Suchergebnisse

International audience ; Environ 200 notices dans l'Oxford Dictionary of National Biography concernent des unitariens, mais beaucoup d'entre eux ne sont pas mentionnés comme tels. La raison se trouve sans doute dans le fait que beaucoup ne se définissaient pas comme tels, quand bien même ils l'étaient effectivement. Ensuite, beaucoup de biographes et d'historiens préféraient dissimuler cette épithète, de crainte que signaler que tel ou tel grand personnages était unitarien ne discrédite la personne en question et ne diminue ses mérites aux yeux des lecteurs.Tout aussi invisible, ou difficilement visible, est l'unitarisme dans l'histoire religieuse britannique au cours de la période délimitée dans cet article et qui couvre environ 200 ans – du milieu du XVIIe au milieu du XIXe siècles. Or l'histoire de ce mouvement ne peut être négligée pour comprendre la manière dont s'articulent les notions de conflit et de minorité religieuse au Royaume-Uni. En conflit avec l'Etat anglais puis britannique pour des raisons aussi bien civiles que religieuses, l'unitarisme doit être replacé dans le paysage religieux des quelques 200 ans que couvre ce mouvement.

International audience ; Environ 200 notices dans l'Oxford Dictionary of National Biography concernent des unitariens, mais beaucoup d'entre eux ne sont pas mentionnés comme tels. La raison se trouve sans doute dans le fait que beaucoup ne se définissaient pas comme tels, quand bien même ils l'étaient effectivement. Ensuite, beaucoup de biographes et d'historiens préféraient dissimuler cette épithète, de crainte que signaler que tel ou tel grand personnages était unitarien ne discrédite la personne en question et ne diminue ses mérites aux yeux des lecteurs.Tout aussi invisible, ou difficilement visible, est l'unitarisme dans l'histoire religieuse britannique au cours de la période délimitée dans cet article et qui couvre environ 200 ans – du milieu du XVIIe au milieu du XIXe siècles. Or l'histoire de ce mouvement ne peut être négligée pour comprendre la manière dont s'articulent les notions de conflit et de minorité religieuse au Royaume-Uni. En conflit avec l'Etat anglais puis britannique pour des raisons aussi bien civiles que religieuses, l'unitarisme doit être replacé dans le paysage religieux des quelques 200 ans que couvre ce mouvement.

International audience ; Environ 200 notices dans l'Oxford Dictionary of National Biography concernent des unitariens, mais beaucoup d'entre eux ne sont pas mentionnés comme tels. La raison se trouve sans doute dans le fait que beaucoup ne se définissaient pas comme tels, quand bien même ils l'étaient effectivement. Ensuite, beaucoup de biographes et d'historiens préféraient dissimuler cette épithète, de crainte que signaler que tel ou tel grand personnages était unitarien ne discrédite la personne en question et ne diminue ses mérites aux yeux des lecteurs.Tout aussi invisible, ou difficilement visible, est l'unitarisme dans l'histoire religieuse britannique au cours de la période délimitée dans cet article et qui couvre environ 200 ans – du milieu du XVIIe au milieu du XIXe siècles. Or l'histoire de ce mouvement ne peut être négligée pour comprendre la manière dont s'articulent les notions de conflit et de minorité religieuse au Royaume-Uni. En conflit avec l'Etat anglais puis britannique pour des raisons aussi bien civiles que religieuses, l'unitarisme doit être replacé dans le paysage religieux des quelques 200 ans que couvre ce mouvement.

International audience ; "Keeping the Queen's peace" is still one of the main duties of English police forces. However it is also a protean task which has often been used by the State to assert its authority over England. The King's peace finds its origins in the Saxon Kings' desire to assert their power over the whole of their kingdom. However, it was especially after 1066 that Norman and then Plantagenet Kings favoured an all-encompassing vision of it, so as to allow royal judges to take before them more and more cases, at the detriment of private or local justices. Later, in the XVIIIth century and in the early XIXth century, the "King's Peace" was particularly used to repress any form of social agitation: the catch-all definition of "Riot" (found in the notorious Riot Act 1714) was thus used to sentence to death or (from 1867 to 1967) to penal deportation any person part of a crowd of at least twelve persons who would not have disbanded at one hour's warning. Finally, in the name of the protection of what is called since the XXth century, "public order", the urge to keep order efficiently led to the creation of professional police forces in the XIXth century and then, in the XXth century, to the creation of centralising mechanisms, which confirmed that the essential duty of the State that is keeping the peace is, more often than not, used by Her/His Majesty's government to further its own ends. ; Tâche fondamentale de tout Etat, maintenir l'ordre est, en Angleterre, une tâche protéiforme que le pouvoir central sait depuis longtemps manier pour affirmer son autorité sur le pays. Initialement, en effet, « garder la paix du roi/de la reine » (« keeping the King's/Queen's Peace ») trouve ses origines dans le désir des souverains saxons d'affirmer leur pouvoir sur l'ensemble de leur royaume. Ce fut toutefois surtout après 1066 que les rois normands puis Plantagenêts en privilégièrent une interprétation extensive afin de légitimer l'accaparement par les juges royaux de plus en plus de contentieux au détriment de la justice privée ou locale. Dans un second temps, au XVIIIe siècle et au début du XIXe siècle, la paix du roi fut surtout utilisée pour lutter contre toute forme d'agitation : l'incrimination très floue d'« émeute » (« riot »), que l'on trouve dans le célèbre Riot Act de 1714, autorisait ainsi à condamner à mort ou (de 1867 à 1967) à la transportation (« penal deportation ») tout participant à un attroupement d'au moins douze personnes qui n'aurait pas répondu dans l'heure à l'ordre de se disperser. Enfin, au nom de la défense de ce qu'on appela à partir du XXe siècle « l'ordre public » (« public order »), le souci d'un maintien de l'ordre efficace poussa à la création de forces de police professionnelles au XIXe siècle puis, au XXe siècle, à la mise en place de mécanismes centralisateurs qui confirmait que la tâche essentielle de maintenir l'ordre n'est pas prêt de cesser d'être instrumentalisée en Angleterre par les gouvernements successifs de Sa Majesté.

International audience ; "Keeping the Queen's peace" is still one of the main duties of English police forces. However it is also a protean task which has often been used by the State to assert its authority over England. The King's peace finds its origins in the Saxon Kings' desire to assert their power over the whole of their kingdom. However, it was especially after 1066 that Norman and then Plantagenet Kings favoured an all-encompassing vision of it, so as to allow royal judges to take before them more and more cases, at the detriment of private or local justices. Later, in the XVIIIth century and in the early XIXth century, the "King's Peace" was particularly used to repress any form of social agitation: the catch-all definition of "Riot" (found in the notorious Riot Act 1714) was thus used to sentence to death or (from 1867 to 1967) to penal deportation any person part of a crowd of at least twelve persons who would not have disbanded at one hour's warning. Finally, in the name of the protection of what is called since the XXth century, "public order", the urge to keep order efficiently led to the creation of professional police forces in the XIXth century and then, in the XXth century, to the creation of centralising mechanisms, which confirmed that the essential duty of the State that is keeping the peace is, more often than not, used by Her/His Majesty's government to further its own ends. ; Tâche fondamentale de tout Etat, maintenir l'ordre est, en Angleterre, une tâche protéiforme que le pouvoir central sait depuis longtemps manier pour affirmer son autorité sur le pays. Initialement, en effet, « garder la paix du roi/de la reine » (« keeping the King's/Queen's Peace ») trouve ses origines dans le désir des souverains saxons d'affirmer leur pouvoir sur l'ensemble de leur royaume. Ce fut toutefois surtout après 1066 que les rois normands puis Plantagenêts en privilégièrent une interprétation extensive afin de légitimer l'accaparement par les juges royaux de plus en plus de contentieux au détriment de la justice privée ou locale. Dans un second temps, au XVIIIe siècle et au début du XIXe siècle, la paix du roi fut surtout utilisée pour lutter contre toute forme d'agitation : l'incrimination très floue d'« émeute » (« riot »), que l'on trouve dans le célèbre Riot Act de 1714, autorisait ainsi à condamner à mort ou (de 1867 à 1967) à la transportation (« penal deportation ») tout participant à un attroupement d'au moins douze personnes qui n'aurait pas répondu dans l'heure à l'ordre de se disperser. Enfin, au nom de la défense de ce qu'on appela à partir du XXe siècle « l'ordre public » (« public order »), le souci d'un maintien de l'ordre efficace poussa à la création de forces de police professionnelles au XIXe siècle puis, au XXe siècle, à la mise en place de mécanismes centralisateurs qui confirmait que la tâche essentielle de maintenir l'ordre n'est pas prêt de cesser d'être instrumentalisée en Angleterre par les gouvernements successifs de Sa Majesté.

The fundamental task of any state, maintaining order is a multifaceted task in England that the central government has long known to assert its authority over the country. Initially, 'keeping the King's/Queen's Peace' has its origins in the desire of Saxon sovereigns to assert their power over their entire Kingdom. However, it was especially after 1066 that Normands and Plantagenake favoured a broad interpretation in order to legitimise the increasing level of litigation by royal judges to the detriment of private or local justice. Secondly, in the 18th and early 19th centuries, King's peace was mainly used to combat any form of unrest: the blurring criminalisation of 'riot', which can be found in the famous Riot Act of 1714, thus made it possible to condemn to death or (from 1867 to 1967) to transportation any participant in an attrouble of at least twelve people who did not respond within one hour to the order to disperse. the concern for effective policing led to the creation of professional police forces in the 19th century and then, in the 20th century, to the establishment of centralised mechanisms which confirmed that the essential task of maintaining order is not ready to stop being instrumentalised in England by the successive governments of His Majesty. ; International audience "Keeping the Queen's peace" is still one of the main duties of English police forces. However it is also a protean task which has often been used by the State to assert its authority over England. The King's peace finds its origins in the Saxon Kings' desire to assert their power over the whole of their kingdom. However, it was especially after 1066 that Norman and then Plantagenet Kings favoured an all-encompassing vision of it, so as to allow royal judges to take before them more and more cases, at the detriment of private or local justices. Later, in the XVIIIth century and in the early XIXth century, the "King's Peace" was particularly used to repress any form of social agitation: the catch-all definition of "Riot" (found in ...

International audience ; "Keeping the Queen's peace" is still one of the main duties of English police forces. However it is also a protean task which has often been used by the State to assert its authority over England. The King's peace finds its origins in the Saxon Kings' desire to assert their power over the whole of their kingdom. However, it was especially after 1066 that Norman and then Plantagenet Kings favoured an all-encompassing vision of it, so as to allow royal judges to take before them more and more cases, at the detriment of private or local justices. Later, in the XVIIIth century and in the early XIXth century, the "King's Peace" was particularly used to repress any form of social agitation: the catch-all definition of "Riot" (found in the notorious Riot Act 1714) was thus used to sentence to death or (from 1867 to 1967) to penal deportation any person part of a crowd of at least twelve persons who would not have disbanded at one hour's warning. Finally, in the name of the protection of what is called since the XXth century, "public order", the urge to keep order efficiently led to the creation of professional police forces in the XIXth century and then, in the XXth century, to the creation of centralising mechanisms, which confirmed that the essential duty of the State that is keeping the peace is, more often than not, used by Her/His Majesty's government to further its own ends. ; Tâche fondamentale de tout Etat, maintenir l'ordre est, en Angleterre, une tâche protéiforme que le pouvoir central sait depuis longtemps manier pour affirmer son autorité sur le pays. Initialement, en effet, « garder la paix du roi/de la reine » (« keeping the King's/Queen's Peace ») trouve ses origines dans le désir des souverains saxons d'affirmer leur pouvoir sur l'ensemble de leur royaume. Ce fut toutefois surtout après 1066 que les rois normands puis Plantagenêts en privilégièrent une interprétation extensive afin de légitimer l'accaparement par les juges royaux de plus en plus de contentieux au détriment de ...

International audience ; For almost 450 years, between the passing of the Buggery Act 1533 and the Sexual Offences Act 1967, the law of the realm forbade sodomy between men in England and Wales, even if carried out in private between two consenting adults . This paper will focus on this "penal period" to study the evolution of the labels used to express the sodomites' deviance and exclusion from British society as a whole.The forbidding of sodomy had a lot to do with moral reasons (grounded in its strong and explicit Biblical condemnation), but also with social and political reasons, as it was intended to protect society from a vice seen as threatening its very fabric, notably because it dissociated sexuality from reproduction, thus defiling the sanctity of marriage, and seemed to pervert gender identities.However, the perception of the "bugger" was not uniform throughout our period: thus, in the XVIth and XVIIth centuries, "buggery" was mainly associated with political treason; when the XVIIIth and most of the XIXth century saw in the "sodomite" the symbol of irreligious libertinism, and in sodomy the pinnacle of debauchery. By contrast, from roughly the 1860s, under the influence of medical sciences, and especially of psychoanalysis, the "homosexual" came to be seen as either a sanitary threat to society or as the victim of a mental illness in need of a cure. We will see how these labels had in common the idea that sodomy was a deviant, "unnatural act", and that practising sodomites could have no place in a Christian/civilized society, while at the same time paving the way to the birth of a "homosexual conscience" which indirectly led to toleration and decriminalization.

International audience ; For almost 450 years, between the passing of the Buggery Act 1533 and the Sexual Offences Act 1967, the law of the realm forbade sodomy between men in England and Wales, even if carried out in private between two consenting adults . This paper will focus on this "penal period" to study the evolution of the labels used to express the sodomites' deviance and exclusion from British society as a whole.The forbidding of sodomy had a lot to do with moral reasons (grounded in its strong and explicit Biblical condemnation), but also with social and political reasons, as it was intended to protect society from a vice seen as threatening its very fabric, notably because it dissociated sexuality from reproduction, thus defiling the sanctity of marriage, and seemed to pervert gender identities.However, the perception of the "bugger" was not uniform throughout our period: thus, in the XVIth and XVIIth centuries, "buggery" was mainly associated with political treason; when the XVIIIth and most of the XIXth century saw in the "sodomite" the symbol of irreligious libertinism, and in sodomy the pinnacle of debauchery. By contrast, from roughly the 1860s, under the influence of medical sciences, and especially of psychoanalysis, the "homosexual" came to be seen as either a sanitary threat to society or as the victim of a mental illness in need of a cure. We will see how these labels had in common the idea that sodomy was a deviant, "unnatural act", and that practising sodomites could have no place in a Christian/civilized society, while at the same time paving the way to the birth of a "homosexual conscience" which indirectly led to toleration and decriminalization.

International audience ; For almost 450 years, between the passing of the Buggery Act 1533 and the Sexual Offences Act 1967, the law of the realm forbade sodomy between men in England and Wales, even if carried out in private between two consenting adults . This paper will focus on this "penal period" to study the evolution of the labels used to express the sodomites' deviance and exclusion from British society as a whole.The forbidding of sodomy had a lot to do with moral reasons (grounded in its strong and explicit Biblical condemnation), but also with social and political reasons, as it was intended to protect society from a vice seen as threatening its very fabric, notably because it dissociated sexuality from reproduction, thus defiling the sanctity of marriage, and seemed to pervert gender identities.However, the perception of the "bugger" was not uniform throughout our period: thus, in the XVIth and XVIIth centuries, "buggery" was mainly associated with political treason; when the XVIIIth and most of the XIXth century saw in the "sodomite" the symbol of irreligious libertinism, and in sodomy the pinnacle of debauchery. By contrast, from roughly the 1860s, under the influence of medical sciences, and especially of psychoanalysis, the "homosexual" came to be seen as either a sanitary threat to society or as the victim of a mental illness in need of a cure. We will see how these labels had in common the idea that sodomy was a deviant, "unnatural act", and that practising sodomites could have no place in a Christian/civilized society, while at the same time paving the way to the birth of a "homosexual conscience" which indirectly led to toleration and decriminalization.