thegoodfellas/blogset-br huggingface dataset:
(Trote nos calouros do 2 semestre de 2008 - Dia da limpeza de praia. Os de branco sao os calouros e os de cinza ou preto sao os veteranos.)Tenho o costume de ler o Tudo de Blog, da Capricho...E achei interessante que o tema dessa semana fosse exatamente o tema que eu estava pensando em postar aqui. Deixando claro, entao, o post nao e pauta para o Tudo de Blog, ate porque, infelismente nao faco parte da Equipe...Mas como eu nao tenho outra coisa em mente para falar no momento, sinto muito, mas vai ficar no ar a impressao de que eu copiei a ideia do tema.Indo ao que interessa...O que me levou a falar desse assunto?O fato de ter ouvido e lido durante toda essa semana, interminaveis casos de trotes que acabaram de forma tragica, pelas infelizes ideias de alguns estudantes (le-se: animais).A primeira delas, e que desencadeou o inicio do debate sobre o assunto na midia foi a estudante gravida que foi queimada por substancias quimicas por uma veterana da universidade (que eu ouvi dizer que seria, inclusive, de um curso diferente do que pertencia a caloura em questao).Depois dessa, muitas outras historias foram divulgadas, como a de um calouro de Veterinaria que teria sido largado desacordado em uma republica por seus veteranos e socorrido pela mae de uma outra caloura.Enfim...Historias como essa se repetem em todas as partes do pais e TODO ANO...Nao sei se foi por dessa vez o fato envolver uma caloura gravida, a questao tenha gerado mais polemica.Mas eu que tenho o assunto UNIVERSIDADE como realidade constante na minha vida desde 2007 (quanto cursava o terceiro ano do E. Medio) venho desde entao reparando que em todos os inicios de ano letivo, um ou dois casos como esse sao noticiados na TV, ou seja, virou rotina ne?Assim como, falar de Carnaval e Dengue, o inicio do ano, virou epoca de falar de alunos azarados humilhados pelos futuros coleguinhas universitarios.E e ai que eu paro pra pensar...Uma coisa que deveria ser motivo de risada e diversao, que foi criado como uma especie de "ritual de passagem" (entre o colegio e a faculdade) e que deveria servir para dar boas vindas aos recem chegados, hoje, e motivo de medo, humilhacao e tragedia.O tradicional trote, que antigamente ficava na memoria dos universitarios como a sua passagem para uma nova etapa de vida, hoje fica na memoria, nao so dos universitarios, mas do pais inteiro, quando estampa noticias em jornais e na TV, de barbaria e mal gosto.E o mais triste disso tudo, e que os donos dessas ideias "brilhantes" [/ironia] sao os futuros profissionais do nosso pais...Ta, falar isso parece meio radical, agente sabe que a cabeca de um jovem universitario amadurece ao longo dos anos e e outra quando este se torna um proficional no mercado...OU NAO!Po galera, vamos combinar que tem umas ideias, que agente tem que concordar que nao parecem ter saido da cabeca de um ser pensante.No maximo de um ser com capacidade de ficar de pe e respirar ao mesmo tempo, e olhe la.Algumas
eu passei um ano em outro planeta?NAO!Existe vida inteligente na Terra, acreditem!Alem de tudo isso...Nosso trote tinha varios focos socias.O dinheiro que arrecadavamos nas ruas (pintados), nao eram para os veteranos encherem a cara (como em 99% das faculdades), esse dinheiro era guardado em um caixa, que ficava dentro do Diretorio Academico.Havia uma lista com o nome de cada calouro e todo o dinheiro arrecadado por cada um de nos era anotado de forma individual nessa lista (ex: Amanda arrecadou 55,00 reais no primeiro dia de trote + 18,00 reais no segundo dia...).Tinhamos uma meta a cumprir...Por volta de 180,00 reais.Durante a semana de trote, os veteranos nao ficavam bebendo as nossas custas enquanto andavamos nas ruas mendigando dinheiro.Eles passavam o tempo programando o "Churrasco dos calouros", um evento que ocorre todo semestre na BioUFF.Os calouros que atingem a meta, entram de graca no churrasco e dos veteranos e convidados sao cobrados taxas de entrada, para arcar com as eventuais despesas do evento.O dinheiro arrecadado pelos calouros e empregado na confeccao de camisas que sao distribuidas no semestre seguinte aos novos calouros para que vendam e assim ajude na arrecadacao de dinheiro, evitando que os calouros mofeeem nas ruas pedindo dinheiro todos os dias da semana de trote. (E as camisas sao sempre de concientizacao ambiental *-*)Em um dos dias de trote, os veteranos arrumam um onibus da faculdade e levam os calouros para doar sangue no Hospital Universitario...Juntos vao sempre muitos veteranos, doando pela 2, 3 ou 4 vez, e ate alguns professores as vezes.Doam apenas os que podem e querem, os que nao vao, ajudam veteranos na arrumacao do diretorio.No ultimo dia de trote, participamos do projeto "Trote Cultural" apoiado pela UFF.Os calouros, junto com veteranos voluntarios e membros da comissao de trote vao para uma praia proxima ao campus, realizar um trabalho de limpeza da areia e entrega de ponfletos de concientizacao para os pedestres, banhistas e motoristas que passam pelo local.Alem de todas essas iniciativas, ha a arrecadacao de alimentos.Em cada dia da semana de trote, um alimento e estipulado para ser levado.No fim do trote, os calouros sao levados para entregar esses alimentos em instituicoes carentes de Niteroi.Resuminto...Foi um trote divertido e util.Teve tradicao e teve aprendizado.Teve respeito e solidariedade![Se eu nao fosse realmente apaixonada pela Medicina, nao sairia da Biologia da UFF, eles sao uma familia...Da gosto de fazer parte.] (Meu trote, 1 semestre de 2008 - Dia da limpeza de praia)Ainda ha esperanca no mundo.Espero que esse exemplo seja lido por universitarios inteligentes que os levem para dentro dos seus cursos.De um em um, quem sabe um dia, no inicio do ano agente nao volte a ouvir falar so de Carnaval, abolindo os casos de calouros em coma alcoolico ou queimados?(E abolindo a Dengue tambem, que seria otimo)Quero poder ter orgulho da minha geracao!- Esse e meu "breve" protesto contra jovens estupidos!
apenas nao me apegar tao facilmente, pra nao sofrer depois por uma afeicao que so existiu na minha cabeca...E ate confesso, no meu coracao.Sou uma manteiguinha...Meiguinha, simpatica..."Um amorzinho", e o geralmente dizem de mim...Mas isso nao parece ser suficiente pra ter sempre por perto e tao perto quanto eu gostaria, muitas pessoas pelas quais me apeguei ao longo da vida.Uma coisa eu tiro de bom nisso...Apenas os bons e verdadeiros permanecem...Os amigos de verdade, agente ve que aparecem e se mostram presentes sempre que necessario, a qualquer hora e qualquer momento.Nao quero que ninguem fique mais proximo de mim (eu posso me apegar ainda mais), quero me livrar desse afeto em excesso que eu sempre tenho pra dar a todos.Um pouquinho de individualismo na minha vida cairia bem...Querer me afastar quando percebesse que estao se aproximando demais, como falou Caio Fernando...Era oq eu queria!OBS: Amanha, comecam minhas aulas.Provavelmente meu tempo para posts e comentarios ficara um pouco mais escasso.Mas prometo responder a todos que visitarem.!
dos EUA. Ate porque eles ja demonstraram que sao capazes de usar essas armas, provocando uma destruicao milhares de vezes maiores do que as lamentaveis queimadas feitas nas florestas do Brasil."Defendo a ideia de internacionalizar as reservas florestais do mundo em troca da divida. Comecemos usando essa divida para garantir que cada crianca do Mundo tenha possibilidade de COMER e de ir a escola. Internacionalizemos as criancas tratando-as, todas elas, nao importando o pais onde nasceram, como patrimonio que merece cuidados do mundo inteiro.Como humanista, aceito defender a internacionalizacao do mundo. Mas, enquanto o mundo me tratar como brasileiro, lutarei para que a Amazonia seja nossa. So nossa!DIZEM QUE ESTA MATERIA NAO FOI PUBLICADA, POR RAZOES OBVIAS. AJUDE A DIVULGA-LA.Retirado do blog: A mania de escrever
(1988:36) argue that the practice of offering pastoral care is the formal expression of the Gospel of Jesus Christ and they challenge their readers to ask themselves: So what is the status and role of pastoral care in the church? Is it an essential form of Christian ministry, or is it a secondary function that is important only if it fulfils the primary task of proclaiming the Word? We will answer that question only as we clarify pastoral care's relation to the gospel that is only as we clarify what pastoral care is. (Aden & Ellens 1988:34)Here Aden and Ellens are saying that one can hardly separate theology and its praxis, because this theology in practice 'fulfils the primary task of proclaiming the Word'. Browning (1985) defines this even further by saying that practical theology is more than just theology of praxis in pastoral care. This theology should interpret ethical and moral issues, in order for it to motivate theologically the praxis of the pastoral care offered: In this perspective, the interpretative interests of hermeneutics are not ends in themselves but processes of understanding and self-interpretation toward the goal of orienting individuals and communities toward action. Practical theology, to be practical, must attempt to describe and interpret both contemporary situations and classic Christian resources. (Browning 198516)In this, Browning understands that through a hermeneutical approach to practical theology, one could motivate the church and societies around it towards action. The reader should realise that the goal of this approach is not to attain a deeper understanding of the problem through hermeneutical analyses, but to use this deeper understanding to motivate people for action in the praxis of pastoral care towards the church in need. In this context, Oglesby (1986:125) argues that 'well equipped clergy' should enable the people of God to function more effectively in their care towards other people of God, whilst in the Book of James it states that faith without action is dead (Ja 2:26). Both of these are well-known concepts within Christian communities and we claim no originality in these notions. However, could this mean that the other side of this implies that action cannot be motivated outside faith? Hence, unless Christians reach a place where their faith motivates them into action, the praxis of their pastoral care will not be enacted; or rather, will not happen on the level it should. From the above, we feel the urgency in returning to the notion that people's theological convictions will encourage them into care for others in a pastoral manner because practical theology cannot be separated from a praxis that is motivated from within its theological convictions. This care, however, also cannot be separated from the context of the people it seeks to help. Practical theology in the context of the people it seeks to helpDe Gruchy (1986:8) helps us understand that practical theology will always be set within the specific context of the caregiver and the care-seeker. Adding to this notion, Parrat (2004:2) stresses that this context is birthed from within the history of both the theologian as help-giver
and in the history of the help-seeker. This means that the value and manner of the praxis of the care offered will be different according to the paradigm of both the caregiver and care-receiver. Hence, action, which has great value for the caregiver does not necessarily have great value, or any value for that matter, for the care-receiver - and the opposite is true as well. This sometimes becomes a problem for caregivers, because the care they offer very often comes at a great cost to themselves, yet this sacrificial aid is often not appreciated by care-seekers. Bonino (2004:131) furthers this argument by stressing that people cannot be freed of this context of self and of the people they seek to help. From this, one can understand that the context of theology in practice, both offered and received, becomes a critical element in making this theology beneficial for both the caregiver and care-receiver.In this same notion, Lartey (1997) proposes that: There are significant ways in which the concerns of liberation theologians and pastoral carers can be served by a greater degree of attention to who the readers are, how they read the texts and what they do with them. (Lartey 1997:99)Here Lartey urges caregivers to be mindful of the context of people who need care. Unless the practical theologian explicitly takes care to be mindful of both the context of those in need of care and the context of those offering help, this help runs the risk of being of very little value. Clinebell (1984:14) challenges this even further as he dares to say that theology outside of its context becomes irrelevant. Hence, although practical theology seeks to be practical in bringing theology to people, one should not lose sight of the fact that this help should be given within the context of the people it seeks to liberate. Being theologically correct, praxis will be of no value unless it is liberating within the paradigm of the people it seeks to help. Nevertheless, Msomi (1993:75) is critical of this point when he speaks out against Western-based care without considering the context of local people in Africa. That which Westerners see as loving care often becomes offensive to the recipients of this care in Africa. The reader can understand that this well-intended care often becomes a point of conflict between the caregiver and care-receiver. Browning (1985) emphasises this strongly as he writes: For practical theology to be genuinely practical, it must have some description of the present situation, some critical theory about the ideal situation, and some understanding of the processes, spiritual forces, and technologies required to get from where we are to the future ideal, no matter how fragmentarily and incomplete that ideal can be realized. (Browning 1985:20)From the above we wish to urge practical theologians firstly to familiarise themselves with the current situation of the care-seeker before he or she evaluates what is wrong with the situation, if anything is wrong at all. Only then can the caregiver create a theology motivating the praxis of pastoral care that is needed within
the context of the care-seeker. Pastoral care in the framework of practical theologyDavid Tracy's (1983:76) attempt to define practical theology is of great help in enabling us to understand that one should make a connection between the theory of practical theology and the praxis of the same. He states that: '... practical theology is the mutually critical correlation of the interpreted theory and praxis of the Christian faith and the interpreted theory and praxis of the contemporary situation.'Both theory and praxis are essential elements and together they form the real meaning of practical theology; anyone attempting to apply the one without the other will find it very difficult to motivate why the praxis of the needed care is so critical. At this point, we believe it is necessary to emphasise our convictions that practical theology will find the energy to sustain itself from within the philosophy of the theological self. However, we are very aware that one should strive to balance the theory and the praxis of practical theology because this theory becomes the vehicle and motivation for taking one into the praxis of practical theology.The reader can appreciate that as practical theologians, we are aware that the theology we hold manifests itself in praxis in the form of the pastoral care we offer to those in need. Gerkin (1997) is helpful to define pastoral care within the framework of practical theology through the story of his call to serve in a congregation. Shortly after his arrival in that congregation, a woman phoned him to ask whether he would conduct a certain task, because the previous minister had always done it. He refused and asked whether they could not do it themselves, for, as Gerkin (1997:118) writes: 'I was not going to be the one who ran churchly errands or did things for them or their children that they could do for themselves'. With this, Gerkin challenges his readers to understand that true pastoral care cannot be the 'easy way out'. Sometimes we need to act speedily - occasionally we need act over time - and then, again, at times we need to abstain from any action. All these instances should be seen as pastoral care. Yet, the latter will often prove to be the more difficult course, because true pastoral care originates in something much deeper than mere action or non-action. In offering pastoral care to people, one continuously needs to ask the question: how can I care for people in such a way that they will be able not only care for themselves but begin to care for others who are also in need?Solomon (1992:137) shines more light on this understanding when he says that true pastoral care for people in need will bring them to a place where they can enter into communion with God. Our Christian caring is based on Jesus Christ being the 'I AM'. Jesus not only spoke the word of God, he is the very Word of God, he is the Truth, he is the Way and he is the Life. If this is then
our true conviction, pastoral care is far more than a mere theoretically motivated praxis. Again, Getz (1986) expanded on this notion when he looked at it from a different angle, saying that Christians should never permit themselves to care pastorally for others in difficulty if their motives for doing so can be questioned: Paul made this point before he challenged these believers to follow Christ's example. Your 'encouragement', he wrote, should come 'from being united with Christ'. When we were without hope in this world, Christ made it possible for us to have hope. Moreover, that hope came into our lives because of Christ's servant heart towards us. Therefore, our motivation to serve others should come because of God's marvelous grace toward us when we were undeserving sinners. When we are tempted to be selfish and proud, we need to think of what Christ did for us. (Getz 1986:128)With these words, Getz challenges his readers to ensure that any care offered is not aggravated by any wrong motives. The only reason why Christians should care for people in need originates in the hope Christians have in Christ, built upon God's grace for humankind. Because God cares for humankind, humans are able to care for other humans 'because we are held in God's memory' (Patton 1993:15). Christian care offered as the result of any other motivation, such as for political or financial reasons, will become something lesser than that which God intended it to be. Obstacles in the praxis of practical theology'Ascetic Christianity called the world evil and left it. Humanity is waiting for a revolutionary Christianity, which will call the world evil and change it' (ed. Bauckham 1999:77).A wise man and friend once confronted me in saying that 'one can stand on the sideline and blame the world for all that is wrong, or you can get inside the world and change things for the better'. In doing this, the church will become God's prophetic voice to the world around it. God called the church to be the head and not the tail, in order to influence the people around it with the truth and love of God (see Dt 28:13).Furthermore, we hold that to speak of the theological motivation to care without including the practical outcomes of this motive within the context of practical theology would fall short of what we intend to illustrate in this article. The kind of practical theology we believe will give theologians the vehicle both to motivate pastoral care for a people in need from within its own theological convictions and also to work towards a praxis for offering this pastoral care. This all should happen to best of the theologian's ability, within the context of self and the people for whom it seeks to care. The above notion might sound very noble, but time has proved that it is a mammoth task given to caregivers.The largest contingent of the church will agree that Christians need to care for those people in need, yet this necessary care very often does not happen. We believe that most
pastors and ministers in various congregations and denominations would agree when we say that it is very difficult to cultivate a caring community within the ethos of the church. Within this context, Tillich (2000) strongly argues that: We work hard and play hard not because we are more industrious or more playful than our ancestors are but because we dare not stop lest in the stillness we are overwhelmed by the sound of our own anxieties and fears. (Tillich 2000:xvii)Here Tillich challenges the business of the modern lifestyles to which most people become so accustomed, as this business becomes a smokescreen to hide our own inabilities, or unwillingness to care. Could this mean that people, including ourselves, are so guilty of the same kind of offences, injustices and pain we see around us that we dare not speak out for fear that we would be caught out with our own words? We work hard, we play hard and behind this business, we hide our own brokenness, because we have no idea how to deal with our own pain, let alone the pain and suffering of the people around us. This notion causes many caregivers to shy away from the purpose of practical theology, that is, to offer practical pastoral care to those in needs.The problem with this attitude is that, when ignoring our neighbours in need, it becomes inescapable that people will ignore God's call and purpose for their own existence. The implication of this insubordination will have extensive effects, as Bonhoeffer (2003:21) succinctly notes: 'Only the obedient believe. If we are to believe, we must obey a concrete command'. This is similar to the saying that 'The things we do, are the things we believe, the rest is just religious talk'. Indeed, on hearing this for the first time, one could be offended by its suggestion, for how could it be that the church's faith could be measured by its level of obedience to act? Is it not by faith alone that people can be saved?Again, the thought that 'faith alone' can save posed a huge challenge for us, one which the reader needs to understand from the context in which we question this dogma. In James 2:14 the 'faith alone' belief is also challenged, as this passage questions whether 'such faith' can indeed save. At this point one needs to ask what kind of faith the Book of James urges from its reader. Could the author of the Book of James suggest that the fruit, or outworkings of faith, becomes theology in action? If this is true, then one should be able to measure faith through the praxis of practical theology.In this context, praxis means action and not a theoretical willingness or conviction, where this action is motivated from within a theological confidence that comes from obedience to the call of God. From this notion, we profess that the word 'obedience' does not share the same meaning as the word 'willingness'. Jesus was not willing to die on the cross, because he called upon his Father to remove this cup