scholarly journals 'Finding beauty' in French rural prisons. How prison officers operate rurality

2021 ◽  
Vol 6 (1) ◽  
pp. 43-64
Author(s):  
Martine Herzog-Evans ◽  
Jérôme Thomas

The literature on rural criminology and rural prisons has so far essentially focused on debunking myths about rurality and rural crimes, and on the economic and social impacts of building prisons in rural areas. Typically, such rural prisons are recent. Conversely, due to its long history, France's rural prisons have in some cases been built during the 19th century within former convents from the Middle Ages or monasteries confiscated from the church during the 1789 Revolution. Missing from this literature, therefore, is, on the one hand, a focus on historic rural prison settings and, on the other hand, attention to individuals and professionals who work there. This paper focuses on a high security prison set in a middle-ages abbey in the middle of nature. In our interviews with its prison officers (POs) we used appreciative inquiry in order to better uncover the positive dimensions of rurality. We find that rurality is used to reinforce safety and the 'right distance' with prisoners, and to better cut off from the prison environment when they finish their shift. We also find that POs are bound by strong (rural) family ties that in turn contribute to their professional identity and values, and to their feelings of safety.

Ritið ◽  
2019 ◽  
Vol 19 (1) ◽  
pp. 255-288
Author(s):  
Hjalti Hugason

n 2017 the 500th anniversary of the Lutheran Reformation was celebrated. Then there was a huge discussion about the impact of the Reformation on church, culture and society. In this article and in a second one that follows, this question will be raised, especially in Icelandic context.Here it is assumed that it is only possible to state that a change has occurred or a novelty has arised because of Lutheran influence if it can be demonstrated that the Reformation is a necessary prerequisite for the change / innovation being discussed. Here it is particularly pointed out that various changes that until now have been traced to the Reformation can have been due to the development of the central-con-trolled state power. It is also pointed out that, due to the small population, rural areas and simple social structure, various changes that occurred in urban areas did not succeed in Iceland until long after the Reformation. Such cases are interpret-ed as delayed Lutheran effects. Then, in Iceland, many changes, which were well matched to the core areas of the Reformation, did not work until the 18th century and then because of the pietism. Such cases are interpreted as derivative Lutheran effects.In Iceland two generalizations have been evident in the debate on the influence of the Lutheran Reformation. The first one emphasizes an extensive and radical changes in many areas in the Reformation period and subsequent extensive decline. It is also stated that this regression can be traced directly to the Reformation and not to other fenomenons, e.g. the development of modern, centralized state. The other one states that the Reformation was most powerful in the modernization in both the church and society in Iceland.This article focuses on the influence of the Reformation on religious and church life. Despite the fact that the Reformation has certainly had the broadest and most direct effects on this field, it is noteworthy that the church organization itself was only scarsely affected by the Reformation. After the Reformation the Icelandic church was for example almost as clergy-orientaded as in the middle Ages.


2010 ◽  
Vol 29 ◽  
pp. 33-77 ◽  
Author(s):  
Dana T. Marsh

This study focuses on the ritual ‘conservatism’ of Henry VIII's Reformation through a new look at biblical exegeses of the period dealing with sacred music. Accordingly, it reconsiders the one extant passage of rhetoric to come from the Henrician regime in support of traditional church polyphony, as found in A Book of Ceremonies to be Used in the Church of England, c.1540. Examining the document's genesis, editorial history and ultimate suppression by Archbishop Thomas Cranmer, it is shown that Bishop Richard Sampson, Dean of the Chapel Royal (1522–40), was responsible for the original drafting of the musical paragraph. Beginning with Sampson's printed commentaries on the Psalms and on the Epistles of St Paul, the literary precedents and historical continuities upon which Sampson's topos in Ceremonies was founded are traced in detail. Identified through recurring patterns of scriptural and patristic citation, and understood via transhistorical shifts in the meaning of certain key words (e.g. iubilare), this new perspective clarifies important origins of the English church's musical ‘traditionalism’ on the eve of the Reformation. Moreover, it reveals a precise species of exegetical method – anagogy – as the literary vehicle through which influential clergy were able to justify expansions and elaborations of musical practice in the Western Church from the high Middle Ages to the Reformation.


Author(s):  
Christopher Grout*

Abstract The extent to which members of the clergy are considered ‘employees’ for the purposes of secular employment and equality legislation has been the subject of much discussion, but essentially remains a fact sensitive question. The Equality Act 2010 (‘the 2010 Act’) seeks to prevent discrimination on the basis of nine ‘protected characteristics’. While recognizing that the application of the 2010 Act to the variety of clergy offices is ‘not straightforward’, the Church of England (‘the Church’) has opined that an equitable approach to clergy appointments is to proceed as if they were subject to the provisions of the 2010 Act. What follows is in`tended to be a thorough review of the eligibility criteria for clergy appointment in the Church to assess their compatibility with the requirements of the 2010 Act. In addition, particular consideration will be given to Schedule 9(2) to the 2010 Act which makes specific provision relating to religious requirements concerning the protected characteristics of sex, sexual orientation, and marriage and civil partnership. In short, where the employment is for the purposes of an organized religion, such as the Church, requirements which relate to these protected characteristics will not constitute discrimination where they engage the ‘compliance or non-conflict principle’. What these principles mean and how they might operate in practice is discussed below, taking into account the likely canonical and theological justifications for discriminating against certain individuals. Whether the law strikes the right balance between, on the one hand protecting clergy and, on the other, providing the Church with the autonomy to act in accordance with its established doctrine, will be explored in the final analysis.


1930 ◽  
Vol 24 (1) ◽  
pp. 16-37 ◽  
Author(s):  
Francis G. Wilson

Political science has dealt too long, on the one hand, with the ideal, and, on the other hand, with the abnormal and perverted features of political society, rather than with the normal and the eventual. Our theory of ideal democracy is perhaps more suited to the Greek and Roman city-state, with participation as the test of the good citizen. Representation has been heralded as the device which makes the ancient ideal possible on a large scale. But in practice it has been found that the enormous expansion of the public, i.e., the body of persons who have the right of participation, has made the problem far more complex than was at first thought possible. Greek ideals of education and coercion of the citizen body toward general improvement have been carried out with greater success, and our statute books reflect a Hobbesian attitude toward human nature which is true only in part. The political philosophy of democracy must be built on the facts of political life.Shall we break with the Greek and Roman ideal of the participation of the citizen group in the affairs of the state? It is true that the present attitude is a revised form of the democratic ideal of antiquity, but with a different interpretation of the meaning of citizenship. All democratic governments must finally rest on some theory of the suffrage; any study of the fact of non-voting must be based on a theory of the suffrage likewise. With the expansion of the theory of citizenship to include all subjects, a corresponding theory of limited participation was developed—no doubt a product of the Middle Ages. The totality of citizens was distrusted, and some test of participation had to be devised. Such was the origin of religious tests for political participation; such was the origin of the distinction between the right to vote and the fact of citizenship.


1934 ◽  
Vol 3 (2) ◽  
pp. 95-114
Author(s):  
John T. McNeill

1. The Erastian Bondage of the Church:The promise of Magna Charta “that the English Church shall be free and have her rights entire and her liberties inviolate,” went largely unfulfilled. The autonomy of the Church was dreamt of by men like Stephen Langton and Robert Grosseteste, but it was never realized. In the Middle Ages it was restricted by the assertion of the jurisdiction of the Pope on the one hand, and of the King on the other. Magna Charta marked the humiliation of the King and met with the prompt condemnation of the Pope. By a long series of events between ca. 1350 and ca. 1570, the Pope's cause in England was lost, and in the same course of events the royal power was greatly enhanced. So far as constitutional autonomy was concerned the Church was now in a weaker state than before. The gates of a prison-house of Erastianism closed about her. A blight fell upon her governing institutions. Her Convocations were not permitted to function, and after 1718 were discontinued, except for pro forma meetings held for the purpose, as Edmund Burke phrased it, “of making some polite ecclesiastical compliments to the King.” Burke spoke for the politicians of his century when he added: “It is wise to permit its legal existence only.” Because Convocation's last acts had been attended by strife, the fear that its revival would mean a renewal of unseemly contention was habitually invoked as an answer to the few who ventured to suggest that step.


2005 ◽  
pp. 279-299
Author(s):  
Valeriy Klymov

The more than thirteen-year co-existence of the Ukrainian state and the Church in the qualitatively new conditions prevailing in the post-Soviet space together with the formation of an independent Ukraine, functioning during this period of state-church relations give reasonably reliable grounds for scientific analysis, a number of generalizations and conclusions regarding the results and conclusions conditions of state policy on religion, church and religious organizations, ensuring in Ukraine the right of everyone to freedom of world view and religion - on the one hand, and repair and optimize -tserkovno and religious life - on the other.


Traditio ◽  
1964 ◽  
Vol 20 ◽  
pp. 351-383
Author(s):  
Gerard J. Campbell

The Gregorian reform of the eleventh century mounted a massive attack on lay control over churches and church appointments, yet the degree to which this attack succeeded in attaining its objectives varied from country to country. Local conditions and personalities were important in determining the outcome of the struggle over investiture and other related questions, but neither side achieved a complete victory, because the final agreements between clerical and lay leaders were a compromise which produced the usual mixture of satisfaction and disappointment. The church gained the most substantial victory, for the smothering stranglehold of the laity over the church and churchmen was broken, nevermore to be restored in the Middle Ages. Increased spiritual freedom for the church in subsequent centuries resulted from the struggle of the mid-eleventh century. Nevertheless, the church had not broken completely from its close ties with the world of feudalism. If bishoprics, abbeys, and parish churches were not feudal possessions of kings and nobles, laymen still retained many rights reminiscent of the earlier days when laymen claimed a proprietary right over the churches in their areas. The purpose of this paper is to consider one of these remnants of earlier days: the right of regalia I will examine the right of regalia, temporal and spiritual, together with some related institutions during the reigns of St. Louis and Philip III of France.


2019 ◽  
Vol 48 (2) ◽  
pp. 377-395
Author(s):  
Agostino Marchetto

The contribution starts with a status quaestionis which concerns its title about the hermeneutics of Vatican ii, well based in historical background. The roots are grounded in the difference between “event” and “occurrence” – in italian “evento” e “avvenimento”. This is linked with the change in the perspective of historiography realized in the first part of the last century. The vision of continuity (see “Annales”) was put aside, introducing the one of “events”, which are linked with “ruptures” and not continuity in the course of history. With this frame we can understand that in the one of the Church there must be consideration for the hermeneutics expressed finally in the formula of the title closed by a question mark, that is: D.H.: rupture or reform and renewal in the continuity of the unique subject the Church? The answer is: no rupture in discontinuity but reform and renewal. The initial input of the contribution are the speeches of Pope Francis in the U.S.A. and U.N., an answer to the actual Sitz im Leben as far as religious freedom in nowadays society, 50 years after D.H., in a moment in which more attention is given to the texts of Vatican ii, concretely avoiding to consider “the Council of the Press” (Pope Benedict) instead of the one “of the conciliar Fathers” (= participants). The procedure of the author is certainly inspired by the volume Vatican ii. La liberté religieuse, ed. by J. Hamer and Y. Congar. The first point of attention therefore in the analysis is “homogeneous evolution of the pontifical doctrine on the matter”. It is a fundamental vision which allows even a dogmatic evolution, if it is homogeneous. In fact, the Declaration represented a development of the doctrine, a step forward in the progress of civilization, a progress in the catholic doctrine but in the line of no contradiction. And at this point the thoughts of the two fundamental pillars allowing this step forward are presented; they are J. Courtney Murray and P. Pavan. Very important is the Courtney’s statement in this regard, the following: “The doctrine of D.H. is in plenitude traditional, but it is also new, in the sense that tradition is always a developing and progressive tradition”. The author presents later on some essential elements of the right to religious freedom, with the most important and solemn affirmation in the text (N. 2): This Vatican Council declares that the human person has the right to religious freedom. It is truly an historical affirmation in the life of the Church and also for the human family. It follows the study of the relation between religious freedom and the public powers and the illustration of the education to exercise freedom under the light of the Revelation. In the final part of the essay the author analyses…some consequences of D.H. without forgetting a judgment about the actual situation of religious freedom in the world which is becoming always more serious and worrying. Here two citations of Archbishop Paul R. Gallagher, Secretary of the Relations with the States of the Papal Secretariat, are exemplary, that is: “Unfortunately we have to admit that for years the question of the violence against Christians was not taken in serious consideration. – He concluded: Even if we cannot speak of persecution in the old continent [Europe] nevertheless we must not underestimate the rather alarming phenomenon of the intolerance of religious character”.


1971 ◽  
Vol 18 (4) ◽  
pp. 561-574
Author(s):  
K.P. Pothen

This article contains the results of an enquiry into social and economic aspects of a Christianity founded in India in the 19th Century. The work takes the form of statistical analysis, interviews and close observation of 100 families in a rural environment and 100 families in an urban environ ment. The author describes, first of all, the history of this Christian Community and then puts forward the major conclusions of the study. It seems clear that, in spite of the fact that for the last ten years the influence of the Church has been constantly declining, the growth in the numbers of Christians is sufficient to ensure the continued existence, in material terms, of the Church's institutions. The annual income per head of 447 Roupees puts the Christian Community of Malwa above the average for India as a whole, but there is a considerable difference, in this as in other aspects, between rural and urban areas. It appears that Christianity is much less firmly rooted in rural areas than it is in the towns ; conversion means much less socially to the country-dweller who lives in an environment where the caste-system, with its religious overtones, is still very influential. The achievement of Independence has made a very con siderable difference to the conditions of missionary work. The Church is no longer the sole means of influence in providing advancement and employment.


1984 ◽  
Vol 98 (3) ◽  
pp. 130-145
Author(s):  
Frans Baudouin

AbstractAttention is drawn to an unpublished oil sketch belonging to Mr. Guy Folkner of Brussels (Fig. 11), which is a modello for the signed painting by Thomas Willeboirts Bosschaert (1613/14-54) of Venus Lamenting Over Adonis in Jagdschloss Grunewald near Berlin (Fig. 2, Note 1). Another version, not signed and formerly attributed to Anthony van Dyck, is in the National Gallery of Canada, Ottawa (Fig. 3, Note 2). The pose of Adonis is derived from the figure of Christ in the central panel of Rubens' Descent from the Gross (1611-12) in Antwerp Cathedral (Fig. 4, Note 3) it should be noticed that the left arm of Adonis is a reverse rendering of the right arm of Christ (Fig. 5). However, the figures are treated by Willeboirts in the more elegant style of Van Dyck, the predominant influence on Flemish history painting shorty after 1640 or thereabouts. Two paintings by Willeboirts, ectch representing a different episode in the story of Venus and Adonis, are known to have belonged to the collections of the House of Orange: the Venus Lamenting Over Adonis now at Jagdschloss Crunewald and an Adonis Leaving Venus, formerly in the Mauritshuis in The Hague, which was destroyed by fire in 1940 in Middelburg, where it was on loan (Fig. 6). It is not easy to determine which of the two corresponds with the picture that Willeboirts painted for the Stadholder Frederick Henry in 1642 and which thus belonged to the first, commission received from him (Note 7), since in the documents concerned this is referred to only as Venus and Adonis. However, some characteristics of the painting formerly in the Mauritshuis are to be found in other works by Willeboits dating from 1646 and 1647 (Notes 20- 22) , so that it must have been done at about the same time as these. The painting at Grunewald may represent a somewhat early tage in his artistic evolution and might thus correspond with the one made for Frederick Henry in 1642. The discovery of this modello brings the number of known oil sketches by Willeboirts up to four, of which it is the earliest. The others are: a bozzetto in the Louvre for the large painting of The Princes Maurice and Frederick Henry on Horseback, commissioned by Amalia van Solms in 1649-50 for the Oranjezaal in the Huis ten Bosch (Note 24), a sketch for the large altarpiece of The Immaculata painted for the high altar of the church at Fuensaldana in 1652-4 and now in the Museo Nacional at Valladolid (Note 25), and an oil sketch in the Musée de Picardie at Amiens for The Assumption of the Virgin in the Church of Our Lady at Duffel (Note 26). A fifth sketch, a Venus and Adonis on paper belonging to the Earl of Wemyss (Note 27), proves to be the model for another Adonis Leaving Venus (Fig. 9), attributed to Willeboirts by Ludwig Burchard, which was on the art market in Berlin in 1930 (present whereabouts unknown). Here we see the same type of Venus as in, for example, The Toilet of Venus signed and dated 1644, which probably belonged to the House of Orange (Fig. 10, Note 29) and which came up at an auction in Stockholm in 1981. It seems likely that the paintings which Willeboirts and other Flemish painters made for the court in The Hague exerted some influence on Dutch painters active at the same period. Mythological pieces by Ferdinand Bol (Fig. 12, Note 45), Jacob Backer (Note 50), Caesar van Everdingen (Note 51) and others, in which a 'elassistic' tendency appears after about, 1650, do indeed show a rather similar elegant style and are characterized by the same idyllic mood. However, this is a matter which still requires further study.


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