Fêtes du baptême et publicité des réseaux sociaux en Europe occidentale

Alfani, Guido; Gourdon, Vincent

doi:10.3917/adh.117.0153

Cited by 17 publications

(7 citation statements)

References 11 publications

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“…Křest byl prvním krokem v socializaci novorozence, který se jím začleňoval do křesťanského univerza i společenstva farnosti. V lidové tradici se stával zásadním článkem v systému rituálů a obřadů provázejících příchod na svět a byl nezbytný pro zajištění zdaru a požehnání v dalším životě jedince (Alfani -Castagnetti -Gourdon 2009;Alfani -Gourdon 2009). Ve venkovské společnosti nepřestávala být přítomnost kněze a církevního požehnání ve významných životních okamžicích důležitá minimálně po celé 19. století a pravidelně se spojovala s pověrou a magií, které podle některých autorů prokazovaly větší životnost než náboženská víra (McLeod 2000;2007: 287-296).…”

Section: úVodunclassified

Čas křtu a výběr jména novorozence ve venkovské společnosti 19. století

Skořepová¹

2018

ČL

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The essay deals with the issue of baptismal practice in the rural society in the 19th century based on the quantitative analysis of 7229 entries from the parish register of births of the market town of Nový Rychnov and four surrounding villages from 1800-1899. Attention is paid to the interval between the birth and the christening of a child, and to the popularity of names. During the whole century, children were baptized usually in one week after birth, but the interval was slowly prolonging. The day of birth often influenced the name of the child, the custom to christen according to the calendar was still vital. The list of frequently given names reflected the persisting popularity of certain baroque saints, but also new fashionable trends and patriotic sentiment.

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Section: úVodunclassified

Čas křtu a výběr jména novorozence ve venkovské společnosti 19. století

Skořepová¹

2018

ČL

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“…For the great noble landowners, acting as godfather-not only for the children of their peasants, but also for those of their higher-level employees or providers of services such as notaries and merchants-was a common strategy for publicly reaffirming their social dominance (Chacón Jiménez 1988;García González and Gómez Carrasco 2008). There are indications that the procedure was also the same in France (Alfani and Gourdon 2012a). Across Catholic Europe, this situation would start to change only from the late eighteenth or the nineteenth century, when it became the custom to choose godparents from within kin, a choice which was almost entirely avoided in the Medieval and Early Modern period.…”

Section: From Antiquity To the Middle Agesmentioning

confidence: 99%

“…Their role, however, was scaled down, as now they shared the task of presenting children at the baptismal font with the natural parents and the congregation as a whole. Calvin also faced strong opposition on a number of other aspects, including his attempts to forbid baptismal banquets and parties (Alfani andGourdon 2006, 2009) and his reform of the baptismal rite and rituals. Opposition to Calvin's attempts at reform is yet further proof of the affection of European societies for ancient customs regarding godparenthood, and suggests that this social institution was important to them-important enough to become a source of harsh conflict with the preachers whose lead they were ready to follow in other matters (Alfani 2009a).…”

Section: From Antiquity To the Middle Agesmentioning

confidence: 99%

“…The process has been interpreted as part of a more general process of "familialization" which also involved the ceremony of baptism being increasingly perceived as a celebration of the family (Alfani and Gourdon 2009). In the context of the classic opposition being made between "intensive" and "extensive" choices of godparents (Mintz and Wolf 1950), selecting them from kin is usually seen as the clear expression of a will to double an existing relationship (vertical, "clientele-building" godparenthood being considered instead as the typical example of extensive choices).…”

Section: From the Eighteenth Century Until Todaymentioning

confidence: 99%

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Spiritual Kinship Between Formal Norms and Actual Practice: A Comparative Analysis in the Long Run (from the Early Middle Ages Until Today)

Alfani

2017

New Directions in Spiritual Kinship

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In Christian societies during the late Middle Ages, baptism did not merely represent a solemn and public recognition of the "natural" birth of a child. Rather, it was considered a second birth, a "spiritual birth" within a group of relatives normally different from that based on blood relations: the spiritual family, composed of godfathers and godmothers. Both for the Catholic and the Orthodox Churches, the baptismal ceremony established a tie of kinship between the people involved in the ceremony. This kind of kinship was called "spiritual" (in Latin, cognatio spiritualis) to distinguish it from others and in particular from the "natural" kinship (cognatio naturalis) connecting the baptized to his or her parents and blood relations.

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“…Depuis la fin du Moyen Âge, les autorités urbaines ont non seulement réglementé plus sévèrement les festivités séculières, mais aussi tenté de réduire les célébrations autour des sacrements. Le magistrat urbain d'Ypres, déjà en 1371, voulait limiter à la fois le nombre de personnes présentes aux fêtes du baptême et le prix des cadeaux pour le nouveau-né et ses parents 8 . Ces mesures s'inscrivent dans une politique urbaine de contrôle des fêtes dont les manifestations sont souvent en opposition avec les considérations religieuses et morales que l'Église défend.…”

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Pour une étude comparée des usages sociaux du parrainage dans deux villes des anciens Pays-Bas : Leyde et Malines au XVIIe siècle

Alfani¹,

Gourdon²,

Robin³

Le Parrainage en Europe Et en Amérique

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The Reformation had a major impact on the practices of godparenthood in early modern Europe. Catholic parents could only appoint two godparents, a man and a woman, while Protestants were free to ask as much godparents as they wanted. This implies that godparenthood offered more opportunities for network formation in protestant regions. However, a social network analysis shows that the number of ties was not the only factor of importance. The social networks in the catholic city of Mechelen were denser than in the protestant Leiden as a result of the higher number of mutual connections. The low cohesion in Leiden was probably due to the high number of migrants and the absence of other forms of ritual kinship, such as religious confraternities. Another significant conclusion concerns the nature of these relations. The elite acted less as patron regarding lower social groups in Mechelen compared to Leiden. This is a remarkable conclusion because historians usually assume that social relation were more equal in the Dutch Republic than in the Spanish Netherlands. Cette séparation a créé deux régions très différentes. Il est généralement admis que la République des Provinces-Unies a poursuivi la tradition médiévale des Pays-Bas méridionaux au XVII e siècle, tandis qu'au sud, les Pays-Bas espagnols ont choisi une toute autre route. Au moment où le nord est devenu une région prospère avec (p. 180) un gouvernement républicain et une population à majorité protestante, le sud s'est transformé en un bastion de la Contre-Réforme dans un état absolutiste, avec une économie affaiblie 2 . Cette situation a eu des effets différents sur les relations sociales dans les deux zones. Les Provinces-

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Fêtes du baptême et publicité des réseaux sociaux en Europe occidentale

Cited by 17 publications

References 11 publications

Čas křtu a výběr jména novorozence ve venkovské společnosti 19. století

Čas křtu a výběr jména novorozence ve venkovské společnosti 19. století

Spiritual Kinship Between Formal Norms and Actual Practice: A Comparative Analysis in the Long Run (from the Early Middle Ages Until Today)

Pour une étude comparée des usages sociaux du parrainage dans deux villes des anciens Pays-Bas : Leyde et Malines au XVIIe siècle

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