs, Science direct. In addition, it was consulted through the site, the Plant- Drug Interaction Observatory of the Faculty of Pharmacy of the University of Coimbra. Subsequently, interactions were classified on the pharmacodynamic or pharmacokinetic mechanism and on the risk: mild, moderate and severe. After the questionnaires were applied, the data were tabulated on the Microsoft Office Excel® 2007 spreadsheets, submitted to descriptive statistical analysis.

Results and Discussion

In this study, 406 people were interviewed, mostly women, all users of the Basic Health Unit in the study. The predominance of women can be justified because they are generally responsible for home and childcare, seeking knowledge about medicinal plants in order to obtain home treatments to cure or prevent diseases of family members (Lobler et al. 2013) (Table 1). Among those interviewed, the most prevalent level of schooling was the incomplete elementary school with 54%. This factor is associated with low income, which makes the use of plants a way of prevention and treatment of complications more accessible to these people.The origin of a considerable part of the plants is their own residences (Lobler et al. 2013). Socio-epidemiological profile of volunteers (Table 1) and of all the interviewees, 262 of them did not present any type of morbidity. The other 144 had morbidities such as hypertension (33%), cardiovascular problems (19%), diabetes (14%), psychological disorders (7%), respiratory problems (5%) and gastrointestinal problems (5%). In 2000, the prevalence of arterial hypertension in the world population was 25% and the estimate for the year 2025 is 29% [12].

The increase among individuals with blood pressure matches an increasing risk factor for cardiovascular diseases [13]. Of the 406 interviewees, 66% (269) stated that they used medicinal plants (MP) for therapeutic purposes, being 210 (78%) women and 59 (22%) men. Most of the interviewees use the plant species as tea. Besides, other forms of use were reported such as bath, inhalation, chewing, topical use, oral intake of the plant made as juice and syrup. The use of medicinal plants occurs over generations and the technique of preparation and conservation of these products, as well as their therapeutic purposes, are empirically passed on and generally by people who have a certain conviviality and affinity, usually relatives, friends and neighbors [14]. In fact, family members prevail with the highest number of indications, it was identified that 64% of the indications are made by one of the family (parents, grandparents, daughter-in-law and mother-in-law), 13% by self-knowledge, 8% by acquaintances, 4% by health professionals and 1% indicated by the media.

According to culture of medicinal plants was brought by the inhabitants of Brazil to be acquired by the Health System, with the purpose of providing a therapeutic alternative to the users of the system. However, for this idea to materialize, it will be necessary to implant this culture to the health professionals since the beginning of their academic formation, so that the prejudice of the use of medicinal plants for the treatment of medicinal plants can be demystified. This statement can be proven with the data obtained in this research, since only 4% of the indication of the use of medicinal plants was made by health professionals. On the other hand, 64 interviewees reported that they had already received guidance on the use of MP by health professionals, who are doctors (84%), nurses (11%), health workers (2%), nutritionists (2%) and social workers (1%). Many factors have contributed to increased use of plants as a medicinal resource, among them the high cost of industrialized medicines, the difficult access of the population to medical care, as well as the trend to use natural products. It is believed that care taken through medicinal plants is favorable to human health, provided the user has prior knowledge of its purpose, risks and benefits [15].

Participants who reported the use of medicinal plants mentioned 46 plant species (Table 2), whereby the 5 mostly used are lemon balm (213), boldo (130), holy grass (112), chamomile (58) and fennel (41). These plants are the most frequently used because they are the most popularly known and also because of their various pharmacological actions. Several studies conducted in Sergipe as well as in other northeastern regions report the use of these plants by the population. One instance is the research [15], where it is stated that the plants most frequently used by the participants were holy grass, boldo and lemon balm, corroborating with the data of this study. It made a survey of the medicinal plants used in the caatinga, where among the plants used for medicinal purposes are the ones cited in this work. Besides, it was verified that 93% of the medicinal plants reported used the leaves, 2% the stem, 3% the seed, 2% the fruit and bark and 1% the root. The predominance of leaf use can be attributed to the greater ease of collection and availability throughout the year, or also, depending on the species, due to the fact that the leaf is the organ of the plant with the highest amount of the desired metabolites [16].

Table 2: Relation between the use of the most frequent medicinal plants by the interviewees and the literature.

The samples of 21 plants were collected and submitted to botanical identification by a biologist. The plants were confirmed through the identification of the genus. It was not possible to identify the species because specific parts of the plants, such as roots and flowers, were needed and that was not possible at the time of collection. As it can be seen in Table 2, the popular use does not depart much from the literature, since 45 have shown use compatible with the pharmacological properties described in the literature. However, divergence or lack of scientific evidence was found. The interviewees reported that green tea Camellia sinensis has a sedative effect. However, this plant is rich in methylxanthines, such as caffeine, presenting SNC-stimulating effect [17]. Besides, this tea also has anti-inflammatory and immunomodulatory properties, which aid in the treatment of various atherosclerotic, dietetic and even carcinogenic diseases [4].

Similarly, eggplant (Solanum melongena L.) has been reported to lower cholesterol. Despite this, the literature shows that a deeper understanding of this therapeutic activity is necessary since it has not been fully elucidated [18]. Another plant that was also used with divergent purposes of the literature was the elderberry (Sambucus nigra L.) since in the literature there is still no scientific evidence to prove its action as anti-flu and to stop pruritus (Table 2) Relation between the use of the most frequent medicinal plants by the interviewees and the literature. The level of fidelity (FL) was calculated based on the number of users of a particular species of plant to treat a serious disease. The fidelity level (FL) shows the percentage of informants who use a plant species for the same disease, which is important for the total number of informants who mention the plant for any use (Table 2). Fidelity levels higher than 50% are considered as reliable for use, which was observed for most plant species, showing the importance of the use of these species in the treatment of the diseases mentioned in the study area. Peumus boldus and Equisetum sp were highly utilized plants that had the highest fidelity levels of 93.12% and 87.87% in the treatment of gastrointestinal discomforts and inflammations, respectively. Some plants had 100% fidelity level, yet these plants were little used by the interviewees, which accounts for the great index of level.

However, 55% (148) of the interviewees also use drugs and medicinal plants, presenting potential risks of interaction between MP and drugs. Therefore, we evaluated the potential interactions as shown in Table 3 and identified 42 potential interactions between MP and drugs. Of these, 90.5% (n = 38) were identified as pharmacodynamic interactions and modifications of the effector organ responses may occur, giving rise to synergistic, antagonistic, and potentiating events. Besides, 9.5% (n=4) were considered as pharmacokinetic interactions, since they are caused by a triggering drug on the absorption, distribution, biotransformation and excretion procedures of another drug, whose effect is modified (Table 3) Potential plant-drug interaction.

The lemon balm was the plant that presented the most common interactions among the interviewees since it was the most used by them. Their interaction with sedative and anxiolytic drugs such as fluoxetine, amitriptyline, clonazepam (medicines that the respondents reported use), cause increased sedative activity, and this may occur because the lemon balm exerts an additive effect when simultaneously with central nervous system depressant drugs due to their neurocognitive properties [19]. The clinical significance of drug interactions is related to their type (mechanism) and magnitude (severity). In fact, this information is useful to support the need and intensity of patient monitoring or changes in therapy to avoid possible adverse consequences [20-25], since of the 66 respondents who were advised by a health professional, 15 of these could have had potential plant-drug interactions. However, there are no data about the severity degree of plant-drug interactions, as well as the lack of a source that deals with plant-plant interactions.

In fact, plant-plant interactions are also important for their safe use. In our study, of the 406 interviewees, 67 mixed different medicinal plants in the same preparation, such as: sacred grass with lemon balm, lemongrass with chamomile, boldo with lemon balm, barberry with barbatimão, but studies on these interactions are scarce and there is no scientific evidence among these plants. However, it is worth mentioning that of the 406 participants, none reported intoxication or adverse effect related to the use of medicinal plants alone or in a mixture. In addition, 34 (8.3%) participants reported the use of phytotherapics, among whom 31 (91%) were female and 4 (9%) started use due to medical indication [26-31]. Among the phytotherapics used daily are Calmam® (Passiflora incarnata L., Propolis extract (tree resin, beeswax, flower pollen, essential oils), Vitro Naturals Noni Juice® Morinda citrifolia, Herbarium “Unha de gato”® Uncaria tomentosa, Seakalm® (Passiflora Incarnata), Calmix® (Passiflora Incarnata, Melissa officinalis, Valeriana officinalis, Erythrina verna, Cymbopogon citratus, Hypericum perforatum, Matricaria chamomilla), Valeriane® (Valeriana officinalis L.). Thus, the numbers of informants that make use of these phytotherapics are 16, 8, 2, 2, 2, 2, 2, respectively. The low consumption of phytotherapics can be strained to the little knowledge of the population since they have been recently inserted in the market because the National Policy on Integrative and Complementary Practices in the Public Health System was approved in 2006. Besides, since a great part of the interviewees is of low class, many are not able to acquire these medicines [32-38].

Conclusion

In summary, when tracing the epidemiological profile and the medicinal plants used, it was possible to conclude that the use of MPs is part of the popular culture of a city of Sergipe, a state of northeastern Brazil, and is frequently used to aid in the relief and/ or cure of symptoms or diseases, as it is also observed in other regions of the country [39-43]. It was also observed that despite advances in the production of medicines, people still use medicinal plants for therapeutic purposes, where the sociocultural aspect has a strong influence [44-47]. However, medicinal plants are not exempt from causing any harm to human health, since, in addition to toxicity, they may interact with some medicinal products [48-52], if used concomitantly with the plant, reducing or potentiating its effects, as presented in this study. In view of this, there is a need for a rational and safe use of alternative medicines and therapies, as well as the orientation of qualified health professionals and the awareness of the risks and benefits of the concomitant use of the therapies under study in order to prevent health problems [53-57].

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sophiasena2019 · 5 years

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Sophia de Mello Breyner Andresen was born on November 6, 1919 in Porto, where she spent her childhood. In 1939-1940, she studied Classical Philology at the University of Lisbon, and published her first verses in 1940 in Cadernos de Poesia. Following her marriage to the journalist, politician and lawyer Francisco Sousa Tavares, in 1946, she moved to Lisbon. She was the mother of five children, for whom she began writing children's stories. In addition to children's literature, Sophia also wrote short stories, articles, essays and theater. She translated Euripeds, Shakespeare, Claudel, Dante and, into French, some Portuguese poets.

In civic terms, the writer was characterized by an interventionist attitude, having actively denounced the Salazar's regime and its followers. She supported General Humberto Delgado's candidacy and was part of the Catholic movements against the former regime, having been one of the underwriters of the "Carta dos 101 Católicos" against the Colonial War and the Catholic Church's support for Salazar's policy. She was also a founder and member of the Comissão Nacional de Apoio aos Presos Políticos(National Commission for Supporting Political Prisoners). After the Carnation Revolution, 25th April 1974, she was elected to the Assembleia Constituinte(Constituent Assembly), in 1975, in the Oporto circle on a Socialist Party list. Later, in 2002, she offered also public support for the independence of Timor-Leste.

Sophia's work is translated into several languages and has been awarded several times, having received, among others, the Prémio Camões 1999 (Camões Prize), Prémio Poesia Max Jacob 2001 (Poetry Max Jacob Prize) and the Prémio Rainha Sofia de Poesia Ibero-Americana (Queen Sofia Prize for Ibero-American Poetry)- the first time a Portuguese has won this prestigious award. With an almost transparent and intimate poetic language, anchored at the same time in the ancient classical myths, Sophia evokes in her verses the objects, the things, the beings, the times, the seas, the days. She died on July 2, 2004 in Lisbon. Ten years later, in 2014, she was granted state honors and her remains were transferred to the Panteão Nacional (National Pantheon).

Bibliography

Poetry

Poesia (1944, Cadernos de Poesia, nº 1, Coimbra; 3.ª ed. 1975)

O Dia do Mar (1947, Lisboa, Edições Ática; 3.ª ed. 1974)

Coral (1950, Porto, Livraria Simões Lopes; 2.ª ed., ilustrada por Escada, Lisboa, Portugália, 1968)

No Tempo Dividido (1954, Lisboa, Guimarães Editores)

Mar Novo (1958, Lisboa, Guimarães Editores)

Livro Sexto (1962, Lisboa, Livraria Morais Editora; 7.ª ed. 1991)

O Cristo Cigano (1961, Lisboa, Minotauro, ilustrado por Júlio Pomar)

Geografia (1967, Lisboa, Ática)

Grades (1970)

11 Poemas (1971)

Dual (1972, Coímbra Moraes Editores; 3.ª ed., Lisboa, Salamandra, 1986)

Antologia (1975)

O Nome das Coisas (1977, Lisboa, Moraes Editores)

Navegações (1983)

Ilhas (1989)

Musa (1994)

Signo (1994)

O Búzio de Cós (1997)

Mar (2001) — antologia organizada por Maria Andresen de Sousa Tavares

Primeiro Livro de Poesia (infanto-juvenil) (1999)

Orpheu e Eurydice (2001)

Poems not included in Obra Poética

“Juro que venho para mentir”; “És como a Terra-Mãe que nos devora”; “O mar rolou sobre as suas ondas negras”; “História improvável”; “Gráfico”, Távola Redonda — Folhas de Poesia, nº 7, Julho, 1950. “Reza da manhã de Maio”; “Poema”, A Serpente — Fascículos de Poesia, nº 1, Janeiro, 1951. “Caminho da Índia”, A Cidade Nova, suplemento dos nº 4–5, 3.ª série, Coimbra, 1958. “A viagem” [Fragmento do poema inédito “Naufrágio”], Cidade Nova, 5.ª série, nº 6, Dezembro, 1958. “Novembro”; “Na minha vida há sempre um silêncio morto”; “Inverno”, Fevereiro — Textos de Poesia, 1972. “Brasil 77”, Loreto 13 — Revista Literária da Associação Portuguesa de Escritores, nº 8, Março, 1982. “A veste dos fariseus”, Jornal dos Poetas e Trovadores — Mensário de Divulgação Cultural, nº 5/6, 2.ª série, Março/Abril, 1983. “Oblíquo Setembro de equinócio tarde”, Portugal Socialista, Janeiro, 1984. “Canção do Amor Primeiro”, Sete Poemas para Júlio (Biblioteca Nacional, cota nº L39709), 1988. “No meu Paiz”, Escritor, nº 4, 1995. “D. António Ferreira Gomes. Bispo do Porto”; “Naquele tempo” [“Dois poemas inéditos”], Jornal de Letras, 16 Jun., 1999.

Fiction

Short stories

Contos Exemplares (1962, Lisboa, Livraria Morais Editora; 24.ª ed. 1991)

Histórias da Terra e do Mar (1984, Lisboa, Edições Salamandra; 3.ª ed., Lisboa, Texto Editora, 1989)

Children’s literature

A Menina do Mar (1958)

A Fada Oriana (1958)

A Noite de Natal (1959)[29]

O Cavaleiro da Dinamarca (1964)

O Rapaz de Bronze (1966)

A Floresta (1968)

O Tesouro (1970)

A Árvore (1985[30])

Theatre

O Bojador (2000, Lisboa, Editorial Caminho)

O Colar (2001, Lisboa, Editorial Caminho)

O Azeiteiro (2000, Lisboa, Editorial Caminho)

Filho de Alma e Sangue (1998, Lisboa, Editorial Caminho)

Não chores minha Querida (1993, Lisboa, Editorial Caminho)

Essay

“A poesia de Cecíla Meyrelles” (1956), Cidade Nova, 4.ª série, nº 6, Novembro 1956

Cecília Meyrelles (1958), in Cidade Nova

Poesia e Realidade (1960), in Colóquio : Revista de Artes e Letras, nº 8

“Hölderlin ou o lugar do poeta” (1967), Jornal de Comércio, 30 de Dez. 1967.

O Nu na Antiguidade Clássica (1975), in O Nu e a Arte, Estúdios Cor, (2.ª ed., Lisboa, Portugália; 3.ª ed. [revista], Lisboa, Caminho, 1992)

“Torga, os homens e a terra” (1976), Boletim da Secretaria de Estado da Cultura, Dezembro 1976

“Luiz de Camões. Ensombramentos e Descobrimentos” (1980), Cadernos de Literatura, nº 5

“A escrita (poesia)” (1982/1984), Estudos Italianos em Portugal, nº 45/47

Translation

A Anunciação de Maria (Paul Claudel) — 1960, Lisboa, Editorial Aster

O Purgatório (Dante) — 1962, Lisboa, Minotauro

“A Hera”, “A última noite faz-se estrela e noite” (Vasko Popa); “Às cinzas”, “Canto LI”, “Canto LXVI” (Pierre Emmanuel); “imagens morrendo no gesto da”, “Gosto de te encontrar nas cidades estrangeiras” (Edouard Maunick), O Tempo e o Modo, nº 22–1964

Muito Barulho por Nada (William Shakespeare) — 1964

Medeia (Eurípedes) — 1964

Hamlet (William Shakespeare) — 1965

“Os Reis Magos”, tradução de um poema do Eré Frene, Colóquio : Revista de Artes e Letras, nº 43, 1967.

Quatre Poètes Portugais (Camões, Cesário Verde, Mário de Sá-Carneiro, Fernando Pessoa) — 1970

A Vida Quotidiana no Tempo de Homero, de Émile Mireaux, Lisboa, Livros do Brasil, s.d. [1979]

Ser Feliz, de Leif Kristianson, Lisboa, Presença, 1980

Um Amigo, de Leif Kristianson, Lisboa, Presença, 1981

Medeia, de Eurípedes (inédito) [199-]

Sophia in English

Marine Rose: Selected Poems, tr. Ruth Fainlight (1987, Black Swan)

Log Book: Selected Poems, tr. Richard Zenith (1997, Carcanet)

The Perfect Hour, tr. Colin Rorrison with Margaret Jull Costa (2015, Cold Hub Press)

#sophia de mello breyner andresen

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alessandroiiidimacedonia · 9 months

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#Historiographical Alexander: Alexander the Great and the Historians in the nineteenth and twentieth centuries #Imprensa da Universidade de Coimbra / Coimbra University Press #Coimbra University Press #alessandro magno #alessandro iii di macedonia #alexander the great #prossime uscite #alessandro il grande #alessandro il macedone #alexander the conqueror #alessandro il conquistatore #alexander iii of macedon #alexander of macedon # Antonio Ignacio Molina Marín #Marc Mendoza #Eran Almagor # Jaakkojuhani Peltonen #Borja Antela Bernárdez #Guendalina D.M. Taietti

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ghostlybouquetballoonstuff-blog1 · 7 years

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Most firms make a differentiation between Worldwide cover that features the USA and Canada, and Worldwide cover that excludes the USA and Canada. In the west the town of Lagos is a well-liked vacation spot and with good cause. English is widely spoken throughout Portugal and the locals are extraordinarily pleasant. He's effectively travelled and an independent author with 30 years experience of writing for the trade press. The usual rule of thumb for many insurers has historically been that Europe includes all international locations in Europe 'west of the Ural Mountains'. For years the locations for winter snowbirds have been the standards - Arizona, Palm Springs and Texas and Nevada. For these still planning their seaside holiday, the above list is a recommendation of top 10 seaside holiday leases. He returned the following year and presented his findings to the monarchs, and Spain entered a Golden Age. For instance, some affiliated resorts positioned in southwest Florida were initially bought as fastened week timeshares. Lagos Algarve holidays provide a wholesome experience of living in conventional Algarve villas and reliving historical past. Nevertheless, being flatter, Porto Santo can also be extra windy than Madeira.

Beaches in Portugal can differ, from small sheltered coves or infinite stretches of broad open sandy areas. Conquering the remainder of Spain back to Christian rule was the intention of the Christians instantly from the time of the occupation of the Muslims from the beginning of the Eighth century. Resort cities similar to Praia da Luz with it's arced bay and black rock headland give strategy to the natural park of Costa Vincentina the place many extra secret beaches might be found particularly alongside filth tracks west of Vila do Bispo. A requirement to win the World Cup title is to qualify for it. Many times favorites fail before the event even began. Many tourists also succumb to the temptation of visiting the pleasant Sinatra and Cassias which are each easily accessible from Lisbon. The city is inside easy reach of some nice seashores. For years, Joe's Garage has been such a place in Lagos. Within the summertime, France is nearly as standard as Spain is within the winter for these on their European motorhome tour. This monstrous yet gorgeous creation is now residence to an array of gorgeous holiday villas in Dubai, with pristine white sandy beaches for every property that adorn the Palm Island Fronds. These Kingdoms are influenced by world occasions as this is the time of the crusades and of course the Christians in Spain have their own local Muslims to confront if they wish to regain their authentic land and territory. With so many gorgeous and interesting possibilities it is exhausting to slender down where precisely to go to, especially if wanting time. Cala Pregonda is situated west of Fornells on the North coast of Menorca in a protected space of pure beauty. For lovers of tripe you will see that that in Porto you'll be able to take pleasure in a scrumptious tasting meal of tripe because it is a crucial dish tradition sensible. Town has an essential historical past as it's was from right here that the Portuguese started their expeditions along the coast of Africa in the age of discovery. In addition to having a few of the best golf programs in Europe and a local weather to match, Portugal hosts the Portugal Open each year. In less than some 20 years the entire of the Iberian penisular that is each Spain and Portugal had fallen. Alternatively, you possibly can take to the water of the rivers or coast for a rafting or kayaking journey. Take note that you'll not have entry to that portion of your account for twenty-four hours to 14 days, relying on the car rental firm. Learn more in regards to the Historical past of World Cup Soccer on , where you find this text and much more together with articles about FA Cup Soccer. The espada fish is ideally tailored to the ocean terrain around Madeira and the one different place on this planet that this eel-like fish is found is off the coast of Japan. Dubai has created what is commonly often called the 8th surprise of the world - Palm Jumeirah. Troopers of Alexander the Great returned to Greece and Persia with bulbs from banana vegetation, ‘Musa accuminata,' where they have been distributed and planted. For these vacationers looking to prime up their suntans the region of Algarve matches the bill. The historic city of Oporto affords an unlimited array of architecture, a 12th century cathedral, previous church buildings, the Maria Pia Bridge which was constructed by Eiffel (of the Eiffel Tower Paris fame) and as soon as the longest arch bridge on the earth, medieval alleys leading off steep cobbled streets, an outdated riverside quarter, waterside bars and cafes, retailers, parks and gardens. Like all the Algarve, the summers in Lagos usually are not too hot while the winters are especially delicate, and this properly located and straightforward to access seaside has loads of trendy bars and eating places close by to refresh your self after a day on the beach. It was aimed to emphasise Portuguese importance as a world power at the time and extra to have fun Vasco da Gama's discovery of a sea path to India. The Algarve is way from simply nice beaches, quite a few bars and eating places and many others. Additionally, the Silver Coast is tipped to see vital capital property value rises in the coming years. Travelers also can employ a car and driver, if their budgets enable it. It is usually advisable to investigate about airport shuttles and travel choices offered by resorts and resorts. From right here on in from a relatively small toe hold in the South west tip of Spain Islam begins to increase over nearly all of Iberia including Portugal. The country simplicity of the Algarve villas, Algarve residences and wood restaurants in the Quinta do Lago and Vale de Lobo resorts only adds to the allure of this excessive finish of beach life. What can also be good about this place is that it is part of the downtown of Lisbon, so it's a good place for you to stroll alongside.

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jalonsoarevalo · 3 years

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Los sistemas automatizados de acceso a la información bibliográfica: evaluación y tendencias en la era de Internet

Genaro Luis García, L. [e-Book] Los sistemas automatizados de acceso a la información bibliográfica: evaluación y tendencias en la era de Internet, Coimbra University Press, 2007 Texto completo Monografia de investigación y de divulgación académica que centra su análisis en los catálogos automatizados, comenzando por su caracterización y evaluación histórica hasta llegar a la situación actual.…

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superkrispypeanutstudentstu-blog · 7 years

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Gold Costs To Improve Dramatically

One of the oldest European nations, Portugal also has been an impartial kingdom because the twelfth century. The local people are in less of a promote, sell, sell mode. This metropolis is legendary for its college, the University of Coimbra, which is among the oldest universities in Europe. It's also possible to go to right here the Royal Place of Belem, which is now the Presidential Palace of Lisbon. Clearwater Seashore is a small island and one can find it has a prettypier, an incredible public beach with beautiful white tender sand - and just a brief stroll to eating places. It is also imperative to contemplate flying during off-peak occasions that happen throughout autumn and spring seasons the place rates are deemed as less cheaper and inexpensive. The capital is Nicosia, and is situated in land but the nation is an island and is due to this fact completely surrounded by water. cheap hotels at gatwick airport Top 10 seaside holiday leases delivered to you by Holiday Rental Centre, the net vacation leases firm. Jamon Iberico de Bellota is named the satisfaction of Spain and it's their most vital contribution to the culinary world. Faro has a lot to offer, nice climate and delightful beaches with very good waterfront eating places and bars. This country has been a most well-liked vacation spot for its seashores and resorts as well as its Mediterranean local weather and decrease value of living. In each contexts that as rulers of their massive southern kingdom in France and as raiders into Spain they're performing as allies of the nice Roman Empire. Identified for his or her nice customer service and speedy delivery, Store Flip Flop will make your customized flip flop by hand and have them to you in a well timed manner. Alongside the Algarve most of the beaches are found on sandbanks and require a short ferry journey to visit. The closing meal's focus was do-it-yourself hen breast nuggets fried in oil with dried basil, black pepper, and crushed chilies. The rugged, volcanic rock coastline, with a sharp decline in the sea-shelf, meant that Madeira attracted distinctive sea life to its vicinity. Madeira: Go to the beautiful volcanic island of Madeira and explore the mountains and the forests. I have been to Lisbon three times, however only for a number of days every time. Each seashores take round an hour to succeed in and could be mixed with a go to to Cape Canaveral. Get some brochures and pamphlets on the destinations provided and perform a little research on the corporate's complaint history to test whether previous purchasers have been satisfied or otherwise. A survey carried by Deco Proteste (a national journal) has proven that Viseu is one of the best city to dwell in Portugal. Jacob Lumbroso is a world traveler and an fanatic for international languages, history, and foreign cultures. It is a slender coastal strip that runs more or less West to East of the Southern tip of Spain and represents less than 5% of the Country. Do plenty of studying on the vacation spot you intend to vacation at. There's a wealth of knowledge online that can enable you make plans to your holidays. St. Anthony's, with its Baroque fashion, was inbuilt 1707 to interchange a good older church. Additional south, the resorts in Tunisia offer an amazing balance between the services of a bustling resort town with access to the desert to the enchanting tradition and hospitality of the Center East. There is an historical system of levadas, a community of slender irrigation channels carrying water from the north and the inside to the drier south. For these involved within the historical context of the apparitions of Our Woman of Fatima, visits may be made to the homes of the shepherd witnesses within the village of Aljustrel. The gastronomical affect of historical past is obvious in trouxas de ovos, lampreias de ovos (sweet dishes made with eggs) and cavacas (mild crisp cakes) from Caldas da Rainha, bean pies from Torres Vedras and paes de lo (sponge desserts) from Landal, Painho and Rio Maior. Instead of large concentrations of individuals arriving in a single location in July or August the unbiased traveler will venture elsewhere decreasing the environmental footprint and serving to the economies of more rural economies. He has visited Madeira on quite a few events and always found it helpful to have the helpful free tourist Madeira map obtainable which is accessible by free downloaded. Though Sintra is a part of the district of Lisbon, it's a city in its own proper and takes about thirty minutes on the native practice to get to from Lisbon. Holiday residences in Portugal may be rented near glorious beaches which are perfect for family trips and offering alternative attractions for the children close by. Among the many occasions that happen every year in Obidos, the most important are the Holy Week Festivities (recreating the steps on the Manner of the Cross), the Historic Music Pageant in October and, for the extra gluttonous, the Worldwide Chocolate competition in November, which incorporates an international competition during which the recipes are judged by a global jury of specialists. The city has a energetic music scene and plenty of lovely gardens and inexperienced areas. Theorizing that cork is a invaluable resource that ought to not go to waste, Yemm and Hart plan to begin manufacturing tack boards, coasters, plaques, and flooring tiles all comprised of wine cork. These, mixed with the truth that the situation, though fully secluded, is close enough to many local ammenities corresponding to the brand new Algarve Shopping centre in Guia, make it splendid for the purposes of the Naturist vacation maker: privacy and entry. It's a rose made in an unspecified area of Portugal from unspecified grapes. The fortunate ticket holder was Dolores McNamara, mother of six; she is still the biggest single winner in Euromillions history. It's the third richest region within the nation, with a GDP per capita of 86 percent of the European Union Common. Many tourists additionally succumb to the temptation of visiting the delightful Sinatra and Cassias that are each easily accessible from Lisbon. The town is inside easy reach of some great beaches. For years, Joe's Garage has been such a place in Lagos. In the summertime, France is almost as standard as Spain is within the winter for these on their European motorhome tour.

As a proof that Rahman and his government was some what forward of their time by Western European requirements locations of studying and healing were included in their building ideas. This can be a port metropolis found in southern Portugal and its history is so diversified and fascinating. Immediately four communities are correctly categorized underneath the Sephardic label, although the time period Sephardic is usually misused to designate other communities that were from North Africa, the Arabian peninsula, or current day Iraq and Iran. He is effectively travelled and an unbiased writer with 30 years experience of writing for the commerce press. The standard rule of thumb for most insurers has traditionally been that Europe consists of all nations in Europe 'west of the Ural Mountains'. The historical past of Porto can be traced again as far as the Celtic and Proto-Celtic occasions. If you're searching for a golfing holiday Portugal ought to be top of the listing. Most of the Europe is stuffed with Ultra modern and excessive-tech cities and exotic locations. If potential take a ship journey to the tiny island referred to as Colom the place you will see more positive sandy seashores. From the seaside of Ancão, in front of Quinta do Lago, to the village of Cacela Velha, stretches an environmental treasure trove of peaceable waters, huge expanses of sand and delightful pristine islands. The native culture and enironment are at your fingertips and independent travel makes it simpler to reduce and unfold the environmental affect and economic benefits to the native populations in the locations you go to. Many folks choose to go down the coast, visiting Barcelona and then working across the nation to Madrid, having fun with all of the hospitality of small Spanish cities alongside the way, rich in orange groves and folklore. On third february 2006, after rolling over eleven occasions, the Euro lotto jackpot of £a hundred twenty five,194,303 was collected by three ticket holders (two in France and one in Portugal), making it Europe's biggest ever lotto prize. The highlight and space we spent most time in was Lisbon's decrease city space, the Baixa. Bringing an 18-year old Portuguese participant to exchange an international super-star like Beckham did not seem like a good suggestion at first, but from his first season Cristiano Ronaldo's goals proved decisive and he quickly gained the love of the Pink Devils' fans. At one time in the 15th and 16th centuries, lengthy after the influence of the Celts, Romans and the Moors, Lagos loved a golden age of discovery, with ships sailing to find new lands and trade routes from its port. If you're feeling hungry you can find the museum restaurant to have a wide variety of delicious food. The most popular coastal regions inside Cyprus embody villas in Paphos, Limassol, Larnaca and Farmagusta. Fascinating as it's that these processes have been used back within the days of wagon trains the place silver and copper cash had been tossed into the drinking water barrels to help purify the water. "We at all times had been very busy (regionally and wholesale) and didnt take into consideration promoting on the worldwide internet directly to retail prospects. There are about 60 wine institutions in the metropolis space, and you'll easily find excursions and tastings. Should you journey by tuk tuk, make sure you negotiate a worth and a direct path to your vacation spot earlier than embarking in your journey. To high it off, the Algarve is regarded to have the perfect all round climate and has among the greatest holiday villas in Europe.. There are some small seashores in Sao Miguel offering water sports activities like swimming, diving and surfing in the summer months between June and October, but usually the area is thought for its lush green hills and superb climate for strolling and trekking.

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aboutanabrotas · 6 years

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ANA BROTAS (b. 1990, PT)

Head, shoulders, knees and toes Head, shoulders, knees and toes And eyes and ears and mouth and nose Head, shoulders, knees and toes

Body of work interested in material and aesthetic manipulation in order to tell stories. The constant search to find appropriate forms of storytelling has led to the experimentation of a wide range of mediums, consistently embracing a playful discourse that connects art with a social and ecological context.

EDUCATION

2016

.Managing the Arts: Cultural Organizations in Transition – Goethe-Institut, Lisbon (Portugal)

2015

.Initial Pedagogical Training for Trainers – Espiralsoft, Lisbon (Portugal)

2010-2013

.BA Hons Fine Art - Goldsmith University of London, London (U.K.)

2009-2010

.Art & Design – Diploma in Foundation Studies- Central Saint Martins, London (U.K.)

.Website Design in CSS e HTML - London College of Communication, London (U.K.)

2008-2009

.Cinema Studies (Screenwriting, Filmmaking and Production) – ESTC, Lisbon (Portugal)

.Digital Photography - Portuguese Institute of Photography, Lisbon (Portugal)

2005-2008

.Level 4 Qualification in Audiovisual Communication - Escola Artística Antonio Arroio, Lisbon (Portugal)

.Black and White Photography Techniques - Instituto Superior Tecnico, Lisbon (Portugal)

EXHIBITIONS

2018

.The Soil we live of - Group Global 3000, Berlin (Germany)

.Obras dos Residentes IV - Oficina Cultural do IPVC , Viana do Castelo (Portugal)

.You certainly have a particular gift for fables - Goldmali Gallery (Netherlands)

.Natura Sapiens - Ibirapi Contemporânea, Lisbon (Portugal)

2017

.Marinar - Galeria Quarto Interior, Lisbon (Portugal)

.Closer Than Ever - Gallery MOMO, Cape Town (South Africa)

2016

.Tirar os Três - Galeria Quarto Interior, Lisbon (Portugal)

2015

.Sound International Photo Exhibition - ArtiKA Festival, Karlovac (Croatia)

.Martelinhos de São João - Palácio das Artes, Fábrica de Talentos, Porto (Portugal)

2014

.Telephone Game - Satellite Press Collective, New York (U.S.A)

.Zero - Fort Gallery Space, Sesimbra (Portugal)

2013

.Goldsmiths Fine Art Degree Show - Goldsmiths University of London (U.K.)

.Fresh - Dulcinea Art Gallery (Italy)

2012

.Scan.it - Gallery40, Brighton (U.K.)

.Salt & Bread - Godsbanen and Aarhus Center for Visual Art (Denmark)

.Re-Imagine: Ourselves - Winter Festival of New Art, Music and Poetry, New York (U.S.A)

2011

.Hello Stranger - The Pharmacy of Stories, London (U.K.)

.Fourth take away NX - New cross, London (U.K.)

.State of Sculpture – Central Saint Martins, London (U.K.)

VIDEO ART SCREENINGS

2018

.Under the Subway Video Art Night:

.JCC Harlem Institution (New York, U.S.A.)

.Centre del Carme Cultura Contemporània (Valencia, Spain)

.Verbeke Foundation (Kemzeke, Belgium)

.Taller Gorria Gallery (Havana, Cuba)

.Cervantes Institute (Sao Paulo, Brazil)

.AVSD Audiovisual Sem Destino, Art Institute UFRGS (Porto Alegre - Brasil)

2017

.Eye’s Walk Digital Festival (Ermoupoli -Greece)

2011-2014

.Waterpieces Contemporary Art & Videoart Festival (Riga – Latvia)

.Shams – The Sunflower (Beirut – Lebanon)

.Arte Video Roma Festival 2011 (Rome – Italy)

.Ares Film & Media Festival (Siracusa – Italy)

.ExTeresa Arte Actual (Mexico City – Mexico)

.Universidad Autónoma Metropolitana Xochimilco (Mexico City – Mexico)

.Centro de las Artes San Luis Potosi (S.L.P. – Mexico)

.International Videoart Festival Camaguey (Camaguey – Cuba)

.ISA University of the Arts Havana (Havana – Cuba)

.CeC Carnival of e-Creativity (Bhimtal/Uttabakhand – India)

.Meta House Phnom Penh (Phnom Penh – Cambodia)

.Budapest International Short Film Festival (Budapest – Hungary)

.Athens International Video Art Festival (Athens – Greece)

.Miden Videoart Festival (Kalamata – Greece)

.International Digital Film Festival (Ionian – Greece)

.Arab Media Lab, Digital Marrakech (Marrakech – Morocco)

.Cinema Perpetuum Mobile (Minsk - Belarus)

.Urban Culture and Fire Festival (Minsk – Belarus)

.Goethe Institute Bangkok Experimental Film Festival (Bangkok - Thailand)

.Generation Loss Festival (Manila - Philippines)

.Action International Short Film Festival (Prokuplje – Serbia)

.Anemic Festival of Independent Film and New Media (Prague - Czech Republic)

.FONLAD Digital Art Festival (Coimbra - Portugal)

.8th Festival Internacional de la Imagen (Manizales – Colombia)

.ARTchSo Video Festival (Rennes - France)

.Museum of Contemporary Art Now & After Festival (Moscow – Russia)

.XI International Video Festival (Kansk – Russia)

.Polytechnical University (Valencia – Spain)

.VideoBabel Festival (Cusco – Peru)

.National Cinematheque (Quito – Ecuador)

.Art:Screen Festival (Orebro – Sweden)

.FIVA Videoart Festival (Buenos Aires – Argentina)

.EuroShorts Film Festival (Gdansk – Poland)

.Videoholica Festival – (Varna – Bulgaria)

KNOWLEDGE SHARING

2018

.Guest Lecturer (Seminário Zero | Conferências na Comuna) – Salão Nobre da Câmara Municipal, Fundão (Portugal)

.Guest Lecturer (Project Presentation Meetings Vol.1) – SKLAD Tabacco City, Plovdiv (Bulgaria)

2017

.Guest Lecturer (Partilha de Experiências) – UniNorte Empreende, Manaus (Brasil)

.Guest Lecturer (Artistic Education Seminar) - M_eia University, Mindelo (Cape Verde)

2014-2017

.Audiovisual Communication Teacher - Escola Artística António Arroio, Lisbon (Portugal)

COMMISSIONED WORK

2017

.Interactive Performance design – commissioned by Sydney Opera House, Sydney (Australia)

2016

.Dear DTLA outdoor billboard design – comissioned by WeTransfer, Los Angeles (U.S.A.)

2013

.In-room murals design - commissioned by ACE Hotel, London (U.K.)

ART RESIDENCIES & AWARDS

2018

.Interactivos? Lab - Silo Arte e Latitude Rural, Serrinha do Alambari (Brasil)

.Luzlinar - Realidades Submersas | Projecto Pontes, Fundão (Portugal)

.Adata AiR programme - European Capital of Culture 2019, Plovdiv (Bulgaria)

.FIGAC - International Forum of Artistic and Cultural Management, Viana do Castelo (Portugal)

2017

.LabVerde - Art Immersion Program, National Institute of Scientific Research, Amazon Rainforest (Brasil)

2012

.Fringe Award – Deptford X London’s Foremost Contemporary Visual Arts Festival, London (UK)

.People’s Prize and Panel’s Commendation – Camberwell Arts Festival, London (UK)

PUBLICATIONS

2018

.Obra/Artifact #5 - Multilingual (U.S.A.)

.Superstition Review #21 - launching at the Piper Writer’s House in Phoenix (U.S.A.)

.Barzakh Magazine #10 - Spring 2018 Planning the Escape (U.S.A)

.Portfolio #14 - A5 Magazine (U.K.)

2017

.Novelty Magazine #10 - Spinning Stories (U.K.)

.LV 17 Catalogue – launching at Galeria Vermelho in São Paulo (Brasil)

2016

.Mystical Jouneyers Jounal– London Art Mob (U.K.)

.United Projects Newsletter Issue X – Monthly Art Magazine (International)

2015

.FStop Magazine Issue #73 - Bi-monthly Photography Magazine (U.S.A.)

.Ismology Magazine - Contemporary Art and Culture Magazine (France)

.FStop Magazine Issue #70 - Bi-monthly Photography Magazine (U.S.A.)

2014

.Serendipity Magazine- Annual Multimedia Art Magazine (Greece)

2012

.ITCH magazine #10 - Creative Expression Journal (South Africa)

.Young, Fresh and Relevant #2 - Art Writing Journal (U.K./Germany)

.Hesa Inprint- Art and Design Billingual magazine (Finland)

PRESS

2018

.Plovdiv Press - Cultural Article about the Adata AiR Meetings Vol.1 (bg)

.What Could a Stone Hide? - Interview for the Goldmali Gallery (eng)

.Jornal I - Daily Newspaper Article about Natura Sapiens Exhibition (pt)

2016

.ACE Hotel blog - Interview for the DTLA project (eng)

.La Canvas – Cultural Guide Article about the DTLA project (eng)

.PSFK arts & culture - Cultural Guide Article about the DTLA project (eng)

.The Flaneur - Cultural Guide Article about the DTLA project (eng)

2013

.P3 Jornal Público - Art & Culture Newspaper Article about Scan.it Exhibition (pt)

.Art Licks - Visual Culture Article about the Goldsmiths Fine Art Degree Show (eng)

2012

.VIP VideoChannel Interview Project - Interview for the International Video Festival Platform (eng)

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mayramoss-blog1 · 6 years

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Our selection of the photos that defined 2017

This was quite a moment (Picture: Getty)

For many people, 2017 is a year they won’t mind saying goodbye to.

It was filled with tragedy on a national and global scale, with war, natural disasters and loss of life dominating headlines.

As we come towards the end, it’s time to look back and consider everything that has gone before.

We’ve previously published the photos of the year selected by Getty and the Press Association.

Here are the ones our picture editors at Metro.co.uk have chosen as the stand-out images of 2017.

The image above was taken weeks after Donald Trump was inaugurated in January. Theresa May holding his hand was a powerful symbol of the new political landscape – very different from what many had expected last November.

The IPC World ParaAthletics Championships 2017

(Picture: Mike Hewitt/Getty Images)

London hosted the World Athletics Championships and the World ParaAthletics Championships, raising the country’s spirits.

Sara Andres Barrio of Spain and Fleur Jong of Netherlands are seen celebrating after competing in the Women’s 200m T44 final in July at London Stadium.

The Rohingya crisis

(Picture: AP Photo/Dar Yasin)

Over half a million refugees are estimated to have fled the Burmese military into Bangladesh, many perishing on the dangerous journey.

In this photo, Hanida Begum, a Rohingya Muslim woman, kisses her infant son, Abdul Masood, who died when the boat they were traveling in capsized just before reaching the shore of the Bay of Bengal, in Shah Porir Dwip on September 14.

The Mediterranean migrant crisis

(Picture: Getty)

A migrant tries to board a boat of the German NGO Sea-Watch in the Mediterranean Sea on November 6.

During a shipwreck, five people died, including a newborn child. According to the German NGO Sea-Watch, which has saved 58 migrants, the violent behavior of the Libyan coast guard caused the death of five people.

Wildfires in Portugal

(Picture: Getty)

Raging wildfires in Portugal killed at least 25 people and injured 16 others in June, most of them burning to death in their cars.

This photo shows a wildfire reflected in a stream at Penela, Coimbra, central Portugal.

Several hundred firefighters and 160 vehicles were dispatched late on June 17 to tackle the blaze, which broke out in the afternoon in the municipality of Pedrogao Grande before spreading fast across several fronts.

Saffiyah Khan faces down an EDL demonstrator

(Picture: PA)

This photo became a powerful image of defiance in the face of bigotry.

Saffiyah Khan faces down English Defence League protester Ian Crossland during a demonstration in the city of Birmingham, in the wake of the Westminster terror attack.

Jeremy Corbyn hugs local councillor Mushtaq Lasharie after the Grenfell Tower disaster

(Picture: Getty)

This photo was taken in contrast to the government’s stilted response to the Grenfell Tower disaster in June, when 71 people were killed in the burning building.

Labour leader Jeremy Corbyn is shown hugging councillor Mushtaq Lasharie as he arrives at St Clement’s Church in west London where volunteers provided shelter and support for people affected by the fire.

A war photographer dies documenting Afghanistan

(Picture: Reuters)

This incredibly powerful photo shows the moment a mortar accidentally exploded, killing four Afghan soldiers and the US Army photographer who took the photo, Spc. Hilda I. Clayton.

It happened during an Afghan National Army live-fire training exercise in Laghman Province in July 2013.

The combat photographer’s family gave permission for the picture to be released four years on.

The military takes over Zimbabwe

(Picture: Getty)

Young women walk past an tank stationed by an intersection as Zimbabwean soldiers regulate traffic in Harare on November 15.

Zimbabwe’s military took control, with Robert Mugabe stepping down shortly later.

Emmanuel Macron is elected French president

(Picture: AP Photo/Christophe Ena)

French centrist presidential candidate Emmanuel Macron kisses his wife Brigitte before addressing his supporters at his election day headquarters in Paris on April 23.

Macron and far-right populist Marine Le Pen went head-to-head in a runoff in France’s presidential election, setting up a showdown over its participation in the European Union.

French riot police are set on fire

(Picture: Getty)

Officers were engulfed in flames as they faced protesters during a march for the annual May Day workers’ rally in Paris on May 1.

Six officers were injured during riots in protest against far right Marine Le Pen’s success in the first round of the French presidential election.

One officer, believed to be the man pictured above, was seriously hurt by a firebomb which exploded on the top of his helmet.

Firefighters respond to Grenfell Tower

(Picture: Splash News)

A rainbow appears in the water as firefighters respond to Grenfell Tower, painfully contrasted with the blackened building it appears in front of.

71 people died when the tower block was engulfed by flames in June.

An inquiry is now taking place into fire safety at the block, and whether there were failings which contributed to the loss of life.

Kellyanne Conway slouches on the sofa as Trump welcomes black dignitaries

(Picture: AP Photo/Pablo Martinez Monsivais)

This photo went viral as it as seen as disrespectful for Kellyanne Conway, counselor to the President, to kneel on the sofa with her feet on the seat while others stood.

Donald Trump was welcoming leaders of Historically Black Colleges and Universities (HBCU) in the Oval Office of the White House in February.

Sloane Stephens wins the US Open

(Picture: AP Photo/Nick Didlick)

Winning player Sloane Stephens reacts as the lid to the championship trophy falls off during a photo app after the women’s singles final in September.

She beat Madison Keys, of the United States, to win the championship.

The UEFA Super Cup final soccer match

(Picture: AP Photo/Boris Grdanoski)

Manchester United’s Marouane Fellaini heads the ball during the final between Real Madrid and Manchester United at Philip II Arena in Skopje, on August 8.

People evacuate the beach due to wildfires

(Picture: AP Photo/Claude Paris)

Sunbathers are evacuated from the beach in Le Lavandou on the French Riviera as plumes of smoke rise in the air from burning wildfires on July 26.

The Invictus Games

(Picture: Chris Jackson/Getty Images for the Invictus Games Foundation)

Prince Harry sits with David Henson’s wife Hayley Henson and daugther Emily Henson at the Sitting Volleyball Finals during the Invictus Games 2017 on September 27, 2017 in Toronto, Canada.

The prince founded the annual games for disabled war veterans.

Jay Z and Beyonce

(Picture: Kevin Mazur/Getty Images for NARAS)

Jay Z and Beyonce pictured at the Grammy Awards in Los Angeles in February.

The couple welcomed twins this year.

Brexit is mocked in Germany

(Picture: Getty Images)

This float in a German parade gives an idea of what many think of Brexit on the continent.

Theresa May’s likeness was seen in Dusseldorf’s annual Rose Monday parade in February.

Political satire is a traditional cornerstone of the event, which also took aim at Trump, the rise of the far right across Europe and Germany’s national elections.

Jermain Defoe walks on onto the pitch with Bradley Lowery

(Picture: Ian MacNicol/Getty Images)

Cancer sufferer Bradley Lowery achieved his dream of being a football mascot when his ‘best friend’ Jermaine Defoe, of Sunderland, brought him out onto the pitch.

The picture is taken before the Premier League match between Sunderland and Swansea City at the Stadium of Light on May 13.

Bradley lost his fight with neuroblastoma in July.

Defoe said ‘He will always be in my heart for the rest of my life.’

Hurricane Irma approaches Cuba and Florida

(Picture: NOAA via AP, File)

This satellite image taken on September 8 shows the super-strength storm approaching Cuba and Florida.

It devastated large parts of the Caribbean, including Richard Branson’s home on Necker Island.

The Westminster terror attack

(Picture: Reuters)

A woman assists an injured person after an incident on Westminster Bridge in London.

Five people were killed and dozens injured when Khalid Masood mowed down pedestrians on March 22.

Trump looks at the solar eclipse without glasses

(Picture: Reuters)

Donald Trump is pictured looking at the solar eclipse along with wife Melania and son Barron.

People were warned not to look directly at the eclipse without glasses, but Trump decided he knew bettern August 21.

The Queen is pictured in the mirror of her Range Rover

(Picture: Peter Macdiarmid/LNP)

Queen Elizabeth II was reflected in the door mirror of her Range Rover as she drove herself from the Royal Windsor Horse Show.

The five day equestrian event took place in the grounds of Windsor Castle.

MORE: Mum who got free food shop after complaining gives it all to food bank

MORE: Donald Trump proves again he doesn’t know how to drink water

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