Made available in DSpace on 2017-06-01T18:12:20Z (GMT). No. of bitstreams: 1 Manoel_confrontado.pdf: 1429618 bytes, checksum: ec8d00aadc3aff1500e8331a47e6a2d7 (MD5) Previous issue date: 2007-04-09 / This dissertation treats of Father Cícero's History, who lived between 1844 and 1934, in Ceará. Juazeiro was the village where he was a Priest, staying there until his your death. He built the church of Our Lady of the Pains, without, however, being the pastor. His presence would have been the one of a shepherd dedicated to the flock, exactly what the Church asked him, don't root the "Miracle" of the Host bloody in the bigot's mouth of the pious Maria de Araújo. This fact would transform Father Cicero´s life and subsequently make Juazeiro, into the Holly City, that attracts crowds of Pilgrims, who came from everywhere. Father Cícero saw himself, then, involved in many conflicts. Always missunderstood he was seen as a curse by the Church. In practice, he was "excommunicated ", however, he was not aware of any formal excommunication. Simultaneously protected and condemned by many, it was the pilgrims however, who sustained the favoravle reputation of Father Cícero and Juazeiro, by fidelity and peaceful resistance. The desire of historical rehabilitation, both pastoral and ecclesiastical grew inside the Catholic Church. In an official way, the Vatican´s request, coordinated by the diocesan Bishop, Dom Fernando Panico, started the process of historical rehabilitation of Father Cícero. Looking for the reasons that reasons that motivated the change of the "curse into the pastoral reception , was the major objective of our research / Esta dissertação trata da História do Padre Cícero, que viveu entre 1844 e 1934 no Ceará. Juazeiro foi o lugarejo para onde foi como Padre, permanecendo aí até a sua morte. Apesar de ter construído a Igreja Matriz de Nossa Senhora das Dores nunca foi seu vigário. Sua presença teria sido a de um pastor dedicado ao rebanho, justamente naquilo que a Igreja lhe pedia, não fosse o Milagre da hóstia ensangüentada na boca da beata Maria de Araújo. Este fato haveria de transtornar a vida de Padre Cícero e em conseqüência disso transformou Juazeiro na Cidade Santa, que atrai multidões de Romeiros vindos de toda parte. Padre Cícero viu-se então envolvido em muitos conflitos. Sempre alvo de muitas incompreensões, foi tido como anátema pela Igreja. Na prática, foi excomungado , apesar de não ter tomado conhecimento do documento de excomunhão chegado para ele. Defendido e condenado ao mesmo tempo por muitos, foram, no entanto, os romeiros que sustentaram essa história de Padre Cícero e do Juazeiro com muita fidelidade e resistência pacífica. O desejo de reabilitação histórica, pastoral e eclesial cresceu dentro da própria Igreja Católica. De forma oficial, a pedido do Vaticano e coordenado pelo seu Bispo diocesano, Dom Fernando Panico, abre-se o processo de reabilitação histórica de Padre Cícero. Buscar as razões que proporcionaram a mudança do anátema ao acolhimento pastoral foi o grande objetivo de nossa pesquisa

The global increase in the number of mass gatherings and crowded events has brought with it new emergencies and unintended consequences for public administrators and first responders. Crowd managers attempt to overcome these challenges by enhancing operations, alleviating financial losses, keeping event organizers safe from liability and, most importantly, keeping the attendees safe. Effective communication among and between officials and guests has been identified as a key element in this process. However, there is a lack of risk communication studies, especially about heterogeneous crowds that congregate at religious events. With this gap in mind, this research aims to investigate the use of major communication channels available and/or preferred by Muslim pilgrims in Makkah, Saudi Arabia during Hajj to gauge their effectiveness in communicating risk information. This annual religious pilgrimage was chosen because it attracts over 2 million pilgrims from more than 140 countries, most of whom speak different languages and belong to different cultures but perform the same rituals at the same time. This dissertation seeks to answer three broad research questions: “what are the most popular communication channels used by pilgrims,” “what are the weaknesses of the current communication strategies,” and “what can be done to improve risk communication among pilgrims, and between pilgrims and authorities to enhance crowd control and crowd management strategies.” The protective action decision model (PADM) is used as the theoretical framework to understand the influence of six factors (environmental cues, social cues, information sources, channel access and preferences, warning messages, and receiver characteristics) on risk communication. In collaboration with the Transportation and Crowd Management Center of Research Excellence (TCMCORE) of Saudi Arabia, a convenience sampling strategy was employed to interview 348 pilgrims in the Prophet’s Mosque area, during the Hajj of 2013. The surveys were conducted in Arabic and English and included pilgrims from different backgrounds and countries. Data analysis included an evaluation of the correlation between the use of risk communication channels and receiver characteristics, message content, and information sources. Findings highlight low percentages in the overall use of communication channels. It also demonstrated an over-dependence on channels that foster the passive top-down communication strategy (such as TV stations, messages at mosques, billboard, text messages, and pamphlets), while marginalizing channels that foster the horizontal and bottom-up strategies (such as bilingual staff outreach and social media). The findings also show the differences in risk communication channels used by pilgrims from different socio-demographic groups. The study concludes that adopting bottom-up and horizontal strategies is key to effective risk communication. Additionally, crowd managers must recognize the importance of social media and use this medium more proactively. They can also work towards increasing the overall effectiveness of risk communication channels by addressing the impact of information sources, channel access, and receiver characteristics to better suit the needs of pilgrims. Finally, the study states the limitations and future research directions.

No description available.

À la fin de l’année 1989, la Roumanie entamait son chemin vers la démocratie. Depuis, le pays a connu de nombreux changements dont une « revitalisation religieuse ». L’attrait pour la religion en Roumanie a suscité l’intérêt des chercheurs qui ont tenté de rendre compte de comportements qu’ils jugeaient contraires aux thèses des théories de la sécularisation et de la modernisation. Ma thèse part d’une critique de ces études qui, concentrées sur ces théories, omettent trop souvent l’action des individus dans la vie de tous les jours. Dans la présente recherche, j’utilise l’approche de la religion vécue pour me pencher sur des individus et leur manière de comprendre, d’exprimer, de pratiquer et d’expérimenter la religion au jour le jour. D’une manière réflexive, ma thèse examine la religion vécue dans la Roumanie postcommuniste à partir de pèlerinages réalisés durant le printemps et l’automne 2012 dans des monastères réputés pour leurs miracles, leurs confesseurs charismatiques ou leurs reliques. En raison de leur présence nombreuse dans les pèlerinages, les femmes se sont imposées comme les artisanes de la religion vécue en Roumanie. Elles sont au centre de ma thèse. En observant leurs croyances et leurs pratiques — et sans omettre la religion vécue des « porteurs de la religion officielle » —, j’explore des thèmes qui constituent autant de facettes de la religion vécue : le sort, le charisme, la matérialité et les reliques. Ma thèse propose deux contributions à la recherche. 1) L’étude de la pratique de la religion des pèlerines nous renseigne sur la manière dont la religion est comprise et pratiquée dans un contexte orthodoxe. Elle laisse également entrevoir les conséquences de cette pratique dans la Roumanie postcommuniste : en effet, la religion vécue s’avère un véhicule de valeurs qui s’opposent au discours démocratique officiel. 2) L’étude propose une contribution théorique et méthodologique à l’approche de la religion vécue. Le matériau empirique sur lequel elle repose indique que la religion vécue prend racine dans l’Église pour ensuite circuler entre les femmes et les représentants de l’institution. Dans ce mouvement de va-et-vient, la religion vécue appartient aux pèlerines, mais aussi aux « porteurs de la religion officielle ». / At the end of 1989, Romania embarked on a path towards democracy. From that moment on, the country has witnessed numerous changes, including a “religious revitalization.” The attraction of religion in post-communist Romania has sparked researchers’ interest; they have tried to explain what they judge contrary to theories of secularization and modernization. My thesis starts with a critique of these studies, which have too often neglected everyday actions of individuals. In the present study, I use a lived religion approach to understand the ways in which individuals understand, express, practice and experiment religion in their daily lives. In a reflexive manner, my thesis examines lived religion in post-communist Romania; it draws on fieldwork undertaken during pilgrimages in the spring and autumn of 2012 in monasteries known for their miracles, their charismatic confessors, or their relics. Because of their predominance during pilgrimages, women stand out as the main actors of lived religion in Romania. They are at the center of my thesis. Observing their beliefs and practices—without omitting the lived religion of the “carriers of official religion”—I set out to explore themes that represent as many facets of lived religion: fate, charisma, materiality, and relics. My thesis offers two research contributions to the sociology of religion. 1) The study of the pilgrim’s religious practice instructs us on the manner in which religion is understood and practiced in an Orthodox context. It also gives insight into the consequences of this practice in post-communist Romania: as it turns out, lived religion is a vehicle for values diverging from the official democratic discourse. 2) The study provides a theoretical and methodological contribution to the lived religion approach. Its empirical material indicates that lived religion stems from the Orthodox Church before circulating between women and church representatives. In this to-and-fro movement lived religion pertains to the pilgrims as well as to the “carriers of official religion.”

This thesis addresses Constantine's developments of the Roman province of Palaestina. It analyzes two important Christian bishops, Eusebius of Caesarea and Cyril of Jerusalem, and one nameless Christian traveler, the Bordeaux pilgrim, to illuminate how fourth-century Christians understood these developments. This study examines the surviving writings of these Christian authors: the Bordeaux Itinerary, Cyril's Catechetical Lectures, and Eusebius's Ecclesiastical History, Onomasticon, Preparation of the Gospel, Proof of the Gospel, and the Life of Constantine, and the archaeological remains of several Constantinian basilicas to interpret their views of the imperial attentions that were being poured into the land. Together these accounts provide views of fourth-century Palaestina and Jerusalem that when combined more fully illuminate how Christians understood Constantine's Holy Land policy. This study focuses on Constantine's developments of the city of Jerusalem, primarily the so-called Triad of Churches (The church of the Nativity, the Eleona, and the Holy Sepulchre) built in and around the city. It likewise considers the countryside of Palaestina outside of Jerusalem. While some Christians were resistant to the developments of Jerusalem, our sources reveal how many Christians supported, or at least desired to experience, the newly developing Christian Holy Land. This thesis argues that most of the discrepancies over the city of Jerusalem between our sources, especially Eusebius and Cyril, developed from long-standing political tensions between the cities of Caesarea and Jerusalem. The Bordeaux pilgrim, on the other hand, traveled across the Roman Empire to see and experience the developing sites throughout the land with no interest in local political debates. With this added perspective we can see how Christians, separated from the positions of church fathers, experienced the developing Holy Land.

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.

This thesis deals with selected forms of the Manchu court influence on the relations of Khalkha and Inner Mongolia, eventually Northern China. It describes mainly the influences in the field of Buddhism (sir-a-yin šasin). It underlines the development of cultural-religious relations, phenomenon of pilgrimages, particularly the pilgrimages to Wutaishan, but the main topic is the role of Dolonnuur monastery and Dolonnuur municipality in the religious relations between Khalkha, Inner Mongolia and the Manchu court. Author points out, how the transitional period of these relations is reflected in the stories of Dolonnuur monks and in the increasing importance of Dolonnuur as a center of Chinese trade. This analysis is based on the local archive sources unpublished so far, especially the correspondence diaries of Dolonnuur monastery administrative bureau.

CORDEIRO, Maria Paula Jacinto. Entre chegadas e partidas: dinâmicas das romarias em Juazeiro do Norte. 2010. 242f. Tese(Doutorado em Sociologia) – Universidade Federal do Ceará, Departamento de Ciências Sociais, Programa de Pós-Graduação em Sociologia, Fortaleza-CE, 2010. / Submitted by Liliane oliveira (morena.liliane@hotmail.com) on 2012-01-12T13:03:36Z No. of bitstreams: 1 2010_TESE_MPJCORDEIRO.pdf: 6867978 bytes, checksum: 8b7c517e4ec3cd48eb5f8045ffa1d3c3 (MD5) / Approved for entry into archive by Maria Josineide Góis(josineide@ufc.br) on 2012-03-08T16:38:00Z (GMT) No. of bitstreams: 1 2010_TESE_MPJCORDEIRO.pdf: 6867978 bytes, checksum: 8b7c517e4ec3cd48eb5f8045ffa1d3c3 (MD5) / Made available in DSpace on 2012-03-08T16:38:00Z (GMT). No. of bitstreams: 1 2010_TESE_MPJCORDEIRO.pdf: 6867978 bytes, checksum: 8b7c517e4ec3cd48eb5f8045ffa1d3c3 (MD5) Previous issue date: 2010 / This thesis brings into focus devotion and diversion as seen in pilgrimages in the current century, taking into consideration the process related to the hierarchy of meanings. Beginning with interacting contexts found at pilgrimage scenario in Juazeiro do Norte, Ceará, this study questions perspective for continuity and change within pilgrimage practices. Among possibilities related to analysis of religious movements by the Social Sciences, notions about tourism and festivity are taken as models for interpretation of pilgrimages attaching them to narratives of experiences by participants. There is a concern in this work to demonstrate how relations among place, events and people involved in the pilgrimages are bound into indissociable elements for apprehension of the phenomenon. The bulk of representations that circulate among participants of the pilgrimage is presented by means of data collected from interviews, questionings and observations. Analysis encompasses identification of practices taken as legitimate values for pilgrimages, taking into consideration relations among the founding myth, the city and the pilgrims, and elements that point to new meanings. The upshot demonstrates that in spite of accumulating through the years other meanings besides the religious one, pilgrimages maintain their major remissive aspect, namely, relating themselves to the institution of the sacred which differentiate them from other formal symbolic repertoires to which participants turn when they desire to demarcate internal limits of belonging. Within the universe of individuals who qualify as pilgrims of Juazeiro do Norte the research points to aspects that indicate change and continuity encompassing traditional practices of pilgrimages. Besides, there is formation of different spaces in order to serve a demand of sociability and diversion among participants and their contribution to re-signify pilgrimages. / Esta tese foca os domínios da devoção e da diversão em romarias neste início de século, considerando o processo de hierarquização de sentidos. A partir de contextos de interações proporcionadas durante as romarias a Juazeiro do Norte, no Ceará, o estudo indaga as perspectivas de continuidade e mudança no conteúdo das práticas romeiras. Entre as possibilidades de análise dos fluxos religiosos nas Ciências Sociais, são tomadas como escopo as noções de peregrinação, turismo e festa como matrizes interpretativas das romarias alinhavando-as a narrações de experiências dos participantes. Há uma preocupação no trabalho em demonstrar como as relações entre o lugar, os eventos e as pessoas nas romarias, se constituem elementos indissociáveis na compreensão do fenômeno. O conjunto das representações que circulam sobre a romaria entre os seus participantes é apresentado através de dados produzidos com entrevistas, inquéritos e observação. A análise abrange a identificação das práticas tidas como legítimas das romarias, considerando as relações entre o mito fundador, a cidade e os romeiros; e os elementos que apontam para novas significações. Os resultados demonstram que embora as romarias tenham agregado ao longo do tempo outros sentidos além do religioso, seu principal aspecto remissivo continua relacionado a instituição do sagrado que se diferencia de outros repertórios simbólicos formais aos quais os praticantes recorrem quando querem marcar fronteiras internas de pertencimento. No universo dos indivíduos que se classificam como romeiros em Juazeiro do Norte, a pesquisa aponta aspectos que indicam mudanças e permanências nas práticas romeiras tradicionais. Além disso, há a constituição de espaços diferenciados para atender a demanda de sociabilidade e diversão entre os participantes e suas implicações na ressignificação das romarias.

Orientador: Jeanne Marie Gagnebin de Bons / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem / Made available in DSpace on 2018-08-20T01:00:29Z (GMT). No. of bitstreams: 1 Balista_LigiaRodrigues_M.pdf: 1200036 bytes, checksum: 582ef355efd5d5f1944858721a63f4d2 (MD5) Previous issue date: 2012 / Resumo: O objetivo dessa dissertação de mestrado foi analisar a metáfora da caminhada, a partir da leitura comparativa entre duas obras: Auto da Alma, de Gil Vicente, e Morte e Vida Severina - Auto de Natal Pernambucano, de João Cabral de Melo Neto. Procurei investigar como essas produções desenvolvem, a partir do trabalho com poesia e com o auto, a caminhada como imagem central de construção do texto: em ambos, são personagens em deslocamento espacial e temporal que protagonizam os poemas. Partindo da revisitação a textos da tradição cristã e a textos literários que trabalham com a tópica da peregrinatio, levantei alguns temas e imagens comuns relativos à peregrinação, que guiaram minha leitura comparativa. Além da própria metáfora de vida como caminho e/ou peregrinação, há a questão da ajuda divina para essa realização, bem como os perigos de desvio e do cansaço; as paradas para descanso (e os diferentes valores atribuídos ao parar); a questão do nome/singularidade (ou possibilidade de representação de outros personagens) do peregrino central; as vestimentas que o viajante porta, ou das quais se desfaz ao longo da caminhada; a questão do alimento recebido (ou da falta dele) ao caminhar; assim como o que, intrinsecamente, constitui esse tipo de viagem: a partida e a chegada, e as dificuldades ao longo do caminho. As diferenças de contexto da produção de cada auto foram retomadas e discutidas, a fim de entender as diferenças de significação no aproveitamento que João Cabral faz do gênero através do qual Gil Vicente tanto escreveu. Um dos objetivos finais da pesquisa foi procurar entender por que o poeta brasileiro usa uma matéria cristã-católica em um texto de explícita crítica social. Encerrei, então, discutindo as implicações da construção de um auto natalino dentro do auto: como a afirmação de outra vida severina vem ao final do poema para mostrar o comprometimento coletivo com a caminhada / Abstract: The purpose of this reserach was to analyze the metaphor of the walk, by a comparative reading of two works: ?Auto da Alma?, by Gil Vicente, and ?Morte e Vida Severina - Auto de Natal Pernambucano?, by João Cabral de Melo Neto. It sought to investigate how these productions developed the walk as the central image of the text construction, by working with poetry and auto: both texts have characters in spatial and temporal displacement which star in the poems. Starting from revisiting the texts of the Christian tradition and literary texts that work with peregrinatio, it was raised some common themes and images on the pilgrimage, which guided my comparative reading. Beyond the metaphor of life as way, as pilgrimage, there is the matter of divine aid to fulfillment as well as the dangers of diversion and fatigue; the rest stops (and the different values assigned to the stop); the question of the pilgrim's name/singularity (or the possibility to represent others; the traveler's dressing (or disposes of them along the way); the question of food received (or lack of it) when walking; as well as what is inherently in a journey: departure and arrival, and difficulties along the way. The differences in the context of production of each auto were discussed in order to understand the significance of the use of this genre in João Cabral's poem - in which Gil Vicente wrote so much. One of the ultimate goals of the research was to try to understand why the Brazilian poet uses a Catholic-Christian's subject in a text with explicit social criticism. Then, we discuss the implications of building a Christmas auto within the auto: the affirmation of another severina's life comes at the end of the poem to show the collective commitment to walk / Mestrado / Teoria e Critica Literaria / Mestre em Teoria e História Literária

Depuis le début des années quatre-vingt, la petite localité de Kibeho - un hameau particulièrement difficile d’accès situé aux confins d’une région rurale du sud-ouest du Rwanda, à environ deux cents kilomètres de Kigali - s’est muée en une destination de pèlerinage prisée par de nombreux Catholiques rwandais et, désormais, étrangers. L’origine de ce changement de nature du lieu se confond avec les apparitions de la Vierge (mais aussi du Christ et d’autres personnages du « panthéon » catholique) dont ont été favorisées plusieurs jeunes filles scolarisées au collège catholique local au début des années quatre-vingt, puis un certain nombre d’adolescents des environs. De spontanés et irréguliers qu’ils étaient dans les premières années du phénomène, encore liés aux performances publiques des voyants qui bénéficiaient des apparitions à heures fixes sur un podium surélevé, les déplacements d’individus se sont graduellement organisés. Aujourd’hui, à Kibeho, les apparitions publiques ont pris fin. Les pèlerins, qu’ils appartiennent à l’un ou l’autre mouvement d’Action catholique ou à un groupe de prière et de pèlerinage né des apparitions, se regroupent dans différents centres urbains du pays pour rejoindre le sanctuaire de Notre-Dame des Douleurs, érigé suite à la reconnaissance des apparitions par l’Eglise catholique en 2001 et en perpétuelle expansion depuis lors. <p>En 2001, la déclaration de reconnaissance mentionne, parmi les signes de crédibilité des apparitions, « la journée du 15 août 1982 qui fut marquée notamment, contre toute attente, par des visions effroyables, qui dans la suite se sont avérées prophétiques au vu des drames humains vécus au Rwanda et dans l’ensemble des pays de notre région des Grands Lacs ». Cette lecture officielle qui confère un horizon de sens aux événements, instituant la prophétie en des termes choisis permettant d’y entrevoir le génocide comme l’hécatombe du choléra dans les camps de réfugiés du Congo, est diversement négociée par les acteurs locaux, même si la conviction de la réalisation d’une prophétie est quasi-unanime. Du point de vue des pèlerins, les apparitions demeurent relativement problématiques. Elles exigent de chacun qu’il négocie sa position en fonction d’une représentation de l’orthodoxie constamment réévaluée dans les limites de ce qui est expérimenté et affirmé comme une identité catholique. Cette difficulté est notamment due à la multiplicité des individus qui ont revendiqué ou revendiquent encore des visions ou apparitions, alors que seules trois jeunes filles ont été reconnues par l’Eglise catholique en 2001. <p>Après avoir soigneusement défini le cadre socio-historique des apparitions rwandaises, en abordant la question depuis le point de vue de voyants non reconnus - dont l’une expatriée en Belgique - et de ceux qui leur sont proches, la thèse propose une analyse des discours par lesquels ceux-ci se définissent et négocient la légitimité de leur pratique religieuse. Une attention particulière a été portée aux outils stéréotypés de la critique (sexualité, politique, vénalité…), mobilisés dans le cadre des tensions et conflits qui opposent différents acteurs individuels et collectifs. Par ailleurs, les mécanismes qui président aux rhétoriques de la construction de soi ont été mis en lumière, notamment par le biais des récits de guerre qui fondent une identité de survivant liée à la conviction d’une intervention mariale. Ce processus se confond souvent avec ceux qui président à la construction du pouvoir de la Vierge, et donc des voyants. Finalement, au travers de l’analyse des représentations touchant notamment à la prophétie du génocide et de la guerre civile, les nouveaux rapports au national se font jour, les violences des années nonante étant intégrées dans un schéma biblique qui opère un basculement significatif :parce que le Rwanda serait touché de plein fouet par la Mal, il a été choisi par Dieu et par la Vierge comme noyau de la Nouvelle Evangélisation. À travers l’analyse du rapport au divin, à l’autorité, aux représentations de la modernité que les mots des acteurs reflètent, c’est le catholicisme vécu qui s’éclaire à l’ombre du sanctuaire et de son appareil médiatique foisonnant, ce catholicisme empirique dont la richesse se renouvelle à chaque « enculturation » comme au passage des générations successives et dont il importe, pour l’anthropologie comme pour l’histoire du christianisme, d’approcher l’infinie variété. <p><p> / Doctorat en Philosophie / info:eu-repo/semantics/nonPublished