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  1. The Hermeneutics of the Subject: Lectures at the Collège De France 1981-82
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  3. O Evangelho Segundo Jesus
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Amor ja da dor Ne peito nocente Castigo de Deos Acha brandomente. Amor ja da dor Que non pode supporta! Si fora peder marma, Lodia fende, rabenta! Se feito em pedra marmore, Daria fenderia, rebentar! Eu com hum amor Fraco mais figueira! Eu com um amor Fico mais fraco! Hum dia per outro Como sal te darte. Por causa do seu amor Eu consegui! Um dia depois do outro Derrete como sal. Com lagres de meu olho, Alfada molhado! Na minha cama Estava descansando! Larga todo te anda! Vos que hora lo vi?

Largo tudo, ando! Despois de toma, Amor seu sintido Carne de meu corpo Ja tem bem dartido.

Depois de tomadas, O sentido do amor A carne do meu corpo Tem muito a dar. Melhor tirar a vida. Eu ja ama per vos Assi verdedeiro; Minha corpo morto Vos ja tem herdeiro. Eu amei-vos Assim verdadeiramente; Do meu corpo morto Vos sois herdeira. Amor ja falla Junto lo morre Ja olha pobreza Salta ja curre! Amor disse Moraremos juntos Ela viu pobreza Ela saltou e fugiu! Amor ja falla Junto lo morre! Amor non tem dodo Vida per perde Amor disse Moraremos juntos! Albre curto curto, Coco buli agoa! Iste tempo seu amor Lo leva diabo. Nem alto, nem curto, Honeste altura!

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The Hermeneutics of the Subject: Lectures at the Collège De France 1981-82

Todos te gana De vossa pustura! Nem alto, nem baixo, Honesta altura! Todos gabam A vossa postura! Vide hum amor Todo passos ja passa! Ne trajo de mainato Ate ropa ja lava! Uma vida de amor Todos os passos passou! Vos tem ne castella, Eu tem ne cidade; Quelei pode tem Amor firmidade? Vos tem ne cidade, Eu aqui prezado! Chuva fino, fino Riba de cozinha! Chuva fina, fina Sobre a cozinha! Vista de um mancebo Sobre uma menina! The stanza draws attention to the drunkard, who will be in deep sleep and only wake up on Monday morning.

This is an exaggeration to emphasise the effects of over-drinking. Stanzas 10 and 13 seem to invoke a sense of religiosity in the drunkard, as it refers to Saint Louis.

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It evokes a sense of guilt in the drunkard by implying that the moral code of the church will decline due to his actions. This makes him giddy and he loses his balance. Understandably, in stanzas 16 and 17, the body is metaphorically referred to as a boat which sways. Stanza 18 draws attention to the addiction of the drunkard, who drinks more wine to treat his headache. Stanza 19 refers to the drunkard speaking an unintelligible language. In fact, he cannot walk or even crawl to his bed and he is sleeping in the kitchen intoxicated with alcohol.

O Evangelho Segundo Jesus

The nineteenth-century manuscript in the Hugh Nevill Collection in the British Library, London, on the other hand, contains a larger collection stanzas of Indo-Portuguese ballads and is a valuable source for many academic disciplines. Os velhos folgam, os mancebos alegram, As meninas sorriem. Agoa si bebe, agoa si bebe Lo logra ramedi!

Quem te bebe vinho, minha nona, Lo trize ruino Corpo disfayido minha nona Rosto de moffino! Quem te bebe vinho, minha nona! Quem bebe vinho, minha senhora! Whoever drinks wine, my lady! Capella de olho, Sinhonay, Te fica pezado! Alinho da capela, pequeno Senhor, Fica pesado! Perdeu equilibrio quando saciado, Saciado no canto!

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Na minha mani, na minha mani, Na minha manila Vinho ne garganto te vaza Como ne funila! Na minha mania, na minha mania, Na minha mania Deita vinho na garganta Como numa funil! Ovi minha pai, ovi minha mai Viramento branda! The head turns, Little Sir! Minha pobre corpo Sinyonay, Rolla como barco Samater de vinho quando daje, Tabos fica fraco.


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He worked in the Eastern Province of Sri Lanka and was interested in folklore. Having established the context in which the Sri Lanka Portuguese Creole stanzas were composed, I made commentaries on the songs, the largest collection of Asian Portuguese Creole folk literature located todate. The two nineteenth-century Indo-Portuguese manuscripts, from the Hugh Nevill and Hugo Schuchardt collections, provide valuable insights into creole culture and to cross-cultural relationships.

They also reveal the source of the most popular form of music, song and dance in contemporary Sri Lanka — baila. Creole ballads have been indigenised by the use of oriental poetic imagery such as jasmine and peacock. These are juxtaposed with European poetic imagery such as the rose and the dove. The stanzas in the Hugh Nevill and Hugo Schuchardt manuscripts illustrate the interacting oriental and occidental literary traditions.

As the Portuguese ballad is a disappearing tradition in Portugal, its survival in the Batticaloa District in Sri Lanka, is all the more significant. The Nevill manuscript is illegible in places. Several scribes have recorded the stanzas or copied them from another manuscript.

Even though the spoken creole is becoming moribund, the community are able to sing Portuguese Creole songs. He draws attention to Portuguese literary and linguistic traditions that have survived in South Asia. Ballads were known throughout Europe since the late Middle Ages; they combine narratives, dramatic dialogue and lyrical passages in stanzaic form sung to a rounded tune and often includes a recurrent refrain.


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The ballad and the quatrain are the two most characteristic folk-forms of the Iberian Peninsula. Ballads were usually accompanied by instruments such as the fiddle, harp, guitar, banjo or dulcimer. In the European literary tradition, a ballad is a popular or traditional song type that was at its height during the sixteenth and seventeenth centuries which coincides with the Portuguese presence in Sri Lanka — Jorge de Sena was a poet, short fiction writer, novelist, playwright, essayist and critic of music, theatre and film.

He considered himself, above all, a poet. I read these Portuguese verses like reading stones In the depths of muddy swirling waters And they come to me from the depths of Ceylon and through time By a friendly hand which found them still alive.


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  • Oceanic distances drove them like the habit Of awoken nights and vigils. Loneliness of distances Trained them who shared tediousness and nostalgias And despite other people, other lands, other reigns Remained persistent in the memories of abandoned people When the empire broke up and the names were forgotten.

    Fundos de mar e ruas como a vida sabe se perdida em si mesma, presa por um fio a um pais esquecido e que se esquece ao longe palavra a palavra, por gente dissolvida. They speak of a death that is not profound enough. And of narrow streets in which it is not fit to go or pass Depths of the sea and streets such as known by life If lost in itself, held by a yarn of thread To a forgotten land and that which is forgotten for long Word for word, by dispersed people.

    Nesta noite do mundo, os versos se refazem numa leitura minha que os restaura incertos, incertos e inseguros de como eram outrora. Mas o que dizem dizem. Chegam a mim para ficar como mortos da mesma morte que negam. In this night of the world, the verses restore themselves In a reading of mine that restores the uncertain, Uncertain and unsure of how they were formerly But they say what they say. Neither being heard Nor being seen by anybody. They come to me like death to remain As dead, by the same death that they deny.

    Death of love was what the ballad sang Death of distances in which only the language is still heard Death of oceans and of streets in which life is going on Separating the lovers, one from the other Leaving them for the liberal time and the narrow space In which they quench all as the voice fades away. Jorge de Sena retained Sri Lanka Portuguese Creole for the first two lines of Stanza 1 but he translated them into Standard Portuguese for the opening and closing lines.

    Mara nutem fundu mingha wide par tira The sea is not deep enough to take my life away Rue nuga largu mingha morte par leva The street is not broad enough to carry my deadbody 2. Amor ja fala mingha juntu lo moore, Love said she will come and live with me Ja oya pourasa ela larga ja kure When she saw my poverty, she ran away 3.

    Anala de oru sathi padera junthu, The ring of gold with seven stones Quem kera anala vie kasa mingha junthu Whoever wants the ring has to marry me 4. Oru irumam mingha dosi irumam, Dear sister, my sweet sister Vos cum mure oie evu lo mure amiam.