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1	Filid, Fairies and Faith: The Effects of Gaelic Culture, Religious Conflict and the Dynamics of Dual Confessionalisation on the Suppression of Witchcraft Accusations and Witch-Hunts in Early Modern Ireland, 1533 – 1670 Kramer, William 01 June 2010 (has links) (PDF) The European Witch-Hunts reached their peak in the sixteenth and seventeenth centuries. Betweeen 1590 and 1661, approximately 1500 women and men were accused of, and executed for, the crime of witchcraft in Scotland. England suffered the largest witch-hunt in its history during the Civil Wars of the 1640s, which produced the majority of the 500 women and men executed in England for witchcraft. Evidence indicates, however, that only three women were executed in Ireland between 1533 and 1670. Given the presence of both English and Scottish settlers in Ireland during the sixteenth and seventeenth centuries, the dramatic discrepancy of these statistics indicate that conditions existed in early modern Ireland that tended to suppress the mechanisms that produced witchcraft accusations and larger scale witch-hunts. In broad terms those conditions in Ireland were the persistence of Gaelic culture and the ongoing conditions of open, inter-religious conflict. In particular, two artifacts of Gaelic Irish culture had distinct impact upon Irish witchcraft beliefs. The office of the Poet, or fili (singular for filid), seems to have had a similar impact upon Gaelic culture and society as the shaman has on Siberian witchcraft beliefs. The Gaelic/Celtic Poet was believed to have magical powers, which were actually regulated by the Brehon Law codes of Ireland. The codification of the Poet’s harmful magic seems to have eliminated some of the mystique and menace of magic within Gaelic culture. Additionally, the persistent belief in fairies as the source of harmful magic remained untainted by Christianity throughout most of Ireland. Faeries were never successfully demonized in Ireland as they were in Scotland. The Gaelic Irish attributed to fairies most of the misfortunes that were otherwise blamed on witchcraft, including the sudden wasting away and death of children. Faerie faith in Ireland has, in fact, endured into the twentieth century. The ongoing ethno-religious conflict between the Gaelic, Catholic Irish and the Protestant “New English” settlers also undermined the need for witches in Ireland. The enemy, or “other” was always readily identifiable as a member of the opposing religious or ethnic group. The process of dual confessionalisation, as described by Ute Lotz-Huemann, facilitated the entrenchment of Catholic resistence to encroaching Protestantism that both perpetuated the ethno-religious conflict and prevented the penetration of Protestant ideology into Gaelic culture. This second effect is one of the reasons why fairies were never successfully associated with demons in Ireland. Witch-hunts were complex events that were produced and influenced by multiple causative factors. The same is true of those factors that suppressed witchcraft accusations. Enduring Gaelic cultural artifacts and open ethno-religious conflict were not the only factors that suppressed witchcraft accusations and witch-hunts in Ireland; they were, however, the primary factors. Ireland Witch-Hunts Fairies Confessionalisation Witchcraft Poets Cultural History European History History History of Religion Social History
2	Confessional Civilising in Ukraine : The Bishop Iosyf Shumliansky and the Introduction of Reforms in the Diocese of Lviv 1668-1708 Wawrzeniuk, Piotr January 2005 (has links) This work examines and analyses the reform attempts undertaken by the Greek Orthodox and Uniate Bishop of Lviv, Iosyf Shumliansky, during his episcopacy (1668-1708). These reforms are seen as a means of facing the intensified confessionalising pressures at state and regional levels in the Polish-Lithuanian Commonwealth. The analysis focuses on the Bishop’s model priest as illustrated in his handbook for the clergy; the influence the Bishop and the Consistorial Court had over the parish clergy; the types of litigation and the categories of plaintiff in the cases concerning the parish clergy; and the clergy’s behaviour. Iosyf Shumliansky required the clergy to adjust its behaviour and educational standards to be similar to those of the nobility and Roman Catholic clergy. The parish clergy should refrain from dressing like peasants, becoming too close to the villagers and from participating too enthusiastically in village festivities. They should learn Polish and Latin. The Bishop expected the clergy to adopt a style of dress and behaviour that would distinguish and elevate it as a group above the mass of the peasantry. Included in the analysis, are cases from the Lviv and Halych main deaneries but not the main deanery of Kamianets Podilsky. The Bishop and the Consistorial Court had good control over most of the western and central regions of the Diocese. The Court could not control the situation in the eastern territories, as it was unsafe because of wars, Tatar raids and occupation by Ottoman forces. The possibility for Shumliansky to influence the parish clergy through the Court in these regions was limited. Their participation in court proceedings was negligible. The most common type of litigation was official misconduct by the priests. After that came violence, finance and defamation. The most common category of plaintiff was parish priests, followed by nobles and honest/reputable/townsmen. In the study, violence has been treated as a means of interaction and communication. It would appear that the status of the parish clergy was often frail and had to be publicly, vigorously and violently defended. Many of the clergy could not live up to the demands of the Bishop because they lived as and among peasants. Early Modern Poland Ukraine Greek Orthodox Church Greek Catholic Church Uniate Church Confessionalisation Lviv Lwów Lemberg History Historia
3	Rekatolizace v městech pražských v době pobělohorské. Nové Město pražské v kontextu procesu katolické konfesionalizace / Catholic Reformation in the Prague Towns after the Battle of the White Mountain. Prague's New Town in a context of the process of the catholic confessionalisation Fejtová, Olga January 2011 (has links) Catholic Reformation in the Prague Towns after the Battle of White Mountain. Prague's New Town in a context of the process of the catholic confessionalisation Abstract Olga Fejtová This thesis' methodological ground is a conception of both clerical and secular politics of recatholisation in a relation to Prague's New Town within the Post-White-Mountain period as part of a process of confessionalisation, i. e catholic confessialisation, within the paradigm that was introduced into European historiography in 1980s . The recatholisation within Bohemian lands in relationship to the paradigm of confessionalisation invokes a strategy of state and clerical power. Its enforcement and exercise in political practice were illustrated by normative materials that represented attendant signs of a development of the catholic confessionalisation. The target of this thesis is firstly to describe the progress of politics concerning recatholisation in a relationship to one of Prague's towns by using contemporary decrees of both secular and clerical origin. Furthermore, it shall investigate issues echoing within and from life of the New-Prague-Town's society of the 17th century. This within both public and private spheres of burgess' life. In order to reveal a correct reflection of the whole structure of the progression...
4	Les projets politiques et les fondements historiques de la communauté chiite au Bahreïn depuis l’indépendance 1971 / The political projects and the historical foundations of Shi’a in Bahrain since independence in 1971 Al shaikh, Aayat 12 May 2018 (has links) Le chiisme au Bahreïn est un phénomène sociopolitique complexe. A l’époque contemporaine, les projets politiques chiites transnationaux et nationaux ont connu une nouvel ascension. Les analyses politiques et médiatiques dominants réduisent souvent le chiisme dans le champ sociopolitique bahreïni aux projets politiques dominants en Iran, en Iraq, et au Liban, qui projettent le renforcement de leur pouvoir religieux et politique. Or, les chiites de Bahreïn sont souvent assimilés à des adeptes des politiques menées par les clercs influents outre le pays insulaire. Ils sont considérés comme des instruments de l’hégémonie des acteurs chiites. Ces grilles de lecture ne représentent qu’une approche réductrice et partielle du champ chiite. Certes, le chiisme bahreïni est influencé par les acteurs et les politiques régionales et transnationales, mais l’analyse de ses fondements et de son évolution démontre qu’il est spécifique à son contexte local. Le champ chiite local est façonné par des interactions sociopolitiques diverses, tels que des processus de socialisation politique, la transnationalisation, la pratique des rites particuliers, l’organisation des institutions, les relations avec l’Etat, etc. A l’époque contemporaine, les acteurs chiites bahreïnis sont influencés par des théories et des projets qui émanent de la sphère transnationale, cependant ils développent des projets sociopolitiques distincts. Dans ce contexte spécifique du Bahreïn, l’Etat même dominant, ne peut pas contrôler ses acteurs et leurs projets sociopolitiques, qu’ils soient transnationaux ou nationaux. / Shiism in Bahrain is a complicated socio-political phenomenon. The contemporary era is marked by a new rise of national and transnational shi’a political projects. Dominant political and media analysis consider shi’ism in the Bahraini context as a simplest extension of dominant political projects in Iran, Iraq, and in Lebanon.However, Bahraini shi’a are frequently assimilated to unconditional followers of influential non-Bahrainis clerics and their politics. In that framework, shi’a in Bahrain are considered as instruments of the shi’a actors’ hegemony. Those methods of interpretation appear superficial.Certainly, as we noted above, regional and transnational actors and politics affect the shiism in Bahrain, but the examination of its basis and its evolution demonstrate that it’s specific to the local schema. Various socio-political interactions shapes the local political sphere; such as political socialization processes,transnationalization, rites’ practicing, institutions’ organization's, relations avec the State, etc. In the contemporary period Bahrainis shi’a actors are indeed influenced by the theories and the projects stems from the transnational sphere, however, they develops their own and distinct socio-political projects. In this specific context, the State, even dominant, control neither these actors, nor their projects whether they are transnational or nationals. Achoura Akhbarisme Ahl al-bayt Ayatollah Chiisme Chiisme duodécimain Fatwa Fiqh Imam Ja ‘farite Madhab Maraj ‘ Marja ‘iyya Taqqiya Taqlid Umma Usûlisme Wahhabisme Sunnisme Sunnite Chiite Wilâya al-faqîh Waqf Projets politique Association politique Islam Parlement Élection Démocratie Institutions Institutionnalisation Démocratisation Politique Abolition Constitution Séparation de pouvoirs Conflit Confession Confessionalisation Etat Transnationnalisation Sphère Insurrection Groupuscule Militarisation Intifada Procession Fondements historiques Communauté Histoire Mémoire collective Laïcité Islamisation Clerc Réforme Parti Hawza Ashoura Akhbararism Ahl al bayt Ayatollah Chiism Fatwa Feqh Hawza Imam Ja ‘farit Madhab Maraj ‘ Marja ‘iyya Taqqiya Taqlid Umma Usulism Wahhabism Sunnism Sunni Shi 'a Wilaya al-faqih Waqf Political projects Political association Islam Parlement Election Democracy Institutions Institutionalization Democratisation Politics Abolition Constitution Separation of powers Conflict Confession Confessionalization State Transnationalization Sphere Insurrection Groupuscule Militarization Intifada Processions Historicals foundations Community History Collective memory Secularism Islamization Clerc Reform Party 956

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