[RESEÑA] LA LLAMADA DEL CREPÚSCULO, SARAH LARK

Ruf der Dämmerung, Sarah Lark
Autoconclusivo
B de Blok ~ 2018 ~ 395 págs.
ISBN 9788416712939

Un lago insondable.
Una antigua leyenda del pasado.
Un chico rubio con ojos tan azules como el crepúsculo.
El verano en que su madre se marcha de viaje, Viola aprovecha para visitar a su padre en Irlanda. Aunque echa mucho de menos a sus seres queridos, pronto hace amigos y se adapta a su nueva vida. Además, un día, cerca del lago, conoce a un apuesto y enigmático chico, Ahi, por quien se siente atraída desde el primer momento. Pero hay algo extraño en él, y Viola siente que no es un ser humano normal.
¿Cuál es el secreto que se esconde tras su magnética personalidad?
Viola se adentra cada vez más en la vorágine de este amor imposible y prohibido, un amor que le pone en peligro mortal…

Mi opinión
*Esta reseña puede contener spoilers*

Me ha costado mucho terminar de leer este libro, si bien me habían comentado que tenía críticas bastante negativas, quise leerlo igual y salir de dudas. Pues, a esa persona que me dijo no lo leas, ¿por qué no te hice caso? jajaja El libro es decepcionante y se torna aburrido casi en los primeros capítulos.

La historia va sobre Viola, una chica adolescente que vive en Alemania, pero que por motivos de trabajo de la madre debe irse por un tiempo a vivir con su padre a Irlanda. Esto último fue el principal motivo de que quisiera leer este libro, ya que Irlanda y Escocia son mis destinos soñados. Sigo, en Irlanda Viola la pasa muy mal, ya que debe vivir también con Ainné, la segunda esposa de su papá, la mujer por la que él las abandonó. Ainné tampoco es la mejor persona del mundo, no hace nada para acercarse a la chica y todo el día se está quejando o mandando a Viola hacer cosas que no le corresponden. Un día Viola está paseando al perro, que era casi su único momento feliz del día, cuando se topa con un caballo salvaje, que llama inmediatamente su atención, ya que tiene un aura de misterio y unos ojos casi humanos que no pueden ser reales.

En ese momento es cuando conoce a Ahi, un chico casi imposible, misterioso y bello -sí, sí, puro cliché- resulta que Ahi es un kelpie, espíritu del agua capaz de cambiar de forma, que se alimenta del bacha -algo así como la energía vital del ser humano- de Viola, es por ello que ambos forman un vínculo irrompible, pero que a la vez trae muchos problemas para ambos. Obviamente al ser Ahi un kelpie, tiene que decidir qué hará, si se volverá humano para estar con Viola o si regresará a su hogar en las profundidades del lago.

Una de las interrogantes más grandes que tenía con esta historia era cómo iban a terminar los protagonistas, ya que o Viola se va al fondo del lago con Ahi, convirtiéndose en parte de la manada, Ahi se vuelve humano pero sufre por ello o se separan y ambos sufren cual Romeo y Julieta en Verona jajaja Obviamente no les diré cómo termina la historia, pero MEH…

Hay muchas cosas que me han molestado del libro, la primera es que carece de esa “magia” que pensaba encontrar en el relato, quería que fuera como lo que me sucedió con los libros de Nora Roberts en la trilogía de los O’Dwyer y obviamente eso es problema mío por tener expectativas altas, sin embargo, no fue sólo eso, también estuve batallando todo el libro con los personajes y la descripción tan pobre de la autora.

Viola es uno de los personajes más insufribles que he leído en el último tiempo. Siempre quejándose, porque tenía que ayudar en casa, porque no había internet, porque Ainné la sacaba de quicio, porque llovía, porque el impermeable le quedaba grande, porque no lucía «bella», porque sí, porque no, etc. ¡DIOSES! Que ganas de entrar al libro y darle una cachetada para que se calmara. Viola nunca disfrutó de su estancia en Irlanda, nunca supo aprovechar de conocer porque todo le caía mal. Por otro lado, tenemos a Ahi, el personaje que más «disfruté» leyendo -si es que puedo decir que disfruté algo de este libro- aunque me hubiera gustado que la autora nos contara más de este personaje, quizás si se hubieran alternado los capítulos podríamos haberlo conocido más y ver el mundo desde su punto de vista habría sido genial y mucho más «mágico».

Personajes secundarios como Bill, Ainné, Alan y otros más, aportaban muy poco a la historia. Lo único para lo que estaban era para justificar ciertos actos o diálogos que en la creación de un libro deben estar, que el personaje principal interactúe con otros para crear un relato más «real», pero sencillamente pudieron ser plantas u objetos en el libro.

Siento que la autora desaprovechó la oportunidad de crear un relato fantástico, lleno de magia e imaginación, ya que las leyendas de los kelpies dan para mucho más, eso sin mencionar que el mismo lugar donde el relato se desarrolla es de por sí mágico con su vasto paisaje verde. Es el primer libro que leo de la autora y probablemente el último, ya que sus otros libros, muy diferentes a este por lo que he podido leer, no me llaman la atención.

Gracias a Penguin Random House por el ejemplar.

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  89. L’UFCM a constaté depuis quelques mois l’accroissement des tromperies à la « roqya ». Les témoignages de personnes victimes de ces pratiques se multiplient et présentent les mêmes caractéristiques : « Une personne vous appelle et vous propose une séance de « roqya » gratuite. Cette personne vous propose de rappeler un numéro prétendu gratuit, souvent un numéro commençant par 0 800… » Mais, dans les faits, cette prestation est loin d’être gratuite, puisque la conversation est facturée à vos frais et à votre insu. Au-delà de l’aspect juridique qui est traité à ce jour par le pôle juridique de l’UFCM[1], ce procédé soulève la problématique de sa conformité au Coran et à la Sunna. En effet, la « roqya » peut se définir comme une thérapie qui permet de soigner les actes de sorcellerie, de mauvais œil et également de se protéger contre ces derniers. Par conséquent, est-il possible de la pratiquer par téléphone et quelles sont les exigences édictées par le Coran et la Sunna ? Nous présenterons ainsi successivement les conditions liées au soignant (I), les exigences relatives à l’environnement où est réalisée la « roqya » (II). Nous aborderons ensuite la question de la gratuité de la prestation ou de sa contrepartie financière et enfin les conditions dans laquelle elle est réalisée (III). I- Les conditions liées au soignant Souvent la « roqya » est perçue comme une pratique dispensée par un tiers. Or, il est essentiel de rappeler et de souligner un fait important : la meilleure des « roqya » est celle que nous dispensons nous-mêmes à travers le « dhikr » et la récitation du Coran. Ainsi, pour se prémunir des maux liés au mauvais œil ou à la sorcellerie, il convient régulièrement de lire le Coran et faire des invocations notamment celles du matin et du coucher, de réciter régulièrement la sourate « La vache », de renouveler son intention, de placer la certitude dans son cœur, d’effectuer ses prières etc., et surtout de demander à Allah la meilleure des protections. Toutefois, dans certaines conditions, il est nécessaire de recourir à un soignant. C’est à ce stade qu’il convient d’être vigilant. Il ne suffit pas de se rendre auprès d’une personne qui se présente avec la qualité de cheikh ou d’imam pour accepter de lui confier cette pratique. Comme pour tout procédé et encore plus lorsque cela relève de considérations religieuses, il est important de bien choisir son soignant car ce dernier est tenu de posséder des qualités bien affirmées. La maîtrise du Coran et des traditions prophétiques en la matière est une condition sine qua none, mais insuffisante. La personne doit également avoir des notions de psychologie afin de déterminer la part de sorcellerie et celle de troubles psychologiques fréquents chez les patients. La personne doit posséder une bonne hygiène de vie, notamment spirituelle puisqu’il n’est pas inutile de rappeler que le succès de la « roqya » dépend de Dieu. Ces critères sont difficilement évaluables, surtout par une personne qui est affectée par un mal-être, quelle que soit sa source. C’est pourquoi les proches doivent accompagner la personne dans la recherche d’un soignant qualifié et reconnu comme tel par des référents religieux de la localité (imam, responsables associatifs, etc.). De manière générale, le soignant doit posséder des qualités déterminées que nous pouvons synthétiser de la manière suivante. Il doit : être en capacité de lire le Coran, croire avec certitude au Coran, être empreint de piété, connaître les pièges et les caractéristiques du diable et des djinns, connaître la méthode prophétique de la « roqya », disposer de connaissances de base en psychologie, avoir la conviction que le succès de sa thérapie dépend de Dieu. A l’exception de la première exigence, il semble difficile de vérifier les autres conditions dans le cadre d’un entretien téléphonique avec une personne que nous n’avons jamais rencontrée, même si elle se présente sous le titre de « cheikh » ou d’un imam. Par conséquent, ces conditions soulignent une première limite quant au recours à la « roqya » par téléphone. Par ailleurs, à l’instar de tout médecin, le soignant doit, avant de prodiguer des conseils ou une médication, procéder à une consultation. Ainsi, un environnement adéquat est indispensable pour la réalisation d’une « roqya ». Il est enfin inconcevable qu’un médecin puisse vous affirmer par téléphone connaître votre maladie et attester pouvoir vous guérir. Vous auriez plus que des doutes sur ce prétendu médecin. II- Un environnement propice et la réalisation d’une consultation préalable à la réalisation d’une « roqya » Il est intéressant de noter que, dans son ouvrage « Comment se protéger des djinns & satan », Wahîd ‘Abdussalâm Bâli évoque l’importance du climat pour réaliser une roqya[2]. Ainsi, il expose les points suivants : « 1. Préparer le climat adéquat en faisant par exemple sortir les images et les statues de la pièce où on va soigner le malade, pour permettre aux anges d’y entrer. 2. Débarrasser le sujet de tout ce qu’il peut porter sur lui comme talismans ou amulettes et les brûler. 3. Éteindre tout ce qui peut émettre le son de la musique et des chants. 4. Vider le lieu de tout ce qui comporte une infraction à la shari‘a à savoir, par exemple, la présence d’un homme qui porte de l’or ou une femme qui ne porte pas le voile légal – al-hijab. 5. Donner au malade et à sa famille une leçon de dogme de façon à ce que leurs cœurs ne soient pas attachés à un autre qu’Allah. 6. Leur faire savoir que la façon de soigner est différente de celle des sorciers et des charlatans et que le Coran recèle guérison et miséricorde, comme l’a informé Allah le Puissant et le Majestueux. 7. Diagnostiquer son cas : pour cela poser des questions au malade pour s’assurer de la présence de tous les symptômes (…) ». Or, dans les témoignages communiqués, l’interlocuteur qui se présente comme soignant ne pose aucune question aux personnes. Il débute ainsi la « roqya » directement par une récitation du Coran. En outre, il est intéressant de souligner que dans l’un des témoignages communiqués à l’UFCM, l’interlocuteur demandait à la personne de remplir successivement des verres de lait, d’huile, d’eau etc. et de les poser par la suite sur la table de la salle à manger. Au point que la personne s’est retrouvée avec une multitude de verres posés sur la table. Le comble est que la personne ignorait ce qu’elle devait en faire lorsqu’elle a pris conscience de la tromperie. Nous constatons par conséquent qu’une « roqya » ne peut être réalisée dans un environnement quelconque. En effet, une procédure de diagnostic est essentielle. Nous pouvons à titre d’exemple faire le parallèle avec un rendez-vous chez le médecin ; ce dernier ne peut vous prescrire une ordonnance sans au préalable vous avoir ausculté et interrogé sur les différents symptômes que vous ressentez physiquement. A défaut, au lieu de guérir vous allez aggraver vos maux. Cette attitude vigilante du médecin traitant doit se retrouver lorsque nous envisageons le recours à une « roqya ». Pour illustrer ce propos, nous citerons l’exemple de l’anthropologue, spécialiste de l’islam européen, Farid El Asri, chercheur associé au Centre Jacques Berque, qui nous rapporte une situation alarmante suite à une « roqya » : « Une jeune femme en Belgique (…) est morte suite à une tentative d’exorcisme. Pendant les séances, les fkihs (imams) utilisent normalement de l’eau « coranisée ». Pour cette jeune femme, prétendument stérile, les exorcistes ont carrément plongé son visage dans l’eau et quand elle tentait d’en sortir pour respirer, les guérisseurs estimaient qu’il s’agissait du jinn qui l’habitait et ils replongeaient son visage dans l’eau. Pendant le procès, la famille de la défunte s’est présentée comme musulmane et a accusé ces pratiques d’être extérieures à l’islam quand les guérisseurs estimaient qu’ils avaient simplement fait ce qu’ils pouvaient. Le fait de recourir trop systématiquement au fkih risque également de faire passer une crise d’épilepsie, par exemple, pour une crise de possession. »[3] Nous allons aborder enfin la dernière problématique, celle relative aux honoraires du soignant. III- Les honoraires du soignant Le Prophète, bénédictions et salut sur lui, « a agréé les Compagnons qui ont été payés pour la roqya ». Il est dès lors autorisé de rémunérer un soignant en contrepartie d’une prestation. Toutefois, cette rémunération doit être raisonnable et surtout clairement définie avant le traitement. En outre, nous ne pouvons que souligner et rappeler que, si la roqya est réalisée dans un cadre sérieux, il convient de procéder à toutes les déclarations administratives. Comme pour tout contrat, vous devez exiger un document écrit et le praticien doit préciser quels sont ses engagements exacts afin d’éviter tout litige postérieur. Malheureusement, tous les témoignages transmis à l’UFCM soulignent que l’interlocuteur insiste à plusieurs reprises sur la gratuité de la prestation. Or, dans les faits, cette dernière est payante puisque le coût de la communication est surtaxé. Ainsi, l’une des victimes qui nous a contacté, s’est retrouvée avec une facture téléphonique (hors forfait) de 1800 euros. Par conséquent, nous constatons que ces « roqyas » gratuites sont fondées sur la technique dite du « call-back » qui consiste à amener une personne à rappeler un numéro surtaxé, information qui lui est bien évidemment dissimulée. Une « roqya » peut être payante à condition de respecter un cadre prédéterminé, fondé sur l’information et la transparence des honoraires. En conclusion A la lumière des développements susvisés, l’UFCM appelle d’une part à une régulation du métier de la pratique de la « roqya », d’autre part, à la vigilance de chacun à ne pas céder à la tentation d’une « roqya » qui ne serait pas réalisée dans les conditions requises et qui pourrait produire des effets inverses. Au-delà du cadre spirituel ou juridique, les divers témoignages reçus et étudiés par l’UFCM ne peuvent pas nous laisser indifférents à la question suivante : pourquoi des personnes sont-elles amenées à accepter aussi facilement une « roqya » par téléphone ? Est-ce la gratuité qui a déterminé leur choix ? Certes le mal-être produit par cette société est de plus en plus grand. Nous vivons une époque où les êtres sont de plus en plus coupés des signes de Dieu et vivent un rythme de vie effréné. Ces affaires sont révélatrices des maux les plus profonds qui touchent la communauté musulmane. Par ailleurs, comme l’ensemble des rites islamiques (hajj, halal, pompes funèbres) censés nous rappeler les limites qui déterminent la voie vers Dieu, nous constatons que leur marchandisation trahit de plus en plus leur vocation première. Suffit-il qu’un interlocuteur se présente à nous comme un « cheikh » ou un imam et qu’il nous propose une « roqya » gratuite pour l’accepter aussitôt Ne devrions-nous pas tous nous interroger sur le fait qu’il y ait des musulmanes et des musulmans aussi isolés et aussi ignorants de leur propre religion pour être trompés aussi facilement ? Sommes-nous devenus si dépendants des Hommes que nous en oublions de nous adresser directement à Dieu pour solutionner nos malaises ? Autant de questions que chacun d’entre nous a la responsabilité de se poser. En effet, aucun de nous ou de nos proches ne sont à l’abri d’une telle tromperie. Il convient enfin de rappeler que la « roqya » est un remède précis et qu’elle ne peut se faire que sous certaines conditions et surtout qu’elle demeure l’exception à la règle, qui est de toujours s’adresser directement à Dieu. Avant de recourir à une « roqya », il convient de faire une introspection sur ses propres pratiques cultuelles et de revenir.

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