Podcast appearances and mentions of saint augustin

Saints du jour 2025-05-27 Saint Augustin de Cantorbéry by Radio Maria France

durée : 00:14:22 - France Culture va plus loin (l'Invité(e) des Matins) - par : Guillaume Erner - Léon XIV semble également avoir été choisi pour ses qualités connues de médiateur. Issu de l'ordre de Saint-Augustin, dont la spiritualité est marquée par la volonté de faire union, son action en tant que missionnaire au Pérou a révélé ses qualités d'écoute et de médiation. - réalisation : Delphine Keravec - invités : Isabelle de Gaulmyn Journaliste, productrice déléguée des Matins de France Culture

durée : 00:14:22 - France Culture va plus loin (l'Invité(e) des Matins) - par : Guillaume Erner - Léon XIV semble également avoir été choisi pour ses qualités connues de médiateur. Issu de l'ordre de Saint-Augustin, dont la spiritualité est marquée par la volonté de faire union, son action en tant que missionnaire au Pérou a révélé ses qualités d'écoute et de médiation. - réalisation : Delphine Keravec - invités : Isabelle de Gaulmyn Journaliste, productrice déléguée des Matins de France Culture

durée : 00:14:22 - France Culture va plus loin (l'Invité(e) des Matins) - par : Guillaume Erner - Léon XIV semble également avoir été choisi pour ses qualités connues de médiateur. Issu de l'ordre de Saint-Augustin, dont la spiritualité est marquée par la volonté de faire union, son action en tant que missionnaire au Pérou a révélé ses qualités d'écoute et de médiation. - réalisation : Delphine Keravec - invités : Isabelle de Gaulmyn Journaliste, productrice déléguée des Matins de France Culture

Habemus papam ! Le 8 mai 2025, le conclave convoqué après la mort du pape François a élu le 267ème successeur de l'apôtre Pierre comme pape de l'Eglise catholique. L'élu a été le cardinal américain Robert Francis Prevost qui a choisi le nom de Léon XIV. Dans son premier discours aux fidèles, le nouveau pape a déclaré : « Je suis un fils d'Augustin » car il appartient à l'ordre fondée sur la règle de ce grand saint originaire de Kabylie. On vous a probablement presque tout dit sur le passé, le présent et le futur du pape Léon XIV, mais peut être on ne vous a pas dit ce qui signifie appartenir à l'ordre de Saint Augustin. "L'Eglise d'aujourd'hui" a posé cette question au père Philippe Berrached, religieux assomptionniste et fin connaisseur de la spiritualité augustinienne, qui est l'invité de cet épisode. Le père Berrached offre un éclairage sur les fondements de cet ordre inspiré à Saint Augustin et à sa quête intérieure, à l'amour de l'Église et basé sur la vie fraternelle. Ce regard spirituel permettra peut-être e mieux comprendre le cœur du pontificat qui s'ouvre, façonné par l'héritage d'un des plus grands docteurs de l'Église. L'Église d'aujourd'hui est une émission qui invite à découvrir les mille visages des chrétiens de nos jours. Elle est présentée par son auteur, Matteo Ghisalberti, et proposée par le diocèse de Monaco. L'émission est diffusée sur RMC le samedi à minuit, après l'After Foot (20h-minuit).

Saints du jour 2025-05-08 Bienheureuse Marie-Catherine de Saint Augustin by Radio Maria France

Les bouillons dans la métropole existent déjà 2 dans Bordeaux et sa métropole , il y en a déjà un en face de la Gare Saint Jean et un second dans le secteur de Bègles.Un nouveau vient se greffer récemment , un bouillon festif comme l'explique Léo le propriétaire dans le podcast, c'est un enfant du quartier qui a ouvert Le Chaban après avoir ouvert 2 établissements du côté de Saint Augustin. Esprit moderne, ambiance rugby dans la décoration ainsi que des plats qui font cette gastronomie bien de chez nous avec des classiques œuf mayo ou poireau vinaigrette, en plat, la pièce du boucher sauce au poivre, la saucisse purée et en dessert si la gourmandise vous prend, l'île flottante ou la profiterole.Le plat végétarien et le poisson qui évoluent en fonction du moment et du grès du vent.Les jours de match de rugby, il propose une autre carte, un menu à table et des pizzas à emporter et les soirs d'ouverture, les jeudis et vendredis, la carte et des tapas pour amener cette partie festive et passer un excellent moment.Un lieu de gourmands à aller découvrir sans attendre seul, entre collègues ou en famille.Copyright : Bordeauxfood / 2025Directeur de publication  : Thomas GalharagueHébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

Philippe Dautais nous invite à aller au cœur du grand Sabbat, jour de silence, de prière, et de métamorphose. Le Christ pénètre dans le séjour des morts non comme un mort, mais investi de la puissance de vie. Il est tellement vivant qu'il fait éclater les tombeaux. L'amour de Dieu va irradier au cœur même de nos morts et de nos enfermements. C'est dans cette dynamique que nous pouvons envisager le grand Sabbat. Ainsi, Philippe Dautais approfondit le mystère de la mort, qui est au cœur du vivant. C'est ce qu'on appelle l'apoptose : la mort cellulaire programmée, qui est condition de la vie. Si les cellules ne s'éliminent pas, c'est l'organisme qui meurt : la mort est au principe de nos mutations, de la métamorphose. Le refus des mutations est un cancer qui nous tue. Comme la chenille qui devient papillon, le fœtus qui devient enfant, nous avons à nous préparer « à la prochaine étape de notre vie, nimbée d'inconnu ». La mort n'est pas l'anéantissement, elle est le passage pour porter beaucoup de fruits. C'est dans cette perspective que nous sommes invités à méditer le mystère de la mort-résurrection du Christ. Philippe Dautais rappelle que si Dieu nous a revêtus de tuniques de peau, c'est pour que la mort affecte la biologie et non l'être spirituel, qui est sauvegardé vers l'éternité. Le temps qui nous est donné en ce monde l'est pour que nous retrouvions la voie du Royaume. C'est dans le temps qu'est inscrit le meilleur dynamisme, dans l'ici et le maintenant. Philippe Dautais évoque l'icône de la Résurrection, celle qui illustre la descente du Christ au séjour des morts. Ainsi, le Christ descend dans la profondeur du cœur et de l'être, jusque dans cet espace intime où l'homme peut refuser Dieu : c'est l'annonce de la résurrection à venir. Le Samedi saint nous révèle, selon Philippe Dautais, à quel point l'amour de Dieu est au-dedans de nous. Le Christ nous attend au-dedans, il nous tend la main au cœur des épreuves. Si lui est au-dedans, c'est nous qui, comme le disait Saint Augustin, « sommes dehors ». N'ayons pas peur de ce qui est extérieur, remettons nous en confiance dans le dedans, dans la confiance et l'abandon, au lieu de vouloir nous en sortir par nos seules forces : le salut ne vient jamais de nous-même, il vient toujours d'un Autre. Enfin, Philippe Dautais nous parle de l'ouverture du cœur. C'est elle qui, dans la confiance et l'abandon, peut nous ouvrir sur le mystère de l'amour, et c'est la résurrection. Cette ouverture, elle peut être vécue dans notre quotidien, dans l'ouverture à la présence mystérieuse du Christ au plus intime de nous-même. C'est le cœur de la vie chrétienne : le oui à l'amour est la clé d'accès à la vraie vie, ici et maintenant. Soyons ouverts à l'inattendu, transformons chaque épreuve, chaque évènement, en un instant propice pour nous éveiller et grandir, pour passer vers l'autre rive, celle de la vie divine. Pour découvrir le Centre Sainte-Croix, créé et animé par Philippe et Élianthe Dautais, cliquer ici. LE JOUR DU SILENCE  Chers amis, chers auditeurs de Zeteo, Le Samedi saint est le jour du silence. Parce que nous sommes au cœur du mystère de la mort-résurrection du Christ, et que tout se déroule en plein mystère, avant la grande surprise et la grande révélation du matin de Pâques. Aujourd'hui, nous sommes invités à méditer sur la puissance de cet amour divin qui permet à Jésus de traverser sa propre mort, de descendre dans le séjour des morts, d'aller poser l'empreinte de ses pieds jusqu'au fond des enfers, avant de triompher dans la gloire de la résurrection. Ce voyage est victorieux pour le Christ et pour chacun d'entre nous. C'est ce que dit si bien Philippe Dautais dans la méditation diffusée aujourd'hui. En traversant la souffrance, les pires épreuves jusqu'à la mort, parce qu'il le fait en offrande pour chacun d'entre nous, Jésus descend dans la profondeur du cœur et de l'être, jusque dans cet espace intime où l'homme peut refuser Dieu. Il est plus à l'intime de nous-même que nous ne le sommes jamais : au-dedans de nous-même qui restons trop souvent au dehors de ce qui nous est essentiel. Il n'y a que le silence pour nous permettre d'arrêter, ne serait-ce qu'un instant, les mouches noires de nos pensées qui bourdonnent en permanence dans nos têtes. Nous sommes invités aujourd'hui à prendre le temps, en contemplant une icône, en se recueillant dans l'espace sacré d'une église ou dans la contemplation de la nature, pour prendre conscience de l'évènement considérable qui bouleverse nos vies à tout jamais. Dans quelques heures, nous allons fêter la victoire. Celle-ci sera d'autant plus belle quand nous aurons accueilli, en cette journée, ce Christ tellement proche, celui qui est au cœur de notre cœur, qui nous connaît mieux que nous-même, et qui nous attend tout le temps. Nous finissons ce message par un appel à ceux qui, parmi vous, apprécient la retraite de Semaine sainte 2025 proposée par Zeteo, et qui peuvent par un geste contribuer à notre effort. Le moment est important pour nous, puisqu'il correspond au temps de l'effort le plus intense dans notre année. Alors d'avance, un grand merci à ceux qui répondront à cet appel, comme à ceux qui ont déjà répondu aux appels précédents. Dans la joie pascale, Fraternellement, Guillaume Devoud  Pour faire un don, il suffit de cliquer ici pour aller sur notre compte de paiement de dons en ligne sécurisé par HelloAsso. Ou de cliquer ici pour aller sur notre compte Paypal. Vos dons sont défiscalisables à hauteur de 66% : par exemple, un don de 50€ ne coûte en réalité que 17€. Le reçu fiscal est généré automatiquement et immédiatement à tous ceux qui passent par la plateforme de paiement sécurisé en ligne de HelloAsso Nous délivrons directement un reçu fiscal à tous ceux qui effectuent un paiement autrement (Paypal, chèque à l'association Telio, 116 boulevard Suchet, 75016 Paris – virement : nous écrire à info@zeteo.fr ).   Pour lire d'autres messages de nos auditeurs : cliquer ici. Pour en savoir plus au sujet de Zeteo, cliquer ici. Pour en savoir plus au sujet de Bethesda, cliquer ici. Pour en savoir plus au sujet de Telio, cliquer ici. Pour lire les messages de nos auditeurs, cliquer ici. Nous contacter : contact@zeteo.fr Proposer votre témoignage ou celui d'un proche : temoignage@zeteo.fr

Louise de France, une princesse de sang au couvent Stéphane Bern raconte le destin de Louise de France, la dernière fille de Louis XV et Marie Leszczynska, une princesse de sang qui a quitté le château de Versailles pour le couvent, en devenant Soeur Thérèse de Saint-Augustin, et dédié sa vie à la prière en entrant au Carmel de Saint-Denis…   Pourquoi cette princesse a-t-elle souhaité quitter la Cour et ses fastes pour l'austérité d'un couvent ? Quel était le quotidien au sein de l'Ordre du Carmel ? Quel rôle a-t-elle joué au saint du clergé français ?    Pour en parler, Stéphane Bern reçoit Bernard Hours, historien médiéviste, professeur à l'Université Jean-Moulin Lyon III, spécialiste de l'histoire du Carmel, de la cour et de la famille royale au XVIIIe siècle. Au Coeur de l'Histoire est réalisée par Guillaume Vasseau. Rédaction en chef : Benjamin Delsol. Auteure du récit : Charlotte Chaulin. Journaliste : Armelle Thiberge. Distribué par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Louise de France, une princesse de sang au couvent Stéphane Bern raconte le destin de Louise de France, la dernière fille de Louis XV et Marie Leszczynska, une princesse de sang qui a quitté le château de Versailles pour le couvent, en devenant Soeur Thérèse de Saint-Augustin, et dédié sa vie à la prière en entrant au Carmel de Saint-Denis…   Pourquoi cette princesse a-t-elle souhaité quitter la Cour et ses fastes pour l'austérité d'un couvent ? Quel était le quotidien au sein de l'Ordre du Carmel ? Quel rôle a-t-elle joué au saint du clergé français ?    Pour en parler, Stéphane Bern reçoit Bernard Hours, historien médiéviste, professeur à l'Université Jean-Moulin Lyon III, spécialiste de l'histoire du Carmel, de la cour et de la famille royale au XVIIIe siècle. Au Coeur de l'Histoire est réalisée par Guillaume Vasseau. Rédaction en chef : Benjamin Delsol. Auteure du récit : Charlotte Chaulin. Journaliste : Armelle Thiberge. Distribué par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

En 1336, Pétrarque, poète italien déjà renommé décide de gravir le mont Ventoux. Alors que l'humaniste est subjugué par le spectacle vertigineux que lui offre son ascension, il lit au hasard un passage des Confessions de Saint-Augustin qui le convainc alors du caractère spirituel de cette marche vers la béatitude, qu'il relate dans un texte incontournable. Mention légales : Vos données de connexion, dont votre adresse IP, sont traités par Radio Classique, responsable de traitement, sur la base de son intérêt légitime, par l'intermédiaire de son sous-traitant Ausha, à des fins de réalisation de statistiques agréées et de lutte contre la fraude. Ces données sont supprimées en temps réel pour la finalité statistique et sous cinq mois à compter de la collecte à des fins de lutte contre la fraude. Pour plus d'informations sur les traitements réalisés par Radio Classique et exercer vos droits, consultez notre Politique de confidentialité.Hébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

La virginité, aujourd'hui encore au cœur de nombreux débats, n'a pas toujours été une obsession sociale. Son importance a varié selon les époques et les cultures. Si, dans l'Antiquité, elle était d'abord un attribut divin, c'est sous l'influence du christianisme, notamment avec saint Augustin, qu'elle devient une exigence pesant spécifiquement sur les femmes.Un idéal divin dans l'AntiquitéDans les sociétés antiques, la virginité n'est pas systématiquement associée à une norme morale. Chez les Grecs et les Romains, elle est d'abord liée aux déesses. Athéna, Artémis ou encore Vesta incarnent cet idéal, non par contrainte, mais parce qu'elles représentent la pureté et l'indépendance. Leur chasteté leur confère une puissance symbolique, éloignée des réalités humaines.Dans la vie quotidienne, la virginité féminine n'est pas un impératif absolu. À Athènes, une jeune fille est censée être vierge avant son mariage, mais cette règle n'est pas toujours strictement surveillée. À Rome, les Vestales doivent rester chastes sous peine de mort, mais elles constituent une exception religieuse. Pour le reste de la société, c'est la fécondité qui prime sur la pureté.Saint Augustin et la moralisation de la sexualitéC'est avec la montée du christianisme que la virginité devient une norme morale contraignante, en particulier pour les femmes. Saint Augustin (IVe siècle) joue un rôle clé dans cette évolution. Ancien libertin converti, il développe une théologie où la sexualité est associée au péché originel. Pour lui, la chair est faible et la tentation omniprésente.S'il admet que le mariage est nécessaire pour la reproduction, il place la chasteté et la virginité bien au-dessus dans l'échelle spirituelle. Il considère que le désir sexuel, même dans le cadre conjugal, est marqué par le péché. Cette vision radicale influence profondément la pensée chrétienne médiévale. La femme, perçue comme responsable de la tentation, doit être contrôlée et préserver sa pureté avant le mariage.Une obsession durableDès lors, la virginité devient un critère social et religieux central. Au Moyen Âge, elle est imposée aux jeunes filles de la noblesse pour garantir la lignée. La Renaissance et les siècles suivants perpétuent cette exigence, la transformant en symbole d'honneur et de respectabilité féminine.Aujourd'hui encore, l'idée de virginité reste ancrée dans certaines cultures, témoignant de l'héritage d'une construction historique qui a traversé les siècles. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

Avec le Père Jean-Paul Aka-Brou

Eh oui, un deuxième épisode sur Mona Chollet, et ne nous dites pas qu'on s'acharne, parce que c'est les auditeurs de Torchon qui l'ont demandé ! L'essayiste féministe a sorti, en hiver 2024, Résister à la culpabilisation, un essai sur la petite voix dans notre tête qui nous dit qu'on devrait avoir HONTE, et qui serait en fait, d'après Mona Chollet, la combinaison des voix de nos parents, de la société, des magazines féminins, de Jean Calvin, de Saint-Augustin,… entre autres. En tant que bons critiques littéraires, c'est donc à nous de culpabiliser Mona Chollet : déjà, il s'agirait d'arrêter d'écrire des titres à l'infinitif alors qu'elle ne donne quasiment aucune stratégie pour, effectivement, résister à la culpabilisation. Ensuite, quitte à écrire un livre de résistance, autant écrire avec un style qui s'assume, et qui ne se contorsionne pas dans mille précautions et excuses. Enfin, si la culpabilisation se loge partout, il faudrait peut-être ne pas mettre dans le même panier des histoires atroces de ce que le patriarcat a fait de pire, et l'angoisse de la page blanche d'une autrice professionnelle. Heureusement, pour sauver cette pauvre Mona, il y a Pierre, homme en pleine déconstruction qui souligne la qualité principale de Mona Chollet : l'esprit de synthèse à l'attention d'un public qui n'a pas le temps de lire une dizaine d'essai sur le féminisme, la maternité ou le militantisme. Livres cités :de Mona Chollet : Beauté fatale, D'images et d'eau fraiches, Sorcières, la puissance invaincue des femmes Réinventer l'amour, Comment le patriarcat sabote les relations hétérosexuellesMartin Eden de Jack London Règles de Moines Pacôme, Augustin, Benoit, François d'Assise, CarmelL'arnaque des nouveaux pères de Stéphane Jourdain et Guillaume DaudinL'Idiot de DostoievskiBe useful, seven tools for life Arnold Schwarzenegger Le sel de la vie de Françoise Héritier Lettre au père de KafkaGénéalogie de la morale de Nietszche Podcast Eat Pray Love dans Adapte-moi si tu peux Torchon, c'est le podcast qui traite de l'actualité littéraire en lisant des livres pour que vous n'ayez pas à le faire. On est une bande de copain pas du tout critiques littéraires de profession, et pour chaque épisode on se retrouve en mode "club de lecture de l'extrême" et nous lisons un livre qui a fait l'actualité pour vous dire si c'est une bonne surprise ou bien un vrai torchon. Et restez jusqu'à la fin pour nos recommandations littéraires et culture ! Hébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

TESTO DELL'ARTICOLO ➜ https://www.bastabugie.it/it/articoli.php?id=8041CANONIZZATE LE MARTIRI DI COMPIEGNE UCCISE DALLA RIVOLUZIONE FRANCESE di Cristina Siccardi Era verso la fine del 1600 quando la carmelitana suor Elisabeth-Baptiste del monastero di Compiègne, circa un secolo prima della Rivoluzione francese,  vide in sogno alcune monache del suo convento nella gloria del Cielo, vestite con manti bianchi e ciascuna con una palma in mano: si trattava della premonizione del martirio che avrebbero subito alcune sue future consorelle, ghigliottinate il 17 luglio del 1794 sulla piazza del Trono-Rovesciato, antica piazza del Trono, così rinominata nel 1792 e oggi place de la Nation. Pochi giorni fa, il 18 dicembre, le sedici martiri Carmelitane scalze, beatificate da san Pio X il 27 maggio 1906, sono state canonizzate da papa Francesco per equipollenza.Lo scrittore francese Georges Bernanos (1888-1948), nella sua celebre opera letteraria Dialogues des carmélites, che può considerarsi il suo testamento, scrive: «nelle cose di questo mondo, lo sapete, quando è perduta ogni speranza di conciliazione, la forza è l'estrema risorsa. Ma la nostra saggezza non è di questo mondo. Nelle cose di Dio l'estrema risorsa è il sacrificio delle anime consacrate» (Quadro terzo, scana XII).Le pagine dei Dialoghi delle Carmelitane, che invitiamo a leggere quale strenna spirituale natalizia di questo anno che volge al termine, che è stato infuocato dalla cruenta violenza nelle case e strade italiane (anche per mano di minorenni), dal terrorismo e dalle guerre a livello internazionale, sono le più affini al Diario di un curato di campagna econ La gioia formano una trilogia ideale, nella quale il motivo conduttore è il capovolgimento dei valori operato dalla Grazia divina. Nel Diario si insiste sul capovolgimento tra povertà e ricchezza, tra ingenuità fanciullesca e prudenza adulta; nei Dialoghi, come pure nelle pagine de La gioia, il capovolgimento è osservato sotto il focus del binomio forza-debolezza.UCCISE IN ODIO ALLA FEDEAttraverso la Grazia la debolezza umana diventa forza irresistibile nelle mani di Dio. D'altra parte, san Paolo ci rivela che il Signore gli ha detto: «Ti basta la mia grazia; la mia potenza infatti si manifesta pienamente nella debolezza» (2 Cor 12, 9), pertanto «Mi vanterò quindi ben volentieri delle mie debolezze, perché dimori in me la potenza di Cristo. Perciò mi compiaccio nelle mie infermità, negli oltraggi, nelle necessità, nelle persecuzioni, nelle angosce sofferte per Cristo: quando sono debole, è allora che sono forte» (2 Cor 12, 10). È esattamente ciò che hanno sperimentato e vissuto Madre Thérèse de Saint Augustin (Marie-Madeleine-Claudine Lidoine, 41 anni), nata il 22 settembre 1752 a Parigi, e le sue 15 compagne dell'Ordine delle Carmelitane scalze di Compiègne, uccise in odio alla fede.Il 15 dicembre 1789 l'Assemblea Nazionale vietò a tutti gli ordini religiosi di pronunciare nuovi voti e molti religiosi e religiose vennero dispersi, ciò avvenne anche alle sante Carmelitane di Compiègne, piccolo borgo a nord est di Parigi, alle quali venne ordinato nel 1792 di allontanarsi dal loro monastero e di togliere gli abiti religiosi. Tuttavia, le monache vollero mantenere il loro proponimento di «vivere e morire da Carmelitane» e per questa ragione, nonostante il ferreo divieto, continuarono a pregare di nascosto e in comune, quotidianamente, divise in piccoli gruppi e accolte da alcune famiglie di Compiègne vicino alla chiesa di Saint-Antoine.Nel settembre 1792, quando la Madre priora, Thérèse de Saint Augustin, sentì che nelle sue figlie cresceva il desiderio di martirio, propose loro di compiere un atto di consacrazione con il quale «la comunità si offrisse in olocausto per placare l'ira di Dio e che questa pace divina, che il suo caro Figlio era venuto a portare al mondo, potesse essere restituita alla Chiesa e allo Stato». Si organizzarono in modo tale da continuare la loro vita come all'interno del convento, entrando e uscendo dalla chiesa furtivamente. Ogni giorno pronunciavano il loro voto di totale consacrazione alla volontà di Dio, pregando perché si arrivasse alla fine delle violenze e al ritorno della pace per la Chiesa e la Francia.LA DECRISTIANIZZAZIONE DELLA FRANCIANell'autunno 1793, come parte della decristianizzazione, la pratica del culto cattolico divenne sempre più perseguitato a Compiègne come in tutto il resto della nazione, precipitata sotto il Regime del Terrore. Oggigiorno si grida giustamente all'orrore per le azioni terroristiche, senza però mai puntare il dito contro il governo del Terrore della Francia rivoluzionaria, che fece scorrere fiumi di sangue (nel nefando spettacolo di inaugurazione delle Olimpiadi 2024, Maria Antonietta decapitata, affacciata e replicata alle finestre della Conciergerie, dove fu imprigionata, teneva fra le mani la propria testa e il rosso sangue dominava, fino a fuoriuscire dal Palazzo e gettarsi nella Senna), realizzando persino il primo genocidio dell'era moderna, quello in Vandea.Il 10 giugno 1794 fu emanata una nuova legge repressiva, che eliminò diverse garanzie agli imputati (tra cui quelle di citare testimoni per la difesa o di nominare un difensore d'ufficio), negando la possibilità di emettere qualsiasi verdetto diverso dalla condanna a morte o dall'assoluzione. Dal 10 giugno 1794 al 28 luglio dello stesso anno ci furono tanti condannati a morte quanti nei quattordici mesi precedenti. Pierre-Gaspard Chaumette (1763-1794), tra i fautori del Regime del Terrore, uno dei maggiori organizzatori a Parigi del culto della Ragione e che sarà pure lui decapitato, definì la ghigliottina «un vulcano di lava che divora i nostri nemici».Tra il 22 e il 23 giugno 1794 le Carmelitane scalze furono individuate e incarcerate nel loro ex monastero «per aver tenuto conciliaboli antirivoluzionari, mantenuto corrispondenze fanatiche e conservato scritti liberticidi». Durante le perquisizioni vennero trovate alcune lettere che contenevano critiche alla Rivoluzione in corso e ciò fu sufficiente per accusarle di complottismo, ma allo stesso tempo anche di fanatismo religioso, considerato un crimine per la società.Il 12 luglio 1794, tutte quante decisero eroicamente di indossare il loro abito religioso e furono trasferite da Compiègne al Palais de la Cité di Parigi. Così, le sante monache si ritrovarono finalmente tutte insieme, potendo riprendere le ore di preghiera comunitaria. Alcuni detenuti hanno testimoniato che il giorno prima del loro martirio, il 16 luglio, celebrarono la festa liturgica di Nostra Signora del Monte Carmelo, con grande letizia.Quando vennero condotte davanti al Tribunale rivoluzionario, la Madre superiora tentò vanamente di addossarsi tutte le colpe. A questo punto, le imputate furono condannate a morte e immediatamente fatte salire su di un carro, in direzione del patibolo. Accusate di «fanatismo e sediziosità», le Carmelitane furono giustiziate, come detto, il giorno 17 e per le martiri fu un giorno di festa nuziale.IL MARTIRIO GLORIOSO DELLE MONACHEIl corteo delle spose di Cristo venne guidato da Madre Thérèse de Saint-Augustin e lungo tutto percorso, che le conduceva al luogo dell'esecuzione, cantarono inni sacri, come il Miserere e il Salve Regina. Con i loro mantelli candidi, scesero dai carretti e, in ginocchio, intonarono il Te Deum e il l'inno liturgico gregoriano Veni Creator Spiritus; quest'ultimo, oltre che a Pentecoste, viene cantato anche in particolari momenti solenni, come durante la Santa Messa del primo giorno dell'anno, oppure durante il rito di canonizzazione o di ordinazione episcopale, in occasione di concili e sinodi, e intonato nella Cappella Sistina dai cardinali prima del conclave.La più giovane, suor Constance de Jésus, era novizia e fece la genuflessione di fronte alla Madre superiora per domandarle il permesso di morire, poi, salendo gli scalini della ghigliottina, intonò il Laudate Dominum (il salmo 116). Una per una, sempre cantando, vennero ghigliottinate le altre consorelle fino ad arrivare alla penultima, suor Marie Henriette de la Providence, l'infermiera, e all'ultima, Madre Thérèse de Saint-Augustin.Gli ammutoliti spettatori di quella orribile scena rimasero sbigottiti nel vedere il giubilo delle Carmelitane scalze nel dirigersi verso il boia e la ghigliottina, come se fossero andate alle loro nozze.I corpi delle martiri furono gettati nella notte in una delle due fosse comuni del cimitero di Picpus. Undici giorni dopo, con un colpo di Stato parlamentare del 9 termidoro, anno II, ebbe termine il Regime del Terrore. Suor Marie dell'Incarnation, che aveva vissuto nel monastero di Compiègne, raccontò il martirio delle sue consorelle ne La Relation du Martyre des Seize Carmélites de Compiègne.A suor Bianca de La Force, monaca scaturita dalla fantasia letteraria, per la quale la passione, pur con diversi gradi di consapevolezza, è itinerario di ogni anima veramente cristiana, Bernanos fa pronunciare le seguenti parole: «la preghiera è un dovere, il martirio una ricompensa. […] Non si muore mai ciascuno per sé, ma gli uni per gli altri, ed anche gli uni al posto degli altri», come insegnò il Sommo Sacrificio di Gesù Cristo, nato Bambino a Betlemme in un nido di paglia.

Une question? Une remarque? Autre chose? Venez et causons!Dans le discours des adeptes du panafricanisme, mouvement en pleine croissance, le christianisme doit être rejeté au même titre que les autres éléments apportés par les occidentaux avec la colonisation. Ils voient comme une boîte de Pandore "la Bible qui leur a été apportée d'Europe". Ironie du sort, les plus anciens extraits de la Bible ont été trouvé en Afrique, le premier baptisé non Israélite fut un noir d'Ethiopie (actuel Soudan) seulement quelques années après la Passion du Christ, l'une des toutes premières écoles théologiques a été fondée en Afrique... Ainsi, les faits permettent-ils de valider cette théorie qui veut que le christianisme soit la religion des blancs? Au Crible de l'Histoire fait le point.Pour préparer cet épisode: Eusèbe de Césarée, Histoire ecclésiastique;Josèphe Flavius, Antiquités Judaïques;Veyne Paul, Quand notre monde est devenu Chrétien. Les extraits sonores sont tirés: De l'émission La Foi prise au Mot de KTOTV, consacrée à Saint Augustin;Du film Irénée de Lyon, artisan de paix et d'unité, réalisé par Neuf Média; Du film Les actes des Apôtres, par Robert Fernandez; Des films Passion du Christ selon les évangiles de Luc et de Matthieu.Conception, production et réalisation: Maxime BAZILE https://twitter.com/BLMaxime?lang=frSupport the show

Anne Ghesquière reçoit Philippe Nicolas, enseignant-trappeur et Docteur en sciences de l'éducation. Enseignant chercheur, celui-ci aime la qualification d'enseignant-trappeur car il aborde les thématiques de l'éducation dans la nature à la lumière des cultures premières, de la vie en plein air et avec, au coeur, la question de la réalisation de soi. Les deux maximes, « Aime et fais ce que tu veux ! » de Saint-Augustin et « Rends-toi digne de ce qui t'attire ! » emprunté à la culture amérindienne sont deux principes essentiels qui le guident dans sa vie de tous les jours. En lien avec la nature, il fait vivre à ses élèves des expériences fondatrices. Avec lui, cheminons vers nous-même, avec le vivant et les autres. Rencontre avec un sage philosophe. [REDIFFUSION – BEST OF – MÉTAMORPHOSE]Recevez un mercredi sur deux la newsletter Métamorphose avec des infos inédites sur le podcast et les inspirations d'AnneFaites le TEST gratuit de La Roue Métamorphose avec 9 piliers de votre vie !Suivez nos RS : Insta, Facebook & TikTokAbonnez-vous sur Apple Podcast / Spotify / Deezer / CastBox/ YoutubeSoutenez Métamorphose en rejoignant la Tribu MétamorphoseLe podcast #297 a été diffusé, la première fois, le 30 mai 2022.Avant-propos et précautions à l'écoute du podcast Quelques citations du podcast avec Philippe Nicolas :"Il n'y a pas de vraie joie si on ne s'émerveille pas.""Le propre de l'enfance c'est la vitalité, c'est de se saisir de grands défis et de se dire « moi, je peux ! ».""Peu importe ce que j'ai vécu, la vie m'invite à chaque instant. Est-ce que je la rejoins et qu'est-ce qui m'empêche de la rejoindre ?"Thèmes abordés lors du podcast avec Philippe Nicolas : 00:00 Introduction.02:27 La vocation d'enseignant de Philippe Nicolas.03:43 Comment rétablir le lien enfant/nature à l'école.06:24 À quel âge naissent les vocations et comment les favoriser ?07:46 La genèse de l'expédition au Groenland.12:42 Chaque humain doit-il trouver ce qui l'anime profondément ?15:17 Quelle place pour le désir dans le chemin vers l'accomplissement.21:32 Quel impact peuvent avoir les expéditions sur les jeunes ?23:20 La joie, clé de l'épanouissement personnel.25:30 En quoi sommes-nous nos propres limites et comment dépasser celles-ci ?28:34 Comment réenchanter l'école ?30:51 Redonner une place à l'amour authentique à l'école.36:58 La connaissance de soi au coeur de l'enseignement.40:44 Quelle place pour la spiritualité dans l'école ?Photo DR Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

durée : 00:35:28 - CO2 mon amour - par : Denis Cheissoux - Nous partons à Saint-Augustin, dans les Monédières, pour une balade végétale et spirituelle - réalisé par : Juliette GOUX

Invité : Jean-Pierre Voutaz Cʹest lʹhistoire dʹun jeune Valaisan épris dʹabsolu, dʹun gamin bagarreur devenu prêtre, dʹun chanoine du Grand-Saint-Bernard qui a quitté sa patrie pour évangéliser le Tibet. Assassiné par des moines bouddhistes en 1949, Maurice Tornay a été béatifié par lʹEglise catholique, qui fête cette année les 75 ans de son martyre. Le chanoine Jean-Pierre Voutaz en parle au micro de Christine Mo Costabella. Réf. bibliographiques : " Ecrits valaisans et tibétains ", de Maurice Tornay, Ed. Brepols  / " 365 jours avec le bienheureux Maurice Tornay ", de Joseph Voutaz, juin 2024, Ed. Saint Augustin. Photo : Maurice Tornay (Copyright : Fondation du Bienheureux Maurice Tornay)

Listen to the premiere episode of the second season of The Forgotten Exodus, the multi-award-winning, chart-topping, and first-ever narrative podcast series to focus exclusively on Mizrahi and Sephardic Jews. This week's episode focuses on Jews from Tunisia. If you like what you hear, subscribe before the next episode drops on September 3. “In the Israeli DNA and the Jewish DNA, we have to fight to be who we are. In every generation, empires and big forces tried to erase us . . . I know what it is to be rejected for several parts of my identity... I'm fighting for my ancestors, but I'm also fighting for our future generation.”  Hen Mazzig, a writer, digital creator, and founder of the Tel Aviv Institute, shares his powerful journey as a proud Israeli, LGBTQ+, and Mizrahi Jew, in the premiere episode of the second season of the award-winning podcast, The Forgotten Exodus. Hen delves into his family's deep roots in Tunisia, their harrowing experiences during the Nazi occupation, and their eventual escape to Israel. Discover the rich history of Tunisia's ancient Amazigh Jewish community, the impact of French colonial and Arab nationalist movements on Jews in North Africa, and the cultural identity that Hen passionately preserves today. Joining the conversation is historian Lucette Valensi, an expert on Tunisian Jewish culture, who provides scholarly insights into the longstanding presence of Jews in Tunisia, from antiquity to their exodus in the mid-20th century. ___ Show notes: Sign up to receive podcast updates here. Learn more about the series here. Song credits:  "Penceresi Yola Karsi" -- by Turku, Nomads of the Silk Road Pond5:  “Desert Caravans”: Publisher: Pond5 Publishing Beta (BMI), Composer: Tiemur Zarobov (BMI), IPI#1098108837 “Sentimental Oud Middle Eastern”: Publisher: Pond5 Publishing Beta (BMI), Composer: Sotirios Bakas (BMI), IPI#797324989. “Meditative Middle Eastern Flute”: Publisher: Pond5 Publishing Beta (BMI), Composer: Danielyan Ashot Makichevich (BMI), IPI Name #00855552512, United States BMI “Tunisia Eastern”: Publisher: Edi Surya Nurrohim, Composer: Edi Surya Nurrohim, Item ID#155836469. “At The Rabbi's Table”: Publisher: Pond5 Publishing Beta (BMI), Composer: Fazio Giulio (IPI/CAE# 00198377019). “Fields Of Elysium”; Publisher: Mysterylab Music; Composer: Mott Jordan; ID#79549862  “Frontiers”: Publisher: Pond5 Publishing Beta (BMI); Composer: Pete Checkley (BMI), IPI#380407375 “Hatikvah (National Anthem Of Israel)”; Composer: Eli Sibony; ID#122561081 “Tunisian Pot Dance (Short)”: Publisher: Pond5 Publishing Beta (BMI); Composer: kesokid, ID #97451515 “Middle East Ident”; Publisher: Pond5 Publishing Alpha (ASCAP); Composer: Alon Marcus (ACUM), IPI#776550702 “Adventures in the East”: Publisher: Pond5 Publishing Beta (BMI) Composer: Petar Milinkovic (BMI), IPI#00738313833. ___ Episode Transcript: HEN MAZZIG: They took whatever they had left and they got on a boat. And my grandmother told me this story before she passed away on how they were on this boat coming to Israel.  And they were so happy, and they were crying because they felt that finally after generations upon generations of oppression they are going to come to a place where they are going to be protected, and that she was coming home. MANYA BRACHEAR PASHMAN: The world has overlooked an important episode in modern history: the 800,000 Jews who left or were driven from their homes in the Middle East and North Africa in the mid-20th century. Welcome to the second season of The Forgotten Exodus, brought to you by American Jewish Committee. This series explores that pivotal moment in history and the little-known Jewish heritage of Iran and Arab nations. As Jews around the world confront violent antisemitism and Israelis face daily attacks by terrorists on multiple fronts, our second season explores how Jews have lived throughout the region for generations–despite hardship, hostility, and hatred–then sought safety and new possibilities in their ancestral homeland. I'm your host, Manya Brachear Pashman. Join us as we explore untold family histories and personal stories of courage, perseverance, and resilience from this transformative and tumultuous period of history for the Jewish people and the Middle East.  The world has ignored these voices. We will not. This is The Forgotten Exodus.  Today's episode: leaving Tunisia. __ [Tel Aviv Pride video] MANYA BRACHEAR PASHMAN: Every June, Hen Mazzig, who splits his time between London and Tel Aviv, heads to Israel to show his Pride. His Israeli pride. His LGBTQ+ pride. And his Mizrahi Jewish pride. For that one week, all of those identities coalesce.  And while other cities around the world have transformed Pride into a June version of the Macy's Thanksgiving Day Parade, Israel is home to one of the few vibrant LGBTQ communities in the Middle East. Tel Aviv keeps it real. HEN: For me, Pride in Israel, in Tel Aviv, it still has this element of fighting for something. And that it's important for all of us to show up and to come out to the Pride Parade because if we're not going to be there, there's some people with agendas to erase us and we can't let them do it. MANYA: This year, the Tel Aviv Pride rally was a more somber affair as participants demanded freedom for the more than 100 hostages still held in Gaza since October 7th.  On that day, Hamas terrorists bent on erasing Jews from the Middle East went on a murderous rampage, killing more than 1,200, kidnapping 250 others, and unleashing what has become a 7-front war on Israel. HEN: In the Israeli DNA and the Jewish DNA we have to fight to be who we are. In every generation, empires and big forces tried to erase us, and we had to fight. And the LGBTQ+ community also knows very well how hard it is. I know what it is to be rejected for several parts of my identity. And I don't want anyone to go through that. I don't want my children to go through that. I'm fighting for my ancestors, but I'm also fighting for our future generation. MANYA: Hen Mazzig is an international speaker, writer, and digital influencer. In 2022, he founded the Tel Aviv Institute, a social media laboratory that tackles antisemitism online. He's also a second-generation Israeli, whose maternal grandparents fled Iraq, while his father's parents fled Tunisia – roots that echo in the family name: Mazzig. HEN: The last name Mazzig never made sense, because in Israel a lot of the last names have meaning in Hebrew.  So I remember one of my teachers in school was saying that Mazzig sounds like mozeg, which means pouring in Hebrew. Maybe your ancestors were running a bar or something? Clearly, this teacher did not have knowledge of the Amazigh people. Which, later on I learned, several of those tribes, those Amazigh tribes, were Jewish or practiced Judaism, and that there was 5,000 Jews that came from Tunisia that were holding both identities of being Jewish and Amazigh.  And today, they have last names like Mazzig, and Amzaleg, Mizzoug. There's several of those last names in Israel today. And they are the descendants of those Jewish communities that have lived in the Atlas Mountains. MANYA: The Atlas Mountains. A 1,500-mile chain of magnificent peaks and treacherous terrain that stretch across Algeria, Morocco, and Tunisia, separating the Sahara from the Mediterranean and Atlantic coastline.  It's where the nomadic Amazigh have called home for thousands of years. The Amazigh trace their origins to at least 2,000 BCE  in western North Africa. They speak the language of Tamazight and rely on cattle and agriculture as their main sources of income.  But textiles too. In fact, you've probably heard of the Amazigh or own a rug woven by them. A Berber rug. HEN: Amazigh, which are also called Berbers. But they're rejecting this term because of the association with barbarians, which was the title that European colonialists when they came to North Africa gave them. There's beautiful folklore about Jewish leaders within the Amazigh people. One story that I really connected to was the story of Queen Dihya that was also known as El-Kahina, which in Arabic means the Kohen, the priest, and she was known as this leader of the Amazigh tribes, and she was Jewish.  Her derrogaters were calling her a Jewish witch, because they said that she had the power to foresee the future. And her roots were apparently connected to Queen Sheba and her arrival from Israel back to Africa. And she was the descendant of Queen Sheba. And that's how she led the Amazigh people.  And the stories that I read about her, I just felt so connected. How she had this long, black, curly hair that went all the way down to her knees, and she was fierce, and she was very committed to her identity, and she was fighting against the Islamic expansion to North Africa.  And when she failed, after years of holding them off, she realized that she can't do it anymore and she's going to lose. And she was not willing to give up her Jewish identity and convert to Islam and instead she jumped into a well and died. This well is known today in Tunisia. It's the [Bir] Al-Kahina or Dihya's Well that is still in existence. Her descendants, her kids, were Jewish members of the Amazigh people.  Of course, I would like to believe that I am the descendant of royalty. MANYA: Scholars debate whether the Amazigh converted to Judaism or descended from Queen Dihya and stayed.  Lucette Valensi is a French scholar of Tunisian history who served as a director of studies at the School for Advanced Studies in the Social Sciences in Paris, one of the most prestigious institutions of graduate education in France. She has written extensively about Tunisian Jewish culture.   Generations of her family lived in Tunisia. She says archaeological evidence proves Jews were living in that land since Antiquity. LUCETTE VALENSI: I myself am a Chemla, born Chemla. And this is an Arabic name, which means a kind of belt. And my mother's name was Tartour, which is a turban [laugh]. So the names were Arabic. So my ancestors spoke Arabic. I don't know if any of them spoke Berber before, or Latin. I have no idea. But there were Jews in antiquity and of course, through Saint Augustin. MANYA: So when did Jews arrive in Tunisia? LUCETTE: [laugh] That's a strange question because they were there since Antiquity. We have evidence of their presence in mosaics of synagogues, from the times of Byzantium. I think we think in terms of a short chronology, and they would tend to associate the Jews to colonization, which does not make sense, they were there much before French colonization. They were there for millennia. MANYA: Valensi says Jews lived in Tunisia dating to the time of Carthage, an ancient city-state in what is now Tunisia, that reached its peak in the fourth century BCE. Later, under Roman and then Byzantine rule, Carthage continued to play a vital role as a center of commerce and trade during antiquity.  Besides the role of tax collectors, Jews were forbidden to serve in almost all public offices. Between the 5th and 8th centuries CE, conditions fluctuated between relief and forced conversions while under Christian rule.  After the Islamic conquest of Tunisia in the seventh and early eighth centuries CE, the treatment of Jews largely depended on which Muslim ruler was in charge at the time.  Some Jews converted to Islam while others lived as dhimmis, or second-class citizens, protected by the state in exchange for a special tax known as the jizya. In 1146, the first caliph of the Almohad dynasty, declared that the Prophet Muhammad had granted Jews religious freedom for only 500 years, by which time if the messiah had not come, they had to convert.  Those who did not convert and even those who did were forced to wear yellow turbans or other special garb called shikra, to distinguish them from Muslims. An influx of Jews expelled from Spain and Portugal arrived in the 14th Century. In the 16th Century, Tunisia became part of the Ottoman Empire, and the situation of Jews improved significantly. Another group who had settled in the coastal Tuscan city of Livorno crossed the Mediterranean in the 17th and 18th centuries to make Tunisia their home. LUCETTE: There were other groups that came, Jews from Italy, Jews from Spain, of course, Spain and Portugal, different periods. 14th century already from Spain and then from Spain and Portugal. From Italy, from Livorno, that's later, but the Jews from Livorno themselves came from Spain.  So I myself am named Valensi. From Valencia. It was the family name of my first husband. So from Valencia in Spain they went to Livorno, and from Livorno–Leghorn in English–to Tunisia. MANYA: At its peak, Tunisia's Jewish population exceeded 100,000 – a combination of Sephardi and Mizrahi. HEN: When we speak about Jews from the Middle East and North Africa, specifically in the West, or mainly in the West, we're referring to them as Sephardi. But in Tunisia, it's very interesting to see that there was the Grana community which are Livorno Jews that moved to Tunisia in the 1800s, and they brought the Sephardi way of praying.  And that's why I always use the term Mizrahi to describe myself, because I feel like it encapsulates more of my identity. And for me, the Sephardi title that we often use on those communities doesn't feel accurate to me, and it also has the connection to Ladino, which my grandparents never spoke.  They spoke Tamazight, Judeo-Tamazight, which was the language of those tribes in North Africa. And my family from my mother's side, from Iraq, they were speaking Judeo-Iraqi-Arabic.  So for me, the term Sephardi just doesn't cut it. I go with Mizrahi to describe myself. MANYA: The terms Ashkenazi, Sephardi, and Mizrahi all refer to the places Jews once called home.  Ashkenazi Jews hail from Central and Eastern Europe, particularly Germany, Poland, and Russia. They traditionally speak Yiddish, and their customs and practices reflect the influences of Central and Eastern European cultures.  Pogroms in Eastern Europe and the Holocaust led many Ashkenazi Jews to flee their longtime homes to countries like the United States and their ancestral homeland, Israel.  Mizrahi, which means “Eastern” in Hebrew, refers to the diaspora of descendants of Jewish communities from Middle Eastern countries such as: Iraq, Iran, and Yemen, and North African countries such as: Tunisia, Libya, and Morocco. Ancient Jewish communities that have lived in the region for millennia long before the advent of Islam and Christianity. They often speak dialects of Arabic. Sephardi Jews originate from Spain and Portugal, speaking Ladino and incorporating Spanish and Portuguese cultural influences. Following their expulsion from the Iberian Peninsula in 1492, they settled in regions like North Africa and the Balkans. In Tunisia, the Mizrahi and Sephardi communities lived side by side, but separately. HEN: As time passed, those communities became closer together, still quite separated, but they became closer and closer. And perhaps the reason they were becoming closer was because of the hardship that they faced as Jews.  For the leaders of Muslim armies that came to Tunisia, it didn't matter if you were a Sephardi Jew, or if you were an Amazigh Jew. You were a Jew for them. MANYA: Algeria's invasion of Tunisia in the 18th century had a disproportionate effect on Tunisia's Jewish community. The Algerian army killed thousands of the citizens of Tunis, many of whom were Jewish. Algerians raped Jewish women, looted Jewish homes. LUCETTE: There were moments of trouble when you had an invasion of the Algerian army to impose a prince. The Jews were molested in Tunis. MANYA: After a military invasion, a French protectorate was established in 1881 and lasted until Tunisia gained independence in 1956. The Jews of Tunisia felt much safer under the French protectorate.  They put a lot of stock in the French revolutionary promise of Liberté, égalité, fraternité. Soon, the French language replaced Judeo-Arabic. LUCETTE: Well, under colonization, the Jews were in a better position. First, the school system. They went to modern schools, especially the Alliance [Israélite Universelle] schools, and with that started a form of Westernization.  You had also schools in Italian, created by Italian Jews, and some Tunisian Jews went to these schools and already in the 19th century, there was a form of acculturation and Westernization.  Access to newspapers, creation of newspapers. In the 1880s Jews had already their own newspapers in Hebrew characters, but Arabic language.  And my grandfather was one of the early journalists and they started having their own press and published books, folklore, sort of short stories. MANYA: In May 1940, Nazi Germany invaded France and quickly overran the French Third Republic, forcing the French to sign an armistice agreement in June. The armistice significantly reduced the territory governed by France and created a new government known as the Vichy regime, after the central French city where it was based.  The Vichy regime collaborated with the Nazis, establishing a special administration to introduce anti-Jewish legislation and enforce a compulsory Jewish census in all of its territories including Tunisia. Hen grew up learning about the Holocaust, the Nazis' attempt to erase the Jewish people. As part of his schooling, he learned the names of concentration and death camps and he heard the stories from his friends' grandparents.  But because he was not Ashkenazi, because his grandparents didn't suffer through the same catastrophe that befell Europe, Hen never felt fully accepted.  It was a trauma that belonged to his Ashkenazi friends of German and Polish descent, not to him. Or so they thought and so he thought, until he was a teenager and asked his grandmother Kamisa to finally share their family's journey from Tunisia. That's when he learned that the Mazzig family had not been exempt from Hitler's hatred. In November 1942, Tunisia became the only North African country to come under Nazi Germany's occupation and the Nazis wasted no time. Jewish property was confiscated, and heavy fines were levied on large Jewish communities. With the presence of the Einsatzkommando, a subgroup of the Einsatzgruppen, or mobile killing units, the Nazis were prepared to implement the systematic murder of the Jews of Tunisia. The tide of the war turned just in time to prevent that. LUCETTE: At the time the Germans came, they did not control the Mediterranean, and so they could not export us to the camps. We were saved by that. Lanor camps for men in dangerous places where there were bombs by the Allies. But not for us, it was, I mean, they took our radios. They took the silverware or they took money, this kind of oppression, but they did not murder us.  They took the men away, a few families were directly impacted and died in the camps. A few men. So we were afraid. We were occupied. But compared to what Jews in Europe were subjected to, we didn't suffer.  MANYA: Almost 5,000 Jews, most of them from Tunis and from certain northern communities, were taken captive and incarcerated in 32 labor camps scattered throughout Tunisia. Jews were not only required to wear yellow stars, but those in the camps were also required to wear them on their backs so they could be identified from a distance and shot in the event they tried to escape. HEN: My grandmother never told me until before she died, when she was more open about the stories of oppression, on how she was serving food for the French Nazi officers that were occupying Tunisia, or how my grandfather was in a labor camp, and he was supposed to be sent to a death camp in Europe as well. They never felt like they should share these stories. MANYA: The capture of Tunisia by the Allied forces in May 1943 led the Axis forces in North Africa to surrender. But the country remained under French colonial rule and the antisemitic legislation of the Vichy regime continued until 1944. Many of the Vichy camps, including forced labor camps in the Sahara, continued to operate.  Even after the decline and fall of the Vichy regime and the pursuit of independence from French rule began, conditions for the Mazzig family and many others in the Tunisian Jewish community did not improve.  But the source of much of the hostility and strife was actually a beacon of hope for Tunisia's Jews. On May 14, 1948, the world had witnessed the creation of the state of Israel, sparking outrage throughout the Arab world. Seven Arab nations declared war on Israel the day after it declared independence.  Amid the rise of Tunisian nationalism and its push for independence from France, Jewish communities who had lived in Tunisia for centuries became targets. Guilty by association. No longer welcome. Rabbinical councils were dismantled. Jewish sports associations banned. Jews practiced their religion in hiding. Hen's grandfather recounted violence in the Jewish quarter of Tunis.  HEN: When World War Two was over, the Jewish community in Tunisia was hoping that now that Tunisia would have emancipation, and it would become a country, that their neighbors and the country itself would protect them. Because when it was Nazis, they knew that it was a foreign power that came from France and oppressed them. They knew that there was some hatred in the past, from their Muslim neighbors towards them.  But they also were hoping that, if anything, they would go back to the same status of a dhimmi, of being a protected minority. Even if they were not going to be fully accepted and celebrated in this society, at least they would be protected, for paying tax. And this really did not happen. MANYA: By the early 1950s, life for the Mazzig family became untenable. By then, American Jewish organizations based in Tunis started working to take Jews to Israel right away.  HEN: [My family decided to leave.] They took whatever they had left. And they got on a boat. And my grandmother told me this story before she passed away on how they were on this boat coming to Israel.  And they were so happy, and they were crying because they felt that finally after generations upon generations of oppression of living as a minority that knows that anytime the ruler might turn on them and take everything they have and pull the ground underneath their feet, they are going to come to a place where they are going to be protected. And maybe they will face hate, but no one will hate them because they're Jewish.  And I often dream about my grandmother being a young girl on this boat and how she must have felt to know that the nightmare and the hell that she went through is behind her and that she was coming home. MANYA: The boat they sailed to Israel took days. When Hen's uncle, just a young child at the time, got sick, the captain threatened to throw him overboard. Hen's grandmother hid the child inside her clothes until they docked in Israel. When they arrived, they were sprayed with DDT to kill any lice or disease, then placed in ma'abarot, which in Hebrew means transit camps. In this case, it was a tent with one bed. HEN: They were really mistreated back then. And it's not criticism. I mean, yes, it is also criticism, but it's not without understanding the context. That it was a young country that just started, and those Jewish communities, Jewish refugees came from Tunisia, they didn't speak Hebrew. They didn't look like the other Jewish communities there. And while they all had this in common, that they were all Jews, they had a very different experience. MANYA: No, the family's arrival in the Holy Land was nothing like what they had imagined. But even still, it was a dream fulfilled and there was hope, which they had lost in Tunisia. HEN: I think that it was somewhere in between having both this deep connection to Israel and going there because they wanted to, and also knowing that there's no future in Tunisia. And the truth is that even–and I'm sure people that are listening to us, that are strong Zionists and love Israel, if you tell them ‘OK, so move tomorrow,' no matter how much you love Israel, it's a very difficult decision to make.  Unless it's not really a decision. And I think for them, it wasn't really a decision. And they went through so much, they knew, OK, we have to leave and I think for the first time having a country, having Israel was the hope that they had for centuries to go back home, finally realized. MANYA: Valensi's family did stay a while longer. When Tunisia declared independence in 1956, her father, a ceramicist, designed tiles for the residence of President Habib Bourguiba. Those good relations did not last.  Valensi studied history in France, married an engineer, and returned to Tunisia. But after being there for five years, it became clear that Jews were not treated equally and they returned to France in 1965. LUCETTE: I did not plan to emigrate. And then it became more and more obvious that some people were more equal than others [laugh]. And so there was this nationalist mood where responsibilities were given to Muslims rather than Jews and I felt more and more segregated.  And so, my husband was an engineer from a good engineering school. Again, I mean, he worked for another engineer, who was a Muslim. We knew he would never reach the same position. His father was a lawyer. And in the tribunal, he had to use Arabic. And so all these things accumulated, and we were displaced. MANYA: Valensi said Jewish emigration from Tunisia accelerated at two more mileposts. Even after Tunisia declared independence, France maintained a presence and a naval base in the port city of Bizerte, a strategic port on the Mediterranean for the French who were fighting with Algeria.  In 1961, Tunisian forces blockaded the naval base and warned France to stay out of its airspace. What became known as the Bizerte Crisis lasted for three days. LUCETTE: There were critical times, like what we call “La Crise de Bizerte.” Bizerte is a port to the west of Tunis that used to be a military port and when independence was negotiated with France, the French kept this port, where they could keep an army, and Bourguiba decided that he wanted this port back. And there was a war, a conflict, between Tunisia and France in ‘61.  And that crisis was one moment when Jews thought: if there is no French presence to protect us, then anything could happen. You had the movement of emigration.  Of course, much later, ‘67, the unrest in the Middle East, and what happened there provoked a kind of panic, and there were movements against the Jews in Tunis – violence and destruction of shops, etc. So they emigrated again. Now you have only a few hundred Jews left. MANYA: Valensi's first husband died at an early age. Her second husband, Abraham Udovitch, is the former chair of Near Eastern Studies at Princeton University. Together, they researched and published a book about the Jewish communities in the Tunisian island of Djerba. The couple now splits their time between Paris and Princeton. But Valensi returns to Tunisia every year. It's still home. LUCETTE: When I go, strange thing, I feel at home. I mean, I feel I belong. My Arabic comes back. The words that I thought I had forgotten come back. They welcome you. I mean, if you go, you say you come from America, they're going to ask you questions. Are you Jewish? Did you go to Israel? I mean, these kind of very brutal questions, right away. They're going there. The taxi driver won't hesitate to ask you: Are you Jewish? But at the same time, they're very welcoming. So, I have no trouble. MANYA: Hen, on the other hand, has never been to the land of his ancestors. He holds on to his grandparents' trauma. And fear.  HEN: Tunisia just still feels a bit unsafe to me. Just as recent as a couple of months ago, there was a terror attack. So it's something that's still occurring.  MANYA: Just last year, a member of the Tunisian National Guard opened fire on worshippers outside El Ghriba Synagogue where a large gathering of Jewish pilgrims were celebrating the festival of Lag BaOmer. The synagogue is located on the Tunisian island of Djerba where Valensi and her husband did research for their book. Earlier this year, a mob attacked an abandoned synagogue in the southern city of Sfax, setting fire to the building's courtyard. Numbering over 100,000 Jews on the eve of Israel's Independence in 1948, the Tunisian Jewish community is now estimated to be less than 1,000.  There has been limited contact over the years between Tunisia and Israel. Some Israeli tourists, mostly of Tunisian origin, annually visit the El Ghriba synagogue in Djerba. But the government has largely been hostile to the Jewish state.  In the wake of the October 7 attack, the Tunisian parliament began debate on a law that would criminalize any normalization of ties with Israel. Still, Hen would like to go just once to see where his grandparents lived. Walked. Cooked. Prayed.  But to him it's just geography, an arbitrary place on a map. The memories, the music, the recipes, the traditions. It's no longer in Tunisia. It's elsewhere now – in the only country that preserved it. HEN: The Jewish Tunisian culture, the only place that it's been maintained is in Israel. That's why it's still alive. Like in Tunisia, it's not really celebrated. It's not something that they keep as much as they keep here.  Like if you want to go to a proper Mimouna, you would probably need to go to Israel, not to North Africa, although that's where it started. And the same with the Middle Eastern Jewish cuisine. The only place in the world, where be it Tunisian Jews and Iraqi Jews, or Yemenite Jews, still develop their recipes, is in Israel.  Israel is home, and this is where we still celebrate our culture and our cuisine and our identity is still something that I can engage with here.  I always feel like I am living the dreams of my grandparents, and I know that my grandmother is looking from above and I know how proud she is that we have a country, that we have a place to be safe at.  And that everything I do today is to protect my people, to protect the Jewish people, and making sure that next time when a country, when an empire, when a power would turn on Jews we'll have a place to go to and be safe. MANYA: Tunisian Jews are just one of the many Jewish communities who, in the last century, left Arab countries to forge new lives for themselves and future generations.  Join us next week as we share another untold story of The Forgotten Exodus. Many thanks to Hen for sharing his story. You can read more in his memoir The Wrong Kind of Jew: A Mizrahi Manifesto. Too many times during my reporting, I encountered children and grandchildren who didn't have the answers to my questions because they'd never asked. That's why one of the goals of this project is to encourage you to ask those questions. Find your stories. Atara Lakritz is our producer. T.K. Broderick is our sound engineer. Special thanks to Jon Schweitzer, Nicole Mazur, Sean Savage, and Madeleine Stern, and so many of our colleagues, too many to name really, for making this series possible.  You can subscribe to The Forgotten Exodus on Apple Podcasts, Spotify, or wherever you listen to podcasts, and you can learn more at AJC.org/theforgottenexodus.  The views and opinions of our guests don't necessarily reflect the positions of AJC.  You can reach us at theforgottenexodus@ajc.org. If you've enjoyed this episode, please be sure to spread the word, and hop onto Apple Podcasts or Spotify to rate us and write a review to help more listeners find us.

Saints du jour 2024-08-28 Saint Augustin by Radio Maria France

“In the Israeli DNA and the Jewish DNA, we have to fight to be who we are. In every generation, empires and big forces tried to erase us . . . I know what it is to be rejected for several parts of my identity... I'm fighting for my ancestors, but I'm also fighting for our future generation.”  Hen Mazzig, a writer, digital creator, and founder of the Tel Aviv Institute, shares his powerful journey as a proud Israeli, LGBTQ+, and Mizrahi Jew, in the premiere episode of the second season of the award-winning podcast, The Forgotten Exodus. Hen delves into his family's deep roots in Tunisia, their harrowing experiences during the Nazi occupation, and their eventual escape to Israel. Discover the rich history of Tunisia's ancient Amazigh Jewish community, the impact of French colonial and Arab nationalist movements on Jews in North Africa, and the cultural identity that Hen passionately preserves today. Joining the conversation is historian Lucette Valensi, an expert on Tunisian Jewish culture, who provides scholarly insights into the longstanding presence of Jews in Tunisia, from antiquity to their exodus in the mid-20th century. ___ Show notes: Sign up to receive podcast updates here. Learn more about the series here. Song credits:  "Penceresi Yola Karsi" -- by Turku, Nomads of the Silk Road Pond5:  “Desert Caravans”: Publisher: Pond5 Publishing Beta (BMI), Composer: Tiemur Zarobov (BMI), IPI#1098108837 “Sentimental Oud Middle Eastern”: Publisher: Pond5 Publishing Beta (BMI), Composer: Sotirios Bakas (BMI), IPI#797324989. “Meditative Middle Eastern Flute”: Publisher: Pond5 Publishing Beta (BMI), Composer: Danielyan Ashot Makichevich (BMI), IPI Name #00855552512, United States BMI “Tunisia Eastern”: Publisher: Edi Surya Nurrohim, Composer: Edi Surya Nurrohim, Item ID#155836469. “At The Rabbi's Table”: Publisher: Pond5 Publishing Beta (BMI), Composer: Fazio Giulio (IPI/CAE# 00198377019). “Fields Of Elysium”; Publisher: Mysterylab Music; Composer: Mott Jordan; ID#79549862  “Frontiers”: Publisher: Pond5 Publishing Beta (BMI); Composer: Pete Checkley (BMI), IPI#380407375 “Hatikvah (National Anthem Of Israel)”; Composer: Eli Sibony; ID#122561081 “Tunisian Pot Dance (Short)”: Publisher: Pond5 Publishing Beta (BMI); Composer: kesokid, ID #97451515 “Middle East Ident”; Publisher: Pond5 Publishing Alpha (ASCAP); Composer: Alon Marcus (ACUM), IPI#776550702 “Adventures in the East”: Publisher: Pond5 Publishing Beta (BMI) Composer: Petar Milinkovic (BMI), IPI#00738313833. ___ Episode Transcript: HEN MAZZIG: They took whatever they had left and they got on a boat. And my grandmother told me this story before she passed away on how they were on this boat coming to Israel.  And they were so happy, and they were crying because they felt that finally after generations upon generations of oppression they are going to come to a place where they are going to be protected, and that she was coming home. MANYA BRACHEAR PASHMAN: The world has overlooked an important episode in modern history: the 800,000 Jews who left or were driven from their homes in the Middle East and North Africa in the mid-20th century. Welcome to the second season of The Forgotten Exodus, brought to you by American Jewish Committee. This series explores that pivotal moment in history and the little-known Jewish heritage of Iran and Arab nations. As Jews around the world confront violent antisemitism and Israelis face daily attacks by terrorists on multiple fronts, our second season explores how Jews have lived throughout the region for generations–despite hardship, hostility, and hatred–then sought safety and new possibilities in their ancestral homeland. I'm your host, Manya Brachear Pashman. Join us as we explore untold family histories and personal stories of courage, perseverance, and resilience from this transformative and tumultuous period of history for the Jewish people and the Middle East.  The world has ignored these voices. We will not. This is The Forgotten Exodus.  Today's episode: leaving Tunisia. __ [Tel Aviv Pride video] MANYA BRACHEAR PASHMAN: Every June, Hen Mazzig, who splits his time between London and Tel Aviv, heads to Israel to show his Pride. His Israeli pride. His LGBTQ+ pride. And his Mizrahi Jewish pride. For that one week, all of those identities coalesce.  And while other cities around the world have transformed Pride into a June version of the Macy's Thanksgiving Day Parade, Israel is home to one of the few vibrant LGBTQ communities in the Middle East. Tel Aviv keeps it real. HEN: For me, Pride in Israel, in Tel Aviv, it still has this element of fighting for something. And that it's important for all of us to show up and to come out to the Pride Parade because if we're not going to be there, there's some people with agendas to erase us and we can't let them do it. MANYA: This year, the Tel Aviv Pride rally was a more somber affair as participants demanded freedom for the more than 100 hostages still held in Gaza since October 7th.  On that day, Hamas terrorists bent on erasing Jews from the Middle East went on a murderous rampage, killing more than 1,200, kidnapping 250 others, and unleashing what has become a 7-front war on Israel. HEN: In the Israeli DNA and the Jewish DNA we have to fight to be who we are. In every generation, empires and big forces tried to erase us, and we had to fight. And the LGBTQ+ community also knows very well how hard it is. I know what it is to be rejected for several parts of my identity. And I don't want anyone to go through that. I don't want my children to go through that. I'm fighting for my ancestors, but I'm also fighting for our future generation. MANYA: Hen Mazzig is an international speaker, writer, and digital influencer. In 2022, he founded the Tel Aviv Institute, a social media laboratory that tackles antisemitism online. He's also a second-generation Israeli, whose maternal grandparents fled Iraq, while his father's parents fled Tunisia – roots that echo in the family name: Mazzig. HEN: The last name Mazzig never made sense, because in Israel a lot of the last names have meaning in Hebrew.  So I remember one of my teachers in school was saying that Mazzig sounds like mozeg, which means pouring in Hebrew. Maybe your ancestors were running a bar or something? Clearly, this teacher did not have knowledge of the Amazigh people. Which, later on I learned, several of those tribes, those Amazigh tribes, were Jewish or practiced Judaism, and that there was 5,000 Jews that came from Tunisia that were holding both identities of being Jewish and Amazigh.  And today, they have last names like Mazzig, and Amzaleg, Mizzoug. There's several of those last names in Israel today. And they are the descendants of those Jewish communities that have lived in the Atlas Mountains. MANYA: The Atlas Mountains. A 1,500-mile chain of magnificent peaks and treacherous terrain that stretch across Algeria, Morocco, and Tunisia, separating the Sahara from the Mediterranean and Atlantic coastline.  It's where the nomadic Amazigh have called home for thousands of years. The Amazigh trace their origins to at least 2,000 BCE  in western North Africa. They speak the language of Tamazight and rely on cattle and agriculture as their main sources of income.  But textiles too. In fact, you've probably heard of the Amazigh or own a rug woven by them. A Berber rug. HEN: Amazigh, which are also called Berbers. But they're rejecting this term because of the association with barbarians, which was the title that European colonialists when they came to North Africa gave them. There's beautiful folklore about Jewish leaders within the Amazigh people. One story that I really connected to was the story of Queen Dihya that was also known as El-Kahina, which in Arabic means the Kohen, the priest, and she was known as this leader of the Amazigh tribes, and she was Jewish.  Her derrogaters were calling her a Jewish witch, because they said that she had the power to foresee the future. And her roots were apparently connected to Queen Sheba and her arrival from Israel back to Africa. And she was the descendant of Queen Sheba. And that's how she led the Amazigh people.  And the stories that I read about her, I just felt so connected. How she had this long, black, curly hair that went all the way down to her knees, and she was fierce, and she was very committed to her identity, and she was fighting against the Islamic expansion to North Africa.  And when she failed, after years of holding them off, she realized that she can't do it anymore and she's going to lose. And she was not willing to give up her Jewish identity and convert to Islam and instead she jumped into a well and died. This well is known today in Tunisia. It's the [Bir] Al-Kahina or Dihya's Well that is still in existence. Her descendants, her kids, were Jewish members of the Amazigh people.  Of course, I would like to believe that I am the descendant of royalty. MANYA: Scholars debate whether the Amazigh converted to Judaism or descended from Queen Dihya and stayed.  Lucette Valensi is a French scholar of Tunisian history who served as a director of studies at the School for Advanced Studies in the Social Sciences in Paris, one of the most prestigious institutions of graduate education in France. She has written extensively about Tunisian Jewish culture.   Generations of her family lived in Tunisia. She says archaeological evidence proves Jews were living in that land since Antiquity. LUCETTE VALENSI: I myself am a Chemla, born Chemla. And this is an Arabic name, which means a kind of belt. And my mother's name was Tartour, which is a turban [laugh]. So the names were Arabic. So my ancestors spoke Arabic. I don't know if any of them spoke Berber before, or Latin. I have no idea. But there were Jews in antiquity and of course, through Saint Augustin. MANYA: So when did Jews arrive in Tunisia? LUCETTE: [laugh] That's a strange question because they were there since Antiquity. We have evidence of their presence in mosaics of synagogues, from the times of Byzantium. I think we think in terms of a short chronology, and they would tend to associate the Jews to colonization, which does not make sense, they were there much before French colonization. They were there for millennia. MANYA: Valensi says Jews lived in Tunisia dating to the time of Carthage, an ancient city-state in what is now Tunisia, that reached its peak in the fourth century BCE. Later, under Roman and then Byzantine rule, Carthage continued to play a vital role as a center of commerce and trade during antiquity.  Besides the role of tax collectors, Jews were forbidden to serve in almost all public offices. Between the 5th and 8th centuries CE, conditions fluctuated between relief and forced conversions while under Christian rule.  After the Islamic conquest of Tunisia in the seventh and early eighth centuries CE, the treatment of Jews largely depended on which Muslim ruler was in charge at the time.  Some Jews converted to Islam while others lived as dhimmis, or second-class citizens, protected by the state in exchange for a special tax known as the jizya. In 1146, the first caliph of the Almohad dynasty, declared that the Prophet Muhammad had granted Jews religious freedom for only 500 years, by which time if the messiah had not come, they had to convert.  Those who did not convert and even those who did were forced to wear yellow turbans or other special garb called shikra, to distinguish them from Muslims. An influx of Jews expelled from Spain and Portugal arrived in the 14th Century. In the 16th Century, Tunisia became part of the Ottoman Empire, and the situation of Jews improved significantly. Another group who had settled in the coastal Tuscan city of Livorno crossed the Mediterranean in the 17th and 18th centuries to make Tunisia their home. LUCETTE: There were other groups that came, Jews from Italy, Jews from Spain, of course, Spain and Portugal, different periods. 14th century already from Spain and then from Spain and Portugal. From Italy, from Livorno, that's later, but the Jews from Livorno themselves came from Spain.  So I myself am named Valensi. From Valencia. It was the family name of my first husband. So from Valencia in Spain they went to Livorno, and from Livorno–Leghorn in English–to Tunisia. MANYA: At its peak, Tunisia's Jewish population exceeded 100,000 – a combination of Sephardi and Mizrahi. HEN: When we speak about Jews from the Middle East and North Africa, specifically in the West, or mainly in the West, we're referring to them as Sephardi. But in Tunisia, it's very interesting to see that there was the Grana community which are Livorno Jews that moved to Tunisia in the 1800s, and they brought the Sephardi way of praying.  And that's why I always use the term Mizrahi to describe myself, because I feel like it encapsulates more of my identity. And for me, the Sephardi title that we often use on those communities doesn't feel accurate to me, and it also has the connection to Ladino, which my grandparents never spoke.  They spoke Tamazight, Judeo-Tamazight, which was the language of those tribes in North Africa. And my family from my mother's side, from Iraq, they were speaking Judeo-Iraqi-Arabic.  So for me, the term Sephardi just doesn't cut it. I go with Mizrahi to describe myself. MANYA: The terms Ashkenazi, Sephardi, and Mizrahi all refer to the places Jews once called home.  Ashkenazi Jews hail from Central and Eastern Europe, particularly Germany, Poland, and Russia. They traditionally speak Yiddish, and their customs and practices reflect the influences of Central and Eastern European cultures.  Pogroms in Eastern Europe and the Holocaust led many Ashkenazi Jews to flee their longtime homes to countries like the United States and their ancestral homeland, Israel.  Mizrahi, which means “Eastern” in Hebrew, refers to the diaspora of descendants of Jewish communities from Middle Eastern countries such as: Iraq, Iran, and Yemen, and North African countries such as: Tunisia, Libya, and Morocco. Ancient Jewish communities that have lived in the region for millennia long before the advent of Islam and Christianity. They often speak dialects of Arabic. Sephardi Jews originate from Spain and Portugal, speaking Ladino and incorporating Spanish and Portuguese cultural influences. Following their expulsion from the Iberian Peninsula in 1492, they settled in regions like North Africa and the Balkans. In Tunisia, the Mizrahi and Sephardi communities lived side by side, but separately. HEN: As time passed, those communities became closer together, still quite separated, but they became closer and closer. And perhaps the reason they were becoming closer was because of the hardship that they faced as Jews.  For the leaders of Muslim armies that came to Tunisia, it didn't matter if you were a Sephardi Jew, or if you were an Amazigh Jew. You were a Jew for them. MANYA: Algeria's invasion of Tunisia in the 18th century had a disproportionate effect on Tunisia's Jewish community. The Algerian army killed thousands of the citizens of Tunis, many of whom were Jewish. Algerians raped Jewish women, looted Jewish homes. LUCETTE: There were moments of trouble when you had an invasion of the Algerian army to impose a prince. The Jews were molested in Tunis. MANYA: After a military invasion, a French protectorate was established in 1881 and lasted until Tunisia gained independence in 1956. The Jews of Tunisia felt much safer under the French protectorate.  They put a lot of stock in the French revolutionary promise of Liberté, égalité, fraternité. Soon, the French language replaced Judeo-Arabic. LUCETTE: Well, under colonization, the Jews were in a better position. First, the school system. They went to modern schools, especially the Alliance [Israélite Universelle] schools, and with that started a form of Westernization.  You had also schools in Italian, created by Italian Jews, and some Tunisian Jews went to these schools and already in the 19th century, there was a form of acculturation and Westernization.  Access to newspapers, creation of newspapers. In the 1880s Jews had already their own newspapers in Hebrew characters, but Arabic language.  And my grandfather was one of the early journalists and they started having their own press and published books, folklore, sort of short stories. MANYA: In May 1940, Nazi Germany invaded France and quickly overran the French Third Republic, forcing the French to sign an armistice agreement in June. The armistice significantly reduced the territory governed by France and created a new government known as the Vichy regime, after the central French city where it was based.  The Vichy regime collaborated with the Nazis, establishing a special administration to introduce anti-Jewish legislation and enforce a compulsory Jewish census in all of its territories including Tunisia. Hen grew up learning about the Holocaust, the Nazis' attempt to erase the Jewish people. As part of his schooling, he learned the names of concentration and death camps and he heard the stories from his friends' grandparents.  But because he was not Ashkenazi, because his grandparents didn't suffer through the same catastrophe that befell Europe, Hen never felt fully accepted.  It was a trauma that belonged to his Ashkenazi friends of German and Polish descent, not to him. Or so they thought and so he thought, until he was a teenager and asked his grandmother Kamisa to finally share their family's journey from Tunisia. That's when he learned that the Mazzig family had not been exempt from Hitler's hatred. In November 1942, Tunisia became the only North African country to come under Nazi Germany's occupation and the Nazis wasted no time. Jewish property was confiscated, and heavy fines were levied on large Jewish communities. With the presence of the Einsatzkommando, a subgroup of the Einsatzgruppen, or mobile killing units, the Nazis were prepared to implement the systematic murder of the Jews of Tunisia. The tide of the war turned just in time to prevent that. LUCETTE: At the time the Germans came, they did not control the Mediterranean, and so they could not export us to the camps. We were saved by that. Lanor camps for men in dangerous places where there were bombs by the Allies. But not for us, it was, I mean, they took our radios. They took the silverware or they took money, this kind of oppression, but they did not murder us.  They took the men away, a few families were directly impacted and died in the camps. A few men. So we were afraid. We were occupied. But compared to what Jews in Europe were subjected to, we didn't suffer.  MANYA: Almost 5,000 Jews, most of them from Tunis and from certain northern communities, were taken captive and incarcerated in 32 labor camps scattered throughout Tunisia. Jews were not only required to wear yellow stars, but those in the camps were also required to wear them on their backs so they could be identified from a distance and shot in the event they tried to escape. HEN: My grandmother never told me until before she died, when she was more open about the stories of oppression, on how she was serving food for the French Nazi officers that were occupying Tunisia, or how my grandfather was in a labor camp, and he was supposed to be sent to a death camp in Europe as well. They never felt like they should share these stories. MANYA: The capture of Tunisia by the Allied forces in May 1943 led the Axis forces in North Africa to surrender. But the country remained under French colonial rule and the antisemitic legislation of the Vichy regime continued until 1944. Many of the Vichy camps, including forced labor camps in the Sahara, continued to operate.  Even after the decline and fall of the Vichy regime and the pursuit of independence from French rule began, conditions for the Mazzig family and many others in the Tunisian Jewish community did not improve.  But the source of much of the hostility and strife was actually a beacon of hope for Tunisia's Jews. On May 14, 1948, the world had witnessed the creation of the state of Israel, sparking outrage throughout the Arab world. Seven Arab nations declared war on Israel the day after it declared independence.  Amid the rise of Tunisian nationalism and its push for independence from France, Jewish communities who had lived in Tunisia for centuries became targets. Guilty by association. No longer welcome. Rabbinical councils were dismantled. Jewish sports associations banned. Jews practiced their religion in hiding. Hen's grandfather recounted violence in the Jewish quarter of Tunis.  HEN: When World War Two was over, the Jewish community in Tunisia was hoping that now that Tunisia would have emancipation, and it would become a country, that their neighbors and the country itself would protect them. Because when it was Nazis, they knew that it was a foreign power that came from France and oppressed them. They knew that there was some hatred in the past, from their Muslim neighbors towards them.  But they also were hoping that, if anything, they would go back to the same status of a dhimmi, of being a protected minority. Even if they were not going to be fully accepted and celebrated in this society, at least they would be protected, for paying tax. And this really did not happen. MANYA: By the early 1950s, life for the Mazzig family became untenable. By then, American Jewish organizations based in Tunis started working to take Jews to Israel right away.  HEN: [My family decided to leave.] They took whatever they had left. And they got on a boat. And my grandmother told me this story before she passed away on how they were on this boat coming to Israel.  And they were so happy, and they were crying because they felt that finally after generations upon generations of oppression of living as a minority that knows that anytime the ruler might turn on them and take everything they have and pull the ground underneath their feet, they are going to come to a place where they are going to be protected. And maybe they will face hate, but no one will hate them because they're Jewish.  And I often dream about my grandmother being a young girl on this boat and how she must have felt to know that the nightmare and the hell that she went through is behind her and that she was coming home. MANYA: The boat they sailed to Israel took days. When Hen's uncle, just a young child at the time, got sick, the captain threatened to throw him overboard. Hen's grandmother hid the child inside her clothes until they docked in Israel. When they arrived, they were sprayed with DDT to kill any lice or disease, then placed in ma'abarot, which in Hebrew means transit camps. In this case, it was a tent with one bed. HEN: They were really mistreated back then. And it's not criticism. I mean, yes, it is also criticism, but it's not without understanding the context. That it was a young country that just started, and those Jewish communities, Jewish refugees came from Tunisia, they didn't speak Hebrew. They didn't look like the other Jewish communities there. And while they all had this in common, that they were all Jews, they had a very different experience. MANYA: No, the family's arrival in the Holy Land was nothing like what they had imagined. But even still, it was a dream fulfilled and there was hope, which they had lost in Tunisia. HEN: I think that it was somewhere in between having both this deep connection to Israel and going there because they wanted to, and also knowing that there's no future in Tunisia. And the truth is that even–and I'm sure people that are listening to us, that are strong Zionists and love Israel, if you tell them ‘OK, so move tomorrow,' no matter how much you love Israel, it's a very difficult decision to make.  Unless it's not really a decision. And I think for them, it wasn't really a decision. And they went through so much, they knew, OK, we have to leave and I think for the first time having a country, having Israel was the hope that they had for centuries to go back home, finally realized. MANYA: Valensi's family did stay a while longer. When Tunisia declared independence in 1956, her father, a ceramicist, designed tiles for the residence of President Habib Bourguiba. Those good relations did not last.  Valensi studied history in France, married an engineer, and returned to Tunisia. But after being there for five years, it became clear that Jews were not treated equally and they returned to France in 1965. LUCETTE: I did not plan to emigrate. And then it became more and more obvious that some people were more equal than others [laugh]. And so there was this nationalist mood where responsibilities were given to Muslims rather than Jews and I felt more and more segregated.  And so, my husband was an engineer from a good engineering school. Again, I mean, he worked for another engineer, who was a Muslim. We knew he would never reach the same position. His father was a lawyer. And in the tribunal, he had to use Arabic. And so all these things accumulated, and we were displaced. MANYA: Valensi said Jewish emigration from Tunisia accelerated at two more mileposts. Even after Tunisia declared independence, France maintained a presence and a naval base in the port city of Bizerte, a strategic port on the Mediterranean for the French who were fighting with Algeria.  In 1961, Tunisian forces blockaded the naval base and warned France to stay out of its airspace. What became known as the Bizerte Crisis lasted for three days. LUCETTE: There were critical times, like what we call “La Crise de Bizerte.” Bizerte is a port to the west of Tunis that used to be a military port and when independence was negotiated with France, the French kept this port, where they could keep an army, and Bourguiba decided that he wanted this port back. And there was a war, a conflict, between Tunisia and France in ‘61.  And that crisis was one moment when Jews thought: if there is no French presence to protect us, then anything could happen. You had the movement of emigration.  Of course, much later, ‘67, the unrest in the Middle East, and what happened there provoked a kind of panic, and there were movements against the Jews in Tunis – violence and destruction of shops, etc. So they emigrated again. Now you have only a few hundred Jews left. MANYA: Valensi's first husband died at an early age. Her second husband, Abraham Udovitch, is the former chair of Near Eastern Studies at Princeton University. Together, they researched and published a book about the Jewish communities in the Tunisian island of Djerba. The couple now splits their time between Paris and Princeton. But Valensi returns to Tunisia every year. It's still home. LUCETTE: When I go, strange thing, I feel at home. I mean, I feel I belong. My Arabic comes back. The words that I thought I had forgotten come back. They welcome you. I mean, if you go, you say you come from America, they're going to ask you questions. Are you Jewish? Did you go to Israel? I mean, these kind of very brutal questions, right away. They're going there. The taxi driver won't hesitate to ask you: Are you Jewish? But at the same time, they're very welcoming. So, I have no trouble. MANYA: Hen, on the other hand, has never been to the land of his ancestors. He holds on to his grandparents' trauma. And fear.  HEN: Tunisia just still feels a bit unsafe to me. Just as recent as a couple of months ago, there was a terror attack. So it's something that's still occurring.  MANYA: Just last year, a member of the Tunisian National Guard opened fire on worshippers outside El Ghriba Synagogue where a large gathering of Jewish pilgrims were celebrating the festival of Lag BaOmer. The synagogue is located on the Tunisian island of Djerba where Valensi and her husband did research for their book. Earlier this year, a mob attacked an abandoned synagogue in the southern city of Sfax, setting fire to the building's courtyard. Numbering over 100,000 Jews on the eve of Israel's Independence in 1948, the Tunisian Jewish community is now estimated to be less than 1,000.  There has been limited contact over the years between Tunisia and Israel. Some Israeli tourists, mostly of Tunisian origin, annually visit the El Ghriba synagogue in Djerba. But the government has largely been hostile to the Jewish state.  In the wake of the October 7 attack, the Tunisian parliament began debate on a law that would criminalize any normalization of ties with Israel. Still, Hen would like to go just once to see where his grandparents lived. Walked. Cooked. Prayed.  But to him it's just geography, an arbitrary place on a map. The memories, the music, the recipes, the traditions. It's no longer in Tunisia. It's elsewhere now – in the only country that preserved it. HEN: The Jewish Tunisian culture, the only place that it's been maintained is in Israel. That's why it's still alive. Like in Tunisia, it's not really celebrated. It's not something that they keep as much as they keep here.  Like if you want to go to a proper Mimouna, you would probably need to go to Israel, not to North Africa, although that's where it started. And the same with the Middle Eastern Jewish cuisine. The only place in the world, where be it Tunisian Jews and Iraqi Jews, or Yemenite Jews, still develop their recipes, is in Israel.  Israel is home, and this is where we still celebrate our culture and our cuisine and our identity is still something that I can engage with here.  I always feel like I am living the dreams of my grandparents, and I know that my grandmother is looking from above and I know how proud she is that we have a country, that we have a place to be safe at.  And that everything I do today is to protect my people, to protect the Jewish people, and making sure that next time when a country, when an empire, when a power would turn on Jews we'll have a place to go to and be safe. MANYA: Tunisian Jews are just one of the many Jewish communities who, in the last century, left Arab countries to forge new lives for themselves and future generations.  Join us next week as we share another untold story of The Forgotten Exodus. Many thanks to Hen for sharing his story. You can read more in his memoir The Wrong Kind of Jew: A Mizrahi Manifesto. Too many times during my reporting, I encountered children and grandchildren who didn't have the answers to my questions because they'd never asked. That's why one of the goals of this project is to encourage you to ask those questions. Find your stories. Atara Lakritz is our producer. T.K. Broderick is our sound engineer. Special thanks to Jon Schweitzer, Nicole Mazur, Sean Savage, and Madeleine Stern, and so many of our colleagues, too many to name really, for making this series possible.  You can subscribe to The Forgotten Exodus on Apple Podcasts, Spotify, or wherever you listen to podcasts, and you can learn more at AJC.org/theforgottenexodus.  The views and opinions of our guests don't necessarily reflect the positions of AJC.  You can reach us at theforgottenexodus@ajc.org. If you've enjoyed this episode, please be sure to spread the word, and hop onto Apple Podcasts or Spotify to rate us and write a review to help more listeners find us.

Avec le Père Antoine Nouwavi

Saints du jour 2024-05-08 Bienheureuse Marie-Catherine de Saint Augustin by Radio Maria France

Avec le Père Antoine Nouwavi

Nouveau format de chronique dans le podcast : Aurélie Netz, anthropologue des religions et accompagnante spirituelle auprès de jeunes placés en foyer, nous présente des femmes qui ont fait et font encore le christianisme. Mélissa, une jeune quadragénaire, est de confession catholique et vit actuellement en Suisse. Elle a raconté son parcours de santé face à sa maladie chronique, la sciatique, lors de plusieurs rencontres avec Aurélie. Mais surtout, elle a partagé des éléments essentiels de sa spiritualité qui l'ont portée dans ce temps de maladie : deux expériences spirituelles fortes avec les figures de la Vierge Marie et de Jésus. Ici, nous découvrirons ensemble son cheminement spirituel et sa quête de mieux-être. Retrouvez ce témoignage et ceux de 8 autres femmes dans le livre d'Aurélie Netz, Femmes en quête de guérison : spiritualité et résilience dans la maladie chronique, aux éditions Saint-Augustin. Retrouvez les notes et les références de l'épisode sur www.desfemmesetundieu.wordpress.com

Invitée: Aurélie Netz. Une maladie chronique peut avoir un impact important sur la vie quotidienne. Comment les personnes concernées font-elles face? Quels sont leurs ressources? La spiritualité peut-elle être une aide? Tribu reçoit Aurélie Netz, anthropologue, et autrice de ce livre "Femmes en quête de guérison: spiritualité et résilience dans la maladie chronique", aux éditions Saint-Augustin.

Ce qu'on appelle la théorie des humeurs, ou le modèle humoral, permet d'expliquer toutes les maladies et la manière de les guérir. ERRATUM: le FOIE, l'organe bien sûr, mais gardons la FOI!! Adhérez à cette chaîne pour obtenir des avantages : https://www.youtube.com/channel/UCN4TCCaX-gqBNkrUqXdgGRA/join Pour soutenir la chaîne, au choix: 1. Cliquez sur le bouton « Adhérer » sous la vidéo. 2. Patreon: https://www.patreon.com/hndl Musique issue du site : epidemicsound.com Images provenant de https://www.storyblocks.com 00:00 Introduction 04:18 Dieux guérisseurs 05:57 Nouveau regard sur le corps 08:16 Les humeurs d'Hippocrate 12:50 Vraies humeurs 16:51 Guérir les humeurs ? 19:34 La médecine galénique 24:43 Conclusion Abonnez-vous à la chaine: https://www.youtube.com/c/LHistoirenousledira Les vidéos sont utilisées à des fins éducatives selon l'article 107 du Copyright Act de 1976 sur le Fair-Use. Sources et pour aller plus loin: N. Arikha, Passions and Tempers. A History of the Humours, New York, Harper Collins Publisher, 2007. J. Jouanna, « La naissance de l'art médical occidental », dans Mirko D. Grmek (dir.), Histoire de la pensée médicale en Occident, 1. Antiquité et Moyen Âge, Paris, Seuil, 1995, p. 25-66. J. Jouanna. « La théorie des quatre humeurs et des quatre tempéraments dans la tradition latine (Vindicien, Pseudo- Soranos) et une source grecque retrouvée » Revue des Études Grecques, tome 118, Janvier-juin 2005. pp. 138-167. D. Gourevitch, « Les voies de la connaissance : la médecine dans le monde romain », dans Mirko D. Grmek (dir.), Histoire de la pensée médicale en Occident, 1. Antiquité et Moyen Âge, Paris, Seuil, 1995, p. 95-122. G. Verbeke, L'évolution de la doctrine de pneuma du Stoïcisme à Saint Augustin : Étude philosophique, Paris et Leuwen, Desclée de Brouwer, 1945. A. Thivel, « Hippocrate et la théorie des humeurs », Noesis [En ligne], 1 | 1997, mis en ligne le 02 mars 2009, consulté le 21 septembre 2021. URL : http://journals.openedition.org/noesis/1419 V. Nutton, Ancient Medecine, New York, Routledge, 2013 (2004). https://books.google.ca/books?hl=fr&lr=&id=zM-qS6Sv_JQC&oi=fnd&pg=PP2&ots=wj_mleSwuE&sig=xAFRxAOLpljhbOZFT1xgfiXhkv0&redir_esc=y#v=onepage&q&f=false F. Chast, « Corpus hippocratique », Encyclopædia Universalis [en ligne], consulté le 18 avril 2023. URL : https://www.universalis.fr/encyclopedie/corpus-hippocratique/ S. Spitz, « Théorie des humeurs », Encyclopædia Universalis [en ligne], consulté le 18 avril 2023. URL : https://www.universalis.fr/encyclopedie/theorie-des-humeurs/ J.C. Courtil, « La théorie des humeurs chez Sénèque : un exemple d'éclectisme médical ? », Pallas, vol. 113,‎ 2020, p. 41-57 « Théorie des humeurs », Excalibur Dauphiné, avril 2020. http://excalibur-dauphine.org/IMG/pdf/THEORIE_DES_HUMEURS_-_XK_-_Avril_2020.pdf S. Jahan, Les Renaissances du corps en Occident (1450-1650), Paris, Belin, 2004. S. Beauvalet-Boutouyrie et Emmanuelle Berthiaud, Le rose et le bleu. La fabrique du féminin et du masculin, Paris, Belin, 2016. A. Gragam et B. Lançon, Histoire de la misogynie, le mépris des femmes de l'Antiquité à nos jours, Paris, Arkhé, 2020. « Quand Aristote invente le mythe scientifique du sexe faible », Arkhé. https://www.arkhe-editions.com/magazine/femme-homme-science-du-sexe-faible/ V. Danel, « Petite histoire de la Médecine Occidentale », Université Joseph Fourier de Grenoble, 2010-2011. https://archives.uness.fr/sites/unf3s/media/paces/Grenoble_1112/danel_vincent/danel_vincent_p01/danel_vincent_p01.pdf P. Mercié, « Histoire de la médecine », Université Bordeaux Segalen, 2011-2012. http://apprentoile.u-bordeaux.fr/ressources/medecine/l1paces/2012_2013/ue07b_shs/merciehistmed.pdf J. Bourquin, « Quand la médecine reposait sur "la théorie des humeurs" du médecin antique Hippocrate », Radio France, 24 février 2021. https://www.radiofrance.fr/franceinter/quand-la-medecine-reposait-sur-la-theorie-des-humeurs-du-medecin-antique-hippocrate-8289260 S. Viguier-Vinson, « Les humeurs : toute une histoire ! », Cercle Psy, N° 28 - Mars/avril/mai 2018. O.D. Messier, « Soigner au XVIIe siècle : l'équilibre des humeurs », Cap-aux-Diamants, 1989, p. 43–44. Y. Ferroul, « Théorie des humeurs et sexualité », Andrologie, 6, no 3, 1996, p. 311-319. https://theherbalacademy.com/four-humours/ Gill, N.S. « Hippocratic method and the four humors ». 2019. Retrieved from https://www.thoughtco.com/four-humors-112072 H.G. Liddell, et al. A Greek-English lexicon. Oxford, England: Clarendon Press. 1940. J.C. McKeown, A cabinet of ancient medical curiosities: Strange tales and surprising facts from the healing arts. Oxford, England: Oxford University Press. 2017. D. Osborn, Principles of treatment [Blog Post]. 2015. Retrieved from http://www.greekmedicine.net Porter, R. The greatest benefit to mankind: A medical history of humanity. New York, NY: W.W. Norton. 1997. Autres références disponibles sur demande.   #histoire #documentaire #medecine #humeurs #hippocrate #galien

Découvrez l'abonnement "Au Coeur de l'Histoire +" et accédez à des heures de programmes, des archives inédites, des épisodes en avant-première et une sélection d'épisodes sur des grandes thématiques. Profitez de cette offre sur Apple Podcasts dès aujourd'hui ! Au Moyen-Âge, les populations juives sont de plus en plus stigmatisées dans les sociétés européennes, qui se christianisent progressivement. Pour mieux appréhender les rapports entre Juifs, Chrétiens et Musulmans à cette époque, Virginie Girod s'entretient avec Sylvie-Anne Goldberg, historienne et directrice d'étude à l'EHESS dans le deuxième épisode de notre série spéciale consacrée aux origines de l'antisémitisme. La présence juive dans l'Occident médiéval a pu relever du casse-tête pour articuler les communautés juives à des sociétés qui se consolident autour de l'unité de la chrétienté. La tolérance relative envers le judaïsme s'explique "parce que le christianisme considérait, selon ce qu'avait écrit Saint-Augustin, que les Juifs devaient être préservés : ils étaient les témoins authentiques de la vérité du christianisme" souligne Sylvie-Anne Goldberg. Pour autant, la chrétienté ne se montre pas bienveillante à l'égard du "peuple témoin". "Nous avons des sources antijuives qui commencent très tôt, dès que les Pères de l'Église commencent à rédiger des textes. Un chrétien doit se définir essentiellement par le fait qu'il n'est pas juif" retrace l'historienne. Et au fur et à mesure que se renforce le pouvoir de l'Église, la situation des Juifs devient de plus en plus précaire. "Il y a un moment de bascule qui succède à l'appel à la croisade", dont les juifs vont aussi être les victimes, "puisqu'ils étaient considérés comme les avant-postes des infidèles en Palestine" poursuit Sylvie-Anne Goldberg. "Plus l'Église devient forte dans les instances des pouvoirs royaux, plus la place des Juifs est compromise au sein de ces sociétés", résume l'historienne. Les monarchies, devenues "absolument chrétiennes", relaient les consignes du Vatican. Ainsi, après le concile de Latran en 1215, les mesures discriminatoires envers les juifs se multiplient. Accusés de commettre des crimes rituels, caricaturés, on leur impose le port de la rouelle, une étoffe colorée afin de les distinguer facilement. L'accès à certaines professions est également restreint. Suite logique de l'ostracisation, les Juifs sont victimes d'expulsions massives afin d'éradiquer leur présence et d'encourager les conversions. Thèmes abordés : antijudaïsme, persécution, christianisme, croisade "Au cœur de l'histoire" est un podcast Europe 1 Studio- Présentation : Virginie Girod - Production : Camille Bichler et Nathan Laporte- Réalisation : Julien Tharaud- Composition de la musique originale : Julien Tharaud - Rédaction et Diffusion : Nathan Laporte- Communication : Marie Corpet- Visuel : Sidonie Mangin

Cette semaine, La Foi prise au mot vous propose de partir à la découverte d'une haute figure du 17e siècle : Saint François de Sales. Ce que l'on en dit souvent est assez bref. Né en Savoie en 1567, il devint évêque d'Annecy, combattit les Protestants et mourut après avoir fondé l'ordre de la Visitation. Mais que dire de l'Introduction à la vie dévote, l'un des best-sellers de la spiritualité jusqu'au 20e siècle ? Que dire de la spiritualité salésienne ? Pour répondre à ces questions nous recevons Hélène Michon, philosophe, maitre de conférences à l'Université Francois Rabelais de Tours, auteur de « Saint François de Sales. Une nouvelle mystique » aux éditions du Cerf, et Thomas Gueydier qui prépare une thèse, Saint Augustin dans l'oeuvre de François de Sales, dans le cadre de l'Ecole doctorale Sciences de l'Homme et de la Société à Tours.

Les circonstances Bookmakers #26 - L'autrice du mois : Constance DebréNée en 1972 à Paris, Constance Debré se décrit parfois comme « le baron de Charlus option Sid Vicious ». C'est-à-dire : un authentique noble proustien, raffiné et ambigu, qui aurait mis les doigts dans la prise du punk des Sex Pistols, avec le désir revendiqué de « dire la violence » et « l'obscénité » de nos « vies lamentables ». « C'est jubilatoire », confie-t-elle avec un léger chuintement dans la voix, qu'elle nomme avec humour son « accent snob ». Ex-avocate pénaliste, elle est surtout l'autrice, en seulement cinq ans, de quatre livres à succès principalement autofictionnels, épurés et nerveux, en rupture avec les conventions sociales ou familiales, de « Play boy » (Stock, 2018) à « Offenses » (Flammarion, 2023). Constance Debré (1/3) « La plupart des livres mentent. On est donc en droit de leur en vouloir. On devrait arriver à parler des livres normalement, arrêter de croire qu'ils nous surplombent, les jeter contre un mur quand on n'est pas d'accord. Les livres sont souvent bêtes. La plupart des livres publiés valent moins, moralement, politiquement, esthétiquement, qu'un McDo. » Il faut un certain aplomb pour annuler, en cinq phrases, la quasi-totalité de la production littéraire contemporaine. Quand Constance Debré surgit en librairies en 2018 avec « Play boy », brève autofiction qu'elle présente à 46 ans comme son premier roman, cette fougueuse avocate pénaliste s'apprête à ranger au placard sa longue robe noire à rabat blanc, pour « entrer en littérature comme dans les ordres, en plus fun quand même », selon la formule de Virginie Despentes – qui adore « cette écriture désinvolte, mais dévorée d'anxiété ». Elle apparaît à notre micro un cuir noir épais sur les épaules, chapeau mou marron posé sur son crâne rasé à blanc, pour partager, dans ce premier épisode, son enfance à la garçonne, ses lectures capitales de Blaise Pascal et Saint-Augustin ou ses premiers tafs dans les coulisses de l'Assemblée nationale et les contentieux boursiers. Elle en profite aussi pour clore le débat sur ses deux véritables premiers ouvrages parus aux éditions du Rocher, « Un peu là beaucoup ailleurs » (2004) et « Manuel pratique de l'idéal » (2007), aujourd'hui reniés… « parce qu'il manquait la volonté ». Constance Debré allait pourtant jusqu'à inscrire en ces pages sa propre épitaphe : « Ci-git (…), elle ne plaisantait pas. » Enregistrement : septembre 2023 - Entretien, découpage : Richard Gaitet - Prise de son, réalisation, mixage : Charlie Marcelet - Montage : Mathilde Guermonprez - Musiques originales : Samuel Hirsch - Piano : Vincent Erdeven - Lectures : Samuel Hirsch, Manon Prigent - Illustration : Sylvain Cabot - Remerciements : Clarisse Le Gardien, Joseph Hirsch, Lou Marcelet, Alicia Marie - Production : ARTE Radio - Samuel Hirsch

Avec Juliette de Dieuleveut et le P. Sébastien Coudroy

Saints du jour 2023-08-28 Saint Augustin by Radio Maria France

Bertrand Vergely l'affirme : il faut parler de l'âme, parce qu'on ne sait plus qu'elle existe ni ce qu'elle est… ce qui, selon lui, est bien plus grave qu'on ne le pense. Avec flamme et ardeur, il porte un regard passionné et passionnant sur l'âme : Notion soit-disant ringarde, dépréciée après des siècles de remises en question, de déclin spirituel et de mécompréhensions psychologiques, l'âme est pourtant « cet étrange étranger, plus intime à nous-mêmes que nous-mêmes », comme l'affirmait Saint Augustin. Cette dimension mystérieuse et secrète en nous, Bertrand Vergely l'éclaire par une exploration précise de tout ce qui met notre âme en danger, avant de révéler tout ce qui permet de la libérer. En commençant par une réflexion puissante sur nos émotions, celles qui tuent et celles qui sauvent. En dégageant aussi des pistes vers la libération de la puissance infinie de notre âme, notamment la voie du cœur chère à François Cheng que cite souvent Bertrand Vergely. Cette voie du cœur est une aventure, celle que propose Bertrand Vergely, qui trouve dans sa relation avec le Christ la quintessence de ce qui l'anime et le guide, pour nous offrir un regard émerveillé sur la beauté de l'âme et de toute la création. Si chaque épisode de Zeteo est toujours un évènement un pour nous, celui-ci est marqué d'une pierre blanche, celle de notre gratitude envers Bertrand Vergely, pour cette rencontre qu'il a accepté et conduit avec tant de talent, malgré un accès de fatigue inattendu et heureusement disparu depuis. Pour lire La puissance de l'âme, de Bertrand Vergely, cliquer ici. --------------   TOUJOURS BESOIN DE VOUS Chers amis, chers auditeurs de Zeteo, Les témoignages que nous sommes si heureux de diffuser ont la force de l'authenticité : c'est cette vérité que nous aimons proclamer. Celle qui ne souffre ni les débats ni les disputes, celle qui touche profondément les coeurs. Pour continuer cette mission d'évangéliser, nous avons besoin de vous. Tous nos podcasts sont d'accès entièrement gratuit. C'est pourquoi nous ne pouvons nous passer de ceux qui, parmi vous, peuvent soutenir notre effort. En confiance, nous renouvelons l'appel que nous lançons régulièrement. Cette confiance est à la hauteur de la gratitude que nous ressentons envers tous ceux qui ont déjà contribué à notre effort, comme à ceux qui vont les rejoindre.* Si le Seigneur souhaite effectivement que notre mission continue, Il saura susciter les donateurs parmi vous. Un grand merci d'avance pour votre générosité ! Vos dons sont défiscalisables à hauteur de 66% : par exemple, un don de 50€ ne coûte en réalité que 17€. Le reçu fiscal est généré automatiquement et immédiatement à tous ceux qui passent par la plateforme de paiement sécurisé en ligne de HelloAsso, en cliquant ici. * : Ce message ne s'adresse pas à ceux d'entre vous qui avez répondu à notre appel lors de La Nuit pour la Mission. Nous ne vous oublions pas, et reviendrons vers vous dès que les premiers dons promis lors de cette soirée nous aurons été versés, nous l'espérons le plus prochainement possible. Fraternellement, Guillaume Devoud Nous délivrons directement un reçu fiscal à tous ceux qui effectuent un paiement autrement (chèque à l'association Telio, 116 boulevard Suchet, 75016 Paris – virement : nous écrire à info@zeteo.fr ). Pour en savoir plus au sujet de Zeteo, cliquer ici.Pour en savoir plus au sujet de Bethesda, cliquer ici. Pour en savoir plus au sujet de Telio, cliquer ici. Pour en savoir plus au sujet de Canopée, cliquer ici. Pour lire les messages de nos auditeurs, cliquer ici. Nous contacter : contact@zeteo.fr Proposer votre témoignage ou celui d'un proche : temoignage@zeteo.fr        

Avec Juliette de Dieuleveult

Saints du jour 2023-05-27 Saint Augustin de Cantorbéry by Radio Maria France

Saint Augustin 2023-05-24 Augustin, lumière pour notre temps by Radio Maria France

Saints du jour 2023-05-08 Bienheureuse Marie-Catherine de Saint Augustin by Radio Maria France

Avec Juliette de Dieuleveult

durée : 00:37:00 - Les Nuits de France Culture - par : Albane Penaranda - Après Machiavel et Bodin, le philosophe François Châtelet analyse comment les deux penseurs anglais Thomas Hobbes et John Locke ont été les fondateurs de la théorie politique au XVIIème siècle. "Une histoire de la raison 10/10 : "Thomas Hobbes et John Locke". À qui devons-nous le concept de l'État moderne ? Dans quels esprits l'idée de sa possibilité et de sa nécessité a-t-elle germé avant qu'il ne devienne une réalité ? Le philosophe François Châtelet, dans une série d'entretiens avec Emile Noël, retraçait en 1979 Une Histoire de la raison. La série est rediffusée en 1992 dans un nouvel agencement en 20 épisodes, dans le dixième il est question des philosophes anglais Thomas Hobbes et John Locke. Selon François Châtelet, "la découverte fondamentale de Galilée a été de réunir le monde céleste et le monde terrestre et de montrer que la division faite par Aristote entre le supralunaire et le sublunaire n'a pas lieu d'être puisque que l'un et l'autre sont gouvernés par les mêmes lois". A l'inverse, Jean Bodin, en 1576, montre qu'il y a deux mondes. Il y a le monde de l'âme et du salut, où Dieu est souverain et il y a le monde terrestre, la cité des hommes pour parler comme Saint Augustin, où il y a une souveraineté réelle : le pas accompli est décisif et il va avoir de très grandes conséquences. Puissance souveraine, la notion d'État, dans son acception moderne, est désormais définie. Elle reste cependant, pour l'instant, complètement abstraite. Nous restons au niveau des idées. Il faut des bouleversements historiques pour que ces idées soient approfondies, défendues et argumentées et pour qu'elles soient prises en charge par des hommes qui vont en faire des réalités pratiques. François Châtelet s'attache à analyser comment à l'orée du XVIIème siècle, la notion d'État prend un tournant décisif en posant la question du pouvoir légitime avec les philosophes John Locke et Thomas Hobbes. Il commence son analyse à ce moment de l'Histoire où, en 1649, un événement extraordinaire advient en Angleterre : "Le peuple de Londres s'instituant juge accomplit un acte extraordinaire : un roi, un roi de droit divin, qui a été sacré dans la grande cathédrale, a eu la tête coupée. (.) C'est un jugement qui est suivi d'un effet qui provoque un bouleversement complet, d'abord en Angleterre et ensuite dans toute l'Europe. L'exécution de Charles Ier en 1649 pose directement la question du pouvoir légitime. Après Machiavel et Bodin, "initiateurs" de la théorie politique, nous allons voir maintenant comme Thomas Hobbes et John Locke, deux penseurs anglais, vont être les fondateurs de la théorie politique". Par Emile Noël Réalisation Monique Veilletet François Châtelet : une histoire de la raison 10/20 - Thomas Hobbes et John Locke (1ère diffusion : 14/08/1992) Indexation web : Documentation Sonore de Radio France Archive Ina-Radio France

Saint Augustin

Saint Augustin 2023-03-22 Vivre Pâques avec Saint Augustin by Radio Maria France

Avec le Père Jean-Noël Dol

Avec Juliette de Dieuleveult

Anthony Christopher is one of those guys that seems to have unlimited energy but doesn't come across as frantic. It's a phenomenal mixture of chaos and calm that many wish they had but few leverage for good. He leads people at a church, runs a donut business, and between all that leads a wonderful family. He's another one of our insightful and experienced international guests who bring a perspective most Americans just won't see themselves. So we appreciate what he's seen and done but also his challenge and encouragement for us all to do more to speak life and hope into people.Follow Anthony on IGReverb Church is where Anthony serves.Get some Decent Donuts when you're in Saint Augustin, Florida. Here's the recent podcast episode with Wade Joye we reference later in this episode.Share and review this podcast. We appreciate you listening!Swebb lives in Austin with his family, says things on IG @StephenPWebb or can be found on the fancy Internet at Swebb.fyi.Parker lives in Houston with his family and says things on IG @ParkerRich.

In our age of biomedicine, society often treats sickness and disability as problems in need of solution. Phenomena of embodied difference, however, have not always been seen in terms of lack and loss. Where Paralytics Walk and the Blind See: Stories of Sickness and Disability at the Juncture of Worlds (Princeton UP, 2022) explores the case of early modern Catholic Canada under French rule and shows it to be a period rich with alternative understandings of infirmity, disease, and death. Counternarratives to our contemporary assumptions, these early modern stories invite us to creatively imagine ways of living meaningfully with embodied difference today. At the heart of Dunn's account are a range of historical sources: Jesuit stories of illness in New France, an account of Canada's first hospital, the hagiographic vita of Catherine de Saint-Augustin, and tales of miraculous healings wrought by a dead Franciscan friar. In an early modern world that subscribed to a Christian view of salvation, both sickness and disability held significance for more than the body, opening opportunities for virtue, charity, and even redemption. Dunn demonstrates that when these reflections collide with modern thinking, the effect is a certain kind of freedom to reimagine what sickness and disability might mean to us. Reminding us that the meanings we make of embodied difference are historically conditioned, Where Paralytics Walk and the Blind See makes a forceful case for the role of history in broadening our imagination. Brenna Moore teaches in the Department of Theology at Fordham University and works in the areas of Catholic Intellectual History, particularly in modern Europe. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In our age of biomedicine, society often treats sickness and disability as problems in need of solution. Phenomena of embodied difference, however, have not always been seen in terms of lack and loss. Where Paralytics Walk and the Blind See: Stories of Sickness and Disability at the Juncture of Worlds (Princeton UP, 2022) explores the case of early modern Catholic Canada under French rule and shows it to be a period rich with alternative understandings of infirmity, disease, and death. Counternarratives to our contemporary assumptions, these early modern stories invite us to creatively imagine ways of living meaningfully with embodied difference today. At the heart of Dunn's account are a range of historical sources: Jesuit stories of illness in New France, an account of Canada's first hospital, the hagiographic vita of Catherine de Saint-Augustin, and tales of miraculous healings wrought by a dead Franciscan friar. In an early modern world that subscribed to a Christian view of salvation, both sickness and disability held significance for more than the body, opening opportunities for virtue, charity, and even redemption. Dunn demonstrates that when these reflections collide with modern thinking, the effect is a certain kind of freedom to reimagine what sickness and disability might mean to us. Reminding us that the meanings we make of embodied difference are historically conditioned, Where Paralytics Walk and the Blind See makes a forceful case for the role of history in broadening our imagination. Brenna Moore teaches in the Department of Theology at Fordham University and works in the areas of Catholic Intellectual History, particularly in modern Europe. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

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Patrick, continuing the discussion from the previous hour, addresses the sin of lying and how, by living a life of truth, can bring us closer to God   Joe - Has anyone thought to use a lie detector for people who claim they heard from Christ? Andrew – The mandating of the vaccine card in the first place was immoral. Andrew - Catholic nonprofits should be concerned about them coming in and shutting them down Eric - Yesterday you talked about Steve Martin. That really hit home to me, I totally was thinking the same thing as you. Vinnie - You are right for telling that caller not to lie Charlie - I called you about lying a month ago and I like what Saint Augustin said about lying. Bill - My Catholic daughter was baptized in her boyfriend's church who is non-denomination. The boyfriend proposed to her. How do handle this situation? Barbara - If I don't correct a friend who uses God's name in vain, what kind of sin is that? Mary - My daugther-in-law died on Monday. How can I talk to her little children about death? Patrick recommends “Making Sense Out of Suffering” by Peter Kreeft and Arise from Darkness: What to Do When Life Doesn't Make Sense” by Fr. Benedict J. Groeschel Joe - You could ask the nurse for an exemption for Catholics if you don't want to get the Vaccine