Dans le contexte historique des conflits casamançais (1982-2005), nous avons abordé le rapport entre l’institution de la royauté sacrée de Youtou et le rétablissement de l’ordre dans le village. L’intérêt scientifique de ce rapport tient à ce qu’il permet d’identifier la dynamique de changement d’un groupe - relevant plus précisément de l'ethnie joola-ajamaat -, au moment où il est confronté au conflit. À Youtou, la dévastation des quartiers de Kagar et de Kanokindo, l’exode de la population, la destruction et l’abandon des cultes ont profondément altéré la structure sociale et territoriale entre 1995 et 2005. L’analyse de cette période - qui constitue la dernière phase du conflit casamançais -, nous a permis de déterminer comment les espaces de pouvoirs, les O.N.G. et les institutions traditionnelles ont créé et recréé des représentations sociales favorables au retour de la paix. L’ingérence des institutions traditionnelles (le conseil d’anciens, les kulangaka, les jirembeyi, la royauté sacrée joola-ajamaat et l’assemblée villageoise) dans le processus de pacification du village a été décisive. Nous avons étudié avec une attention toute particulière l’institution de la royauté sacrée joola-ajamaat à partir du cas de Youtou, parce qu’il n’existe pas d’autre organisation dans ce peuple qui puisse intégrer simultanément et d'une manière très complexe le pouvoir politique et le pouvoir religieux. Nous avons examiné les fonctions de l'arambeu de Youtou et notamment celles qui touchent au rétablissement de l'ordre, à la gestion de la violence et à la médiation au cours de conflits à la lumière de la dialectique tradition-modernité. / : In the historical context of the conflict in Casamance (1982-2005), we have addressed the relationship between the institution of sacred royalty of Youtou and the restoration of order in that village. The scientific interest of this relationship is to identify the group’s dynamics of change specifically showing the Joola-ajamaat ethnic group – at the time when it is confronted with the conflict.In Youtou, the devastation of neighbourhoods’ Kagar and Kanokindo, the exodus of the population, the destruction and abandonment of the cults have altered deep social and territorial structure between 1995 and 2005. The analysis of this period – which is the last phase of the conflict in Casamance – has allowed us recognize the way in which the spaces of power, NGOs and traditional institutions have created and recreated social representations favourable to the return of peace.The meddling of traditional institutions (the Council of Elders, the kulangaka, the jirembeyi, Joola - ajamaat sacred royalty and the village assembly) in the process of pacification of people has been crucial.We have thoroughly studied the institution of Joola-ajamaat sacred royalty from Youtou’s case, because there’s no other organization in this village that can integrate simultaneously and in such a complex way the political power and religious power as well. We have examined functions arambeu of Youtou - and specially those affecting the restoration of order, the management of violence and mediation during conflicts in the light of the dialectic of tradition - modernity.

O objetivo deste trabalho é identificar os modelos de realeza em Luís IX, rei da França entre 1226 e 1270, tendo como base principalmente a obra de Jean de Joinville intitulada Histoire de Saint Louis. No decorrer da análise, constata-se o caráter peculiar do documento como espelho de príncipe, gênero medieval que procura estabelecer um modelo ideal de realeza. Luís IX é nele retratado como um rei peregrino, cruzado que ampliou o reino de Deus na terra, buscando identificá-lo ao reino de Cristo, à Imitatio Christi. Joinville, senescal de Champagne, descreveu nessa obra grande parte da vida do rei, memórias resgatadas trinta anos depois de sua morte. Escrita de 1305 a 1309, a pedido de Joana de Navarra (1270-1305), esposa de Filipe o Belo (1268-1314), seu objetivo seria de enaltecer as palavras santas e as boas realizações do rei, que se tornaria São Luís. Escolheu-se este documento sobretudo por seu caráter de particular autoria, visto que Joinville, na condição de senescal laico, amigo e confidente do rei, narrou um longo período do governo do seu rei e senhor de um ponto de vista privilegiado. Uma característica muito marcante da monarquia capetíngia e do reinado de Luís IX especificamente foi a forte aliança com a Igreja. A Igreja era peça mestra do sistema feudal e sua justificadora ideológica, sendo a principal intermediária entre o rei e seu populus, dando-lhe a posse do reino, por meio da cerimônia de sagração e unção. Rei símbolo do período medieval francês, Luís IX aglutinou elementos das três funções sociais, propostas por Adalberon de Laon no século XI, a saber, a dos oratores, bellatores e laboratores. Tornou-se santo trinta e sete anos após sua morte, contribuindo para legitimar a dinastia capetíngia proposta e representada por Filipe o Belo. / The goal of this work is to identify the royalty models in Louis IX, king of France from 1226 to 1270. The basis of analysis is mostly Jean de Joinvilles work named Histoire de Saint Louis. During this analysis, we verify the peculiarity of the source, a mirror of prince, medieval gender whose goal is to establish an ideal of royalty. Louis IX is traced as a king-pilgrim, a crusade that enlarged the king of God on the hearth. He is identified with the kingdom of Christ and the Imitatio Christi. In that work, Joinville, seneschal of Champagne, described the main facts of the kings life, recovered memories thirty years after his death. Written from 1305 to 1309, by request of Joan of Navarra (1270-1305), Philip Le Beauxwife (1268-1314), his goal would be to value the holy words and good accomplishments of the king, Saint Louis. We chosen that source mostly for its trace of private authority, since Joinville, as laic seneschal, friend and confident of the king, described, from a privileged point of view, a long period of his king and lords government. The strong alliance with the Church would be one of the main traces of the Capetingean monarchy. The Church was the master piece of the feudalism, as well as its ideological support. It was the main mediator between the king and his populus, by giving him the power towards the kingdom through the ceremony of crownement. King-symbol of the French Medieval Ages, Louis IX grouped elements of the three social functions of the XIth century, according to Adalberon de Laon: the oratores, the bellatores, and the laboratores. He was canonized thirty seven years after his death, supporting the legacy of Philip Le Beauxs capetingean dynasty.

O objetivo deste trabalho é identificar os modelos de realeza em Luís IX, rei da França entre 1226 e 1270, tendo como base principalmente a obra de Jean de Joinville intitulada Histoire de Saint Louis. No decorrer da análise, constata-se o caráter peculiar do documento como espelho de príncipe, gênero medieval que procura estabelecer um modelo ideal de realeza. Luís IX é nele retratado como um rei peregrino, cruzado que ampliou o reino de Deus na terra, buscando identificá-lo ao reino de Cristo, à Imitatio Christi. Joinville, senescal de Champagne, descreveu nessa obra grande parte da vida do rei, memórias resgatadas trinta anos depois de sua morte. Escrita de 1305 a 1309, a pedido de Joana de Navarra (1270-1305), esposa de Filipe o Belo (1268-1314), seu objetivo seria de enaltecer as palavras santas e as boas realizações do rei, que se tornaria São Luís. Escolheu-se este documento sobretudo por seu caráter de particular autoria, visto que Joinville, na condição de senescal laico, amigo e confidente do rei, narrou um longo período do governo do seu rei e senhor de um ponto de vista privilegiado. Uma característica muito marcante da monarquia capetíngia e do reinado de Luís IX especificamente foi a forte aliança com a Igreja. A Igreja era peça mestra do sistema feudal e sua justificadora ideológica, sendo a principal intermediária entre o rei e seu populus, dando-lhe a posse do reino, por meio da cerimônia de sagração e unção. Rei símbolo do período medieval francês, Luís IX aglutinou elementos das três funções sociais, propostas por Adalberon de Laon no século XI, a saber, a dos oratores, bellatores e laboratores. Tornou-se santo trinta e sete anos após sua morte, contribuindo para legitimar a dinastia capetíngia proposta e representada por Filipe o Belo. / The goal of this work is to identify the royalty models in Louis IX, king of France from 1226 to 1270. The basis of analysis is mostly Jean de Joinvilles work named Histoire de Saint Louis. During this analysis, we verify the peculiarity of the source, a mirror of prince, medieval gender whose goal is to establish an ideal of royalty. Louis IX is traced as a king-pilgrim, a crusade that enlarged the king of God on the hearth. He is identified with the kingdom of Christ and the Imitatio Christi. In that work, Joinville, seneschal of Champagne, described the main facts of the kings life, recovered memories thirty years after his death. Written from 1305 to 1309, by request of Joan of Navarra (1270-1305), Philip Le Beauxwife (1268-1314), his goal would be to value the holy words and good accomplishments of the king, Saint Louis. We chosen that source mostly for its trace of private authority, since Joinville, as laic seneschal, friend and confident of the king, described, from a privileged point of view, a long period of his king and lords government. The strong alliance with the Church would be one of the main traces of the Capetingean monarchy. The Church was the master piece of the feudalism, as well as its ideological support. It was the main mediator between the king and his populus, by giving him the power towards the kingdom through the ceremony of crownement. King-symbol of the French Medieval Ages, Louis IX grouped elements of the three social functions of the XIth century, according to Adalberon de Laon: the oratores, the bellatores, and the laboratores. He was canonized thirty seven years after his death, supporting the legacy of Philip Le Beauxs capetingean dynasty.