Abstract: In December 2008, a team of American Pentecostals visited Fiji and conducted ‘crusades’ in a public park. In this article, I show how a sermon and altar call at one of the performances modelled for listeners a particular quality of the believer’s relation to the otherness of God, figured via linguistic otherness. The American preacher and his Fijian translator approached the event as a teaching opportunity. They explained to audience members how to pray for repentance and how to speak in tongues (glossolalia) and stated that when a person spoke in tongues, this was really the Holy Ghost ‘praying through’ a person. In glossolalia, the words are supposed to be semantically unintelligible, pointing to the otherworldly, even miraculous, fact of their utterance; but pragmatically, their utterance is supposed to manifest the Holy Ghost’s presence in the speaker, and this presence is held to be the meaning that matters.
Durante pesquisa de campo, observei diversas atitudes de ‘ajuda’. O presente artigo é uma descrição dessas relações sob a ótica da interação de dois coletivos de agentes: os católicos que presidem o Centro Social Marista e os jovens atendidos por esse Centro. A partir das ‘ajudas’ e da decorrente alteração de status advinda da consideração de uma bem sucedida ‘inclusão social’, analiso a produção de indivíduos exemplares, de cuja pedagogia traço a face ritual. Tais indivíduos estabelecem com outros jovens uma relação de exemplaridade que, por sua vez, e fechando o circuito, é central para a concretização do sistema de trocas baseadas na gratuidade e para a tentativa de consolidação de uma comunidade moral de semelhantes.
ABSTRACT During the fieldwork, I observed several attitudes of ‘help’. This text is a description of this relations from the point of view of two collectives of agents that interact in a daily routine: the Catholics that manage the Centro Social Marista and the young persons assisted by them. Beginning with the ‘helps’ and the change of statuses they receive when acknowledged as well succeeded in the ‘social inclusion’, I analyze the production of the exemplar individual, by tracing the ritual face of the pedagogy that made them. Those individuals establish a relationship of exemplarity with other young persons that makes a whole system of changes based in the gratuity be effective and that are central to close the circuit and try to consolidate a moral community of similars.