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Zugl.: Freiburg (Breisgau), Univ., Diss., 2006

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L’immigration maronite à Montréal date de la fin du XIXe siècle, mais c’est dans les années 1970 et 1990, à la suite des guerres au Liban, qu’il y a eu les plus grandes vagues. De rite syriaque antiochien, mais d’obédience catholique romaine, les immigrants maronites n’avaient pas d’église paroissiale propre. Les autorités diocésaines montréalaises avaient rassemblé les catholiques orientaux dans une même église dont le service était assuré par l’ordre melkite du Saint-Sauveur. En 1969, le père de l’ordre maronite mariamite Élias Najjar fonde avec des Égyptiens maronites la première paroisse. Cette étude se penche sur le processus qui a mené à la naissance de cette paroisse, son évolution à travers le temps et la vie de ses paroissiens. L’approche est narrative et descriptive, elle s’inscrit dans le cadre de l’histoire sociale et religieuse. Les résultats de l’analyse mettent en lumière une église nationale et un nouveau modèle de paroisse diasporique, différent du modèle classique, recelant des diversités infranationale, internationale et interconfessionnelle. / Maronite immigration to Montreal started at the end of the 19th century. During the 1970s and 1990s, massive waves of Lebanese immigrants arrived to Montreal due to the wars in Lebanon. The Maronite Church is fully Roman Catholic but has a syriac-antiochean rite. Maronite immigrants did not have their own parish in Montreal and had to go for célébrations in the Oriental Catholic Church which was created by Montreal clerical authorities and served by Greek-Catholics (Melkites) of the Saint-Sauveur order. In 1969, Father Élias Najjar from the Maronite mariamite order, together with Maronites from Egypt, founded the first Maronite parish in Montreal. This thesis aims to study the process behind the constitution of the first parish, its evolution and the life of its parishioners by using a narrative and descriptive approach in the frame of the social and religious history. Results show a national Church and a new model of Maronite diasporic parish, different from the classical one, having subnational, international and inter-confessional diversities.

[pt] A dissertação propõe investigar as diferentes formas de se entender memória na literatura de Monika Maron (Berlim/Alemanha, 1941-), especialmente na obra Pawels Briefe [Cartas de Pawel] (1999). Com fortuna critica eloquente, a obra da autora impulsionou diferentes conceitos e indagações acerca do tema memória. Maron parte de um arquivo familiar para construir a narrativa pós-memorial e monta sua história-ficção-memória a partir de imagens, cartas, depoimentos e imaginação literária. No contexto geral da obra de Maron, e Pawels Briefe é caracterizado como livro central. Temas como pós-memória, memória crítica, narrativa geracional, trauma e luto são contemplados, cotejados e indagados, assim os problemas da recepção dos textos de memória. Ao se tratar de imagens justapostas ao texto narrativo, defende-se que, além de um aide-memoire, as fotografias representam a inserção do silêncio na linguagem narrativa. Para isso, parte-se da obra de Rancière e seus argumentos a favor da potência representativa da literatura e questionando o elogio do irrepresentável, procura-se incluir o silêncio como potência no terreno da linguagem, em vez de identificá-lo como aquilo que está para além dela. / [en] The thesis proposes the investigation of the various forms of understanding memory in the literary work of Monika Maron (Berlin/ Germany, 1941-), specially in Pawels Briefe [Pavels Letters] (1999). With eloquent wealth of treatises, the author’s work inspired different forms of understanding and questioning the subject of memory. Maron uses a family archive to create a post-memorial narrative and builds her historical –fictional- memorial book with pictures, letters and literary imagination. Pawels Briefe is put as a central piece in a broader view of Maron’s work. Subjects like post-memory, critical memory, generational narrative, trauma and grief are discussed, compared and questioned here. So are the issuesregarding the reception of memory texts. Addressing the juxtaposition of images and narrative, I support that photographic images represent not only an aide-memoire but also the inlcusion of silence in prose. Based on the works of Rancière and his arguments in favor of the representative potentiality of literature and questioning the eulogy of the irrepresentable, its objective is to include silence as a force in the field of language, instead of identifying it as something that is beyond it. In Pawels Briefe, by Monika Maron, this minute’s silence can be identified in the insertion of photographic pictures.