L'étude porte sur l'abbaye de Stavelot-Malmedy, de sa fondation au XIVe siècle. Elle analyse les interactions entre les communautés et leur environnement social et matériel. Une première partie reprend de manière critique l'histoire de l'abbaye, du milieu du VIIe au XIVe siècle. La seconde partie aborde les seigneuries de Stavelot-Malmedy comme des cadres de pouvoir et d'organisation économique. Les rapports avec l'aristocratie laïque sont également analysés. Enfin, une troisième partie envisage l'inscription des seigneuries des monastères dans l'espace, les conditions de géographie physique et l'impact des seigneuries sur les paysages et l'environnement. / Doctorat en Histoire, art et archéologie / info:eu-repo/semantics/nonPublished

This doctoral dissertation analyses depictions of hell in sanctions, i.e. threats of punishments in Anglo-Saxon charters. I am arguing that an innovative use of sanctions as pastoral and ideological instruments effected the peak of infernal imagery in the sanctions of tenth-century royal diplomas. Belonging to the genre of ritual curses, Anglo-Saxon sanctions contain the three standard ecclesiastical curses (excommunication, anathema and damnation). It cannot be established if other requirements of ritual cursing (authoritative personnel, setting and gestures) were fulfilled. A lack of evidence, together with indications of more secular punishments, suggests that sanctions were not used as legal instruments. Their pastoral function is proposed by frightening depictions of hell and the devil, as fear is an important means of achieving salvation in biblical, homiletic and theological writings available or produced in Anglo-Saxon England. The use of the infernal motifs of Hell as a Kitchen, Satan as the Mouth of Hell and winged demons in sanctions are discussed in detail. Sanctions frequently contain the overtly didactic and pastoral device of the exemplum. Notorious sinners believed to be damned in hell (e.g. Judas) are presented as negative exempla in sanctions to deter people from transgressing against charters. The repeated use of terms from classical mythology for depicting hell in Anglo-Saxon sanctions appears to correlate with the preference for hermeneutic Latin by tenth-century monastic reformers. The reasons for employing classical mythological terminology seem to agree with those suggested for the use of hermeneutic Latin (intellectual snobbery and raising the stylistic register), and glossaries constitute the main source of both types of Latinity. The sanctions of the Refoundation Charter of New Minster, Winchester, which is known to display the ‘ruler theology’ propagated by the monastic reform, are examined in their textual contexts with regard to the observations made in the earlier parts of this dissertation.

Cette étude menée sur les fondations canoniales de Geoffroy du Loroux, archevêque de Bordeaux de 1136 à 1158, a pour objectif de montrer une implication du prélat dans le parti architectural de ses fondations qui présentent a priori une similitude en plan et en élévation. Grand artisan de la réforme grégorienne en Aquitaine, l’action de Geoffroy du Loroux est bien cernée par sa collection de sermons mais ses fondations n’ont jamais fait l’objet d’une étude de synthèse. Chacune des quatre fondations attribuées à l’archevêque, l’Isle et Pleine-Selve (Gironde), Sablonceaux (Charente-Maritime) et Fontaine-le-Comte (Vienne), a été soumise à une analyse architecturale approfondie, complétée d’une étude métrologique, afin d’appréhender chaque édifice dans sa globalité. Les éléments conservés du XIIe siècle ont ensuite été soumis à une étude comparative. En outre, une discussion est menée autour de l’attribution à Geoffroy du Loroux de la reconstruction de la cathédrale de Bordeaux dès le XIIe siècle.Il s’avère que les fondations liées à Geoffroy du Loroux adoptent un parti architectural stéréotypé et d’une esthétique ostensiblement austère. L’archevêque apparaît comme un prélat soucieux de laisser à ses successeurs des modèles pour transmettre le message de la réforme grégorienne, tant au travers de ses sermons qu’au niveau de ses fondations. Ces dernières se devaient d’être représentatives d’une grande humilité et du retour à la rigueur prôné par la réforme, en totale opposition avec le faste clunisien. Ce travail amène à s’interroger sur le rôle des collégiales qui, utilisées tel un outil de diffusion de la réforme, ont pu freiner l’implantation de Cluny dans le Bordelais. / The purpose of this study on the canonical foundations of Geoffroy du Loroux, Archbishop of Bordeaux from 1136 to 1158, is to reveal the involvement of the prelate in the architectural party of its foundations that seem a priori to show similarities in plan and elevation. As a great artisan of the Gregorian reform in Aquitaine, the action of Geoffroy du Loroux is well surrounded through his collection of sermons while its foundations were never subjected to a dedicated study.Each of the four foundations attributed to the Archbishop, l’Isle and Pleine-Selve (Gironde), Sablonceaux (Charente-Maritime), and Fontaine-le-Comte (Vienne), was subjected to a in depth architectural analysis, completed by a metrological study, to apprehend each building as a whole. The elements preserved from the XIIth century were then subjected to a comparative study. Moreover, a discussion is also conducted on the attribution to Geoffroy du Loroux of the rebuilding of the Cathedral of Bordeaux starting in the XIIth century.It turns out that the Foundations related to Geoffroy du Loroux adopt a stereotypical and ostensibly austere architectural party. The Archbishop appears as a prelate who intended to leave to his successors models to convey the message of the Gregorian reform, both through his sermons and its foundations. The latter had to be representative of the great humility and return to the rigour advocated by the reform, in contrast with the pomp of Cluny. This work brings into question the role of canon communities as a dissemination tool for the reform, which could account for the slowdown of the implementation of Cluny in the region of Bordeaux.

No description available.

This thesis is an interdisciplinary analysis of jazz music and poetry produced by African-American artists, primarily in New York, over the course of the 1960s, set within the broad context of the civil-rights and black-nationalist movements of the same period. Its principal contention is that the two forms afford each other symbiotic illumination. Close reading of jazz musicology in particular illuminates the directions taken by the literature of the period in a manner that has rarely been fully explored. By giving equal critical attention to the two artistic forms in relation to each other, the epistemological and social radicalism latent and explicit within them can more fully be understood. Through this understanding comes also a greater appreciation of the effects that the art of this period had upon the politics of civil rights and black nationalism in America - effects which permeated wider culture during a decade in which significant change was made to the legal position of African-Americans within the United States, change forced by a newly, and multiply, vocalized African-American consciousness. The thesis examines the methods by which jazz and literature contributed to the construction of new historically-constituted black subjectivities represented aurally, orally and visually. It looks at how the different techniques of each form converse with each other, and how they prompt consequential re-presentations and re cognizations of established forms from within and without their own continua. That examination is conducted primarily through forensic close readings of records made between 1960 and 1967, which though of widely differing styles nevertheless can be said to fall under the broad umbrella term of 'post-bop' jazz, alongside equally close readings of poetry written primarily by members of the New York wing of the equally broadly-termed Black Arts Movement [BAM] between 1964 and 1969.

Washington National Cathedral sits atop Mt. St. Alban’s hill in Washington, D.C. declaring itself the nation’s cathedral and spiritual home for the nation. The idea of a national church serving national purposes was first envisioned by L’Enfant in the District’s original plan. Left aside in the times of nation building, the idea of a national church slumbered until 1893 when a group of Episcopalians petitioned and received a Congressional charter to begin a church and school in Washington, D.C. The first bishop of Washington, Henry Y. Satterlee, began his bishopric with the understanding that this cathedral being built by the Protestant Episcopal Church Foundation was to be a house of prayer for all people. Using Jasinksi’s constructivist orientation to reveal the one hundred year rhetorical history defining what constitutes a “national cathedral” within the narrative paradigm first established by Walter Fisher, this work utilizes a rhetorical biographical approach to uncover the various discourses of those speaking of and about the Cathedral. This biographical approach claims that Washington National Cathedral possesses an ethos that differentiates the national cathedral from the Cathedral of St. Peter and St. Paul even though the two names refer to the same building. The WNC ethos is one that allows a constant “becoming” of a national cathedral, and this ability to “become” allows for a rhetorical voice of the entity we call Washington National Cathedral. Four loci of rhetorical construction weave through this dissertation in the guiding question of how the Cathedral rhetorically created and how it sustains itself as Washington National Cathedral: rhetoric about the Cathedral, the Cathedral as rhetoric, the Cathedral as context, and Cathedral Dean Francis Sayre, Jr. as synecdoche with the Cathedral. This dissertation is divided into eight rhetorical moments of change that take the idea of a national church from L’Enfant’s 1791 plan of the City through the January 2013 announcement allowing same-sex weddings at the Cathedral and Obama’s second inaugural prayer service. The result of this rhetorical exploration is a more nuanced understanding of the place and how it functions in an otherwise secular society for which there is no precedent for the establishment of a national cathedral completely separated from the national government. The narrative strains that wind through Cathedral discourse create a braid of text, context, and moral imperative that ultimately allows for the unique construction of Washington National Cathedral, a construction of what defines “national” created entirely by the Cathedral.

Seit mehreren Jahren steht die Landesstelle für Bestandserhaltung der Bibliothek des Klosters Marienthal in Ostritz beratend zur Seite. Folgerichtig ergaben sich während und nach dem Hochwasser der Neiße im August 2010 besonders intensive fachliche Kontakte (siehe auch Thomas Bürger; Michael Vogel: Kulturgutschutz und Notfallverbünde. – In: BIS. – 3(2010)4, S. 223 – 224). Zwar war die im ersten Stock gelegene barocke Saalbibliothek nicht unmittelbar von den Fluten betroffen, jedoch waren verschiedene im Erdgeschoss aufbewahrte Objekte durchnässt worden und die sehr ungünstigen raumklimatischen Bedingungen nach der Flut führten auch zu Gefährdungen vor allem durch Schimmel in höher gelegenen Räumen.

Zugl.: Regensburg, Universiẗat, Diss., 2007.

Parmi les réformes du concile de Trente, figure celle des ordres religieux incités à s'organiser en congrégations. Y figure aussi l'invitation à traduire dans l'architecture et le décor des églises, l'expression de la foi catholique réaffirmée. Tout cela induit de nouvelles formes architecturales ou de nouveaux aménagements liturgiques qui s'accompagnent dans le cas des ordres religieux, d'une réorganisation spatiale des monastères. Dans ce que le professeur Taveneaux a défini comme une dorsale catholique, la Lorraine tient une place particulière, par son histoire déjà, par son emplacement dans l'échiquier européen d'alors et par la forte présence d'une Eglise soutenue par les souverains. Par l'engagement d'évêques réformateurs, parties prenantes du concile de Trente, puis celui de la famille ducale de Lorraine, le pays voit éclore en quelques années trois fortes congrégations : l'Antique Observance dans l'ordre de Prémontré à partir de Pont-à-Mousson alors que la personnalité de Pierre Fourier cristallise la réforme des chanoines réguliers de Saint-Augustin. Pour les bénédictins, c'est la congrégation de Saint-Vanne et Saint-Hydulphe de dom Didier de La Cour. Par les choix et habitudes architecturaux, par le choix des décors des églises et des bâtiments claustraux, par la vie quotidienne et ses objets, il est possible d'avoir une nouvelle vision de cette congrégation particulièrement active et présente sur le sol lorrain.Les vannistes qui essaiment en France ne sont pas sans influence sur les populations. Il apparaît alors naturel de chercher à comprendre ce que leur architecture et leurs choix décoratifs disent d'eux, de la manière dont ils relaient la doctrine de l'Eglise et dont ils se perçoivent eux-mêmes avec le corollaire de l'image contrôlée ou non qu'ils veulent donner d'eux. Leur architecture, témoin d'un pouvoir, d'un état d'esprit, est aussi sûrement la traduction de leurs principes religieux. Le niveau provincial retenu est celui où se décident les noviciats, où se réfléchissent les suppressions éventuelles ou créations de maisons, où un visiteur fait le lien entre le gouvernement central de la congrégation et chacune de ses maisons. Les religieux vivent aussi cette réalité géographique car ils ne sont que fort peu nombreux à passer d'une province à l'autre et il apparait des spécificités provinciales dans l'organisation même de la congrégation, sans négliger pour autant les choix politiques ou l'évolution de la pensée qui varie différemment selon la province. Car au-delà même des aspects liés à l'organisation de la congrégation, la province de Lorraine offre une singularité supplémentaire, celle d'être alors dans un pays indépendant, même si cela est, à l'époque moderne, tout relatif. Bien que d'une étendue géographique assez limitée, elle offre tous les cas de figures pouvant se rencontrer dans la variété de statuts et d'histoire des maisons vannistes. Toutes ces situations constituent un excellent échantillon de la perception que des religieux cloîtrés des XVIIe et XVIIIe siècles peuvent avoir de leur cadre de vie et de la manière dont ils le concrétisent. Tous ces éléments doivent concourir à définir ou non un éventuel style vanniste, montrant sous un jour particulier le quotidien des religieux qui composent cette grande congrégation d'une cinquantaine de maisons en Lorraine et en France, mère de congrégations réformées en France et en Belgique et sœur d'autres réformes monastiques nées en Lorraine dans les premières années du XVIIe siècle. / Among the reforms of Trent, is that religious orders are encouraged to organize themselves into congregations. It shall include the invitation to translate the architecture and decorations of the church, the expression of the catholic faith, are reaffirmed. All this leads to new architectural forms and new liturgical developments, are also accompanied in the case of religious orders, by a spatial reorganization of monasteries. In what Professor Taveneaux defined as a Catholic back, Lorraine holds a special place in history, by its location in the european stage and then by the strong presence of a church supported by the sovereigns. By reformers bishops stakeholders the Council of Trent and that of the ducal family of Lorraine commitment, the country sees hatch within a few years three congregations : Ancient Observance in the norbertine order from Pont-à-Mousson while the personality of Pierre Fourier crystallizes the reform of the Canons Regular of St. Augustine. For Benedictine, is the congregation of Saint-Vanne and St. Hydulphe by dom Didier de La Cour. The choices and architectural patterns, the choice of sets of churches and abbey buildings themselves, by everyday life and objects, it is possible to have a new vision of this congregation which is particularly active on the Lorraine ground. The vannistes swarming in France are not without influence on populations. It appears natural to try understanding in what their architecture and decorative choices say about them, how they relay the doctrine of the Church and how they perceive themselves with the corollary of the controlled image they want to give of them. Their architecture, witness the power of a state of mind, as surely is the translation of their religious principles. The provincial level used is where decisions novitiates, which reflect any deletions or creations of houses, where a visitor made the connection between the central government of the congregation and every house. Religious also live this geographic reality because they are just very few of them move from one province to another and it seems provincial specificities in the very organization of the congregation without neglecting the political choices or changes' thinking that evolves differently in each province. For even beyond the aspects related to the organization of the congregation, the province of Lorraine offers additional singularity, whereas that of being in an independent country, even if it is in modern times, all relative. Although a fairly limited geographical scope, it offers all the scenarios that can be found in the variety of status and history of vannistes houses. All these situations are an excellent sample of the perception that religious cloistered seventeenth and eighteenth centuries may have their living and how they materialize. All these elements must contribute to define whether a possible style vanniste showing in a particular light daily religious that make up this great congregation of about fifty houses in Lorraine and France, mother of reformed congregations in France and Belgium other monastic reforms sister born in Lorraine in the early seventeenth century.

En 910, l’abbé Bernon et le duc d’Aquitaine, Guillaume le Pieux, implantent l’abbaye de Cluny, dans une vallée du Mâconnais, sur une terrasse alluviale formée à la confluence entre la Grosne et un de ses affluents. Cette situation offre des possibilités importantes d’utilisation des cours d’eau pour les divers besoins des moines. L’affluent, qui prendra dans le courant du Moyen Âge le nom évocateur de Médasson, est capté pour les fontaines du monastère et pour les réseaux d’assainissement où les latrines se trouvent mises en place. Les moulins, dont le moulin monastique, sont construits sur les bras dérivés de la Grosne.Par le choix d’un site placé en bordure de rivière, les fondateurs de Cluny pourraient avoir perpétué des traditions d’implantation qu’il est possible de percevoir dès la période carolingienne et qui seront par la suite suivies par les cisterciens.Dans l’environnement de ce site d’interfluve, les moines de Cluny vont progressivement développer un réseau hydraulique dont la complexité est liée à la fois aux besoins d’une communauté monastique importante, aux modifications successives des constructions monastiques et au respect des limites des territoires immunitaires de l’abbaye. / In 910, abbot Bernon and duke of Aquitaine, Guillaume le Pieux, implanted the abbey of Cluny, in a valley of Mâconnais, on an alluvial terrace formed in the confluence between Grosne and one of his tributaries. This situation offers important possibilities of use of streams for the diverse needs of the monks. The tributary, which will take in the course of the Middle Ages the suggestive name of Médasson, is used for the fountains of the monastery and for the sewer systems where latrines are installed. The mills, which the monastic mill, are built on arms derived of Grosne.By the choice of a site placed in border of river, the founders of Cluny could have perpetuated the traditions of implantation which we can to perceive from the Carolingian period and which will be followed by the Cistercians.In the environment of this site of confluence, the monks of Cluny are gradually going to develop a hydraulic network the complexity of which is bound at the same time to the needs of an important monastic community, to the successive modifications of the Monastic constructions and to the respect for the limits of the immunity territories of the abbey.