Le mot et la chose, l'hostie dans le matrimoine du Québec
Because he is unsatisfied with the classical distinction between tangible and intangible heritage, Olivier Bauer prefers using the old French word matrimoine to qualify a certain type of heritage (patrimoine). His approach makes it possible to focus on women's role in heritage, recognize the va...
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| Format: | Electronic Article |
| Language: | French |
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| Published: |
University of Saskatchewan
[2009]
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| In: |
Journal of religion and popular culture
Year: 2009, Volume: 21, Issue: 4 |
| Online Access: |
Volltext (Resolving-System) Volltext (doi) |
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| 520 | |a Because he is unsatisfied with the classical distinction between tangible and intangible heritage, Olivier Bauer prefers using the old French word matrimoine to qualify a certain type of heritage (patrimoine). His approach makes it possible to focus on women's role in heritage, recognize the value of goods without owners and to take into account the imaginary worlds which are associated for them. With a new look at Quebec culture, he shows the fundamental place that the host occupies there: the word belongs to religious vocabulary, but it is also the favourite swearword of the Quebecers; the thing is consumed by Roman Catholics at the time of Eucharist, but it is also sold in the stores to be eaten as a snack. Consequently, he proposes to register the host with the "matrimoine du Québec." He enumerates three advantages that there would be considering the host as a piece of the matrimoine: to recognize the fundamental role of women in Eucharist, to refute notion that the Roman Catholic Church allots the monopoly of the host, to take into account the imaginary world of the body of Christ.St. Joseph's Oratory in Montreal is the most popular centre of pilgrimage in Canada. At the Oratory there are three distinct locations of ritual activity, the votive chapel, the crypt church and the basilica, that are expressive of three different types of religion which can be interpreted along a continuum from folk to popular to elite Catholicism, respectively. A systematic examination of the ritual space and processes of these sites, as well as citations from the publications of the Oratory, make it clear that there is a tension between the elite and folk ritual expressions—a tension which I suggest is mediated, at least in part, by the locus of popular ritual activity, the crypt church. | ||
| 520 | |a Estimant insuffisante la distinction entre patrimoine matériel et immatériel, Olivier Bauer privilégie le concept de « matrimoine », une approche du patrimoine qui permet de valoriser le rôle des femmes, de reconnaître la valeur patrimoniale des biens indivis et de prendre en compte les mondes imaginaires qui leur sont associés. Jetant un regard neuf sur le Québec, il montre la place fondamentale que l'hostie y occupe, le mot fait partie du vocabulaire religieux, mais il est aussi le juron favori des Québécois ; la chose est consommée par les catholiques romains au moment de l'Eucharistie, mais elle est aussi vendue dans les magasins pour être grignotée comme goûter. Par conséquent, il propose d'inscrire l'hostie au matrimoine du Québec. Il énumère trois avantages qu'il y aurait à matrimonialiser l'hostie, reconnaître le rôle fondamental des femmes dans l'Eucharistie, refuser que l'Église catholique romaine s'attribue le monopole de l'hostie, prendre en compte le monde imaginaire du corps du Christ. | ||
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