Thesis (Ph.D.)--Northwestern University, 1997. / Source: Dissertation Abstracts International, Volume: 58-04, Section: A, page: 1455.

À l’origine, l’iconographie chrétienne a été influencée par les textes apocryphes qui décrivaient Joseph sous un jour négatif. Dans les scènes de Nativités, il était le plus souvent relégué au registre inférieur, de petite taille, séparé de l’Enfant par la Vierge et semblait dormir. Parallèlement, le culte marial a occupé très tôt une place considérable dans la foi des fidèles et dans la vie de l’Église. Les hérésies récurrentes, contestant notamment la virginité de Marie, ont encore aggravé cette situation. Toutefois, Bernard de Clairvaux jugea que Dieu ne pouvait avoir choisi pour Elle et l’Enfant à naître un compagnon médiocre. Il en dressa donc un portrait nouveau et enrichi. Puis, le texte des Meditationes Vitae Christi présenta Joseph comme un modèle pour les hommes soucieux de vivre selon les principes du Poverello. Les dessins du manuscrit Lat. 115 de la BnF illustrent cette nouvelle perception du personnage propagée à travers l’Europe dans le sillage des Frères mineurs. Par la suite, le retable d’Hoogstraten –peut-être copie d’une œuvre de Campin- confirme l’intérêt qui lui était désormais accordé et Gerson tenta alors de convaincre l’Église d’honorer Joseph dans la liturgie. / Originally the Christian iconography was largely influenced by apocryphal texts that painted Joseph in a negative light. In the Nativity scenes, he was often relegated to an inferior status, smaller in size, separated form the Infant by the Virgin and seemingly asleep. In parallel, marian worship occupied very rapidly a large part of the belief among the faithful and in the life of the Church. The heresies contesting the virginity of Mary made the situation even worse. Despite this, Bernard de Clairvaux judged that God would no have chosen a mediocre companion for Her and the Baby to be born. He gave him a new and enriched profile. Then, the text of the Meditationes Vitae Christi presented Joseph as a model for men wanting to live by the principles of Poverello. The sketches of the manuscript Lat. 115 of the BnF illustrate perfectly this new perfection of his character that was also spread through Europe in the wake of the Mineur brethren. Thereafter, the altarpiece of Hoogstraten –perhaps copied from a work of Campin- confirms the importance that he was now granted and Gerson tried to convince the Church to establish a festival in his honour in the liturgical calendar.

La culture de l'honneur, notion primordiale dans la structuration de la société médiévale, fait ici l'objet d'un développement particulier au travers de l'angleterre des xive-xve siècles. cette analyse tente de dresser un tableau global des représentations sociales liées à l'honneur, en particulier dans le contexte de l'affirmation de l'état. sont ainsi explorés les mécanismes d'hybridation ou de rejet entre les diverses appréciations de l'honneur, en analysant notamment l'impact des efforts d'encadrement de l'honneur de la part de l'état ou de l'église dans l'émergence de nouvelles conceptions de l'honneur. dans cette optique, de nombreux développements mettent en lumière la façon dont les individus ou les groupes conçoivent et expriment à leurs niveaux la notion d'honneur, ainsi que les comportements, les attitudes attendues, notamment aux travers des violences d'honneur, qui permettent de s'affirmer dans le regard des autres comme un « homme honorable ». en outre, le cas plus spécifique de la noblesse y est naturellement largement exprimé, en particulier dans la perspective des changements profonds qui affectent ce groupe dans l'Angleterre des XIV-XV siècles, liés à l'affaiblissement des liens de loyauté, à l'émergence des réseaux de clientèle et à l'ouverture de la gentry à de nouveaux membres, dans le cadre du « féodalisme bâtard ». au sein de cette noblesse, une attention spécifique est aussi accordée aux références spécifiques des magnats. / The culture of honor, a vital concept in the structure of medieval society, here is the subject of a particular analysis through england in the late middle age. This analysis attempts to provide a comprehensive overview of social representations of honor, within the main groups in society. In this regard, many developments highlight how individuals and groups perceive and express the concept of honor. This study also aims to show how individuals or groups trying to assert their honorable character, including through violence. In addition, the more specific case of the aristocracy is naturally well treated, in particular in view of the profound changes that have affected this group in england during the fourteenth and fifteenth centuries, related to the phenomenon of "bastard feudalism" and decline in military experience. In addition, this study explains the operating principle of honor, particularly as regards the ties between the honor and social status. This thesis also highlights the impact of state formation on the culture of honor, especially on the honor of the nobles and gentlemen.

The diploma thesis deals with the territorial, cultural and historical development of Hřebeny area with the emphasis on history of Zbraslav. Hřebeny extends soutwest from Prague to Brdy and so creates imaginary center of the study area. The study area is surrounded by Vltava and Berounka rivers, important marks on the map are Zbraslav and the island on the confluence of Sázava and Vltava rivers, where the Benedictine monastery was located. Its relics remain us of its past glory. The aim of this thesis is to follow up on the author's previous research and to bring a synthetic view on history of Zbraslav in Midlle-Ages. Key words: Brdy, Hřebeny, settlement, colonization, Ostrov monastery, Zbraslav monastery, town, gold, medieval, Jablonná

On the early medieval sites in South Bohemia, the graphite pottery can be found very often. This kind of pottery can be considered as a topic arising many questions and problems. With the help of the interdisciplinary way, the diploma thesis aims to summarize these issues for the early middle age, especially in South Bohemia.

Thesis gives an overview about early middle age metal vestiges (with focus on castle hills) and about manufacturing processes associated with them. The main aim is description (including hooked illustration) and analysis of middle ages metal vestiges founded on castle hill Netolice. The results illustrates how the archaeological finds are reflected in day-to-day activities of medieval castle comunity.

The presented work focuses on the comparison of the basic characteristics of cultures inhabitating the area of today's Czech republic and the area of the historical Avar Khaganate in the time period betweeen half of the 6th century to the beginning of 9th century. The groundwork for this comparison is the study of 10 sites - 5 settlements and 5 cemeteries. Two cemeteries and two settlements are located in the centre of Czech republic, two and two others are located in the centre of khaganate, the remaining two are located in the border area between them. These sites show us parallels between both preseneted cultures. We can observe the similarities in funerary customs and in patterns of houses and settlements as well. Movable artifacts, some of which we may describe as luxurious ones, also undeniably reflect contacts between the Khaganate and areas of today's Czech republic. Key words Slavs, Avars, Contacts, Ethnicity, Archaeology, Early Middle Ages

ASSIS, Anne Caroline Moraes. A misoginia medieval como resíduo na literatura de cordel. 2010. 145 f. Dissertação (Mestrado em Letras) – Universidade Federal do Ceará, Departamento de Literatura, Programa de Pós-Graduação em Letras, Fortaleza-CE, 2010. / Submitted by Liliane oliveira (morena.liliane@hotmail.com) on 2012-06-21T14:41:09Z No. of bitstreams: 1 2010_DIS_ACMASSIS.pdf: 1166857 bytes, checksum: 93ab9291094f79cab74efd13e97ca4c5 (MD5) / Approved for entry into archive by Maria Josineide Góis(josineide@ufc.br) on 2012-06-21T15:08:38Z (GMT) No. of bitstreams: 1 2010_DIS_ACMASSIS.pdf: 1166857 bytes, checksum: 93ab9291094f79cab74efd13e97ca4c5 (MD5) / Made available in DSpace on 2012-06-21T15:08:38Z (GMT). No. of bitstreams: 1 2010_DIS_ACMASSIS.pdf: 1166857 bytes, checksum: 93ab9291094f79cab74efd13e97ca4c5 (MD5) Previous issue date: 2010 / The inferiority´s idea of women has been widespread in eastern and western civilizations. This design reached its apex in the Middle Ages, especially during the thirteenth and fourteenth centuries, when the Catholic Church severally controlled the social and religious life of Christians - especially women - backed by the religious tenets trough the Inquisition. That mentality misogynist supporters and gained strength and continued by subsequent centuries, being in the residual pulp fiction and contemporary perceptible through the experience, vocabulary and expressions used by cordelistas to describe and portray women. The popular character of literary discourse also denotes a relationship of power veiled in which the woman is labeled as inferior and sinful. Crystallized over the centuries, this thought came to the events taking place in contemporary literature. The Brazil´s northeast is largely patriarchal and sexist in its cultural roots, which are observed in the production of popular literature in verse, when the cordelistas construct their narratives from the social, cultural and religious, which back, usually at the thought of the Middle Ages. The aim of this work was to identify, from the reading and analysis of cordage, misogynist morality and the construction of the female characters such as waste mentality inherited from the Middle Ages, found in popular narratives. Therefore, the Teoria da Residualidade, and its related concepts, namely: Residual, Cristalização, Mentalidade and Hibridação Cultural is the basis of this analysis. After analyzing the cordéis, it was clear that the terms and expressions, as well as religious morality, referring to the feminine reinforce and confirm the thinking of medieval clerics that the origin of evil lies with the woman, in essence. In this context, the line appears as an instrument for maintaining social order and the preservation of morals and morality, according to the Christian mentality. / A ideia da inferiorização da mulher tem sido disseminada nas civilizações orientais e ocidentais. Tal concepção atingiu o seu ápice na Idade Média, sobretudo, durante os séculos XIII e XIV, quando a Igreja Católica controlava com severidade a vida social e religiosa dos cristãos – em especial da mulher – respaldada nos dogmas religiosos através da Inquisição. Essa mentalidade misógina ganhou força e adeptos e perdurou pelos séculos subsequentes, sendo residual na literatura de cordel contemporânea e perceptível através da vivência, do vocabulário e das expressões usadas pelos cordelistas para descrever e retratar a mulher. O discurso literário de caráter popular também denota uma relação de poder velada, na qual a mulher é rotulada de inferior e de pecadora. Cristalizado ao longo dos séculos, este pensamento chegou à contemporaneidade ocorrendo nas manifestações literárias. Como a sociedade nordestina é, em grande parte, patriarcal e machista em suas raízes culturais, os quais são refletidos e percebidos na produção da literatura popular em verso, quando os cordelistas constroem suas narrativas a partir de elementos sociais, culturais e religiosos, os quais remontam, geralmente, ao pensamento da Idade Média. Pretende-se com este trabalho identificar, a partir da leitura e da análise de cordéis, a moral misógina e a construção das personagens femininas como resíduos dessa mentalidade herdada do medievo, presentes nas narrativas populares. Para tanto, a Teoria da Residualidade, bem como os seus conceitos correlatos, a saber: Residualidade, Cristalização, Mentalidade e Hibridismo Cultural, é a base condutora dessas análises. Após a análise dos cordéis, ficou claro que os termos e as expressões, bem como a moral religiosa, referentes ao universo feminino reforçam e confirmam o pensamento dos clérigos medievais de que a origem do mal está na mulher, na sua essência. Nesse contexto, o cordel configura-se como um instrumento de manutenção da ordem social e da preservação da moral e dos bons costumes, segundo a mentalidade cristã.

Made available in DSpace on 2014-06-11T19:32:24Z (GMT). No. of bitstreams: 0 Previous issue date: 2009-02-19Bitstream added on 2014-06-13T20:23:41Z : No. of bitstreams: 1 marques_lh_dr_assis.pdf: 915897 bytes, checksum: f39b0ad726687f70f3140fabce3b1624 (MD5) / Este estudo tem como objetivo central apresentar de que forma as seis hagiografias hispano-visigodas escritas e até hoje preservadas, foram utilizadas no processo de difusão/comunicação do cristianismo na Espanha visigoda (séculos V a VIII) e, em especial, nos seus meios rurais, cujo contexto cultural religioso era caracterizado, entre outros fatores, pela aculturação entre a recém-assimilada fé cristã e as crenças préromanas e romanas. Foram analisadas as seguintes hagiografias: Vida de Santo Emiliano, de Bráulio de Saragoça; Vida de São Frutuoso, de autor anônimo; Vida de São Desidério, de Sisebuto; Vida dos Santos Padres de Mérida, também de autor desconhecido e as versões de Isidoro de Sevilha e Idelfonso de Toledo para a obra De viris illustribus. Realizada à luz da Análise do Discurso Crítica e contextualizada a partir da historiografia sobre o tema, a análise privilegiou A Vida de São Milão por seu âmbito rural, com a qual as demais hagiografias foram cotejadas, tendo demonstrado a fragilidade do processo de cristianização da Igreja visigoda e sua tendência a atuar em prol das relações de dominação em nível social, político, econômico, cultural e, portanto, religioso. / This study has as main objective to present how the six written and preserved until today Visigothic hagiographies, were used in the process of diffusion/communication of the Christianity in Spain Visigothic (centuries V to VIII) and, especially, in the rural zone, whose religious cultural context was characterized, among other factors, for the acculturation betweeen the recently-assimilated Christian faith and the pre-Roman and Roman faiths. The following hagiographies were analyzed: Life of Saint Aemilian, written by Bráulio of Saragoça; Life of Saint Fructuosus, from anonymous author; Life of Saint Desiderius, written by Sisebuto; Life of the Fathers of Mérida, also from unknown author and the versions of Isidoro of Seville and Idelfonso of Toledo for the work De viris illustribus. Accomplished by using Critic's Analysis of Speech and considering the context from the historiography about the theme, the analysis privileged The Life of Saint Milan Life because her rural ambit, with the one which the others hagiographies were compared, having demonstrated the fragility of the process of Christianization of the Visigothic Church and its tendency to act on behalf of the dominance relationships in social, political, economical, cultural and, therefore, religious level.

Orientador: Susani Silveira Lemos França / Banca: Roberto Godofredo Fabri Ferreira / Banca: Ana Paula Tavares Magalhães Taconi / Resumo: A presente pesquisa tem como proposta comparar três versões da história do primeiro monarca português, D. Afonso Henriques (1109-1185), que se encontram nas seguintes crônicas: Crónica Geral de Espanha de 1344, preparada pelo conde D. Pedro de Barcelos, Crónica de Portugal de 1419, anônima, mas atribuída por alguns estudiosos a Fernão Lopes, e Crónica de El-Rey D. Afonso Henriques, compilada por Duarte Galvão em 1505. O objetivo do confronto é pôr em evidência três versões de séculos diferentes de uma mesma história, para, assim, tentar notar as atualizações do passado que cada cronista realiza, a despeito de estruturarem seus textos a partir do recurso da compilação. Esta interrogação específica encontra-se norteada por um objetivo mais geral que é o de indagar sobre os parâmetros do fazer histórico no final da Idade Média e, para tanto, serão desdobrados nos capítulos da dissertação alguns temas incontornáveis para se entender as especificidades desse fazer histórico: as práticas de leitura possíveis entre os cronistas, o papel da compilação na construção das suas narrativas, a verdade histórica pretendida pelos cronistas, a noção de tempo nas crônicas, os diálogos dos cronistas com o seu tempo e os objetivos que norteiam cada uma das elaborações selecionadas. Em suma, o que se pretende é entender a construção da história de D. Afonso Henriques em três tempos diferentes, levando em conta que o fazer cronístico era a forma por excelência de registro do passado do século XII ao século XV / Abstract: The research has as proposal to comapare three versions fo the history of the first portuguese king, D. Afonso Henriques (1109-1185), which are found in the following chronicles: Crónica Geral de Espanha de 1344, prepared by D. Peter Barcelos' earl, Crónica de Portugal de 1419, attributed by some writes to Fernão Lopes, and Crónica de El-Rey D. Afonso Henriques, compiled by Duarte Galvão, in 1505. The objective of the comparison is to emphasize three versions of the same history from different centuries to, thus, try to notice the updates of the past that each chronicler accomplishes, despite structuring their texts from the source of compilation. This specific inquiry is oriented by a wider objective, which is to ask about the patterns of the historic labor of the late Middle Age and, for that, some themes will be developed in the elapse of the chapters, such as: the possibilities of the chroniclers' reading, the role of the compilation in their narratives, the historical truth pretended by the chroniclers, the time organization in the chronicles, the values of the writing time of the chronicles and the objectives of their elaborations. In sum, the wanted is to understand the construction of the history of D. Afonso Henriques in three different times, knowing that the chronicles' labour was the form for excellence for talk about of the past, from the 12th to the 15th centuries / Mestre