Conselho Nacional de Desenvolvimento Científico e Tecnológico / A teologia latino-americana tem sua história e seu lugar na história. Suas intuições fundamentais significaram o assumir do caráter interpretativo da realidade a partir da cruz de Jesus. Tendo sua história e nela o seu lugar, a teologia desenvolvida neste continente necessita ser retomada, a partir de diversos ângulos. Uma nova releitura, com outros pressupostos, à luz da hermenêutica recente com a contribuição específica do pensamento de Theodor Adorno, vem ao encontro da linha de pesquisa Teologia contemporânea em perspectiva latino-americana. Adorno não é hermeneuta, tampouco, denomina sua filosofia como hermenêutica. Certo é que sua filosofia é filosofia interpretativa. Isso, porém, não significa que seu programa seja desprovido de elementos hermenêuticos, ou que não tenha contribuições significativas para esse campo e, especialmente, para a teologia latino-americana. Adorno, para além da hermenêutica recente, ajuda a compreender que o texto a ser interpretado não possui a verdade absoluta, tampouco é a coisa última, a última palavra. É antes inconcluso, quebrado, paradoxal e em grande medida entregue a cegos demônios. A ideia teológica aqui perseguida é, portanto, que ela é interpretação da realidade danificada, sem chave interpretativa segura, enquanto esperança em meio à desesperança. Isso significa, em primeiro lugar, assumir seu caráter interpretativo, enquanto denúncia e suspeita da realidade e do fazer teológico em sua completude, no anseio de se chegar, em segundo lugar, a um pensamento correto e justo, na perspectiva das vítimas inocentes da história, que clamam serem acordadas e restauradas em suas vidas fragmentadas. A teologia desde a América Latina é, neste caso, negativa ou inversa, desde o seu contrário, desde as vítimas, dos rebaixados e condenados. Se há alguma positividade, esta há de aparecer sob o signo da total negatividade, preservada, tão somente, no ato da negação. Este ato, por sua vez, requer uma verdadeira ascese, a fim de que a tentação da palavra positiva não seja mais uma vez dita, preservando o próprio de Jesus, profetizado pelo justo e piedoso Simeão: ele será um sinal de contradição (Lc 2,34). Teologia desde a América Latina é sinal de contradição que se dá na sombra da cruz, da hora sexta até a hora nona. A cruz de Jesus é também a cruz da teologia e, se há alguma luz teológica, esta deverá ser projetada em forma de faíscas a partir da escuridão da cruz. Portanto, a desesperança do escândalo da cruz, levada à completude, ou torna a teologia impossível, ou possível como teologia genuinamente interpretativa, com pretensão de verdade, sem chave hermenêutica segura. / Latin American theology has its history and its place in history. Its basic notions are founded on the interpretation of reality from the perspective of the cross. Presently it is in need of being resumed and actualized, especially in the light of recent hermeneutical debates. Our proposal here is that this be done from the point of view of specific contribution of Theodor Adorno to these debates. Adorno is normally ot considered a hermeneutical philosopher. He does not name his philosophy hermeneutic; but he would insist that his is an interpretative philosophy. His project is certainly not devoid of hermeneutical elements. It is our contention that it has a significant contribution to Latin American Theology in its quest for present relevance. Adorno's philosophy can help to understand that the text to be interpreted does not hold any absolute truth. The text is anything but unconcluded, broken, paradoxical, open to blind demons. The texts that try to capture it must be an interpretation of a damaged reality, with no light and no hope, in a no hope environment. This means, first, to maintain the interpretative character from a perspective of suspicion, with the expectation to, second, get to a thought of right and justice, guided by the perspective of the victims of history. Theology from Latin America is, in this case, negative and reverse, from its very opposite, from the victims, the demoted and condemned. If there is some positivity, it will appear under a sign of total negativity, preserved only on the negation act. This thinking act needs a really true asceticism, so that the temptation of positive words may be resisted, in line with the words about Jesus in Luke 2, 34: a sign of contradiction. Theology from Latin America is a sign of contradiction emerging from the the shadow of the Cross, from the darkness of the sixth to the ninth hour. Jesus' cross is also theology's cross. Any possible light in theology shall have the form of sparks through the cross's darkness. The desperation of the Cross's scandal, taken to completeness, may turn in it's opposite. This is the only hope for theology as genuine interpretative theology, with no hold on claims of absolute truth, with no secure hermeneutical key.

Reality isn’t what it appears to be. Contexts are not always clear and visible. People don’t always say what they really mean. And they don’t always mean what they say. When life is your stage manager, anything can happen. I often say, life is hard, my head is harder. Making documentaries is not for the faint-hearted.This PhD project explores creative processes and parallel realities in documentary film, and discusses and conceptualizes the artistic practice of documentary filmmaking. The project consists in part of artistic works and essays that are critical reflections on the creative process and how that process can be conceptualized. The cinematic centerpiece of the thesis is entitled Images and the Worlds of Being (2011–2016). Previous subprojects are A Shift Between Worlds (2013–2015) and an essay book entitled In Real Life (or Elsewhere) (2013). Between 2013 and 2017, more essays were written, some of them translated to English. All the Swedish essays are available in PDF format. All of the works in the PhD project explore creative processes and parallel realities in two different ways: A Shift Between Worlds (2013–2015) explores identity and parallel realities in the gendered world. These works are based on two workshops led by Diane Torr, “Man for a Day” and “Woman for a Day.” They resulted in several component works, including two video essays, two audio works and two large-format photographic works, the latter in collaboration with photographer Johan Bergmark, as well as a short commentary film entitled Diane Speaks Out (2016). Images and the Worlds of Being (2011–2016) – a VR Classic Style film – explores what happens when documentary images are shown on four screens forming the walls of a room. This work also focuses on the view through the camera lens through which the filmmaker meets the world, in a hypnotic tapestry of parallel realities in a tenderly portrayed, runaway present. A sort of logical reasoning about the illogic of our era, in search of elusive reality (to paraphrase Jean Baudrillard) – the presence in the act of seeing. An experiment in the forms of visual knowledge, outside the traditional display windows. Shooting location: The World.