Mauvais mercredi et vendredi saint : conflits politiques urbains et temps liturgique dans les Pays-Bas du Moyen Âge tardif
- Author
- Jan Dumolyn (UGent) and Jelle Haemers
- Organization
- Abstract
- This article explores the ways that social groups represented political strife in the late medieval Low Countries, considering how these events were remembered but also how they could be recycled and manipulated. It has already been shown that late medieval politics must have been generational, with those involved in revolts actively maintaining the memories of their predecessors’ struggles. This study argues, however, that the forms of these cyclical memories were also shaped by the fundamental social and religious matrix that was Christian liturgical time, as reflected in the telling names—such as “Good Friday” or “Evil Wednesday”—that urban craftsmen gave to their uprisings. This practice of remembering political conflicts with days of the week that seem to be allusions to the Passion cycle is frequently attested, especially in fourteenth-century Flanders. The study of such name-giving, along with the performance and use of liturgical symbols in revolts, shows that late medieval citizens were not merely passive receptors of ecclesiastical categorizations of time imposed from above; they also actively reinterpreted chronological elements as they shaped and altered the representation of events, political and otherwise, with specific audiences in mind. Ways of naming important political events thus offer an indication of how social groups constructed ideology to represent common pasts within a “social time” relevant to their group identities—even if those discourses were based on a widely shared Christian conception of historical time influenced by liturgical practice.
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Citation
Please use this url to cite or link to this publication: http://hdl.handle.net/1854/LU-8693253
- MLA
- Dumolyn, Jan, and Jelle Haemers. “Mauvais Mercredi et Vendredi Saint : Conflits Politiques Urbains et Temps Liturgique Dans Les Pays-Bas Du Moyen Âge Tardif.” ANNALES, vol. 75, no. 2, 2020, pp. 249–82, doi:10.1017/ahss.2020.127.
- APA
- Dumolyn, J., & Haemers, J. (2020). Mauvais mercredi et vendredi saint : conflits politiques urbains et temps liturgique dans les Pays-Bas du Moyen Âge tardif. ANNALES, 75(2), 249–282. https://doi.org/10.1017/ahss.2020.127
- Chicago author-date
- Dumolyn, Jan, and Jelle Haemers. 2020. “Mauvais Mercredi et Vendredi Saint : Conflits Politiques Urbains et Temps Liturgique Dans Les Pays-Bas Du Moyen Âge Tardif.” ANNALES 75 (2): 249–82. https://doi.org/10.1017/ahss.2020.127.
- Chicago author-date (all authors)
- Dumolyn, Jan, and Jelle Haemers. 2020. “Mauvais Mercredi et Vendredi Saint : Conflits Politiques Urbains et Temps Liturgique Dans Les Pays-Bas Du Moyen Âge Tardif.” ANNALES 75 (2): 249–282. doi:10.1017/ahss.2020.127.
- Vancouver
- 1.Dumolyn J, Haemers J. Mauvais mercredi et vendredi saint : conflits politiques urbains et temps liturgique dans les Pays-Bas du Moyen Âge tardif. ANNALES. 2020;75(2):249–82.
- IEEE
- [1]J. Dumolyn and J. Haemers, “Mauvais mercredi et vendredi saint : conflits politiques urbains et temps liturgique dans les Pays-Bas du Moyen Âge tardif,” ANNALES, vol. 75, no. 2, pp. 249–282, 2020.
@article{8693253, abstract = {{This article explores the ways that social groups represented political strife in the late medieval Low Countries, considering how these events were remembered but also how they could be recycled and manipulated. It has already been shown that late medieval politics must have been generational, with those involved in revolts actively maintaining the memories of their predecessors’ struggles. This study argues, however, that the forms of these cyclical memories were also shaped by the fundamental social and religious matrix that was Christian liturgical time, as reflected in the telling names—such as “Good Friday” or “Evil Wednesday”—that urban craftsmen gave to their uprisings. This practice of remembering political conflicts with days of the week that seem to be allusions to the Passion cycle is frequently attested, especially in fourteenth-century Flanders. The study of such name-giving, along with the performance and use of liturgical symbols in revolts, shows that late medieval citizens were not merely passive receptors of ecclesiastical categorizations of time imposed from above; they also actively reinterpreted chronological elements as they shaped and altered the representation of events, political and otherwise, with specific audiences in mind. Ways of naming important political events thus offer an indication of how social groups constructed ideology to represent common pasts within a “social time” relevant to their group identities—even if those discourses were based on a widely shared Christian conception of historical time influenced by liturgical practice.}}, author = {{Dumolyn, Jan and Haemers, Jelle}}, issn = {{0395-2649}}, journal = {{ANNALES}}, language = {{fre}}, number = {{2}}, pages = {{249--282}}, title = {{Mauvais mercredi et vendredi saint : conflits politiques urbains et temps liturgique dans les Pays-Bas du Moyen Âge tardif}}, url = {{http://doi.org/10.1017/ahss.2020.127}}, volume = {{75}}, year = {{2020}}, }
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