Sacred Music, Sacred Journeys : What Makes an Event Postcolonial?

Fanon, Senghor, and Ela took a radical stance in criticising the structures and mechanisms of power in hegemonic situations and relations between colonial subjects and colonial masters. They aimed to liberate African societies by decolonising the mind, culture and religion of colonial subjects. In this respect, we are concerned with the continuities and ruptures of the colonial encounter and its unequal relationships. Switzerland does not have an official colonial history and yet, Swiss companies and migrants were and are part of the world's colonies. In our contribution, we question what makes an event postcolonial : in other words, how are postcolonial relations negotiated in Switzerland? We discuss this question by analysing two annual sacred journeys in Switzerland that have been invented for and by African Christians (clerics and laity) together with the leaders of the Swiss Catholic church : one to the relics of African saints in St. Maurice, canton Valais and the other to the Black Madonna, the Virgin Mary of Einsiedeln, in the canton Schwyz. These events are empowered by the performance of African choirs - their music, dance, and costumes - but to which end and in which way?

Le dieu à miracles: ambition et rayonnement de Bhagavan Shri Sathya Sai Baba

(Résumé de l'ouvrage) En Europe occidentale on hésite entre le fin des héros, saints et martyrs comme points d'ancrage et guide de collectivités (religieuses ou politiques), et les quêtes d'identité et d'identification. Scepticisme humaniste et individualisme dévaluent des héros nationaux au profit d'emballements médiatiques éphémères pour des vedettes du sport, de l'humanitaire (mère Teresa), des familles royales (la princesse Diana). Se raréfient des modèles stables, inspirant des conduites privées et sociales raisonnablement gérées, et une adhésion durable et fervente. L'ouvrage offre l'analyse de nouveaux contextes où s'effectuent la promotion et l'exaltation de la sainteté, de l'exemplarité ou du martyre, dans des sociétés extra-européennes (Maroc, Inde, Afghanistan) et apparemment laïcisées (France, Bulgarie).

Holy harlots : authority, gender, and the body in medieval English hagiography

This doctoral dissertation aims at describing the representation of holy harlots (Mary Magdalene, Mary of Egypt, Pelagia, Thai's, Afra of Augsburg) in medieval English hagiography. These saints are unique representatives that combine both extremes of the feminine in the medieval imaginaire: she is both, as a saint, the Virgin Mary, the pure and virtuous woman, and, in her past as a prostitute, Eve, the evil female tempter who led all mankind to destruction. The initial question of this thesis is how did hagiographers negotiate the representation of a formerly sinful, sexually active, long- living woman as an authoritative saint? This thesis aims at finding elements of answer to this question, investigating the intersections between gender and authority in the saints' lives of repentant prostitutes in all the vernaculars of medieval England: Old English, Anglo-Norman, and Middle English. It posits that the portrayal of holy harlots' authority and gender is dependent upon social, religious and literary shifts during the medieval period. My contention is that the harlot's gender portrayal changes over the course of the eleventh and twelfth centuries, due notably to the rise of affective piety and the important influence of the romance genre over hagiography. In Anglo-Saxon England, the harlot's gender changes with the saint's conversion: a woman beforehand, her gender is portrayed after her repentance as ambiguous in order for her to become a saint. Her authority derives from her own sanctity in this case. From the twelfth century onward, however, the harlot, now often turned into a beautiful and landed romance lady, is more and more represented as a woman throughout her life, and becomes after her conversion a Bride of Christ. In this way, the dangerously free woman who roamed the streets and prostituted her body becomes less threatening after her conversion, being (re-)inscribed within the male dominated institution of marriage. She now draws her authoritative stance from her gendered intimacy with Christ: although she submits to Christ as his bride, she also gains greater authority than before by way of her privileged relationship with the Savior.

'Lycidas': A Wolf in Sheep's Clothing

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Mosques, sants i política a la Catalunya moderna. L’episodi del setge de 1653

Repàs de les posteriors referències en documents d’arxiu al miracle de les mosques als setges de Girona

Psalterium ad usum ecclesiae Forojuliensis.

F. 3 Calendrier de Fréjus, avec addit. au 14 nov. : « Consecratio ecclesie de Bargema » (Bargème, dioc. de Fréjus). F. 9 Psautier et cantiques. F. 144 Hymnaire des principales fêtes et du commun des saints. F. 171v Litanies de Fréjus (incompl. de la fin).

Missale romanum.

F. 1 Séquence et messe de la Fête-Dieu. F. 2 Calendrier romain, avec additions des Chartreux de Sainte-Croix de Jérusalem à Rome. F. 8-134 et 151v-197v Temporal : « Ordo missalis romane curie » : — Exultet (122v). F. 134v « Ordo missae. » F. 199-255v Sanctoral : Vig. s. André (199) ; — ste Catherine (255) ; — ste Claire (255v). F. 255v Commun des saints. F. 277v Messes votives. F. 290 Bénédiction de l'eau (incompl. de la fin).

Missale romanum ad usum episcopi.

Principales fêtes seulement. F. 1-6v Calendrier franciscain, avec plusieurs saints augustins. F. 47-66v Préfaces, canon, ordo missae. F. 108 S. Saturnin. Chaque messe est suivie d'une bénédiction pontificale.

Psalterium et horae ad usum cujusdam abbatiae monialium in Gallia septentrionali.

F. 17 Psautier, cantiques, litanies du Nord de la France (quelques saints anglais). F. 157 et 165 Heures du Saint-Esprit et de la Vierge (lat. et fr.). F. 193v Suffrages. F. 195 Office des morts. F. 223-240 Prières diverses (lat. et fr.) (addit. XIVe s.) : — « O intemerata... » (234v) ; — Oraison « pour le boin angele de le devote creature. Obsecro te... » (240).

Horae ad usum Parisiensem.

F. 1 Calendrier avec saints parisiens. F. 14 Extraits des IV Évangiles. F. 21v Prières à la Vierge : « Obsecro te... », etc. F. 26 Heures de la Vierge, incompl. (usage de Paris). F. 97 Psaumes de la pénitence. F. 110 Litanies. F. 115 et 124 Heures de la Croix et du Saint-Esprit. F. 132 Office des morts (usage de Paris). F. 180 Les XV joies de la Vierge (en français). F. 186 Les VII requêtes à N.-S. (en français). F. 189 Prière à la Croix (en vers français).

Breviarium Catalaunense, pars hiemalis.

F. 1 Calendrier de Châlons-sur-Marne (avec addit.) : — « Dedic. ecclesiae Sancti Stephani Catalaunensis » (26 oct.). F. 7 Psautier. F. 96v Litanies de Châlons. F. 99 Office des morts. F. 106v Commendaces. F. 108 Temporal d'hiver. F. 324-426 Sanctoral d'hiver : — Translat. de s. Memme (346) ; — Translat. de s. Alpin (413v) ; — « In adventu reliquiarum s. Stephani » (425v). F. 427 Commun des saints. F. 455 Hymnaire. F. 466 Essais de plume, prière à la Vierge, et note sur diverses calamités. survenues au mois de mai 1620.

Horae ad usum Bituricensem.

F. 1 Calendrier avec saints parisiens (en français). F. 13 Extraits des IV Évangiles. F. 19v Prières à la Vierge : « Obsecro te... », etc. F. 26 Passion selon saint Jean. F. 37v Prières diverses. F. 42 Matines et laudes de la Vierge. F. 73 et 74v Matines de la Croix et du Saint-Esprit. F. 76 Petites heures, vêpres et complies de la Vierge (usage de Bourges), de la Croix et du Saint-Esprit. F. 117 Psaumes de la pénitence. F. 129 Litanies. F. 135 Suffrages de s. Ursin. F. 136 Office des morts (usage de Bourges). F. 182v Suffrages. F. 207 Prières avant et après la communion, etc. (rubriques en français).

A genealogical conceptual model using ontologies

Roughly fifteen years ago, the Church of Jesus Christ of Latter-day Saints published a new proposed standard file format. They call it GEDCOM. It was designed to allow different genealogy programs to exchange data.Five years later, in may 2000, appeared the GENTECH Data Modeling Project, with the support of the Federation of Genealogical Societies (FGS) and other American genealogical societies. They attempted to define a genealogical logic data model to facilitate data exchange between different genealogical programs. Although genealogists deal with an enormous variety of data sources, one of the central concepts of this data model was that all genealogical data could be broken down into a series of short, formal genealogical statements. It was something more versatile than only export/import data records on a predefined fields. This project was finally absorbed in 2004 by the National Genealogical Society (NGS).Despite being a genealogical reference in many applications, these models have serious drawbacks to adapt to different cultural and social environments. At the present time we have no formal proposal for a recognized standard to represent the family domain.Here we propose an alternative conceptual model, largely inherited from aforementioned models. The design is intended to overcome their limitations. However, its major innovation lies in applying the ontological paradigm when modeling statements and entities.

Tradició i llegenda: Sant Narcís i les mosques

Presentació d’un dossier que tracta l’acostament crític a la figura del bisbe Narcís i als prodigis que li han estat atribuïts, així com a la producció historiogràfica i artística que ha generat el mite