The Daily Life of Women in the 13th Century in the Writing of Mendicants Friars: A Case Study of ... more The Daily Life of Women in the 13th Century in the Writing of Mendicants Friars: A Case Study of Miracula Rothomagensia
It is not easy to learn about the daily life of women in the Middle Ages, as women rarely left traces directly in historical sources. From this point of view, the Rouen Dominican Miracle Collection (Miracula Rothomagensia) is remarkable because of the large number of women present in the text. The miracle book was written in the 1370s and the manuscript is now in the Bibliothèque Nationale de France (BnF, lat. 18309). The Dominicans of Rouen wrote the miracle collection mainly to expand the popularity of St. Dominic in Rouen and the surrounding area, to attract more believers to make pilgrimages to the newly built church, and to attract more donations to the convent. The Dominicans, as one of the newly established mendicant orders, had to compete in Rouen not only with the already influential traditional orders, but also with the Franciscans who arrived at Rouen at almost the same time. The purpose of the miracle was primarily to establish the reputation of the Dominicans among the faithful and to establish the specific characteristics of the faith of St. Dominic. In the collection of miracles, St. Dominic was a saint who healed illnesses and helped people in emergency, especially for children, and for this reason he was very popular among women believers.
There are 28 female miracle beneficiaries among the 41 miracles. In addition, women also appear in the narrative as contributors to the miracle. In terms of status, the miracle collection contains nuns, prioress, Béguine and lay women. From the point of view of age, there are little girls, young women, middle-aged women, and elderly women. From the perspective of marital status, there are unmarried women, married women, and widowed women. The diverse identities of the women appearing in the collection of miracles, spanning different age groups, allow us to observe the daily lives of 13th century Rouen women.
Married women in Rouen lived with their husbands and participated in labor within the household. Women were not only engaged in housekeeping, but also in productive work that brought income to the household, such as weaving. At the same time, women who have given birth are responsible for childcare while simultaneously working. Childcare responsibilities are mostly undertaken by women, while men's participation is relatively limited, not only in terms of the investment of time and energy, but also in terms of emotional involvement. Men tend to view childcare, especially for sick children, as a task to be accomplished by their wives. There is a close mutual support network among women. For example, women help care for the children of relatives, friends and neighbors, and women accompany their friends to church to repay their vows. This solidarity is not only on an action level, but also on an emotional level. Women empathize, understand, and support each other. Another manifestation of solidarity is the sharing of information. When a woman is in trouble, her relatives, friends, and neighbors give her advice.
The presence of many women in the Rouen Dominicans miracle collection can be interpreted from three perspectives: the trend of changes in the period, the attitude of the Dominicans towards women, and the local circumstances of the Rouen Dominicans. First, women are increasingly recorded in the miracles from the 11th century onwards. In Normandy, the proportion of women in the miracle collections increased in the 11th and 12th centuries. Secondly, the Dominicans have given importance to women from the very beginning of their origins. As a religious order, the Dominicans have tried to reach out to groups that have been neglected by traditional orders, including women. In Rouen, where the Dominicans arrived in the 1230s, the friars first lived outside the city and then moved in in the 1260s to build a new convent and church in the city. Among the believers who made donations to them there were also many women.
This presentation will discuss women's solidarity and worship of saint Dominic in the 13th-centur... more This presentation will discuss women's solidarity and worship of saint Dominic in the 13th-century Rouen. This study is based on two groups of sources. The first group is Miracula, a collection of miracles written by the Dominican convent of Rouen in the second half of the 13th century. The second group is charters of donation from the archives of the Dominican convent of Rouen(ADSM, 36H). Miracula of Rouen is a very rare case in which women are strongly represented. It shows us not only how the women of Rouen developed their faith in Saint Dominic, but also the daily life of women, especially married women. In most cases, it is the women who take care of the children, especially when children are ill. The sharing of information among women makes St. Dominic more popular as a healer of children. The narrative of miracles shows us that women help each other not only in the family sphere but also in the neighborhood, even on their way traveling. Female solidarity is embodied in sentimental investment and action.
traduction chinoise de l'Écriture comm un couteau (Annie Ernaux, l'Écriture comme un couteau, ent... more traduction chinoise de l'Écriture comm un couteau (Annie Ernaux, l'Écriture comme un couteau, entretien avec Frédéric-Yves Jeannet, Stock, 2003), publiée par les éditions populaires de Shanghai en août 2023. ISBN: 9787208182721
traduction chinoise du Jeune homme (Annie Ernaux, Le jeune homme, Gallimard, 2022), publiée par l... more traduction chinoise du Jeune homme (Annie Ernaux, Le jeune homme, Gallimard, 2022), publiée par les éditions populaires de Shanghai en août 2023. ISBN: 9787208181793
La version chinoise de Saint François d'Assise est traduite par Yingxin Luan et publiée par l'Édi... more La version chinoise de Saint François d'Assise est traduite par Yingxin Luan et publiée par l'Édition Shangwu (Pékin) en juillet 2022. (279p. ISBN: 9787100202855.)
Art. en chinois : "Des tuyaux qui appartenaient au roi: l'évolution des conceptions et des pratiq... more Art. en chinois : "Des tuyaux qui appartenaient au roi: l'évolution des conceptions et des pratiques de pauvreté des franciscains de Rouen, XIIIe-XVe siècle", in X. Peng, F. Gao et T. Wu(éd.), Gudian Yu Zhongshiji Yanjiu (Études classiques et médiévales), n.2, , 2020, p.134-152.
Conférence en ligne à l'Université de Pékin. Invitée par Mme Wendan Li.
受北京大学李文丹老师的邀请,我在2023年11月... more Conférence en ligne à l'Université de Pékin. Invitée par Mme Wendan Li.
受北京大学李文丹老师的邀请,我在2023年11月7日以线上讲座的形式做了报告。报告的标题是《“自我史”中的雅克·勒高夫:历史学家和他的时代》。
Conférence à l'Université normale de Shanghai, 20h-22h le 23 novembre 2022. Invitée par Prof. Xio... more Conférence à l'Université normale de Shanghai, 20h-22h le 23 novembre 2022. Invitée par Prof. Xiong Ying. La conférence a été animée par Teng LI.
À l'occasion de la parution de la traduction chinoise de Saint François d'Assise, j'ai parlé de ce livre et des recherches en équipe sur les ordres mendiants et le phénomène urbain lancées par Jacques Le Goff et menées par les chercheurs et les chercheuses au sein de CRH dans les années 1960-1970.
compte rendu de La Place d'Annie Ernaux
《位置》一书的标题也透露出了这一点,这个位置不仅是埃尔诺父亲的位置,也是所有阅读本书过程中思考自己人生经历的人的... more compte rendu de La Place d'Annie Ernaux 《位置》一书的标题也透露出了这一点,这个位置不仅是埃尔诺父亲的位置,也是所有阅读本书过程中思考自己人生经历的人的位置,埃尔诺认为社会地位比性别更显著地影响一个人的生存状况。她在这本书中要写的绝不只是父亲的人生和自己的人生,而是一种社会机制。她否认她的作品是自我虚构(autofiction),她在《真实的地点》中说:“每次有人说我的写作是自我虚构,我都会反抗,因为这个词形容的是只关注自己的状态,是与世界隔绝。”埃尔诺想写的不是个人经历的特殊性,而是经历的普遍性。“当不可说的东西被写出来以后,它就具有了政治性。”埃尔诺的多本书的标题都体现出了这一点,她写父亲的书标题是“位置”,写母亲的书标题是“一个女人”,写堕胎经历的书标题是“事件”,写第一次性经历的书标题是“女孩的记忆”……这些简短但又具有解释力的标题正是普遍性的体现。
Compte-rendu d'un ouvrage sur Rattenfänger von Hameln écrit par le médiéviste japonais Kinya ABE,... more Compte-rendu d'un ouvrage sur Rattenfänger von Hameln écrit par le médiéviste japonais Kinya ABE, publié le 6 mai 2022 dans The Beijing News(新京报书评周刊). La version japonaise: ハーメルンの笛吹き男:伝説とその世界. La version chinoise: 阿部谨也著、夏川译:《花衣魔笛手:传说背后的欧洲中世纪》,广西师大出版社,一页,2021年。
埃尔诺把人生各阶段的经历融入写作,她的写作是一场在个人记忆中进行的考古挖掘,试图在回忆中寻找关于一个时代的真相。她坦诚地描写大部分人可能难以言说的体验,这些看似极度个人化的经验包含来自历史、社会... more 埃尔诺把人生各阶段的经历融入写作,她的写作是一场在个人记忆中进行的考古挖掘,试图在回忆中寻找关于一个时代的真相。她坦诚地描写大部分人可能难以言说的体验,这些看似极度个人化的经验包含来自历史、社会和性别因素,正因如此,这些个人经验也是集体经验。
埃尔诺行文简洁,极少使用隐喻,语言清晰有力。她的作品多以亲身经历为题材,用社会学视角审视个人经历,为个人经历赋予了集体层面的含义,开创了有别于自传体小说和自述的全新文学体裁。埃尔诺认为她写的不是... more 埃尔诺行文简洁,极少使用隐喻,语言清晰有力。她的作品多以亲身经历为题材,用社会学视角审视个人经历,为个人经历赋予了集体层面的含义,开创了有别于自传体小说和自述的全新文学体裁。埃尔诺认为她写的不是自传,而是“社会自传”(auto-socio-biographie)。埃尔诺的作品反映时代的变迁,在她的文学创作中有着历史学的追求。这种追求一方面体现为通过叙述个人经验反映大历史中的个体;另一方面体现为通过物质层面的细节描写时代,写下一代人的记忆。
"Annie Ernaux: le courage de l'écriture de soi", Article de presse, Quotidien de Qingdao, 13 octo... more "Annie Ernaux: le courage de l'écriture de soi", Article de presse, Quotidien de Qingdao, 13 octobre 2022.
The Daily Life of Women in the 13th Century in the Writing of Mendicants Friars: A Case Study of ... more The Daily Life of Women in the 13th Century in the Writing of Mendicants Friars: A Case Study of Miracula Rothomagensia
It is not easy to learn about the daily life of women in the Middle Ages, as women rarely left traces directly in historical sources. From this point of view, the Rouen Dominican Miracle Collection (Miracula Rothomagensia) is remarkable because of the large number of women present in the text. The miracle book was written in the 1370s and the manuscript is now in the Bibliothèque Nationale de France (BnF, lat. 18309). The Dominicans of Rouen wrote the miracle collection mainly to expand the popularity of St. Dominic in Rouen and the surrounding area, to attract more believers to make pilgrimages to the newly built church, and to attract more donations to the convent. The Dominicans, as one of the newly established mendicant orders, had to compete in Rouen not only with the already influential traditional orders, but also with the Franciscans who arrived at Rouen at almost the same time. The purpose of the miracle was primarily to establish the reputation of the Dominicans among the faithful and to establish the specific characteristics of the faith of St. Dominic. In the collection of miracles, St. Dominic was a saint who healed illnesses and helped people in emergency, especially for children, and for this reason he was very popular among women believers.
There are 28 female miracle beneficiaries among the 41 miracles. In addition, women also appear in the narrative as contributors to the miracle. In terms of status, the miracle collection contains nuns, prioress, Béguine and lay women. From the point of view of age, there are little girls, young women, middle-aged women, and elderly women. From the perspective of marital status, there are unmarried women, married women, and widowed women. The diverse identities of the women appearing in the collection of miracles, spanning different age groups, allow us to observe the daily lives of 13th century Rouen women.
Married women in Rouen lived with their husbands and participated in labor within the household. Women were not only engaged in housekeeping, but also in productive work that brought income to the household, such as weaving. At the same time, women who have given birth are responsible for childcare while simultaneously working. Childcare responsibilities are mostly undertaken by women, while men's participation is relatively limited, not only in terms of the investment of time and energy, but also in terms of emotional involvement. Men tend to view childcare, especially for sick children, as a task to be accomplished by their wives. There is a close mutual support network among women. For example, women help care for the children of relatives, friends and neighbors, and women accompany their friends to church to repay their vows. This solidarity is not only on an action level, but also on an emotional level. Women empathize, understand, and support each other. Another manifestation of solidarity is the sharing of information. When a woman is in trouble, her relatives, friends, and neighbors give her advice.
The presence of many women in the Rouen Dominicans miracle collection can be interpreted from three perspectives: the trend of changes in the period, the attitude of the Dominicans towards women, and the local circumstances of the Rouen Dominicans. First, women are increasingly recorded in the miracles from the 11th century onwards. In Normandy, the proportion of women in the miracle collections increased in the 11th and 12th centuries. Secondly, the Dominicans have given importance to women from the very beginning of their origins. As a religious order, the Dominicans have tried to reach out to groups that have been neglected by traditional orders, including women. In Rouen, where the Dominicans arrived in the 1230s, the friars first lived outside the city and then moved in in the 1260s to build a new convent and church in the city. Among the believers who made donations to them there were also many women.
This presentation will discuss women's solidarity and worship of saint Dominic in the 13th-centur... more This presentation will discuss women's solidarity and worship of saint Dominic in the 13th-century Rouen. This study is based on two groups of sources. The first group is Miracula, a collection of miracles written by the Dominican convent of Rouen in the second half of the 13th century. The second group is charters of donation from the archives of the Dominican convent of Rouen(ADSM, 36H). Miracula of Rouen is a very rare case in which women are strongly represented. It shows us not only how the women of Rouen developed their faith in Saint Dominic, but also the daily life of women, especially married women. In most cases, it is the women who take care of the children, especially when children are ill. The sharing of information among women makes St. Dominic more popular as a healer of children. The narrative of miracles shows us that women help each other not only in the family sphere but also in the neighborhood, even on their way traveling. Female solidarity is embodied in sentimental investment and action.
traduction chinoise de l'Écriture comm un couteau (Annie Ernaux, l'Écriture comme un couteau, ent... more traduction chinoise de l'Écriture comm un couteau (Annie Ernaux, l'Écriture comme un couteau, entretien avec Frédéric-Yves Jeannet, Stock, 2003), publiée par les éditions populaires de Shanghai en août 2023. ISBN: 9787208182721
traduction chinoise du Jeune homme (Annie Ernaux, Le jeune homme, Gallimard, 2022), publiée par l... more traduction chinoise du Jeune homme (Annie Ernaux, Le jeune homme, Gallimard, 2022), publiée par les éditions populaires de Shanghai en août 2023. ISBN: 9787208181793
La version chinoise de Saint François d'Assise est traduite par Yingxin Luan et publiée par l'Édi... more La version chinoise de Saint François d'Assise est traduite par Yingxin Luan et publiée par l'Édition Shangwu (Pékin) en juillet 2022. (279p. ISBN: 9787100202855.)
Art. en chinois : "Des tuyaux qui appartenaient au roi: l'évolution des conceptions et des pratiq... more Art. en chinois : "Des tuyaux qui appartenaient au roi: l'évolution des conceptions et des pratiques de pauvreté des franciscains de Rouen, XIIIe-XVe siècle", in X. Peng, F. Gao et T. Wu(éd.), Gudian Yu Zhongshiji Yanjiu (Études classiques et médiévales), n.2, , 2020, p.134-152.
Conférence en ligne à l'Université de Pékin. Invitée par Mme Wendan Li.
受北京大学李文丹老师的邀请,我在2023年11月... more Conférence en ligne à l'Université de Pékin. Invitée par Mme Wendan Li.
受北京大学李文丹老师的邀请,我在2023年11月7日以线上讲座的形式做了报告。报告的标题是《“自我史”中的雅克·勒高夫:历史学家和他的时代》。
Conférence à l'Université normale de Shanghai, 20h-22h le 23 novembre 2022. Invitée par Prof. Xio... more Conférence à l'Université normale de Shanghai, 20h-22h le 23 novembre 2022. Invitée par Prof. Xiong Ying. La conférence a été animée par Teng LI.
À l'occasion de la parution de la traduction chinoise de Saint François d'Assise, j'ai parlé de ce livre et des recherches en équipe sur les ordres mendiants et le phénomène urbain lancées par Jacques Le Goff et menées par les chercheurs et les chercheuses au sein de CRH dans les années 1960-1970.
compte rendu de La Place d'Annie Ernaux
《位置》一书的标题也透露出了这一点,这个位置不仅是埃尔诺父亲的位置,也是所有阅读本书过程中思考自己人生经历的人的... more compte rendu de La Place d'Annie Ernaux 《位置》一书的标题也透露出了这一点,这个位置不仅是埃尔诺父亲的位置,也是所有阅读本书过程中思考自己人生经历的人的位置,埃尔诺认为社会地位比性别更显著地影响一个人的生存状况。她在这本书中要写的绝不只是父亲的人生和自己的人生,而是一种社会机制。她否认她的作品是自我虚构(autofiction),她在《真实的地点》中说:“每次有人说我的写作是自我虚构,我都会反抗,因为这个词形容的是只关注自己的状态,是与世界隔绝。”埃尔诺想写的不是个人经历的特殊性,而是经历的普遍性。“当不可说的东西被写出来以后,它就具有了政治性。”埃尔诺的多本书的标题都体现出了这一点,她写父亲的书标题是“位置”,写母亲的书标题是“一个女人”,写堕胎经历的书标题是“事件”,写第一次性经历的书标题是“女孩的记忆”……这些简短但又具有解释力的标题正是普遍性的体现。
Compte-rendu d'un ouvrage sur Rattenfänger von Hameln écrit par le médiéviste japonais Kinya ABE,... more Compte-rendu d'un ouvrage sur Rattenfänger von Hameln écrit par le médiéviste japonais Kinya ABE, publié le 6 mai 2022 dans The Beijing News(新京报书评周刊). La version japonaise: ハーメルンの笛吹き男:伝説とその世界. La version chinoise: 阿部谨也著、夏川译:《花衣魔笛手:传说背后的欧洲中世纪》,广西师大出版社,一页,2021年。
埃尔诺把人生各阶段的经历融入写作,她的写作是一场在个人记忆中进行的考古挖掘,试图在回忆中寻找关于一个时代的真相。她坦诚地描写大部分人可能难以言说的体验,这些看似极度个人化的经验包含来自历史、社会... more 埃尔诺把人生各阶段的经历融入写作,她的写作是一场在个人记忆中进行的考古挖掘,试图在回忆中寻找关于一个时代的真相。她坦诚地描写大部分人可能难以言说的体验,这些看似极度个人化的经验包含来自历史、社会和性别因素,正因如此,这些个人经验也是集体经验。
埃尔诺行文简洁,极少使用隐喻,语言清晰有力。她的作品多以亲身经历为题材,用社会学视角审视个人经历,为个人经历赋予了集体层面的含义,开创了有别于自传体小说和自述的全新文学体裁。埃尔诺认为她写的不是... more 埃尔诺行文简洁,极少使用隐喻,语言清晰有力。她的作品多以亲身经历为题材,用社会学视角审视个人经历,为个人经历赋予了集体层面的含义,开创了有别于自传体小说和自述的全新文学体裁。埃尔诺认为她写的不是自传,而是“社会自传”(auto-socio-biographie)。埃尔诺的作品反映时代的变迁,在她的文学创作中有着历史学的追求。这种追求一方面体现为通过叙述个人经验反映大历史中的个体;另一方面体现为通过物质层面的细节描写时代,写下一代人的记忆。
"Annie Ernaux: le courage de l'écriture de soi", Article de presse, Quotidien de Qingdao, 13 octo... more "Annie Ernaux: le courage de l'écriture de soi", Article de presse, Quotidien de Qingdao, 13 octobre 2022.
Un article sur les recherches en histoire sociale menées par le médiéviste japonais, Kinya ABE.
... more Un article sur les recherches en histoire sociale menées par le médiéviste japonais, Kinya ABE. Publié le 6 mai 2022 dans The Beijing News (新京报书评周刊). B06: 《在自己身上阅读历史:阿部谨也的社会史之路》
Une introduction sur le parcours académique du médiéviste japonais, Kinya ABE. Publié le 6 mai 20... more Une introduction sur le parcours académique du médiéviste japonais, Kinya ABE. Publié le 6 mai 2022 dans The Beijing News (新京报书评周刊)。 B02-B03: 《让历史邂逅现实:阿部谨也的历史学之思》
刊于《读库2202》,《青年文摘》2022年6月下半月刊第12期摘录转载。
花森安治被誉为改变日本生活的男人,在《生活手帖》工作三十年,倡导在惜物和节约的前提下过一种好的生活,以匠人般的精神,... more 刊于《读库2202》,《青年文摘》2022年6月下半月刊第12期摘录转载。
花森安治被誉为改变日本生活的男人,在《生活手帖》工作三十年,倡导在惜物和节约的前提下过一种好的生活,以匠人般的精神,一手打造出日本杂志界的奇迹,《生活手帖》销量从一万册达到一百万册以上。《守护看似日常的生活》细细总结归纳花森安治作为全能型媒体人的工作心得,也从一个方面解释了《生活手帖》为何能成为一本优秀的生活杂志。
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It is not easy to learn about the daily life of women in the Middle Ages, as women rarely left traces directly in historical sources. From this point of view, the Rouen Dominican Miracle Collection (Miracula Rothomagensia) is remarkable because of the large number of women present in the text. The miracle book was written in the 1370s and the manuscript is now in the Bibliothèque Nationale de France (BnF, lat. 18309). The Dominicans of Rouen wrote the miracle collection mainly to expand the popularity of St. Dominic in Rouen and the surrounding area, to attract more believers to make pilgrimages to the newly built church, and to attract more donations to the convent. The Dominicans, as one of the newly established mendicant orders, had to compete in Rouen not only with the already influential traditional orders, but also with the Franciscans who arrived at Rouen at almost the same time. The purpose of the miracle was primarily to establish the reputation of the Dominicans among the faithful and to establish the specific characteristics of the faith of St. Dominic. In the collection of miracles, St. Dominic was a saint who healed illnesses and helped people in emergency, especially for children, and for this reason he was very popular among women believers.
There are 28 female miracle beneficiaries among the 41 miracles. In addition, women also appear in the narrative as contributors to the miracle. In terms of status, the miracle collection contains nuns, prioress, Béguine and lay women. From the point of view of age, there are little girls, young women, middle-aged women, and elderly women. From the perspective of marital status, there are unmarried women, married women, and widowed women. The diverse identities of the women appearing in the collection of miracles, spanning different age groups, allow us to observe the daily lives of 13th century Rouen women.
Married women in Rouen lived with their husbands and participated in labor within the household. Women were not only engaged in housekeeping, but also in productive work that brought income to the household, such as weaving. At the same time, women who have given birth are responsible for childcare while simultaneously working. Childcare responsibilities are mostly undertaken by women, while men's participation is relatively limited, not only in terms of the investment of time and energy, but also in terms of emotional involvement. Men tend to view childcare, especially for sick children, as a task to be accomplished by their wives. There is a close mutual support network among women. For example, women help care for the children of relatives, friends and neighbors, and women accompany their friends to church to repay their vows. This solidarity is not only on an action level, but also on an emotional level. Women empathize, understand, and support each other. Another manifestation of solidarity is the sharing of information. When a woman is in trouble, her relatives, friends, and neighbors give her advice.
The presence of many women in the Rouen Dominicans miracle collection can be interpreted from three perspectives: the trend of changes in the period, the attitude of the Dominicans towards women, and the local circumstances of the Rouen Dominicans. First, women are increasingly recorded in the miracles from the 11th century onwards. In Normandy, the proportion of women in the miracle collections increased in the 11th and 12th centuries. Secondly, the Dominicans have given importance to women from the very beginning of their origins. As a religious order, the Dominicans have tried to reach out to groups that have been neglected by traditional orders, including women. In Rouen, where the Dominicans arrived in the 1230s, the friars first lived outside the city and then moved in in the 1260s to build a new convent and church in the city. Among the believers who made donations to them there were also many women.
In most cases, it is the women who take care of the children, especially when children are ill. The sharing of information among women makes St. Dominic more popular as a healer of children. The narrative of miracles shows us that women help each other not only in the family sphere but also in the neighborhood, even on their way traveling. Female solidarity is embodied in sentimental investment and action.
受北京大学李文丹老师的邀请,我在2023年11月7日以线上讲座的形式做了报告。报告的标题是《“自我史”中的雅克·勒高夫:历史学家和他的时代》。
À l'occasion de la parution de la traduction chinoise de Saint François d'Assise, j'ai parlé de ce livre et des recherches en équipe sur les ordres mendiants et le phénomène urbain lancées par Jacques Le Goff et menées par les chercheurs et les chercheuses au sein de CRH dans les années 1960-1970.
《位置》一书的标题也透露出了这一点,这个位置不仅是埃尔诺父亲的位置,也是所有阅读本书过程中思考自己人生经历的人的位置,埃尔诺认为社会地位比性别更显著地影响一个人的生存状况。她在这本书中要写的绝不只是父亲的人生和自己的人生,而是一种社会机制。她否认她的作品是自我虚构(autofiction),她在《真实的地点》中说:“每次有人说我的写作是自我虚构,我都会反抗,因为这个词形容的是只关注自己的状态,是与世界隔绝。”埃尔诺想写的不是个人经历的特殊性,而是经历的普遍性。“当不可说的东西被写出来以后,它就具有了政治性。”埃尔诺的多本书的标题都体现出了这一点,她写父亲的书标题是“位置”,写母亲的书标题是“一个女人”,写堕胎经历的书标题是“事件”,写第一次性经历的书标题是“女孩的记忆”……这些简短但又具有解释力的标题正是普遍性的体现。
La version japonaise: ハーメルンの笛吹き男:伝説とその世界.
La version chinoise: 阿部谨也著、夏川译:《花衣魔笛手:传说背后的欧洲中世纪》,广西师大出版社,一页,2021年。
It is not easy to learn about the daily life of women in the Middle Ages, as women rarely left traces directly in historical sources. From this point of view, the Rouen Dominican Miracle Collection (Miracula Rothomagensia) is remarkable because of the large number of women present in the text. The miracle book was written in the 1370s and the manuscript is now in the Bibliothèque Nationale de France (BnF, lat. 18309). The Dominicans of Rouen wrote the miracle collection mainly to expand the popularity of St. Dominic in Rouen and the surrounding area, to attract more believers to make pilgrimages to the newly built church, and to attract more donations to the convent. The Dominicans, as one of the newly established mendicant orders, had to compete in Rouen not only with the already influential traditional orders, but also with the Franciscans who arrived at Rouen at almost the same time. The purpose of the miracle was primarily to establish the reputation of the Dominicans among the faithful and to establish the specific characteristics of the faith of St. Dominic. In the collection of miracles, St. Dominic was a saint who healed illnesses and helped people in emergency, especially for children, and for this reason he was very popular among women believers.
There are 28 female miracle beneficiaries among the 41 miracles. In addition, women also appear in the narrative as contributors to the miracle. In terms of status, the miracle collection contains nuns, prioress, Béguine and lay women. From the point of view of age, there are little girls, young women, middle-aged women, and elderly women. From the perspective of marital status, there are unmarried women, married women, and widowed women. The diverse identities of the women appearing in the collection of miracles, spanning different age groups, allow us to observe the daily lives of 13th century Rouen women.
Married women in Rouen lived with their husbands and participated in labor within the household. Women were not only engaged in housekeeping, but also in productive work that brought income to the household, such as weaving. At the same time, women who have given birth are responsible for childcare while simultaneously working. Childcare responsibilities are mostly undertaken by women, while men's participation is relatively limited, not only in terms of the investment of time and energy, but also in terms of emotional involvement. Men tend to view childcare, especially for sick children, as a task to be accomplished by their wives. There is a close mutual support network among women. For example, women help care for the children of relatives, friends and neighbors, and women accompany their friends to church to repay their vows. This solidarity is not only on an action level, but also on an emotional level. Women empathize, understand, and support each other. Another manifestation of solidarity is the sharing of information. When a woman is in trouble, her relatives, friends, and neighbors give her advice.
The presence of many women in the Rouen Dominicans miracle collection can be interpreted from three perspectives: the trend of changes in the period, the attitude of the Dominicans towards women, and the local circumstances of the Rouen Dominicans. First, women are increasingly recorded in the miracles from the 11th century onwards. In Normandy, the proportion of women in the miracle collections increased in the 11th and 12th centuries. Secondly, the Dominicans have given importance to women from the very beginning of their origins. As a religious order, the Dominicans have tried to reach out to groups that have been neglected by traditional orders, including women. In Rouen, where the Dominicans arrived in the 1230s, the friars first lived outside the city and then moved in in the 1260s to build a new convent and church in the city. Among the believers who made donations to them there were also many women.
In most cases, it is the women who take care of the children, especially when children are ill. The sharing of information among women makes St. Dominic more popular as a healer of children. The narrative of miracles shows us that women help each other not only in the family sphere but also in the neighborhood, even on their way traveling. Female solidarity is embodied in sentimental investment and action.
受北京大学李文丹老师的邀请,我在2023年11月7日以线上讲座的形式做了报告。报告的标题是《“自我史”中的雅克·勒高夫:历史学家和他的时代》。
À l'occasion de la parution de la traduction chinoise de Saint François d'Assise, j'ai parlé de ce livre et des recherches en équipe sur les ordres mendiants et le phénomène urbain lancées par Jacques Le Goff et menées par les chercheurs et les chercheuses au sein de CRH dans les années 1960-1970.
《位置》一书的标题也透露出了这一点,这个位置不仅是埃尔诺父亲的位置,也是所有阅读本书过程中思考自己人生经历的人的位置,埃尔诺认为社会地位比性别更显著地影响一个人的生存状况。她在这本书中要写的绝不只是父亲的人生和自己的人生,而是一种社会机制。她否认她的作品是自我虚构(autofiction),她在《真实的地点》中说:“每次有人说我的写作是自我虚构,我都会反抗,因为这个词形容的是只关注自己的状态,是与世界隔绝。”埃尔诺想写的不是个人经历的特殊性,而是经历的普遍性。“当不可说的东西被写出来以后,它就具有了政治性。”埃尔诺的多本书的标题都体现出了这一点,她写父亲的书标题是“位置”,写母亲的书标题是“一个女人”,写堕胎经历的书标题是“事件”,写第一次性经历的书标题是“女孩的记忆”……这些简短但又具有解释力的标题正是普遍性的体现。
La version japonaise: ハーメルンの笛吹き男:伝説とその世界.
La version chinoise: 阿部谨也著、夏川译:《花衣魔笛手:传说背后的欧洲中世纪》,广西师大出版社,一页,2021年。
Publié le 6 mai 2022 dans The Beijing News (新京报书评周刊).
B06: 《在自己身上阅读历史:阿部谨也的社会史之路》
B02-B03: 《让历史邂逅现实:阿部谨也的历史学之思》
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