L’objet de ce travail est d’étudier le procès fait à Bernat de Cabrera, conseiller de Pierre III de Catalogne (IV d’Aragon), pour trahison et lèse-majesté en 1364. Ce « procès » est conservé aux Archives de la Couronne d’Aragon mais a été édité en 1867. Des documents de la chancellerie de Pierre IV, quelques uns issus des fonds navarrais et, dans une moindre mesure, des sources narratives permettent des recoupements critiques. La volonté royale de justifier la condamnation à mort d’un privado issu de la haute noblesse par la compilation d’actes d’enquête, comme la réhabilitation de sa mémoire en 1381, interrogent sur la solidité des faits reprochés à Bernat de Cabrera, les méthodes judiciaires suivies, les intérêts en jeu dans le royaume d’Aragon et plus largement en Espagne durant la seconde moitié du XIVe siècle. La procédure comme les faits reprochés à celui qui meurt décapité le 26 juillet 1364 révèlent les enjeux diplomatiques à l’œuvre entre les royaumes d’Espagne durant la guerre castillano-aragonaise mais aussi plus largement en Europe, les nouveaux équilibres de pouvoirs entre noblesse, pouvoir urbain et pouvoir royal ainsi que les mutations d’un pouvoir royal mis en difficulté par des guerres incessantes et à la recherche de nouveaux soutiens. Les dépositions des témoins, bien qu’évidemment biaisées décrivent des comportements, évoquent des valeurs et aussi des attentes. Le travail essaie de cerner la trajectoire du comte d’Osona mais aussi des prisonniers et des intermédiaires dans une péninsule ibérique déchirée. L’étude porte donc aussi sur la confrontation des normes entre pouvoir et société. / The intention of this work is to study the proceedings against Bernat de Cabrera, advisor to Peter III of Catalonia (IV of Aragon) for treason and lese-majesty in 1364. These "proceedings" are kept in the Archives of the Crown of Aragon but were printed in 1867. Some documents from the Chancellery of Peter IV, some from the Navarrese funds and, in fewer numbers, some narrative sources enable critical cross checking. The Royal will to justify the death penalty applied to a privado coming from high nobility through the data collection of investigatory sources, as well as the clearing of his name in 1381 question the solidity of the facts charged against Bernat de Cabrera, the law methods applied, the interests at stake in the realm of Aragon and more widely in Spain during the second half of the XIVth century. The procedure as well as the facts charged against he that died beheaded on July 26th, 1364 show the diplomatic stakes at play between the kingdoms of Spain, during the Castile-Aragon war, but more widely in Europe, the new balances of power between nobility, city power and royal power, but also the mutations of royal power put in a difficult situation by unceasing wars and the search for new supports. The witnesses' testimonies, though of course biased, describe behaviours, evoke values and also expectations. This work tries to figure out Count Osona's itinerary but also that of prisoners and middlemen in torn Iberian Peninsula. The study also bears on the confrontation of norms between power and society.

In March 1942, the 2nd Battalion, 131st Field Artillery Regiment, 36th Division, surrendered to the Japanese Imperial Army on Java in the Dutch East Indies. Shortly after the surrender, the men of the 2nd Battalion were joined as prisoners-of-war by the sailors and Marines who survived the sinking of the heavy cruiser USS Houston. From March 1942 until the end of World War II, these men lived in various Japanese prison camps throughout the Dutch East Indies, Southeast Asia, and in the Japanese home islands. Forced to labor for their captors for the duration of the conflict, they performed extremely difficult tasks, including working in industrial plants and mining coal in Japan, and most notably, constructing the infamous Burma-Thailand Death Railway. During their three-and-one-half years of captivity, these prisoners experienced brutality at the hands of the Japanese. Enduring prolonged malnutrition and extreme overwork, they suffered from numerous tropical and dietary diseases while receiving almost no medical care. Each day, these men lived in fear of being beaten and tortured, and for months at a time they witnessed the agonizing deaths of their friends and countrymen. In spite of the conditions they faced, most survived to return to the United States at war's end. This study examines the experiences of these former prisoners from 1940 to 1945 and attempts to explain how they survived.

No description available.

About 3850 men of the First Australian Imperial Force were captured on the Western Front in France and Belgium between April 1916 and November 1918. They were mentioned only briefly in the volumes of the Official Histories, and have been overlooked in many subsequent works on Australia and the First World War. Material in the Australian War Memorial has been used to address aspects of the experiences of these neglected men, in particular the Statements that some of them completed after their release This thesis will investigate how their experiences ran counter to the narratives of CEW Bean and others, and seeks to give them their place in Australia???s Twentieth Century experience of war.

<p>Göta Kanal är för många människor en turistattraktion och en vattenled för semesterfirare. Färre vet att den byggdes som handelsled och för att säkerställa den svenska importen under krigstider. Göta kanal byggdes under åren 1813-1832 av bl.a. svenska arbetare, svenska militärer och ryska desertörer. Myten om att kanalen byggdes av ryska krigsfångar dementerar denna uppsats. Mycket tyder på att de istället var desertörer från Ryssland. Uppsatsen visar på hur dessa ryska män som arbetade vid kanelen mot togs av den svensk lutherska kyrkan. I Ryssland var och är majoriteten av befolkningen ryssortodox. Detta arbete ska försöka belysa och ge en första inblick i vilka det var som kom. Samt att ge en första förståelse i hur de integrerades i Svenska kyrkan och om de anammade den lutherska tron eller om de fick utöva sin ortodoxa tradition. Detta arbete är ett pionjärarbete och en första studie i att kartlägga de ryssar som arbetade med anläggandet av Göta Kanal och som bodde i Östergötland, och Söderköpingstrakten. De församlingar i Söderköpingstrakten som jag valt att fördjupa mig i är; S:t Laurentii (då kallad Söderköping), Skönberga, Drothem och Västra Husby. Övriga församlingar i Söderköpingstrakten har jag inte fördjupat mig i, eftersom inga naturliga förflyttningar skett till eller från dem som jag kunnat följa.</p><p>Efter färdigställandet av kanalen sökte troligen flera av familjerna arbete vid kanalen eller som drängar på gårdar omkring Söderköping.</p><p>Arbetet med insamling av information och kunskap om dessa människor är inte slut i och med denna uppsats. Utsikterna för att finna mer intressant information anses av mig som goda. Det finns stort behov av att kontrollerna andra akter än dem som denna uppsats tar upp.</p><p>Att söka efter människors rötter kan upplevas som att människorna återigen blir levande i någon bemärkelse och en önskan att få lära känna dem ännu mer. Dessa ryssar som jag har fått följa kom till Sverige av någon anledning, arbetade troligen i hopp om att få en bättre tillvaro. Deras tillvaro blev inte i allt att döma någon lyx tillvaro, utan många av dem levde under knappa förhållanden.</p> / <p>For many people, Göta Canal is a tourist attraction for people on their holiday. Not so many know that the canal was originally built for trade purposes and to secure the Swedish import during times of war. Göta Canal was built 1813-1832 by Swedish workers, Swedish soldiers and Russian deserters. This essay denies the myth saying that the canal was built by Russian prisoners of war. Instead it indicates that they were deserters from Russia. The essay shows how these Russian men were greeted by the Swedish Lutheran Church. In Russia, the majority of the people belonged to the Russian Orthodox Church. This essay’s purpose is to give a first insight about who the people were that came from Russia to Sweden to work with the canal. It will also give a basic understanding about how they were integrated into the Swedish Church and if they accepted the Lutheran beliefs or if they were allowed to practise their Orthodox traditions. This essay is the very first study of all the Russians who worked with Göta Canal and lived in the county “Östergötland” close to the city “Söderköping”. The congregations in Söderköping that I’ve chosen to study closer are “S:t Laurentii” (during that time called Söderköping), “Skönberga”, “Drothem” and “Västra Husby”. I have excluded the other congregations since I haven’t been able to find any Russians moving to their areas. When the building of Göta Canal was finished, many of the families probably sought other work - either at the canal or at farms around Söderköping. I believe that the prospects to find more interesting information about these people are very good. There is a great need to control the files that this essay doesn’t take part of. To seek the roots of people can give a feeling of them coming back to life and a wish of getting to know them better. The Russians that I’ve followed came to Sweden for a reason, probably in hope of a better life. But their life didn’t become as good as they hoped for since many of them lived under very poor circumstances.</p>

Göta Kanal är för många människor en turistattraktion och en vattenled för semesterfirare. Färre vet att den byggdes som handelsled och för att säkerställa den svenska importen under krigstider. Göta kanal byggdes under åren 1813-1832 av bl.a. svenska arbetare, svenska militärer och ryska desertörer. Myten om att kanalen byggdes av ryska krigsfångar dementerar denna uppsats. Mycket tyder på att de istället var desertörer från Ryssland. Uppsatsen visar på hur dessa ryska män som arbetade vid kanelen mot togs av den svensk lutherska kyrkan. I Ryssland var och är majoriteten av befolkningen ryssortodox. Detta arbete ska försöka belysa och ge en första inblick i vilka det var som kom. Samt att ge en första förståelse i hur de integrerades i Svenska kyrkan och om de anammade den lutherska tron eller om de fick utöva sin ortodoxa tradition. Detta arbete är ett pionjärarbete och en första studie i att kartlägga de ryssar som arbetade med anläggandet av Göta Kanal och som bodde i Östergötland, och Söderköpingstrakten. De församlingar i Söderköpingstrakten som jag valt att fördjupa mig i är; S:t Laurentii (då kallad Söderköping), Skönberga, Drothem och Västra Husby. Övriga församlingar i Söderköpingstrakten har jag inte fördjupat mig i, eftersom inga naturliga förflyttningar skett till eller från dem som jag kunnat följa. Efter färdigställandet av kanalen sökte troligen flera av familjerna arbete vid kanalen eller som drängar på gårdar omkring Söderköping. Arbetet med insamling av information och kunskap om dessa människor är inte slut i och med denna uppsats. Utsikterna för att finna mer intressant information anses av mig som goda. Det finns stort behov av att kontrollerna andra akter än dem som denna uppsats tar upp. Att söka efter människors rötter kan upplevas som att människorna återigen blir levande i någon bemärkelse och en önskan att få lära känna dem ännu mer. Dessa ryssar som jag har fått följa kom till Sverige av någon anledning, arbetade troligen i hopp om att få en bättre tillvaro. Deras tillvaro blev inte i allt att döma någon lyx tillvaro, utan många av dem levde under knappa förhållanden. / For many people, Göta Canal is a tourist attraction for people on their holiday. Not so many know that the canal was originally built for trade purposes and to secure the Swedish import during times of war. Göta Canal was built 1813-1832 by Swedish workers, Swedish soldiers and Russian deserters. This essay denies the myth saying that the canal was built by Russian prisoners of war. Instead it indicates that they were deserters from Russia. The essay shows how these Russian men were greeted by the Swedish Lutheran Church. In Russia, the majority of the people belonged to the Russian Orthodox Church. This essay’s purpose is to give a first insight about who the people were that came from Russia to Sweden to work with the canal. It will also give a basic understanding about how they were integrated into the Swedish Church and if they accepted the Lutheran beliefs or if they were allowed to practise their Orthodox traditions. This essay is the very first study of all the Russians who worked with Göta Canal and lived in the county “Östergötland” close to the city “Söderköping”. The congregations in Söderköping that I’ve chosen to study closer are “S:t Laurentii” (during that time called Söderköping), “Skönberga”, “Drothem” and “Västra Husby”. I have excluded the other congregations since I haven’t been able to find any Russians moving to their areas. When the building of Göta Canal was finished, many of the families probably sought other work - either at the canal or at farms around Söderköping. I believe that the prospects to find more interesting information about these people are very good. There is a great need to control the files that this essay doesn’t take part of. To seek the roots of people can give a feeling of them coming back to life and a wish of getting to know them better. The Russians that I’ve followed came to Sweden for a reason, probably in hope of a better life. But their life didn’t become as good as they hoped for since many of them lived under very poor circumstances.

About 3850 men of the First Australian Imperial Force were captured on the Western Front in France and Belgium between April 1916 and November 1918. They were mentioned only briefly in the volumes of the Official Histories, and have been overlooked in many subsequent works on Australia and the First World War. Material in the Australian War Memorial has been used to address aspects of the experiences of these neglected men, in particular the Statements that some of them completed after their release This thesis will investigate how their experiences ran counter to the narratives of CEW Bean and others, and seeks to give them their place in Australia???s Twentieth Century experience of war.

Le XVIe siècle est souvent perçu comme un temps de massacres motivés par les haines confessionnelles, une litanie de carnages et d’exactions à laquelle succéderait, à partir des années 1650 une culture de la reddition honorable, une guerre réglée et limitée caractérisée par une nette amélioration du sort des vaincus. Une humanisation de la guerre se donnerait à lire au travers d’une codification des procédures de capitulation et de reddition des places. Ce travail, suivant les pistes ouvertes par l’anthropologie historique, questionne cette vision caractéristique d’une déréalisation de la guerre pour montrer que la reddition honorable émerge précocement et ne constitue jamais qu’un idéal toujours soumis aux intérêts des belligérants. Mobile de la clémence, l’intérêt est également celui de la rigueur. Tout au long des XVIe et XVIIe siècles, la reddition reste un risque pour l’honneur et la vie des vaincus. Cette histoire de la reddition entend déconstruire le mythe déréalisant de la «guerre en dentelles» pour rappeler que les guerres du règne de Louis XIV ne sont pas le théâtre d’une limitation de la violence. / The XVIth century is often perceived as an era of religious driven massacres, a litany of carnage and exactions directly followed, from 1650 onward, by reversing habits of honourable capitulation, a closely regulated and restricted warfare characterized by a great improvement in the fate of the defeated. A humanization of the war would show through a codification of the surrending procedures and the transfer of forteresses. This essay investigates this derealizing vision of warfare, based on historical anthropology’s theoretical leads. It shows that honourable capitulation come about earlier on as an ideal led by the interest of belligerent parties. These interests appear as a major motive for both leniency and rigorousness. All along the XVIth and XVIIth cent., capitulation stands as a risk for the honor and life of the losers. This history of capitulation intends to deconstruct the derealizing myth of chivalrous and limited warfare, to recall the fact that wars under the reign of Louis XIV often led to repeated acts of unleashed violence.

This study examines the phenomenon of abusive violence (AV) in the context of the American Post-9/11 Counter-terrorism and Counter-insurgency campaigns. Previous research into atrocities by states and their agents has largely come from examinations of totalitarian regimes with well-developed torture and assassination institutions. The mechanisms influencing willingness to do harm have been examined in experimental studies of obedience to authority and the influences of deindividuation, dehumanization, context and system. This study used Interpretive Phenomenological Analysis (IPA) to examine the lived experience of AV reported by fourteen American military and intelligence veterans. Participants were AV observers, objectors, or abusers. Subjects described why AV appeared sensible at the time, how methods of violence were selected, and what sense they made of their experiences after the fact. Accounts revealed the roles that frustration, fear, anger and mission pressure played to prompt acts of AV that ranged from the petty to heinous. Much of the AV was tied to a shift in mission view from macro strategic aims of CT and COIN to individual and small group survival. Routine hazing punishment soldiers received involving forced exercise and stress positions made similar acts inflicted on detainees unrecognizable as abusive. Overt and implied permissiveness from military superiors enabled AV extending to torture, and extra-judicial killings. Attempting to overcome feelings of vulnerability, powerlessness and rage, subjects enacted communal punishment through indiscriminate beatings and shooting. Participants committed AV to amuse themselves and humiliate their enemies; some killed detainees to force confessions from others, conceal misdeeds, and avoid routine paperwork. Participants realized that AV practices were unnecessary, counter-productive, and self-damaging. Several reduced or halted their AV as a result. The lived experience of AV left most respondents feeling guilt, shame, and inadequacy, whether they committed abuse or failed to stop it.