Submitted by Luciana Ferreira (lucgeral@gmail.com) on 2016-09-09T13:09:33Z No. of bitstreams: 2 Dissertação - Ana Cecília Moreira Elias - 2016.pdf: 2248849 bytes, checksum: 3a00dc2ddeb831a62e6d8d66a808cbc0 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2016-09-09T13:10:14Z (GMT) No. of bitstreams: 2 Dissertação - Ana Cecília Moreira Elias - 2016.pdf: 2248849 bytes, checksum: 3a00dc2ddeb831a62e6d8d66a808cbc0 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2016-09-09T13:10:14Z (GMT). No. of bitstreams: 2 Dissertação - Ana Cecília Moreira Elias - 2016.pdf: 2248849 bytes, checksum: 3a00dc2ddeb831a62e6d8d66a808cbc0 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2016-08-11 / Fundação de Amparo à Pesquisa do Estado de Goiás - FAPEG / We propose in this research , reflect on the elaborations of time and of historical consciousness represented in parables that make up the courseware of History and Geography , Spiritualist School " The School that Educates " - Plans Course and Unit , aimed at \ the teachers (as) the elementary school , the school " Allan Kardec " , located in the city of Catalão - GO . The material adopted by spiritualists schools at the national level corresponds to cross- proposal to the common core content of elementary school , so by questioning about the time and historical consciousness , we discussed also about the multiple perspectives that can be worked in space the classroom to avail himself of parables as a teaching tool . The main basis for our discussion we base on the theoretical concepts defended Jörn Rüsen (2010 ) , Mikhail Bakhtin (2011 ) and José Carlos Reis ( 2009) . / Propomos, nesta pesquisa, refletir sobre as elaborações de tempo e da consciência histórica representadas em parábolas que compõem o material didático de História e Geografia, Escola Espírita “A Escola que Educa” – Planos de Curso e Unidade, destinado aos/às professores (as) do ensino fundamental I, da escola “Allan Kardec”, situada na cidade de Catalão – GO. O material adotado por escolas espíritas em nível nacional corresponde como proposta transversal aos conteúdos de núcleo comum do ensino fundamental I, portanto, através da problematização sobre o tempo e a consciência histórica, debatemos também sobre as múltiplas perspectivas passíveis de serem trabalhadas no espaço da sala de aula ao valer-se de parábolas como instrumento pedagógico. Como principal base para a nossa discussão, nos pautamos nas concepções teóricas defendidas Jörn Rüsen (2010), Mikhail Bakhtin (2011) e José Carlos Reis (2009).

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-04-13T17:50:29Z No. of bitstreams: 1 rosanacastrodelunarezende.pdf: 12049157 bytes, checksum: a728ced93c2dc99569e3bf66eef292fa (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-04-24T03:24:10Z (GMT) No. of bitstreams: 1 rosanacastrodelunarezende.pdf: 12049157 bytes, checksum: a728ced93c2dc99569e3bf66eef292fa (MD5) / Made available in DSpace on 2016-04-24T03:24:10Z (GMT). No. of bitstreams: 1 rosanacastrodelunarezende.pdf: 12049157 bytes, checksum: a728ced93c2dc99569e3bf66eef292fa (MD5) Previous issue date: 2015-06-29 / Em meio às tendências individualistas da sociedade contemporânea e das ações de grupos sociais, particularmente os religiosos no sentido de interagir com essa tendência, para minorá-la, requer que se compreenda a trajetória religiosa do sentido da caridade. Para tal, busca-se neste trabalho focar o transcorrer da história de duas tradições religiosas no país, a saber, o Catolicismo e o Espiritismo kardecista. Nesse processo, a prática da caridade foi passando por profundas alterações e sendo ressemantizada pelas interpenetrações, rupturas e diferenciações advindas da pluralidade religiosa brasileira e das adaptações sociopolíticas de cada contexto. Este trabalho tem o objetivo de investigar como vem reconfigurando-se a caridade, diante das mudanças das práticas filantrópicas, na cidade de Juiz de Fora, tendo como referencial religioso os enfoques Católico e Espírita Kardecista, da Sociedade São Vicente de Paulo e do Instituto Jesus, respectivamente. Para isso, o objeto de pesquisa estende-se à compreensão de como o ideal de caridade vem sendo vivenciado pelos adeptos do Catolicismo e Espiritismo Kardecista. Para isso, será feita uma revisão bibliográfica e uma pesquisa de campo nas instituições acima elencadas. A hipótese deste estudo é de que, nessas práticas, a intenção sociopolítica subjaz à caridade desenvolvida por essas vertentes religiosas, tanto nos seus aspectos de controle, de exercício de poder, quanto naqueles de justiça social e de gratuidade. Busca-se, com esse enfoque comparativo, partindo desta investigação, refletir sobre o espaço da caridade na sociedade contemporânea como ethos de sociabilidade bem como sua correspondência com as transformações desta sociedade na direção da filantropia e da cidadania. / Amid the individualistic tendencies of contemporary society, and actions of social groups, particularly religious in order to interact with this trend, to diminish it, requires you to understand the religious path of the sense of charity. To do this, search in this work focus on the course of the history of two religious traditions in the country, namely Catholicism and Kardecist Spiritualism. In this process, the practice of charity was undergoing profound changes and being re-semanticizing by interpenetration, ruptures and differences arising from the Brazilian religious plurality and sociopolitical adaptations of each context. This work then has to investigate as has been reconfiguring the charity, before the change of philanthropic practices in the city of Juiz de Fora, having as reference the Catholic religious approaches and Spiritualist Kardecist, the St. Vincent de Paul Society and the Institute Jesus, respectively. For this, the research object extends to the understanding of how the ideal of charity is being experienced by the followers of Catholicism and Spiritism Kardecist. Thus, it will be a literature review and field research in the above listed institutions. The hypothesis is that these practices, the socio-political intent underlying the charity developed by these religious aspects, both in aspects of control, power exercise, as those of social justice and gratuity. Search up with this comparative approach, starting this research, reflect on the space of charity in contemporary society as sociability ethos as well as his correspondence with the transformation of this society in the direction of philanthropy and citizenship.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-10-10T12:39:56Z No. of bitstreams: 1 alessandravianadepaiva.pdf: 626517 bytes, checksum: 1397bbace306cc900e9a26bcec074c4b (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-10-11T15:51:40Z (GMT) No. of bitstreams: 1 alessandravianadepaiva.pdf: 626517 bytes, checksum: 1397bbace306cc900e9a26bcec074c4b (MD5) / Made available in DSpace on 2016-10-11T15:51:40Z (GMT). No. of bitstreams: 1 alessandravianadepaiva.pdf: 626517 bytes, checksum: 1397bbace306cc900e9a26bcec074c4b (MD5) Previous issue date: 2009-08-28 / O presente trabalho tem por intenção abordar o Espiritismo brasileiro como uma doutrina tal e qual a doutrina originada na França, ou seja, com sua característica tripla de ciência, filosofia e religião, sem que haja o entendimento de que no Brasil o aspecto religioso tenha tomado maiores proporções em detrimento do aspecto científico. Esse estudo vai tentar perceber que ao chegar ao Brasil, no século XIX, a Doutrina Espírita certamente foi influenciada pela formação cultural do país e que o aspecto religioso, de fato, recebeu um maior destaque, o que não significou, necessariamente, um afastamento de sua formação original francesa. O trabalho se deterá com maior afinco a uma característica significativa do espiritismo que é a forte valorização do estudo, o que nos mostra que seu lado científico está, assim como os outros, a todo instante presente no universo espírita. A intenção é perceber que no Espiritismo os aspectos de ciência, filosofia e religião coexistem de maneira complementar uma vez que seu sistema ritual é formado pelo estudo, caridade e mediunidade. No estudo destaca-se a intelectualidade dessa religião, a valorização da investigação racional e da pesquisa experimental. Na caridade o destaque é ao caráter cristão e, na mediunidade destaca-se a relação entre homens e espíritos. Esses pólos estão interligados já que a mediunidade engloba também a caridade e o estudo. O estudo e a caridade, por sua vez, como formas de relação com o mundo espiritual são também mediunidade. Tudo isso nos mostra que essa tríade (ciência, filosofia e religião) se apresenta, efetivamente, como o fio condutor da doutrina de Allan Kardec também aqui no Brasil. / The present work has for intention to approach the Brazilian Spiritualism as a doctrine such and which the doctrine originated in France, that is, with its triple characteristic of science, philosophy and religion, without it has the agreement by that in Brazil the religious aspect has taken bigger ratios in detriment of the scientific aspect. This study it goes to try to perceive that when arriving at Brazil, in century XIX, the Spiritualist Doctrine certainly was influenced by the cultural formation of the country and that the religious aspect, in fact, received a bigger prominence, what it didn’t mean, necessarily, a removal of its French original formation. The work will be lingered with bigger tenacity to a significant characteristic of the spiritualism that is the strong valuation of the study, what in the sample that its scientific side is, as well as the others, the all present instant in the espírita universe. The intention is to perceive that in the Spiritualism the aspects of science, philosophy and religion coexist in complementary way a time that its ritual system is formed by the study, charity and mediumship. In the study it is distinguished intellectuality of this religion, the valuation of the rational inquiry and the experimental research. In the charity the prominence is to Christian character e, in the mediunidade it is distinguished relation between men and spirit. These polar regions are linked since the mediumship includes also the charity and the study. The study and the charity, in turn, as forms of relation with the world spiritual are also mediumship. Everything this in the sample that this triad (science, philosophy and religion) if presents, effectively, as the conducting wire of the doctrine of Allan Kardec also here in Brazil.

Submitted by Maria Dulce (mdulce@ndc.uff.br) on 2014-10-23T15:03:45Z No. of bitstreams: 1 Oliveira, Marco Aurelio-Dissert-Historia-2014.pdf: 1809588 bytes, checksum: 2dee373bf17286175de9dc75f93aebff (MD5) / Made available in DSpace on 2014-10-23T15:03:46Z (GMT). No. of bitstreams: 1 Oliveira, Marco Aurelio-Dissert-Historia-2014.pdf: 1809588 bytes, checksum: 2dee373bf17286175de9dc75f93aebff (MD5) / A dissertação investiga a atuação de espíritas na imprensa, através da criação e manutenção de periódicos, por meio da publicação de artigos em série ou via manutenção de colunas fixas nos grandes jornais diários na cidade do Rio de Janeiro, entre 1880 e 1950. A pesquisa evidencia o envolvimento de indivíduos, grupos e instituições espíritas em diferentes projetos editoriais criados por espíritas, a disputa travada pela preferência dos adeptos do Espiritismo, procurando avaliar seus objetivos, articulações e alianças, assim como as motivações para a atuação espírita na imprensa.Analisa, também, suas expectativas e concepções de imprensa, bem como procura desvendar as tensões em torno da ocupação de cargos em periódicos e entidades representativas. A partir da imprensa, reconstitui diferentes concepções sobre a Doutrina Espírita, defendidas e vividas pelos sujeitos sociais naquele momento histórico, recuperando embates e conflitos que marcaram a busca pela hegemonia de uma leitura do Espiritismo. Por fim, explora desdobramentos da atuação de espíritas no jornalismo, principalmente a tentativa de organização de seus jornalistas e a reorientação nos projetos editorias e gráficos. / The dissertation investigates the roles of the Spiritualists in the press, through the creation and maintenance of journals, through the publication of articles in series or via maintenance of fixed columns in the major daily newspapers in the city of Rio de Janeiro, between 1880 and 1950. The research shows the involvement of individuals, groups and institutions in different spiritualists editorial projects created by spiritualists, the dispute waged by supporters preference of Spiritualism, try to evaluate your goals, joints and alliances, as well as the motivations for the spiritual activity in the press. It also analyzes your expectations and conceptions of the press, and attempts to uncover the tensions surrounding the occupation of positions in journals and representatives bodies. From the press, reconstitutes different conceptions of the Doctrine, advocated and practiced by the social subjects of that historical moment, recovering clashes and conflicts that marked the quest for hegemony from a reading of Spiritualisms. Finally, the performance explores ramifications of Spiritualists in journalism, especially the attempt to organize and reorientation of its journalists in editorial and graphic designs.

Entre septembre 1853 et octobre 1855, Victor Hugo, en exil à Jersey depuis le mois d’août 1852, se livre quasi quotidiennement à des séances spirites. Lors de celles-ci, Hugo dialogue avec les esprits les plus illustres : Dante, Shakespeare, Jésus, Eschyle, Galilée… et les formes les plus abstraites comme l’Ombre du Sépulcre, le Drame ou la Mort. Cette inquiétante plongée spirituelle et poétique, sera consignée dans quatre cahiers qui doivent constituer ce que Victor Hugo nommera Le Livre des Tables. Deux cahiers seulement nous sont parvenus. L’un en 1962, sur lequel s’appuient les principales études hugoliennes liées à cette période de l’exil, et le second en 1972 qui rend caduques, erronées ou incomplètes toutes les études publiées à cette date. Notre intention consiste à établir une édition critique des deux cahiers originaux rédigés à Jersey, pour l’un en 1854, pour l’autre en 1855. Ce dernier manuscrit n’ayant jamais fait l’objet d’une exploitation critique ou éditoriale. L’intérêt de la présente édition ne se limite pas à un texte qui se voudrait sérieusement établi et à une annotation qui tente d’apporter quelques éclaircissements ; il réside surtout dans la réunion, ce qui n’a pas été fait à ce jour, de l’ensemble des documents existants : les deux cahiers originaux rédigés à Jersey, les procès-verbaux disponibles et inédits, ainsi que d’autres documents, des lettres notamment, découverts dans les fonds de la Maison de Victor Hugo.Cette Edition critique du Livre des Tables a pour premier objectif de retracer l’histoire et la chronologie des quatre cahiers rédigés à Jersey, d’établir ensuite les circonstances et les modalités de la rédaction de ceux-ci avant de faire apparaître la part réelle prise par Hugo dans la rédaction des deux cahiers à notre disposition. Enfin, il s’agit de mettre en évidence l’influence considérable de cette période spirite sur la production hugolienne ainsi que sur l’ensemble du système de pensée de Hugo / Between September 1853 and October 1855, Victor Hugo, who had been in exile in Jersey since August 1852, practiced spiritualism nearly everyday. During those sessions, Hugo conversed with the most illustrious of spirits, such as Dante, Shakespeare, Jesus, Eschyle, Galileo as well as with the most abstract of forms, like The Shadow of the Sepulchre, Drama or Death. This puzzling journey deep into spiritualism and poetry was compiled into four notebooks which were to form what Victor Hugo called The Book Of Tables. We have got hold of only two notebooks - one in 1962, on which the main studies about Hugo's time in exile rely, and the second in 1972, which made all the studies published at the time obsolete, erroneous or incomplete. We intend to design a critical edition of the two original notebooks written in Jersey in 1854 and in 1855 respectively. The later one has never been subjected to critical analysis or editorial work. The hereby edition is not to be understood as a seriously established text or as an attempt to bring clarifications through annotations. Above all, its relevance lies in what has not been done yet, that is, the gathering of all the existing documents : the two original notebooks written in Jersey, the available and so far unpublished official records along with other documents, among which letters that have been discovered in the collection the Maison de Victor Hugo. The Critical Edition of The Book Of Tables firstly aims to draw the history and chronology of the four notebooks written in Jersey ; its second purpose is to establish the circumstances and modalities in which they were set down so as to make the actual part played by Hugo in the writing of the two notebooks come to light. Finally, it aims to bring out the considerable influence of Hugo's spiritualist time on his production as well as on all his system of thought.

Submitted by Ricardo Cedraz Duque Moliterno (ricardo.moliterno@uefs.br) on 2016-03-11T23:55:36Z No. of bitstreams: 1 Disserta??oCHABLIK MORGADO.pdf: 6031158 bytes, checksum: ceb645c3af42439524cd834cf5f435da (MD5) / Made available in DSpace on 2016-03-11T23:55:36Z (GMT). No. of bitstreams: 1 Disserta??oCHABLIK MORGADO.pdf: 6031158 bytes, checksum: ceb645c3af42439524cd834cf5f435da (MD5) Previous issue date: 2015-08-26 / Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior - CAPES / This work aims to understand the trajectory of alagoinhense Osvaldo Pinheiro Requi?o, the establishment of Spiritualism in Feirense religious field during the decades 1940-1960, and as the central axis of analysis their engagement in Feirense spiritual movement. Arriving in Feira de Santana to work as a prosecutor, Spiritualism had already given its first steps in the city. In it, Osvaldo Requi?o has also worked as a teacher of Portuguese Language in that period, having built up a network sociability that allowed its insertion in different spaces from city prestige, such as the Folha do Norte newspaper; Rotary Club of Feira de Santana; the Col?gio Santan?polis and Escola Normal. His performance was mainly through the column ? vol d'oiseau at between the 1950s to early 1960s, dedicated almost in full to the spread of Spiritualism. Among the controversies that Requi?o was involved it is worth mentioning the Religious Education, which criticized the catechetical model employed in the public schools of Feira de Santana. One cannot say that the conversion route the performance of Osvaldo Requi?o to Spiritualism followed a linear trajectory. The son of a Protestant and a spiritualist, Osvaldo Requiao not become adept Spiritualism would be atheist, period of its history marked by the reading of books devoted to denying the existence of Jesus. With his conversion, from reading The Book of Spirits, it has acted in favor of disclosure of Spiritualism in the cities where he went as a prosecutor, like Castro Alves, inside the Town Bahia. O thought Requi?o was imbued not only of Allan Kardec ideas, their reviewers, Jean-Baptiste Roustaing, Pietro Ubaldi and Osvaldo Polidoro and Chico Xavier, authors discussed the supposed scientific aspect of the doctrine the example of Ernesto Bozzano and Charles Richet, and authors linked to esotericism as Annie Besant. / A presente disserta??o tem como finalidade compreender a trajet?ria do alagoinhense Osvaldo Pinheiro Requi?o, no estabelecimento do Espiritismo no campo religioso da cidade de Feira de Santana ? BA, durante as d?cadas de 1940 a 1960, tendo como eixo central da an?lise o seu engajamento no movimento esp?rita feirense. Ao chegar em Feira de Santana para trabalhar como promotor p?blico, o Espiritismo j? havia dado os seus primeiros passos na cidade. Nela, Osvaldo Requi?o atuou tamb?m como professor de L?ngua Portuguesa no per?odo citado, tendo constru?do uma rede de sociabilidade que possibilitou a sua inser??o em diferentes espa?os locais de prest?gio, como o jornal Folha do Norte, o Rotary Club de Feira de Santana, o Col?gio Santan?polis e a Escola Normal. Sua atua??o se deu, principalmente, atrav?s da coluna ? vol d?oiseau, entre as d?cadas de 1950 a in?cio da de 1960, dedicada quase de forma integral ? difus?o do Espiritismo. Dentre as pol?micas que Requi?o se envolveu cabe destacar a do Ensino Religioso, em que criticou o modelo catequ?tico empregado nas escolas p?blicas feirenses. N?o se pode afirmar que o percurso da convers?o ? atua??o de Osvaldo Requi?o ao Espiritismo seguiu em uma trajet?ria linear. Filho de um protestante e de uma esp?rita, Osvaldo Requi?o n?o se tornaria adepto do Espiritismo. Seria ateu, per?odo de sua trajet?ria marcado pela leitura de livros dedicados a negar a exist?ncia de Jesus. Com sua convers?o, a partir da leitura de O Livro dos Esp?ritos, passou a atuar em prol da divulga??o do Espiritismo nas cidades por onde passou como promotor p?blico, a exemplo de Castro Alves, localidade do interior da Bahia. O pensamento de Requi?o estava imbu?do n?o somente das ideias de Allan Kardec e seus revisores ? Jean-Baptiste Roustaing, Pietro Ubaldi e Osvaldo Polidoro ?, bem como das de Chico Xavier, das de autores que discutiram o suposto aspecto cient?fico da doutrina, a exemplo de Ernesto Bozzano e Charles Richet, e das de autores ligados ao esoterismo, como Annie Besant.

This thesis examines he areas of consciousness and language that are implemented within the oral teaching tradition of the spiritual lineage of Ramana Maharshi. It examines how language is used by the teacher's consciousness to assist their student's development towards their own enlightened state of consciousness.

Every summer, Lily Dale, New York, a community founded on spiritualist beliefs and steeped in an eccentric explosive past, hosts thousands of visitors seeking to communicate with dead friends and relatives, while the residents lead ordinary lives in the midst of the supernatural hype permeating their town. Their stories are considered by most to be secondary to the illustrious trappings of the community in which they occurred. My research employs oral histories prompted by personal photographs to showcase the residents' everyday experiences amidst the town's infamy, illuminating the undervalued individual experience of those living in communities of such extraordinary repute. The attitudes of the residents displayed when sharing their memories is contextualized in the material behavior exhibited historically in the Spiritualist religion, spirit photography, and the formative years of Lily Dale's growth from a summer camp in the late 1800s to a town of permanent yearlong residents practicing unorthodox beliefs. Through the residents' sharing of images and memories, they reveal that their "ordinary" lives include a deep-rooted understanding of the Spiritualist lifestyle by unconsciously weaving spirit encounters and metaphysical events in and out of their conversation without making distinctions that they are in any way unusual. Spirit is not only in the air in Lily Dale--to the residents it is the air.

The origins and ongoing legacies of American Spiritualism in their relations to mainstream religion, science, and politics are by this point well-charted. As a vector between, on one side, esoteric philosophy and diffuse pseudo-scientific and occult disciplines, and, on the other, exoteric mass culture and the 19th century groundswell of popular progressive rhetoric, Spiritualism as a historical phenomenon has in the past decades become more legible than ever as a religious, political, and social movement. Less thoroughly studied, however, is the enormous mass of print culture left behind by Spiritualists. Spiritualist newsletters, journals, and small presses printed vast quantities of written matter, running from the obvious sermons, lectures, and seance transcriptions to Spiritualist novels, Spiritualist hymns, and, in particular, Spiritualist lyric verse. While critics like Helen Sword in Ghostwriting Modernism have begun to approach this archive as literary matter and not merely as the incidental byproduct of the movement, much work remains to be done. In this dissertation I want to draw connections from this mass of widely read, but little remembered, Spiritualist poetry to the late 19th century and early 20th century’s proliferation of occult and metaphysical poetry. In doing so I hope to illuminate the recurring esoteric streak running from high modernism to, in fits and spurts, the present. The crux of this dissertation pursues the trail of breadcrumbs leading from Spiritualist poet-mediums like Achsa Sprague and Lizzie Doten to the mediumistic elements of 20th century poets H.D. and Jack Spicer, before arriving in the conclusion at the 21st century and its fresh proliferation of esoterically inclined medium-poets. I propose that there is a meaningful thread wending from the 1850s to the present, and that this thread can be tracked by taking seriously the claims made by these poets regarding the composition of their verse, no matter how outrageous or unlikely those claims may at first seem. What would it mean to interrogate in earnest the logistics of authorship when a poem is attributed to a ghost? How do Spicer’s extraordinary claims about Martians and angels inflect how we read his body of work? What complications emerge from H.D.’s World War II-era poems of grief and trauma if we grant her the premise that their composition was saturated with the tangible presence of the dead? These allowances-- or at least the agreement to take these writers seriously in their compositional, metaphysical, and aesthetic claims-- reveals intriguing and consistent fissures in the normative understanding of the lyric. While Sprague and Doten, along with other Spiritualist poets, largely sought to write verse recognizable in terms of form and content as “lyric verse,” they began from first principles seemingly dramatically opposed to the received 19th century wisdom regarding what constituted the lyric and how it functioned. By contrasting these poets, who sought to write and publish from a position of authorial multiplicity and supernatural collaboration, with the lyric philosophy of thinkers such as John Stuart Mill, Ralph Waldo Emerson, Hegel, and Poe, I hope to demonstrate the theoretical radicalism quietly bubbling away under the sometimes deceptively staid and conventional surface of these poems. I track these fissures as they widen and grow more unruly in their contours, underlying the daring and experimental poetry of H.D. and Spicer, for whom the grounds staked by the category of the “lyric” exist in productive tension and conflict with the desire to complicate, subvert, and sidestep the attending assumptions about subjectivity, audience, and the stability of the figure of the author. By rejecting the Millsian atomism of the writing self, and opening the position of authorship to both supernatural gnosis and abject supplication, these practices of the “mediumistic lyric” offer an apophatic poetics embraced by over a century of poets eager, for one reason or another, to locate alternatives to the model of the lyric subject as persistent, singular, masterful, and solitary. In doing so I propose that it becomes an attractive, durable, and remarkably flexible model for queer writers, writers orienting themselves against the subject of colonialism, and writers otherwise displaced from lyric stability and sovereignty. Chapter One: “Voices From the Other Sphere”: The Poet in Emerson and Sprague: This chapter begins by offering a comparison between two near-contemporary texts with identical titles but drastically different aspirations. Ralph Waldo Emerson’s “The Poet” provided a sturdy blueprint for American Romanticism by drawing on the example of European poets as well as esoteric philosophers contemporaneously in intellectual circulation such as Swedenborg and Boehme. Achsa Sprague’s verse drama “The Poet,” on the other hand, is a full-throatedly Spiritualist didactic narrative, offering amidst its supernatural and allegorical narrative, a domestic plot strikingly attuned to class and gender-based inequalities. I use these two texts as a springboard to begin to delineate the differing trajectories of their respective authors-- Emerson the public intellectual and religious progressive, Sprague a rural school teacher turned radical activist and spirit medium-- as well as the considerable overlap in their essential reference points. Chapter Two: “The Harp-Strings of My Being”: Lizzie Doten and the Phenomenology of Spirits: The next two chapters focus on major Spiritualist woman poets who in quite different ways drew on the mythic figure of Poe as compositional grist, offering two disparate models of how a Spiritualist metaphysics could inform an aesthetic orientation towards imitation, influence, and the knotty category of “originality.” Chapter Four takes up Lizzie Doten, whose 1863 Poems From the Inner Life contains a mix of original poems and poems allegedly dictated by controlling spirits, including Poe. I discuss how imitation functions in these poems, and in particular how the desire to replicate the stylistic and formal tics of well-known authors interacted with the desire to produce didactic religious verse in which the post-mortem reform and uplift of seemingly morally vexed poets like Poe, Burns, and Byron. In this verse, deceased poets were represented as writing not as themselves but as better versions of themselves, creating a rich juxtaposition between the formal challenge of imitation and the didactic demands of poetic content. I also discuss her essay “A Word to the World,” a strikingly thorough prose exposition of what, in her framing, mediumship felt like and how the linguistic output of spirits filtered through the mortal hands of the poet. Chapter Three: Sarah Helen Whitman’s Poe: Performing Spiritualism: This chapter juxtaposes Doten’s explicitly supernatural and metaphysical understanding of imitation with the more socially mediated practice of Sarah Helen Whitman, a poet who maintained a somewhat wider distance between her poetics and her participation in Spiritualist mediumship and seances. A former lover of Poe and one of his primary early literary executors, Whitman’s Spiritualism can be read in the context of her widely circulated “secular” Poe imitations, situating them, after the pattern of Eliza Richards’ Gender and the Poetics of Reception in Poe’s Circle, in a social and aesthetic milieu in which mimicry and virtuosic copy-catting was not only expected of woman poets but imposed as a closed formal horizon. I argue that Spiritualism offered an avenue in which female poets could leverage the formal games of imitation so foregrounded in contemporaneous practices of poetic reading and writing towards wider modes of didactic and polemical expression, a method, in other words, of “hijacking” imitation’s limits and turning these assumed voices towards their own ends. Chapter Four: “Why Should We Not, At a Certain Stage, Remember?”: H.D. and the Echoing Other: Here I turn from the 19th century to the 20th, beginning with H.D. and concluding with the Berkeley Renaissance poet Jack Spicer. Chapter four offers a brief overview of H.D.’s history in esoteric and occult research and a survey of her contemporary milieu. It revolves around the 1919 prose work Notes on Thought and Vision, an intense description of an early visionary experience and a sustained exegesis of her thinking, at that time, on the intersection of visionary experience and privileged, quasi-mediumistic states of knowing. I read these texts and other early explorations of these themes as H.D.’s experimental studies on writing the self seemingly overdetermined by socialization and history, as well as on fashioning a generative middle-ground between spiritual supplication and modernist theories of mastery. I then track these motifs through the vision of gnosis described in her later text, the World War II-era The Flowering of the Rood. In short, I propose that H.D. leveraged the language and practices of mediumship as a vehicle for a novel species of autobiographical writing, one which might simultaneously privilege to a heightened degree the phenomenology of knowing, thinking, and perceiving, while offering a vantage point from which to observe the position of selfhood from a distance. Chapter Five: “The Ghost Is a Joke”: Jack Spicer and the Bathos of Outside: Chapter five centers on Jack Spicer and broadly, his mediumistic theory of poetic dictation (what his peer Robin Blaser dubbed his “practice of Outside”) and the playful, punning language of Martians, angels, and ghosts in which he scaffolded it. I argue that for Spicer, “dictation” provides not only a means for him to explore an abject, apophatic queer poetics, but to articulate his sense of longing for a poetics of proximity between the world and the word that was otherwise impossible, repeatedly linking the linguistic communion between poet and received language as a fantasized analogue to the gulf between signifier and signified, desirer and object of desire, and life and death. Chapter Eight introduces the figure of the “Martian” in Spicer’s poems and lectures, along with the models of bodily sovereignty he inherited from his early studies with Kantorowicz, arguing that the loss of physical agency and the absence of semantic meaning are two elements of a broader poetics of absence throughout his career. Conclusion: “A House That Tries to Be Haunted”: The conclusion revisits the arguments of the dissertation as a whole, retracing the line of lyric development and subversion from the 19th century Spiritualists to Spicer, before ending with a brief survey of the continuing diffusion of mediumistic lyric into the 21st century. First I gesture to the mediumistic writing of several 20th century poets not included in this project-- e.g., Robert Duncan, Nathaniel Mackey, Hannah Weiner, and James Merrill-- before describing the influence of mediumistic ideas on contemporary poets such as CA Conrad and Ariana Reines, for whom the occult and metaphysical themes of mediumship are just as important as its potential for lyric modes outside of the discourse of mastery and agential authorship. I thus end by positing this new flourishing of poet mediums as not only a continuation of a long tradition, but as a final example of such mediumship’s position at the intersection of lyrical and vanguard writing practices. / English

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