El presente artículo, inserto en el marco de los estudios cidianos, se propone señalar la existencia de una fuerte impronta del culto a la Virgen María en el Poema de Mio Cid (PMC), a partir del cual se articulan las escenas bélicas del poema y que se presenta como una proyección de las intenciones expansionistas de Castilla en el contexto de las guerras de reconquista española. Asimismo, se pretende demostrar la marcada influencia francesa en el culto mariano, que se puede apreciar a lo largo del texto, y su adopción por parte de la religiosidad peninsular, en particular, en relación con la ideología de cruzada que coincide con la cambiante noción de reconquista y se constituye como uno de los motores del poema. / This paper, inserted in the framework of the Cid studies, aims to identify the existence of a strong presence of the cult to the Virgin Mary in the Poema de Mio Cid (PMC), which articulates the battle scenes of the poem and is presented as a projection of Castile’s expansionist intentions in the context of the wars of Spanish reconquest. Likewise, it seeks to demonstrate the strong French influence in the Marian cult, which can be seen throughout the text, and its adoption by the religious Peninsula, particularly in relation to the ideology of crusade that matches the changing notion of reconquest and constitutes one of the main motives of the poem.

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The city of Santa Maria, RS state, is well-known as a religious center of Marian devotion and is an attraction for pilgrims and visitors, mainly because of the annual pilgrimage of Our Lady Medianeira . Silveira Martins, also in the central region of RS state, emerged linked to Santa Maria as host city of the fourth region of the Italian immigration in 1877. This town maintains a strong devotion for Mother Mary once this image was brought from Italian immigrants. This relation and the characteristics of the popular devotion is what motivated this paper. Its main purpose is to collect data which will allow us to build a religious and cultural itinerary, involving pilgrimage places and devotion to Mother Mary in the central region of RS state, Brazil. As a geographical cut, it was established that the region between Santa Maria and Silveira Martins would be the principal focus of this paper because of all the reasons mentioned above and because of the places selected, as the Sanctuaries and festivities that compose this itinerary, which follows: Diocesan Cathedral, Basilica of Our Lady Medianeira , Sanctuary of Schoenstatt, Church of Our Lady Dores , in Santa Maria; Sanctuary of Our lady of Health and Sanctuary of Our Lady of Pompeii, in Silveira Martins. Methodologically, an exploratory research was used, employing a historical method of procedure, from the technique of bibliographical investigation, of observation and of the qualitative appreciation of the collected information. The conceptual categories discussed told about Cultural Estate, Tourism, and the Catholic Identity of Rio Grande do Sul state, pilgrimage. The main findings are about the characterization of the religious identity of this region as a result of the propagation of the popular Catholicism, characterized by a devotional dimension mainly directed to the Marian cult, expressed currently in popular religious parties like pilgrimages, corteges and promises considered as inheritance of the Portuguese settlers, Indians missionaries, black people, people from Açores and Italian immigrants. / A cidade de Santa Maria/RS destaca-se como centro religioso de devoção mariana, foco de atração de peregrinos e visitantes, principalmente por ocasião da romaria anual de Nossa Senhora Medianeira. Silveira Martins, também na região central do Estado, surgiu ligada a Santa Maria, como sede da Quarta Colônia de Imigração Italiana, em 1877. Esta cidade, hoje, conserva forte devoção a Maria, trazida pelos imigrantes da Itália. Tal relação e as características da devoção popular nelas guardada é que moveu este trabalho. O objetivo principal consistiu em reunir subsídios que permitam construir um guia turístico cultural-religioso, envolvendo locais de peregrinação e devoção à Virgem Maria na região central do Rio Grande do Sul/BR. Como recorte geográfico, estabeleceu-se como foco de estudo a região compreendida no espaço geográfico e culturalmente delimitado pelos municípios de Santa Maria e Silveira Martins, pelos motivos já apresentados e porque neles foram selecionados os Santuários e festas que compõem o guia turístico proposto: Catedral Diocesana, Basílica de Nossa Senhora Medianeira, Santuário de Schoenstatt, Igreja de Nossa Senhora das Dores, em Santa Maria; Santuário de Nossa Senhora da Saúde e Santuário de Nossa Senhora da Pompéia, em Silveira Martins. Metodologicamente, usou-se a pesquisa de caráter exploratório, a partir da técnica de investigação bibliográfica, da observação e apreciação qualitativa das informações coletadas. As categorias conceituais discutidas versaram sobre Patrimônio Cultural, Turismo e Identidade Religiosa Católica do Rio Grande do Sul, Peregrinação e Romarias. As constatações principais dizem respeito à caracterização da identidade religiosa da região como resultado da propagação do catolicismo popular, caracterizado por uma dimensão devocional, principalmente, e voltado para o culto mariano, expresso atualmente em festas religiosas populares com procissões, romarias, promessas e ex-votos, expressões estas consideradas aqui como herança dos povoadores portugueses, indígenas missioneiros, negros, açorianos e imigrantes italianos.

Cette recherche vise à élaborer une mariologie sociale en Afrique. Sa problématique tourne autour de trois questions principales : le culte marial est-il vécu comme une pratique libératrice au service de l’engagement pour la justice sociale ? La figure de la Vierge Marie constitue-t-elle une source d’inspiration qui permette aux chrétiens et aux chrétiennes catholiques romains de s’engager au niveau sociopolitique en Afrique ? Les engagements des chrétiens et des chrétiennes, épris de vertus mariales, participent-ils à l’avènement d’une société de justice, de paix et du vivre-ensemble harmonieux ? Ces questions sont posées dans un contexte large, celui de l’Afrique subsaharienne où plusieurs pays font face aux crises multiformes et, dans un cadre plus restreint, celui de la République Démocratique du Congo où quatre mouvements marials, basés à Kinshasa, ont fait objet d’études de terrain. Cette thèse prétend déconstruire et reconstruire la conception et le vécu des pratiques mariales afin que celles-ci deviennent un ferment qui pousse les chrétiens et les chrétiennes catholiques africains en général et congolais en particulier à s’engager dans la résolution des problèmes majeurs de leur société notamment au niveau de la justice, de la paix et de la question des femmes. Cette thèse cherche à dépasser deux types de mariologies produites en Afrique : la mariologie coloniale, qui concerne l’histoire de l’arrivée de la Vierge Marie à travers l’action des missionnaires qui ont évangélisé le continent africain et une certaine mariologie inculturée qui se limite à corréler des catégories culturelles africaines avec des thèmes classiques de mariologie. La réflexion épouse la voie d’une approche de mariologie sociale qui, mise en application par les Africains et les Africaines, peut aider à relever le défi lié aux multiples problèmes au niveau économique, politique, social et culturel que rencontre la majorité de pays africains. La recherche est abordée dans une perspective des théologies africaines de la libération et de la reconstruction à travers une démarche de contextualisation, de décontextualisation et de recontextualisation. La thèse comprend quatre parties. La première partie fait un état des lieux de la mariologie africaine. Elle situe cette dernière dans le parcours historique de la théologie africaine, analyse la dévotion mariale en Afrique à travers l’action missionnaire, étudie la question de l’inculturation de quelques mystères marials et se penche sur le lien entre la mariologie et les problèmes de société en Afrique. La seconde partie examine la question de la mariologie sociale en Amérique Latine. Elle étudie l’aspect sociopolitique de la dévotion mariale, l’anthropologie et l’herméneutique de la réflexion et des apparitions mariales, les dogmes marials dans une perspective sociale et la place occupée par la Vierge Marie et le culte marial dans le combat féministe en Amérique Latine. La troisième partie explore le rapport entre la pratique de la dévotion mariale et l’engagement sociopolitique de quatre mouvements marials (Légion de Marie, Communauté du Magnificat, Groupe de l’Arbre Desséché ou Nzete Ekauka et École de prière Notre-Dame Vierge Puissante) à Kinshasa. Elle jette un regard sur le contexte de naissance et d’évolution des mouvements d’action catholique dans leur ensemble et fait une analyse critique des pratiques mariales et de l’engagement sociopolitique de ces mouvements. La quatrième partie tente une recomposition du discours de mariologie sociale en Afrique à partir d’une lecture du Magnificat. Elle fait une actualisation de ce cantique pour enrichir la pratique du culte marial et présente trois axes sur lesquels peut porter une mariologie sociale en Afrique. / This research aims at developing a social Mariology in Africa. It deals with three main questions: Is Marian devotion lived as a liberating practice in view of a commitment for social justice? Is the figure of the Virgin Mary an inspiration which allows Roman Catholic Christian men and women to involve themselves at the sociopolitical level in Africa? Do the commitments of Christian men and women who love Marian virtues take part in the advent of a society of justice, peace and harmonious coexistence? Those questions are asked in a broad context, that of Sub-Saharan Africa, where many countries are facing multifaceted crises and, in a more limited context, that of the Democratic Republic of Congo, where four marials Movements, based in Kinshasa, were the objects of field studies. This thesis claims to deconstruct and reconstruct the concept and the lived-out experience of Marian practices, so that those practices may become a ferment leading African Catholic Christian men and women in general, and Congolese Catholic Christian men and women in particular, to commit themselves in the resolution of the major problems of their society, particularly in terms of justice, peace and women's issues. This thesis seeks to go beyond two types of Mariology produced in Africa: colonial Mariology, dealing with the history of the arrival of the Virgin Mary through the work of the missionaries who evangelized the African continent, and some kind of an acculturated Mariology, which limits itself to setting a correlation between African cultural categories and some classical themes of Mariology. This reflection takes a stand for a social Mariology, that is, an approach which, implemented by African men and women, can help them meet the challenges created by the many economic, political, social and cultural problems that most of the African countries are faced with. This research work is done in the perspective of the African theologies of liberation and in the perspective of a reconstruction, through a process of contextualization, de-contextualization and re-contextualization. This thesis is made up of four parts. The first part presents an overview of African Mariology. It sees it through the historical journey of African theology, it analyses Marian devotion in Africa through the works of missionaries, it studies the question of acculturation of a few Marian mysteries, and it focuses on the relationship between Mariology and the social problems in Africa. The second part examines the issue of social Mariology in Latin America. It studies the sociopolitical aspect of Marian devotion, the anthropology and the hermeneutics of the Marian reflection and of the Marian apparitions. It studies the Marian dogmas from a social perspective, and the place of the Virgin Mary and of Marian devotion in the feminist struggle in Latin America. The third part explores the relationship between the practice of Marian devotion and the sociopolitical commitment of four Catholic Action Movements that are present in Kinshasa: The Legion of Mary, the Magnificat Community, the Group of "l'Arbre Desséché" (Dried Tree Group) or Nzete Ekauka, and the Prayer School "Notre Dame, Vierge Puissante" (Our Lady, Powerful Virgin). It takes a look at the general context of the birth and evolution of those Catholic Action Movements, and it makes a critical analysis of the Marian practices and of the sociopolitical commitment of those movements. The fourth part attempts a reconstruction of the social discourse of Mariology in Africa, starting from a reading of the Magnificat. It makes an actualized reading of that song in view of enriching the practice of Marian devotion, and it presents three aspects on which social Mariology in Africa can rest.

A deep visual analysis of Ludovico Carracci’s 1588 Madonna and Child, Angels, and Saints Francis, Dominic, Mary Magdalene and the Donor Cecilia Bargellini Boncompagni with an emphasis on the role of the patron, the significance of the locality, and the visual semiotics of the Virgin Mary’s gaze in prompting conversion in the repentant prostitutes of the Carmelite convertite convent associated with Ss. Filippo and Giacomo in Bologna, Italy. Including a commentary on contemporary social expectations of modest behavior and the painting’s deliberate incorporation of inappropriate female behavior towards a religious purpose. A discussion of uniquely Carmelite iconography, the use of Ignatian mental prayer in convents, and self-determination in imagery by a Bolognese aristocratic woman.

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