Québécois Theatre: Michel Tremblay and Marie Laberge

1996 ◽  
Vol 21 (3) ◽  
pp. 196-207
Author(s):  
Jane Moss

The French colonists (‘habitants’) who began settling Canada in the early seventeenth century brought with them the French language, the Catholic religion, and French cultural traditions. These basic elements of ‘le patrimoine’ continued to evolve in the North American context after France abandoned the colony in 1760. Under the influence of a conservative political establishment and the Catholic Church for two centuries, French Canadians perceived themselves as an isolated minority whose duty was to preserve their language, religion, culture, and agrarian traditions. A collective identity crisis during the 1960s led to the conclusion that the old social, educational, and religious institutions had failed to keep up with the forces of modernization, industrialization, and urbanization which had transformed the province. During the period known as the ‘Révolution tranquille’, political reforms gave Quebec greater autonomy within the Canadian confederation, economic reforms improved material conditions, and educational reforms began preparing future generations for productive careers. Rejecting the term ‘Canadien français’ because it connoted colonial status, Quebec intellectuals adopted the term ‘Québécois’ and called for the creation of a national literature, independent from its French roots and its Anglo-American connections. This distinctive Québécois literature would reflect the reality of their lives and speak to them in the language of Quebec.

Author(s):  
Darryl Hart

The history of Calvinism in the United States is part of a much larger development, the globalization of western Christianity. American Calvinism owes its existence to the transplanting of European churches and religious institutions to North America, a process that began in the 16th century, first with Spanish and French Roman Catholics, and accelerated a century later when Dutch, English, Scottish, and German colonists and immigrants of diverse Protestant backgrounds settled in the New World. The initial variety of Calvinists in North America was the result of the different circumstances under which Protestantism emerged in Europe as a rival to the Roman Catholic Church, to the diverse civil governments that supported established Protestant churches, and to the various business sponsors that included the Christian ministry as part of imperial or colonial designs. Once the British dominated the Eastern seaboard (roughly 1675), and after English colonists successfully fought for political independence (1783), Calvinism lost its variety. Beyond their separate denominations, English-speaking Protestants (whether English, Scottish, or Irish) created a plethora of interdenominational religious agencies for the purpose of establishing a Christian presence in an expanding American society. For these Calvinists, being Protestant went hand in hand with loyalty to the United States. Outside this pan-Protestant network of Anglo-American churches and religious institutions were ethnic-based Calvinist denominations caught between Old World ways of being Christian and American patterns of religious life. Over time, most Calvinist groups adapted to national norms, while some retained institutional autonomy for fear of compromising their faith. Since 1970, when the United States entered an era sometimes called post-Protestant, Calvinist churches and institutions have either declined or become stagnant. But in certain academic, literary, and popular culture settings, Calvinism has for some Americans, whether connected or not to Calvinist churches, continued to be a source for sober reflection on human existence and earnest belief and religious practice.


2017 ◽  
Vol 41 ◽  
pp. 287-301
Author(s):  
Helena Krasowska

From individual to collective identity: the case of autobiographical accounts from the Ukrainian‑Russian and Ukrainian-Romanian borderlandsThe article presents the problem of cultural memory of Poles from two different regions of Ukraine, the south-east of the country and Carpathian Bukovina. It examines the following five main topic areas: the Second World War, life after the war (including the problem of the Russians), the issue of the Roman Catholic religion, the language question, and the problem of declaration of Polishness today. The accounts of the everyday life of Poles in the Ukrainian-Russian and Ukrainian-Romanian borderlands show important differences concerning their experience of war. In Bukovina, which used to be part of Romania, Poles display a much more consolidated sense of national identity. Despite the restrictions imposed by Soviet authorities, they gathered around the Roman Catholic Church as well as the institution of family, and taught the Polish language in private homes. This explains a continuity of their traditions, language, culture, and memory.On the other hand, throughout the Soviet period the Poles in Eastern Ukraine were cut off from contacts with Poland, the Roman Catholic Church and Polish organisations. Geographically dispersed and living in fear in their social environment, Polish families experienced a loss of their loved ones and faced severe punishment for declaring identity other than ‘Soviet’. Another factor at play was a relatively high rate of mixed marriages.The memory of contact with the Soviets is similar in both borderlands. The conduct of the new authorities was the same everywhere, and the examples quoted in the article represent a broader issue which would merit a separate study. Od tożsamości indywidualnej do tożsamości zbiorowej. Na przykładzie narracji z pogranicza ukraińsko-rosyjskiego i ukraińsko-rumuńskiegoW artykule przedstawiono problem tożsamości kulturowej Polaków z dwóch różnych obszarów Ukrainy: Ukrainy południowo-wschodniej oraz Bukowiny Karpackiej. Omówieniu podlega pięć kręgów tematycznych: II wojna światowa, życie po II wojnie światowej i problem Rosjan, kwestia religii katolickiej, zagadnienie języka oraz problem współczesnej deklaracji polskości. W narracjach na temat codzienności u Polaków na pograniczu ukraińsko-rosyjskim i ukraińsko-rumuńskim pojawiają się istotne różnice. Polegają one między innymi na tym, że w innej sytuacji znajdowali się podczas II wojny światowej Polacy w Doniecku, a w innej Polacy na Bukowinie, będącej częścią państwa rumuńskiego. Ponadto stopień poczucia tożsamości narodowej u Polaków na Bukowinie jest znacznie wyższy. Pomimo zakazów ze strony władz sowieckich, Polacy skupiali się wokół Kościoła i rodziny, w domach prywatnych uczono języka polskiego. Na Bukowinie istnieje zatem ciągłość tradycji, języka, kultury i pamięci.Polacy na Ukrainie Wschodniej przeżyli okres władzy sowieckiej w oddaleniu od Polski, od Kościoła katolickiego i od polskich organizacji. Żyli w dużym rozproszeniu, obawiając się społeczności, wśród której mieszkali. Rodziny przeżywały utratę bliskich, za przyznawanie się do narodowości innej niż „sowiecka” groziły srogie kary dla całej rodziny. Wchodzili też w związki małżeńskie z osobami niepolskiego pochodzenia.Pamięć o styczności z władzą sowiecką jest podobna na obu pograniczach, a przytoczone przykłady stanowią szerszy problem, któremu warto by poświęcić osobne opracowanie.


2020 ◽  
Vol 16 (02) ◽  
pp. 240-259
Author(s):  
Celia Lopes Azevedo ◽  
Ana Paula Glinfskoi Thé ◽  
Renilson Soares dos Santos ◽  
Rony Enderson de Oliveira

O presente artigo objetiva analisar e discutir algumas repercussões socioculturais, especificamente no que diz respeito às tradições religiosas, culturais, laços de parentesco e identidade coletiva das pessoas realocadas para o assentamento Araras, município de Francisco Sá - MG, decorrentes da construção da Usina Hidrelétrica de Irapé, no Rio Jequitinhonha, entre os municípios de Berilo e Grão Mogol, no Norte de Minas Gerais. O trabalho valeu-se de pesquisas: bibliográfica, exploratória e estudo de caso, com trabalho de campo viabilizado por entrevistas semiestruturadas. Os resultados evidenciaram que no novo lugar, as pessoas experimentaram prejuízo à continuidade de práticas religiosas e comprometimento das tradições culturais e laços de parentesco, além da quebra da identidade coletiva. Palavras-chave: Irapé. Identidade. Parentesco. Assentamento.   REVOLVED LAND AND TRADITIONS: impacts of the construction of the UHE Irapé, in the religious traditions, cultural and kinship relations of peoples compulsorily moved to Araras ABSTRACT This article aims to analyze and discuss some sociocultural implications, specifically with regard to the religious traditions, cultural ties of kinship and collective identity of persons relocated for nesting Araras, municipality of Francisco Sá - MG, resulting from the construction of the Irapé hydroelectric plant, in the Jequitinhonha River, between the municipalities of Berilo and Grão Mogol, in the North of Minas Gerais. The job cost is searches: literature, exploratory and case study, with field work made possible by semi-structured interviews. The results showed that in the new place, people have experienced prejudice to the continuity of religious practices and commitment of cultural traditions and ties of kinship, in addition to the breakdown of the collective identity. Keywords: Irapé. Identity. Kinship. Settlement   TERRAS Y TRADICIONES REVOLVIDAS: impactos de la construcción de la UHE de Irapé, en las tradiciones religiosas, culturales y relaciones de parentesco de los pueblos obligadamente desplazados hacia Araras RESUMEN El presente artículo objetiva analizar y discutir algunas repercusiones socioculturales, específicamente en lo que se refiere a las tradiciones religiosas, culturales, lazos de parentesco e identidad colectiva de las personas reubicadas para el asentamiento Araras, municipio de Francisco Sá - MG, resultantes de la construcción de la Usina Hidroeléctrica Irapé, en el Río Jequitinhonha, entre los municipios de Berilo y Gran Mogol, en el Norte de Minas Gerais. El trabajo se valió de investigaciones: bibliográfica, exploratoria y estudio de caso, con trabajo de campo viabilizado por entrevistas semiestructuradas. Los resultados evidenciaron que, en el nuevo lugar, las personas experimentaron perjuicio a la continuidad de prácticas religiosas y comprometimiento de las tradiciones culturales y lazos de parentesco, además de la quiebra de la identidad colectiva. Palabras-clave: Irapé. Identidad. Parentesco. Asentamiento.


Author(s):  
Monica L. Mercado

The history of sexuality is a growing area of interest for scholars of religion and race in the North American context. That which is often regarded as a private matter—sex and sexuality—is in fact shaped by larger cultural, economic, political, and religious forces. To study the intersections of sexuality and race in American religious history, then, is to examine the role of belief, as well as formal religious institutions and their spokespeople, in circulating ideas about bodies, sex, marriage, family, morality, and immorality. If religious variety has been one way that scholars have understood the American experiment from the earliest colonial encounters to the present day, this chapter considers moments when sex and sexuality, and the religious thinking that passes judgments on sexual practices, has served to define or highlight racial difference in American history.


2007 ◽  
Vol 17 (2) ◽  
pp. 191-212 ◽  
Author(s):  
Regine O. Jackson

AbstractThis article contributes to the growing body of work on the impact of religious institutions on the identities and experiences of new immigrants from the Caribbean, Latin America, and Asia. Drawing from ethnographic research on Haitian immigrants in Boston, I find a relationship between initial residential settlement patterns and the location of Catholic churches. Following Gerald Gamm's Urban Exodus: Why Jews Left Boston and the Catholics Stayed, I argue that Haitian immigrants who arrived in Boston in the 1960s were attracted to certain neighborhoods despite the racial climate because they were Catholic. In addition to the influence of rules governing membership and religious authority, I show that Haitians turned to a Catholic narrative of their experience in Boston because being Catholic was the most acceptable way of being Haitian in that social context.


2010 ◽  
Vol 39 (2) ◽  
Author(s):  
Ben W. Dhooge

AbstractAnglo-American and Russian stylistics influenced each other substantially in the 1960s and 1970s. From the 1980s on, however, this fruitful mutual influence came to an end. The two schools started to grow apart, but despite that, they would develop almost parallel to each other, displaying many theoretical and methodological similarities. The present paper illustrates this by highlighting one such specificity – the idea of the possible reflection of one's conceptualization of the world in the use of literary language, and the possibility of reconstructing that conceptualization by means of a stylistic analysis (‘mind style’–‘kartina mira’). By comparing the Anglo-American and Russian theories on the topic, it is shown that the separately evolved conceptions are similar and even complement each other: the differences between them clarify and help solve possible theoretical and methodological gaps. Moreover, the juxtaposition of both conceptions allows us to perfect the notion of ‘mind style’ and its practical applications. A similar approach to other conceptions and tendencies in current seemingly mutually independent Anglo-American and Russian stylistics have the same potential, and may lead to a new convergence between the two schools.


1989 ◽  
Vol 45 (3) ◽  
pp. 363-381
Author(s):  
Arthur R. Liebscher

To the dismay of today's social progressives, the Argentine Catholic church addresses the moral situation of its people but also shies away from specific political positions or other hint of secular involvement. At the beginning of the twentieth century, the church set out to secure its place in national leadership by strengthening religious institutions and withdrawing clergy from politics. The church struggled to overcome a heritage of organizational weakness in order to promote evangelization, that is, to extend its spiritual influence within Argentina. The bishop of the central city of Córdoba, Franciscan Friar Zenón Bustos y Ferreyra (1905-1925), reinforced pastoral care, catechesis, and education. After 1912, as politics became more heated, Bustos insisted that priests abstain from partisan activities and dedicate themselves to ministry. The church casts itself in the role of national guardian, not of the government, but of the faith and morals of the people.


1989 ◽  
Vol 25 ◽  
pp. 259-277
Author(s):  
Donal A. Kerr

In the spring of 1848 a number of respected English vicars-general, William Bernard Ullathorne of the Western District, John Briggs of the Northern District, and Thomas Brown of Wales decided that one of them, together with Fr Luigi Gentili, the Rosminian missioner, should proceed immediately to Rome. Their object would be to support, by personal intervention with Pius IX, a memorial drawn up by Briggs, signed by twenty Irish and three or four bishops in Great Britain, which was solemnly presented to the Pope by Thomas Grant, President of the English College in Rome. This memorial ran: we most... solemnly declare to Your Holiness that British Diplomacy has everywhere been exerted to the injury of our Holy Religion. We read in the public Papers that Lord Minto is friendly received... by Your Holiness At this very time, however,... the first Minister of the British Government, the Son in Law of Lord Minto is publicly manifesting in England, together with his fellow Ministers, his marked opposition to the Catholic Religion and the Catholic Church. Another cause of our serious alarm is the very general hostile and calumnious outcry now made in both houses of our Parliament and throughout Protestant England against the Catholic Priests of Ireland, falsely charging them with being the abettors of the horrible crime of murder whilst as true Pastors they are striving t o . . . console their... perishing people and like good shepherds are in the midst of pestilence giving their lives for their flocks.


2001 ◽  
Vol 14 (7) ◽  
pp. 1613-1633 ◽  
Author(s):  
Annie P. S. Wong ◽  
Nathaniel L. Bindoff ◽  
John A. Church

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