Inaug.-Diss. - Munich. / Vita. Includes bibliographical references.

Dissertation--Philosophische Fakultät--Würzburg, 1974-1975. / Contient le texte d'un "Liber ordinarius" du 14e s. de l'église de Haug, actuellement intégrée à Würzburg. Notes bibliogr. Index.

À la fin de l’époque médiévale, les reliques sont un objet omniprésent dans le monde chrétien, particulièrement dans les églises urbaines. Les critiques puis destructions protestantes au cours du XVIe siècle constituent une première période de crise, conclue par un réinvestissement important de la réforme catholique. Ces premiers bouleversements ont plusieurs conséquences. Les reliques sont désormais l’objet d’une gestion de plus en plus rationnelle, que ce soit dans leur recension ou dans leur situation dans l’espace ecclésial. Car jusqu’à la Révolution française, les églises de Lyon, Metz, Rouen et Toulouse reçoivent d’innombrables corps saints, souvent en provenance de Rome, accompagnant la multiplication des couvents en ville. Les reliques sont données par des laïcs et des membres du clergé dans des visées autant religieuses que sociales. Les cérémonies de translations traduisent un catholicisme triomphant. Certains corps saints, souvent issus du panthéon local, prennent à cette époque une valeur identitaire et patrimoniale. Ils sont considérés comme les protecteurs de la cité, au cœur d’une relation spécifique entre les villes et le monde divin. Ces corps saints sont particulièrement utilisés lors des périodes de crises urbaines, qu’elles soient épidémiques, naturelles ou encore politiques. Les reliques sont également régulièrement mobilisées dans les Histoire de ces quatre villes pour souligner et illustrer leur élection divine. Ces liens entre villes et reliques se distendent à partir du XVIIIe siècle, sous l’effet de l’essor d’une critique historique et philosophique. La Révolution française entérine ce changement, malgré des tentatives de restauration sacrale. D’objets chrétiens, les corps saints deviennent des objets confessionnels au XVIIe siècle, puis, à partir du XIXe siècle, des objets militants. / During the Late Medieval Period, relics are a very common object in the Christian World and in urban churches. Protestant criticisms and destructions during the 16th century were a first crisis ended by a catholic reinvestment. These disruptions transformed relics into a more rational object, with systematic inventories and new localisations inside churches. Until French Revolution, churches of Lyon, Metz, Rouen and Toulouse received countless relics, mostly from Rome, to support the foundation of new urban convents. Laymen and clerics gave relics to improve their social and religious status. Ceremonies of translation showed a Catholicism that had triumphed again. Some relics got an identity and heritage value. They became the protectors of the city with a specific relationship between citizens and the Divine world. These relics are often used during urban crises like epidemics, natural disasters and political crisis. The History of the towns also used relics as evidence and illustration of urban Sanctity. These links became slack during the 18th century because of historical and philosophical criticisms. French Revolution confirmed this evolution, despite attempts of sacral remediation. From Christian objects, relics became confessional objects and from the beginning of the 19th century onwards, militant objects.

The attacks of 11 September 2001 have had a profound impact for many, altering lives, perceptions, politics and policies. The last decade saw the construction of numerous memorials commemorating the events across the United States. Most prominent is the National 9/11 Memorial in New York City at Ground Zero. Highly contested in its planning and building stages, the memorial site was designed to be a national symbol of mourning, remembrance and resiliency, and has since become one of the city's most popular tourist attractions. This thesis casts the matter of memorialising 9/11 as a performance of remembering. It utilises an analytical frame that draws from theoretical resources of collective memory and performance studies to examine how and by whom public remembrances of the event are framed, performed and maintained. Theories of social remembering render it an active process. A performance lens used analytically allows for a recognition of commemorative practices not as a mode of representation, but rather as a doing, (en)acting and interacting in the moment. By understanding public remembrance as performance, this thesis explores the implications of thinking about public memory in those terms. Through ethnographic methods the research unpacks the doing of public memory in three scenarios, each with their own setting and cast of characters, and interprets how, if and when individuals subscribe to the public and/or official memory of the events being memorialised. The first is set at the 9/11 memorial. Although the performances at the memorial site occur in an institutionalised, scripted and choreographed environment, the bodily (en)acting of and at the site can shift complex boundaries and commemorative narratives. The second provides the example of commemorative walking/ running events as performed remembering. These public processions are ritual-like (re)enactments that solidify and reaffirm the politicised national commemorative master narrative of 9/11. Lastly, the annual ritual of commemoration on the anniversary of 9/11 highlights and intensifies the separation of official and vernacular public memory and shows how in both settings organisers and actors utilise embodied performance strategies to gain or regain visibility in the public sphere.

Darbe analizuojami politiniai ritualai viešosiose miestų erdvėse, išskiriant teatrinių ir performatyvių elementų vaidmenį. Pirmojoje darbo dalyje apibrėžiamo politiniai ritualai ir pristatomi pagrindiniai jų analizės aspektai. Politiniai ritualai apibrėžiami kaip sekuliarūs ritualai, kuriais siekiama su valdžia, galios santykių performavimu susijusių tikslų. Taip pat politiniams ritualams būdinga tai, kad jie yra organizuota (vykstanti pagal tam tiktas taisykles, struktūruota) veikla, vykstanti specifinėje vietoje ir specifiniu laiku, suteikianti papildomą vertę naudojamiems objektams, nekurianti materialios naudos, kartojama (t.y. tradicijos palaikoma ir ją kurianti) bei atliekama turint tikslą. Taip pat išskiriami ir pasirinktai analizei išskirtinai svarbūs politinio ritualo bruožai - teatrališkumas bei performatyvumas. Pristačius teorinę prieigą, darbe toliau analizuojami konkretūs politiniai ritualai. Antra darbo dalis skirta valstybės šventėms. Valstybės šventės apibrėžiamos kaip oficialią politiką reprezentuojantis politinis ritualas, analizuojamas performatyvių ir teatrališkų elementų vaidmuo minint vasario 16ąją, kovo 11-ąją, liepos 6-ąją. Trečiame skyriuje analizuojamas kitas pasirinktas pavyzdys – eitynės. Jos veikia labiau kaip žanras, suteikiantis ritualo bruožų visiems juo besinaudojantiems. Konkrečių eitynių analizei pasirinktos skirtingas pažiūras, skirtingą santykį su valdžia demonstruojančios eitynės: patriotų eitynės „Tėvynei“, stačiatikių arkivyskupijos... [toliau žr. visą tekstą] / Thesis deals with political rituals in public city spaces extra focus lying on their theatrical and performative elements. First chapter of the thesis presents definition of political rituals. Political rituals are defined as secular, designed to gain or reconstruct power relations. Political rituals are also described as organized, taking part in specific environment on specific time, creating symbolical value for used objects and participants, not producing material value, repeated, purposeful activity. Separately are describes theatricality and performativity of public political rituals. After presenting theory examples are analyzed. Second part of thesis deals with state holidays. After showing that they can be regarded as political ritual, theatricality and performativity of February 16th, March 11th and July 6th are analyzed. Third part of the thesis goes on to analyze processions. Procession can be described as a genre. Using form of procession almost automatically makes an event ritualized. Further are analyzed processions that represent different political views and relations to official state politics: patriotic procession “For Homeland”, Christian procession “For Life” and procession for Tax freedom day organized by Liberal and centre union. In order to have broader perspective on how aesthetics, performativity and politics interact, fourth part of the thesis deals with political performance art, which uses elements of ritual or is ritualized by repeating it... [to full text]

152f. / Submitted by Hozana Azevedo (hazevedo@ufba.br) on 2013-06-05T14:57:52Z No. of bitstreams: 1 dissertação final.pdf: 1565183 bytes, checksum: a9f111f965ae3a67876f9b33c7b12fb7 (MD5) / Approved for entry into archive by Oliveira Santos Dilzaná(dilznana@yahoo.com.br) on 2013-06-05T15:33:36Z (GMT) No. of bitstreams: 1 dissertação final.pdf: 1565183 bytes, checksum: a9f111f965ae3a67876f9b33c7b12fb7 (MD5) / Made available in DSpace on 2013-06-05T15:33:36Z (GMT). No. of bitstreams: 1 dissertação final.pdf: 1565183 bytes, checksum: a9f111f965ae3a67876f9b33c7b12fb7 (MD5) Previous issue date: 2011 / CNPq / As festas e procissões reais, sobretudo de origem religiosa, serviram à Coroa portuguesa como forte instrumento de legitimação e intensificação de seu poder, além de representar parte importante da cultura e cotidiano dos vassalos – espaço de sociabilidade, devoção e palco político privilegiado para disputas de interesses locais. Estes festejos eram organizados anualmente pelo poder político e contavam com a participação das autoridades civis e eclesiásticas e da sociedade em geral. Em vista disso, esta dissertação buscou analisar as festas e procissões reais na Cidade da Bahia (Salvador) ao longo dos séculos XVII e XVIII, objetivando compreender os usos políticos feitos pela Cora portuguesa, pelos vereadores, demais oficiais das instituições régias, irmandades e confrarias. Examinamos os meandros da organização destas cerimônias públicas, seu financiamento e os conflitos decorrentes da disposição hierárquica do cortejo, além da inserção de cada uma das festas no quadro festivo oficial da Câmara Municipal. The feasts and royal ceremonies, mainly those from religious origin, served to the Portuguese Crow as an strong instrument of legitimation and intensification of its power, as well to represent an important part of the culture of the vassalos – space of sociability, devotion and an excellent politic stage to dispute/controversy of local interests. These feasts were organized by politic power and civil and religious authorities participated on it, as well the society in general. This dissertation sought to analyze the feasts and royal processions in the City of Bahia (Salvador) during the seventeenth and eighteenth centuries, and to understand the politic usages done by the Portuguese Crow, city councilors, and other officials of royal institutions and brotherhoods. This dissertation examines also the organization of these public ceremonies, its financing and the conflicts of precedence, and the insertion of each festival in the official calendar of the Camara of Salvador. / Salvador

abstract: The "Perchtenlauf," a multi-faceted procession of masked participants found in the eastern Alps, has been the subject of considerable discourse and often debate within European ethnology since the mid-19th century. While often viewed from a mythological perspective and characterized as a relic of pre-Christian cult practices, only recently have scholars begun to examine its connection with Carnival. Research of this kind calls for an in-depth analysis of the "Perchtenlauf" that is informed by Bakhtin's theory of the carnivalesque, an aesthetic of festive merriment and the release from social restrictions which is embodied by Carnival traditions. A carnivalesque reading of the "Perchtenlauf" reveals a tradition pregnant with playful ambivalence, celebrations of the lower body, and the inversion of social hierarchies. Past interpretations of the "Perchtenlauf" have often described its alleged supernatural function of driving away the harmful forces of winter, however its carnavalesque elements have definite social functions involving the enjoyment of certain liberties not sanctioned under other circumstances. The current study solidifies the relationship between the "Perchtenlauf" and Carnival using ethnographic, historical, and etymological evidence in an attempt to reframe the discourse on the tradition's form and function in terms of carnivalesque performance. / Dissertation/Thesis / M.A. German 2014

No description available.

L’établissement de la Cour à Madrid en 1561 et l’obtention de son nouveau statut de capitale des Espagnes transforment la configuration du système politique, économique et social sur lequel cette ville était jusqu’alors fondée. Le pouvoir royal se joint désormais aux instances municipales et ecclésiastiques dans l’organisation des fêtes religieuses accompagnées de processions de plus en plus somptueuses. Ces dernières deviennent très rapidement un objet de tensions entre les trois autorités madrilènes qui se reflètent au sein de l’espace public. L’examen d’un panorama global des processions madrilènes et de leur relation à l’espace rend compte à la fois des évolutions des dévotions religieuses et de celles de la ville elle-même, c’est-à-dire, de leur dynamique inscrite dans un tissu urbain en mouvement. Cette étude considère les aspects anthropologiques, économiques, sociaux et politiques des processions dont les enjeux sont susceptibles de modifier les équilibres institutionnels du Madrid des Habsbourg, de Philippe II à Charles II. / In 1561, the establishment of the Court in Madrid, as the city gains the status of new capital of the Spains, alters the configuration of the political, economic and social system on which the city was built until then. The royal power now joins the municipal and church authorities to organize religious feasts along with ever more magnificent processions. The latter will soon become a bone of contention between the three ruling bodies in Madrid, reflected in the public space as well. The global overview of the Madrid processions and their relationship to space depicted in this study reveals both the evolution of religious devotions and the changes affecting the dynamic of the city itself within a moving urban fabric. This piece of research also takes into account the anthropological, economic, social and political aspects of the processions whose stakes are likely to modify the institutional equilibria within the Madrid of the Habsburgs, from Philip II to Charles II.

This interdisciplinary study examines a collection of chants intrinsically connected to the larger body of Western Chant: the psallendae. These chants of the Ambrosian rite, the form of Christian worship proper to the archdiocese of Milan, were sung during religious processions. With over 700 psallendae assigned to the Church calendar, this study examines only those assigned to feast days of the Virgin Mary, and in doing so, reveals a rich history of devotion to her. The primary sources examined are thirteenth-century manuscripts and medieval liturgical manuals. The processional chants are subjected to a thorough literary and musical analysis. Rooted in François-Auguste Gevaert's thematic theory, and using tools of reticular and stemmatic analysis, the psallendae are grouped according to melodic profile. Each group is then reduced to a core melodic theme, which, when juxtaposed with the ancient practice of religious processions, makes a compelling argument for the psallendae as among the oldest Christian chants.