Fêtes et divertissements en occident durant le haut moyen âge

The author is trying to deepen our knowledge of medieval society through a study of its festivals and entertainments. In the middle ages, as in ancient times, a good physical condition was sought after. Various sports were practised and hunting was highly valued, be it hunting with hounds or hawking. After tiring physical exercise, people liked to relax and to dine well. One of the major occupations of upper class men in the middle ages consisted in feasting, but their preoccupations were sometimes of a more cultural nature. Their banquets provided a means for many to share in the pleasures of civilisation. In Merovingian and Carolingian times spectacular entertainments were not valued so highly as they had been in Roman times, but singing and dancing were enjoyed. People much appreciated jugglers and they played dice.Though Christianity had triumphed, traces of paganism still persisted. Pagan festivals were not unusual at the beginning of the middle ages even though they had been prohibited by the Church. Nevertheless, religious feasts established by the Church and celebrated with great solemnity were the climax of religious life.     

Signs of Spiritual Crisis or Evidence of Unexpected Commitment? Attitudes to Compulsory Church Parades in the First AIF

This study explores the attitude of Anzac soldiers to the compulsory Church Parades, drawing evidence from a reading of the diaries and letters of over a thousand soldiers. It examines the complex reactions to Church Parade and draw conclusions about the varied attitudes of soldiers who recorded attending Church Parades in their letters and diaries. Far from producing definitive evidence for the irrelevance of religion to Australian soldiers during the Great War, the study highlights the range of religious attitudes, including the surprising number of soldiers who recorded positive responses to these parades. Even negative attitudes to Church Parades could stem not just from the secular soldiers, but also from the disappointment which religiously committed soldiers felt during times of forced religious activity. Responses to compulsory religious activities in the army do not uniformly support the irreligious nature of the Anzacs. Rather they show that a significant minority — larger and more expressive than generally imagined, and not all of them devout — valued religion and recorded their sentiments about it in their personal writings.     

Accounts of early Christian history in the thought of François Guizot,Benjamin Constant and Madame de Staël 1800–c.1833

This article compares different historical accounts of early Christianity written by François Guizot, Benjamin Constant and Madame de Staël and shows that they played a significant role in the construction of their ideas about religious tolerance and political liberty in ancient and modern states. In his 1812 translation of Gibbon’s Decline and Fall of the Roman Empire Guizot used his editorial footnotes to oppose Gibbon’s sceptical representation of the early Church and to assert that the development of Christianity had been crucial in condemning slavery, establishing religious toleration and fostering individual liberty. Benjamin Constant also opposed Gibbon’s representation of early Church history but he argued in his posthumously published Du polythéisme romain (1833) that the key achievement of the early Christians had been to revive the idea of individual religious sentiment against the anti-individualist Roman state. As Guizot developed his historical research in the 1820s he rejected this view and came to see the early Christians as demonstrating the inherently social nature of all religious practice. Some of these ideas were anticipated by Madame de Staël in De la littérature (1800), but all three thinkers sought to reintegrate religion into their ideas of modern liberty in ways that merit greater attention.     

A SANCTUARY IN POST-CONFLICT SPACE: THE BAPTIST CHURCH AS A 'MIDDLE OPTION' IN BANOVINA, CROATIA

One of the observable aspects of social change during the transition period in most post-socialist countries is the revival of religion. The resurgence of churches has accompanied national revival and in some countries it is also connected to a growing post-socialist nationalism. This article focuses on the development of different –'transnational'– religious options in an area of ethnic conflict by presenting a case study of the post-war growth of the Baptist Church in the Banovina region in Croatia, close to the Bosnian border. Research results are based on halfstructured interviews with church representatives and members.
The research shows that there has been a considerable post-war expansion of the Baptist Church in the Banovina region, and that it is mainly ethnic Serbs and people from mixed marriages who have joined the Church. Many of them have a background as communists. For them, neither the Catholic Church, which is regarded as a Croatian church, nor the Serbian Orthodox Church are viable religious options. Instead, there are three factors that make the 'Baptist option' attractive. First, it is grounded in the historical tradition of the Baptist Church in this region and on memories and myths activated in the war and post-war periods. Second, the Baptist Church has made a middle transnational option available in an ethnically mixed area. As such it attracts those who are searching for a niche of neutrality in an ethnically strongly divided region characterized by conflict. Third, the considerable humanitarian work and help of organizations related to the Baptist Church during and after the war not only added in the eyes of many people in need to its image elements of existential shelter, but also brought the Church out of the shadows and made it more 'visible'– thereby improving its former reputation as an obscure sect.     

Celebrating the prophet: religious nationalism and the politics of Milad‐un‐Nabi festivals in India

The traditional honoring of the birth of the Prophet Mohammed (Milad‐un‐Nabi) has shifted in numerous Indian cities from private prayer and ritual meals in the home to grand public festivals that bear resemblances to Hindu religious processions. In 2010 in the southern Indian city of Hyderabad, large‐scale Milad‐un‐Nabi festivals became implicated in Hindu–Muslim nationalist riots that erupted weeks later at the commencement of a Hindu festival for Hanuman Jayanthi. This paper explores the political production of Muslim ethno‐nationalism and the intra‐community debates over the legitimacy and piety of Milad‐un‐Nabi celebrations. It argues that Milad‐un‐Nabi as a public performance is a (re)invented tradition that is part of the struggle for material, political and symbolic goods of the nation‐state. It is shaped by local party politics and history of anti‐Muslim discrimination. However, as the festivals highlight community divisions and religious ambiguities, they ultimately reveal the fragility of ethnic groups.     

Early medieval regulations concerning marital sexual relations

During the early middle ages the Christian Church demonstrated an interest in regulating the expression of marital sexual relations. The regulations focused on the form of the sexual behaviour but particularly on its frequency. There is a growing body of regulations forbidding marital intercourse during such times as the major liturgical seasons, on particular days of the week, and before communion, among others. While some of these regulations may have been motivated by the procreative teaching regarding marital relations, others point to a fundamental difficulty of reconciling sexual behaviour with the ideals of Christian living.     

Horses for Courses? Religious Change and Dietary Shifts In Anglo‐Saxon England

The evidence for horse consumption in Anglo‐Saxon England is examined with regards to the spread of Christianity from the late sixth century onwards. It is argued that the negative attitudes of Church leaders to hippophagy relate largely to the perceived links of this practice with pagan beliefs and were closely allied to attempts at establishing greater religious orthodoxy. In considering the effects of such attitudes, previous studies have made little attempt to relate textual sources to the physical remnants of such activities – horse bones themselves. By combining these sources, this paper suggests that horses were probably eaten by at least some people before, during and after the Conversion period, but that Christianity may have had some effect on these practices. However, the impact varied according to social identity and perhaps also regions of the country.     

Mormon Masculinity: Changing Gender Expectations in the Era of Transition from Polygamy to Monogamy, 1890–1920

During the period from 1890 to 1920, members of the Church of Jesus Christ of Latter‐day Saints (LDS) perceived a crisis in the lives of their boys. Like their Protestant contemporaries, Latter‐day Saints spent much time attempting to find a solution. At the same time, the LDS church was experiencing its own unique set of upheavals. In 1890, one of the central tenets of Mormonism – polygamy – had to be replaced with sexual practices that aligned the LDS with wider American society. It was during this transitional period that members and authorities of the LDS church sought to gain respectability in American culture by emphasising the morality and value systems they shared with their middle‐class Protestant contemporaries. As Mormons restructured marriage around the practice of monogamy, they placed the burden of the refashioned religious identity almost exclusively upon men and their bodies. The new Mormon man ushered the LDS church into the American mainstream while maintaining an acceptable difference from that mainstream culture.     

Commentary Individuation in Country Music: A Modern Pilgrimage

Cattle festivals and cattle rites are much neglected elements of the Indian cattle complex. This study examines Gopashtami and Govardhan Puja, two cattle festivals identified with the cult of Krishna. Although Krishna assumes several aspects in Hinduism, the pastoral Krishna is one of the most popular forms of the deity. Gopashtami and Govardhan Puja are important festivals in Braj, the traditional homeland of the cowherd god. Their origins can be traced to medieval Hindu texts, but Govardhan Puja contains ritual elements that suggest ancient rites have been absorbed into a later Hindu festival. Gopashtami and Govardhan Puja, like any religious festival, can be interpreted at several different levels. They have symbolic meaning, raising questions of conflicting religious traditions or economic systems in the past. They mirror regional patterns of culture and historical tradition in India. They assume a range of social functions, and in addition, form part of the process by which people are exposed to their cultural heritage. Above all, however, they are festivals dedicated to cattle and to the cowherd god Krishna. The myths and rituals of Gopashtami and Govardhan Puja reflect the strong historical ties between Krishna and the cow, as well as reinforce traditional Hindu concepts concerning the sanctity of the cow.     

A “Theological Junto”: the 1641 Lords’ subcommittee on religious innovation

Abstract

The 1641 Lords’ sub-committee on religious innovation has never been the focus of a dedicated study, despite its acknowledged significance. This article presents the sub-committee as an attempt to control parliamentary discussion of the Church. Its membership was carefully selected to ensure that it would have an anti-Arminian bias. Its discussions addressed a wide range of doctrinal and liturgical questions. The Conformist members of the sub-committee were attempting to re-assert the Reformed identity of the English Church, and roll back the doctrinal and liturgical developments of the 1630s. However, despite the political crisis, they were not prepared to give much ground to Puritan opinion. The sub-committee therefore illustrates the strength of commitment, even amongst leading Reformed theologians, to the idiosyncratic aspects of the English Church Settlement. It is therefore a significant witness to the development of English Conformist opinion.     

South Carolina's Harvest Festivals: Rural Delights for Day Tripping Urbanites

Crop harvests, livestock and poultry products, and hunting and fishing activities provide the themes for 18 annual festivals staged by rural South Carolina communities on weekends and holidays during the April-December festival season. Drawing 5,000 to 25,000 participants, the typical harvest festival mixes the promotion of visitor industry with the friendly spirit of a community gathering. Urbanites are attending South Carolina's harvest festivals in large and growing numbers. They are attracted by their ready accessibility, novelty and emphasis on something-for-everbody family fun with a distinctive "down home" country flavor. For the sponsoring communities, the festivals provide not only an excuse to get together and have fun, but also a morale boost and an important source of funds for much-needed civic projects. In the years to come it is likely that the state's harvest festivals will increase in number, and that the attendant rise in competition will on the one hand lead to improvements in management and on the other increase the incidence of gimmickry designed to boost attendance.     

Unmaking ‘the middle ages’

The idea of ‘the middle ages’ developed only gradually, out of the attack on the Augustinian view of history, which had dominated thought for nearly a thousand years. Petrarch and the Italian humanists began this attack, claiming a new, third age had begun with the recent revival of culture and the arts. The religious upheavals of the sixteenth century helped produce the idea of a ‘middle age’ in religion too. The terms used for this period varied, until medium aevum and its equivalents became accepted, in the late seventeenth century. The idea of ‘the middle ages’ reached its fullest expression in the eighteenth century, with Voltaire, and eventually became part of the institutions of academic history. Traditional usage should not continue to be accepted. If historians see no general pattern in history, they must abondon terms like ‘medieval’, which presuppose such a pattern. A new theory of history may emerge in the future, and will no longer describe ‘the middle ages’ by a name which implies a barbaric interlude. This will enable ‘medievalists’ to produce a truer picture of their period.     

Sexism and the celestial gynaeceum — from 500 to 1200

One indirect index of attitudes toward women, as well as their actual position in the medieval Church, can be gained through a collective study of saints' lives. For on one level, membership in the heavenly city reflected the earthly society of the middle ages. Although in theory the Church professed a policy of spiritual egalitarianism, in reality it was much more difficult for women than for men to transcend their sex and enter the ranks of the celestial hierarchy. The rather wide discrepancy in sanctity (approximately 85% of the saints of this period were male), can be explained in part by the exclusion of women from leadership roles in the secular Church hierarchy. However, certain periods were more conducive than others to the making of women saints. Women had a greater prominence, as reflected by their selection as saints, in the initial stages of the various movements of the Church. As the Church became more secure, right- minded and ultimately regularized and reformed, the premature enthusiasm for women waned. A backlash resulted in which women were viewed as liabilities and generally suspect. They were denied opportunities for a prominence in the religious community, a ‘visibility’ upon which sanctity was predicated.     

Irrational amusements,theatre law,and moral reformers in nineteenth-century America: implications for later popular music study

This paper considers several case studies of conflicts between moral reformers active in US cities and venues catering to working-class audiences from the 1860s to 1880s. For moral reformers, theatrical entertainments, particularly forms with no educational or moral purpose, were deeply corrupting and threatened not only the well-being of the individual, but also that of the nation. These case studies show that tensions emerged when popular styles sought to expand their audience beyond their traditional patrons or to move into respectable areas of the city – in other words, when they did not stay in their traditional place. This is also true of the many hybrid musical forms that combined European-based folk or religious styles with African-American music. Forms such as jazz and rock ‘n’ roll did not elicit significant protest until they began to find an audience in northern cities among middle- and lower-middle-class youth. Exploring how laws were changed in response to earlier conflicts adds a crucial historical perspective to popular music studies, which tends to remain firmly focused on music from the mid-twentieth century onwards.     

The Elusiveness of Protestantism: The Last Expatriations for “Apostasy” from the Church of Sweden (1858) in a European Perspective*

By studying the responses to the last expulsion for “apostasy” from the Swedish National Church in 1858, this article examines how an international Protestant identity was constructed in mid‐nineteenth‐century Europe. It is the argument of this study that a comprehensive identity — including both evangelicals and theological progressives — could be built around the notion of religious liberty. The advocacy of religious freedom became a line of demarcation that separated this group from the Roman Catholic Church, as well as from those Protestants that were firmly attached to an exclusivist position. In order to manufacture this unity, strategies that had been used to fortify the Catholic–Protestant divide were now also used to establish distinctions between different forms of Protestant belief. It is the argument of this article that this unity definitely broke with the theological disputes of the 1860s.     

The pattern of lordship and feudal settlement in Cumbria

One indirect index of attitudes toward women, as well as their actual position in the medieval Church, can be gained through a collective study of saints' lives. For on one level, membership in the heavenly city reflected the earthly society of the middle ages. Although in theory the Church professed a policy of spiritual egalitarianism, in reality it was much more difficult for women than for men to transcend their sex and enter the ranks of the celestial hierarchy. The rather wide discrepancy in sanctity (approximately 85% of the saints of this period were male), can be explained in part by the exclusion of women from leadership roles in the secular Church hierarchy. However, certain periods were more conducive than others to the making of women saints. Women had a greater prominence, as reflected by their selection as saints, in the initial stages of the various movements of the Church. As the Church became more secure, right- minded and ultimately regularized and reformed, the premature enthusiasm for women waned. A backlash resulted in which women were viewed as liabilities and generally suspect. They were denied opportunities for a prominence in the religious community, a ‘visibility’ upon which sanctity was predicated.     

Anthropology,Festival, and Spectacle

This article weaves together analyses of three recent books which, despite their being compiled primarily by scholars outside of the discipline of anthropology, make theoretical and methodological contributions useful to the anthropology of festivals and ritual, both religious and secular. These works demonstrate that spectacle has been ritualized into festive practices of modernity and identity in multiple places, times, and cultural contexts. Greater attention to how this works from a general anthropological perspective is needed.     

Marriage,Sex, and the Church of Scotland: Exploring Non‐Conformity Amongst the Lower Orders

The history of marriage amongst the Scottish lower orders in the eighteenth century has largely been a story of sexual discipline by the Kirk (Church of Scotland). As much of this history has been produced through kirk session records — the arm of the church that monitored sexual morality and marital conformity — this is often construed as a story of contest between the church and a resistant lower orders, trying to negotiate alternative forms of family life. Using kirk session and secular court records and popular literature, this article explores how religious belief shaped sexual and marital behaviour, particularly non‐conformity, during this period. It examines the Kirk's interpretation of chastity and marriage, how these ideas filtered into popular culture and were used by the lower orders to negotiate their own sexual and marital behaviour and relationship to the Church. It argues that the Kirk's varying attitude to marital and sexual non‐conformity meant that marital non‐conformity was less significant than sexual sin in the popular and religious imagination.