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Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal.

Cette recherche interroge les conditions de structuration et de perduration d’un engagement séparé pour les femmes dans les organisations et au sein de mobilisations agricoles bretonnes. Majoritairement composés d’exploitantes installées en couple et situés à la frontière entre associations de défense de l’égalité, cercles de sociabilités professionnelles et groupes de parole, les espaces d’encadrement agricole féminins offrent une occasion idoine de questionner non seulement l’imbrication des identités professionnelles et conjugales dans l’engagement mais également la labilité des usages rhétoriques de l'égalité et du féminisme dans des espaces professionnels non-mixtes. L’analyse de leur position dans l’espace de la représentation agricole questionne le degré d’autonomie des revendications portées au nom des agricultrices, leur influence sur les agendas organisationnels et leur effet sur la construction des carrières militantes. L’enquête s’appuie sur un dispositif cumulant une observation de quatre années des activités formelles et informelles des groupes féminins, une étude de leur documentation professionnelle, un recensement de leurs tribunes dans la presse agricole, auxquels s’ajoutent la réalisation d’entretiens avec les actrices qui y sont engagées et la constitution de données statistiques relatives aux mandats féminins dans les organisations agricoles bretonnes depuis 1990. Sur la base d’une analyse croisant les études de genre, la sociologie du militantisme et celle de la représentation professionnelle agricole, notre thèse consiste à démontrer que les groupes et mobilisations d’agricultrices forgent les contours d’une « cause de femmes » agricole mise sous tutelle des intérêts catégoriels et chevillée à l’idéal normatif de la complémentarité des sexes. En tant que réceptacles de positions professionnelles, organisationnelles et conjugales entrecroisées, les espaces de l’engagement féminin produisent des politisations ambivalentes de ces appartenances multiples, à la fois porteuses de contestation comme de reproduction des hiérarchies sexuées et de l’ordre social et politique. / This research looks into the conditions for the structuring and continuation of a separate female activism within Breton organisations and farmers mobilisations. Mainly made up of professionals living in couples and situated at the intersection between gender equality advocacy groups, professional networks and support groups, farming self-help groups are a case in point to question not only the intertwining of professional and marital identities within activism but also the lability of rhetorical uses of equality and feminism within women-only professional spaces. The analysis of their position within the farmers’ representation spaces makes it compelling to question the degree of autonomy of the claims made in the name of women farmers, their influence upon the setting of professional agendas and their impact on the development of activist careers.Evidence was collected through an apparatus which consisted in the addition of a four-year-long observation of female groups’ formal and informal activities, an analysis of their professional literature, an inventory of their opinion columns inside the farm press, to which can be added semi-structured interviews with women farmers engaged in this activism and the setting up of statistical data about female mandates within Breton farm organisations since the 1990s. Drawing on an analysis which mixes gender studies, sociology of militancy and studies of farming professional representation, this PhD aims to demonstrate that women farmers groups and mobilisations shape the features of a farming “women cause” although it is subordinated to corporatist interests and seen through the lenses of the normative ideal of complementarity between the sexes. Being a repository of interlinked professional, organisational and matrimonial standpoints, female activism spaces lead to the ambivalent politicisation of plural belongings. These multiple affiliations can be a catalyst for protest as well as a way to reproduce sexual hierarchies and social and political order.

Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal

Regional nationalism and consequent separatist tendencies have a significant impact on the territorial (dis)integration of many countries across the globe, and Europe is no exception. These processes contributed to changes in the traditional academic understanding of states as uniform, cohesive, and continuous political entities. Nevertheless, research on territorial and societal cohesion and continuity within regional nationalist movements has so far been neglected, even though this aspect seems to be key to the successful mobilization and goal achievement of separatist movements in heterogeneous democratic societies. This thesis aims to examine the limits of uniformity and continuity, that is, a time-space differentiation in political affiliations to secessionist regional nationalism in Catalonia, including the explanation of a time-space nonstationarity in the effects of factors behind the affiliations. Catalonia is an example of region with intense cultural and inclusive-assimilationist nationalism which proliferates within an ethno-culturally heterogeneous and segregated society. In the last decade, the region has shifted from a phase of everyday, "banal" nationalism to an explicit and dynamic nationalist mobilization, which has been brought about by (and further intensified) the deterioration...

A tragic massacre in May 1921, commonly referred to as the Bulhoek Massacre, was associated with the ecclesiology of the Church of God and Saints of Christ, founded by Enoch Mgijima. If it were not for the theology of eschatology that this church adhered to, the so-called Bulhoek Massacre would not have happened. The theology of eschatology which Mgijima was focussing on caused the ecclesiology of the amaSirayeli to be the victims of the circumstances. Dulles defines ecclesiology as the church in the process of self actualisation. There is self understanding of worshippers. In the case of the Church of God and Saints of Christ, such self-understanding caused the Bulhoek Massacre. It is said that when people fervently believe in an Ultimate Being, whether such belief is a construction in their minds or a reality, then those people will be willing to defend their belief and die for, if it needs to be. For such a believer, it is because of the hope for a better life in the future that they are willing to even defy earthly authorities. When that believer follows a voice of the supernatural, which is revealed only to him and sounds much louder, much clearer and more authoritative than human voices, it is then that he cannot be void. Such an authoritative voice may be transmitted either through ancestors, known as the living dead, or directly from the Supreme Being. In the case of the said church, it is both. Secondly, an ecclesiology of the Church of God and Saints of Christ should be understood in the light of their mother church in America under the leadership of Crowdy the founder. Such ecclesiology should also be understood against the religious backdrop of the African Initiated Churches (AIC). These two factors, the mother church in America and the religion of the African Initiated Churches, will be the main components that drive this thesis, and thus illuminate the spark in the said church. Owing to the proliferation of the African Initiated Churches in the continent of Africa, there is a wide speculation that Africa, of the 21st century, will be the centre of World Christianity. Whether this is just a dream or a reality remains to be realized. But the fact remains that, these churches continue to be a religious force that forms part of the church history in Africa. While this thesis will constantly be referring to the 1921 events, an ecclesiology of the said church is a present phenomenon because the church survived the massacre and is still active today. The two researchers, Robert Edgar from Los Angeles University in the USA, and Martin Mandew from the University of Natal, completed their doctoral theses on the Bulhoek Massacre. Edgar was researching on, The Fifth Seal. Enoch Mgijima, The amaSirayeli Bulhoek Massacre, 1921. Mandew concentrated on, War, Memory and Salvation, The Bulhoek Massacre and the Construction of a Contextual Soteriology. Since both researchers come from a distance, and are unable to speak the language of the people they were researching, there were of obviously unfilled gaps in between. As mentioned about cultural differences, therefore, knowing the language of the worshippers makes a big difference. There needs some analysis of idiomatic expressions, enunciated and other formal and informal expressions that tend to be important during communication. However, I acknowledge their research programme but I will go further from their product. This thesis examines the ecclesiology of this church and then relates it to the massacre where they were killed for their own beliefs. It is also important to analyse, as this thesis does, the church-state relations in South Africa in the late 19th and early 20th centuries in order to establish how other religious bodies related to the governments of the said period. / Christian Spirituality, Church History and Missiology / D. Th. (Church History)

A tragic massacre in May 1921, commonly referred to as the Bulhoek Massacre, was associated with the ecclesiology of the Church of God and Saints of Christ, founded by Enoch Mgijima. If it were not for the theology of eschatology that this church adhered to, the so-called Bulhoek Massacre would not have happened. The theology of eschatology which Mgijima was focussing on caused the ecclesiology of the amaSirayeli to be the victims of the circumstances. Dulles defines ecclesiology as the church in the process of self actualisation. There is self understanding of worshippers. In the case of the Church of God and Saints of Christ, such self-understanding caused the Bulhoek Massacre. It is said that when people fervently believe in an Ultimate Being, whether such belief is a construction in their minds or a reality, then those people will be willing to defend their belief and die for, if it needs to be. For such a believer, it is because of the hope for a better life in the future that they are willing to even defy earthly authorities. When that believer follows a voice of the supernatural, which is revealed only to him and sounds much louder, much clearer and more authoritative than human voices, it is then that he cannot be void. Such an authoritative voice may be transmitted either through ancestors, known as the living dead, or directly from the Supreme Being. In the case of the said church, it is both. Secondly, an ecclesiology of the Church of God and Saints of Christ should be understood in the light of their mother church in America under the leadership of Crowdy the founder. Such ecclesiology should also be understood against the religious backdrop of the African Initiated Churches (AIC). These two factors, the mother church in America and the religion of the African Initiated Churches, will be the main components that drive this thesis, and thus illuminate the spark in the said church. Owing to the proliferation of the African Initiated Churches in the continent of Africa, there is a wide speculation that Africa, of the 21st century, will be the centre of World Christianity. Whether this is just a dream or a reality remains to be realized. But the fact remains that, these churches continue to be a religious force that forms part of the church history in Africa. While this thesis will constantly be referring to the 1921 events, an ecclesiology of the said church is a present phenomenon because the church survived the massacre and is still active today. The two researchers, Robert Edgar from Los Angeles University in the USA, and Martin Mandew from the University of Natal, completed their doctoral theses on the Bulhoek Massacre. Edgar was researching on, The Fifth Seal. Enoch Mgijima, The amaSirayeli Bulhoek Massacre, 1921. Mandew concentrated on, War, Memory and Salvation, The Bulhoek Massacre and the Construction of a Contextual Soteriology. Since both researchers come from a distance, and are unable to speak the language of the people they were researching, there were of obviously unfilled gaps in between. As mentioned about cultural differences, therefore, knowing the language of the worshippers makes a big difference. There needs some analysis of idiomatic expressions, enunciated and other formal and informal expressions that tend to be important during communication. However, I acknowledge their research programme but I will go further from their product. This thesis examines the ecclesiology of this church and then relates it to the massacre where they were killed for their own beliefs. It is also important to analyse, as this thesis does, the church-state relations in South Africa in the late 19th and early 20th centuries in order to establish how other religious bodies related to the governments of the said period. / Christian Spirituality, Church History and Missiology / D. Th. (Church History)

This thesis examines the life and works of the English Calvinist clergyman Daniel Featley (1582-1645) through the lens of various printed and manuscript sources, especially his manuscript notebooks in Oxford. It links his story and thought to the broader themes of early Stuart religious, political, and intellectual history. Chapter one analyses the first thirty- five years of Featley’s life, exploring how many of the features that underpin the major themes of Featley’s career—and which reemerged throughout his life—were formed and nurtured during Featley’s early years in Oxford, Paris, and Cornwall. There he emerges as an ambitious young divine in pursuit of preferment; a shrewd minister, who attempted to position himself within the ecclesiastical spectrum; and a budding polemicist, whose polemical exchanges were motivated by a pastoral desire to protect the English Church. Chapter two examines Featley’s role as an ecclesiastical licenser and chaplain to Archbishop George Abbot in the 1610s and 1620s. It offers a reinterpretation of the view that Featley was a benign censor, explores how pastoral sensitivities influenced his censorship, and analyses the parallels between Featley’s licensing and his broader ecclesiastical aims. Moreover, by exploring how our historiographical understandings of licensing and censorship have been clouded by Featley’s attempts to conceal that an increasingly influential anti- Calvinist movement was seizing control of the licensing system and marginalizing Calvinist licensers in the 1620s, this chapter (along with chapter 7) addresses the broader methodological issues of how to weigh and evaluate various vantage points. Chapters three and four analyse the publications resulting from Featley’s debates with prominent Catholic and anti-Calvinist leaders. These chapters examine Featley’s use of patristic tradition in these disputes, the pastoral motivations that underpinned his polemical exchanges, and how Featley strategically issued these polemical publications to counter Catholicism and anti-Calvinism and to promulgate his own alternative version of orthodoxy at several crucial political moments during the 1620s and 1630s. Chapter five focuses on how, in the 1620s and 1630s, the themes of prayer and preaching in his devotional work, Ancilla Pietatis, and collection of seventy sermons, Clavis Mystica, were complementary rather than contradictory. It also builds on several of the major themes of the thesis by examining how pastoral and polemical motivations were at the heart of these works, how Featley continued to be an active opponent—rather than a passive bystander and victim—of Laudianism, and how he positioned himself politically to avoid being reprimanded by an increasingly hostile Laudian regime. Chapter six explores the theme of ‘moderation’ in the events of the 1640s surrounding Featley’s participation at the Westminster Assembly and his debates with separatists. It focuses on how Featley’s pursuit of the middle way was both: a self-protective ‘chameleon- like’ survival instinct—a rudder he used to navigate his way through the shifting political and ecclesiastical terrain of this period—and the very means by which he moderated and manipulated two polarized groups (decidedly convictional Parliamentarians and royalists) in order to reoccupy the middle ground, even while it was eroding away. Finally, chapter seven examines Featley’s ‘afterlife’ by analysing the reception of Featley through the lens of his post-1660 biographers and how these authors, particularly Featley’s nephew, John Featley, depicted him retrospectively in their biographical accounts in the service of their own post-restoration agendas. By analysing how Featley’s own ‘chameleon-like’ tendencies contributed to his later biographers’ distorted perception of him, this final chapter returns to the major methodological issues this thesis seeks to address. In short, by exploring the various roles he played in the early Stuart English Church and seeking to build on and contribute to recent historiographical research, this study sheds light on the links between a minister’s pastoral sensitivities and polemical engagements, and how ministers pursued preferment and ecclesiastically positioned themselves, their opponents, and their biographical subjects through print.