lives.” 22 The idea of a community whose custom determines what one may legitimately wear, and much else of Roselli's argument, is taken from Thomas Aquinas's Summa Theologiae 2a 2e q. 169, which in turn quotes Augustine's Confessions : “outrages to
The Opposite of Custom
Fashion, Sumptuary Law, and Consuetudo in Fifteenth-Century Northern Italy
M. Christina Bruno
La première génération de Français de confession musulmane
Je travaille sur la réappropriation de la référence musulmane par la première génération de Français de confession musulmane, jeunes tous nés en France et socialisés à l'école de la République. Nous assistons en effet à la naissance de cette génération « à la fois française et musulmane », qui cherche a élaborer son identité à partir de son appartenance aussi bien à la France qu'à l'islam. Lorsque l'on étudie la situation de l'islam de France, un aspect essentiel apparaît : l'histoire de la laïcité en France crée les conditions d'émergence d'une nouvelle religiosité, puisque les musulmans de France ne trouvent plus les réponses à leurs questions en se tournant vers les pays étrangers. Qu'est-ce qu'être musulman dans une société laïque ? Où et comment faire la séparation entre le profane et le sacré ? Comment faire la différence entre les principes religieux et les formes historiques que ces derniers ont prises au fil des siècles dans les différentes sociétés musulmanes ? Le contexte de pluralisme démocratique laïque français oblige ainsi les musulmans, comme cela a été jadis le cas pour les autres croyants, à réorganiser leur manière d'exister et de croire à partir de cette nouvelle expérience. Ce n'est pas par de grandes théories que les croyants réinterprètent leurs textes sacrés, mais par l'expérimentation, le vécu.
Jeremiah's Last Confession
When I began to study at the Leo Baeck College I was very much influenced by our lecturer in Bible Dr Ellen Littmann. In fact I owe to her my own interest in the Hebrew Bible. At her urging I went on to do doctoral studies so that I could eventually succeed her at the College. Bible was not her first field of study. Instead it was history and she belonged to that circle around Ismar Elbogen and Leo Baeck who were such significant figures at the Hochschule für die Wissenschaft des Judentums in Berlin and indeed for all of German Jewry before the war. She was brought to England from Israel by Rabbi Dr Van der Zyl the main architect in the creation of the College.
J.M. Coetzee's Boyhood, Confession, and Truth
J.M. Coetzee is not known for confessional self-revelation. In a series of seven novels, from Dusklands in 1974 to The Master of Petersburg in 1994, he has honed a fictional style that, whatever the mode of narration, offers no hint of a personal authorial presence. The characters through whose consciousness the narrative is relayed, characters such as Magda in In The Heart of the Country, the Magistrate in Waiting for the Barbarians, Susan Barton in Foe, or Mrs Curren in Age of Iron, whether they are represented in the first or third person, absorb the entire affective and axiological space of the fiction. Coetzee’s substantial body of critical commentary, too – which includes the books White Writing and Giving Offense as well as the articles collected in Doubling the Point – while moving away from the highly technical stylistic analyses of the early essays to issues of more autobiographical relevance like censorship and animal rights in the later work, is not in any way self-revelatory. His reluctance to account for his fictions in the terms provided by his own life reaches a somewhat absurd extreme in the written interview that was published in the 1994 special issue of the South Atlantic Quarterly devoted to Coetzee: questions that occupy some thirteen pages in all receive answers that add up to little more than a page.
Recusant Confessions and the (En)Gendering of Disclosure
Recusant confessional texts were discursively produced by and productive of secret spaces – the confessional itself and the torture chamber. They were sites of private, intimate probing that enabled disclosures of truth, which, to the English recusant community of the late sixteenth and early seventeenth centuries, had a particular resonance. The confessional was a site of Catholic reconciliation, but to the state it was a signifier of Catholic treason. The state used the torture of recusants, particularly priests, to reveal the truth, but here the ‘truth’, ostensibly a list of people, places and actions that can be discovered in the body of the victim, was opposed to the recusant’s ‘truth’ as internal belief. But despite these opposing concepts of the location and nature of truth, the discourses of its revelation are similar. Torture binds together the perpetrator and victim through the secrets the participants strive to reveal or conceal. In the confessional too, the confessor and the confessant are bound together by what is hidden.
Priests, Parishioners, and the Catholic Church in New Spain
In 1785, in the northern colonial Mexican city of Zacatecas, a mulatto bricklayer named José Francisco Rodríguez denounced a resident priest to local commissaries of the Inquisition for coercing him during confession. Rodríguez was a married man
Charles Middleburgh, Marc Saperstein, Ursula Rudnick, and Lia D. Shimada
understanding of ourselves and our own faith so that we can live better in the challenging times in which we live … in order to achieve tikkun olam’ (Bayfield, 283). Confessions of a Rabbi , by Jonathan Romain, London, Biteback Publishing, 2017, ISBN
“I Showed You What I Thought Was Appropriate”
Reflections on Longitudinal Ethnographic Research and the Performativity of Dutch Gang Life
Robert A. Roks
time. For seasoned fieldworkers, but particularly for the benefit novice researchers treading the path of ethnography in criminology, I will document my fieldwork experiences as a “true confession” ( Ferrell and Hamm 1998 ). Specifically, I will dwell
What Have the Bach Passions Ever Done for Jewish–Christian Relations?
story becomes their story of sin, confession and repentance. Peter's denial of Jesus is their denial; they are the folk who require mercy from God. It is true that it may be difficult for modern audiences to dissociate themselves from the negative
Religious Pluralism in Post-communist Eastern Europe
The Case of Belarus
There is a stereotype that such former Soviet republics as Russia, Ukraine and Belarus are totally Orthodox. However, this statement is not entirely correct, as part of the population in these countries belong to many different churches, while a large part have rather eclectic religious and para-religious beliefs. In the case of Belarus, a major part of the population belongs to two Christian confessions, Orthodox and Catholic, while many other confessions and new religious movements also exist. Religious pluralism is a practical reality in Belarus which has the reputation of the most religiously tolerant post-Soviet country. Contemporary laws provide the legal basis for the tolerant relations in the country, and there is a historical tradition of religious tolerance in Belarus. Research data from the EVS studies and national surveys are used.