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El Valle de Arán
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I a pògues causes en lenguatge que donguen tanta escadença ara creativitat com era toponímia. Es colors, es formes, era vegetacion deth territòri; es nòms o es maunòms des sòns estatjants; ua istòria, un avodament, ua legenda o un equipament… quina causa que sigue barrejada damb er engenh dera gent servís entà generar un toponim.
Pr’amor d’açò, es nòms de lòc mos diden plen de causes sus es abitants, sus es origines o sus era natura de cada endret e son capables de crear un trincadís de colors plan variats que balhe personalitat a cada cornèr deth país.
Mès es toponims son tanben informacion, descripcion precisa, coordenada exacta enes mapes, nomenclators urbans, bases de donades o guides. Son un element indispensable de guidatge e de referéncia sus un territòri plen de persones en movement.
Aguesti dus aspèctes son es qu’an encoratjat ara Comission de Toponímia de Catalonha tà aufrir as municipis e tà toti es qu’agen de trabalhar damb nòms de lòc, uns Critèris que mos an de perméter preservar plan viua era riquesa culturau qu’era toponímia represente e adobar-la entà hèr-la utila.
An Introduction to Old Occitan is the only textbook in print for learning the language used by the troubadours in southern France during the Middle Ages. Each of the thirty-two chapters discusses a subject in the study of the language (e.g., stressed vowels, subjunctive mood) and includes an exercise based on a reading of an Occitan text that has been edited afresh for this volume. An essential glossary analyzes every occurrence of every word in the readings and gives cognates in other Romance languages as well as the source of each word in Latin or other languages. The book also contains a list of prefixes, infixes, and suffixes and a dictionary of proper names. An accompanying compact disc includes discussion of the pronunciation of the language, with illustrations from the texts in the book, and musical performances by Elizabeth Aubrey, of the University of Iowa.
Some of medieval culture’s most arresting images and stories inextricably associate love and death. Thus the troubadour Jaufre Rudel dies in the arms of the countess of Tripoli, having loved her from afar without ever having seen her. Or in Marie de France’s Chevrefoil, Tristan and Iseult’s fatal love is hauntingly symbolized by the fatally entwined honeysuckle and hazel. And who could forget the ethereal spectacle of the Damoisele of Escalot’s body carried to Camelot on a supernatural funerary boat with a letter on her breast explaining how her unrequited love for Lancelot killed her? Medieval literature is fascinated with the idea that love may be a fatal affliction. Indeed, it is frequently suggested that true love requires sacrifice, that you must be ready to die for, from, and in love. Love, in other words, is represented, sometimes explicitly, as a form of martyrdom, a notion that is repeatedly reinforced by courtly literature’s borrowing of religious vocabulary and imagery. The paradigm of the martyr to love has of course remained compelling in the early modern and modern period.
This book seeks to explore what is at stake in medieval literature’s preoccupation with love’s martyrdom. Informed by modern theoretical approaches, particularly Lacanian psychoanalysis and Jacques Derrida’s work on ethics, it offers new readings of a wide range of French and Occitan courtly texts from the twelfth and thirteenth centuries, and argues that a new secular ethics of desire emerges from courtly literature because of its fascination with death. This book also examines the interplay between lyric and romance in courtly literary culture and shows how courtly literature’s predilection for sacrificial desire imposes a repressive sex-gender system that may then be subverted by fictional women and queers who either fail to die on cue, or who die in troublesome and disruptive ways.
Montaillou: un petit village de montagnards et de bergers en haute Auriège, à 1 300 mètres d’altitude. En 1320, Jacques Fournier, évêque de Pamiers, plus tard pape d’Avignon, y déploie ses talents d’inquisiteur. Il finit par déterrer tous les secrets du village.
Rien n’échappe à cet évêque fureteur, ni les vies intimes, ni les drames de l’existence quotidienne.
En s’appuyant sur cet extraordinaire document de Jacques Fournier, sorte de roman vrai du petit peuple du XIV siècle, Emmanuel Le Roy Ladurie ressuscite, en utilisant les méthodes historiques et ethnographiques les plus actuelles, la réalité occitane et cathare d’il y a six cent cinquante ans.
This book offers a general introduction to the world of the troubadours. Its sixteen chapters, newly commissioned from leading scholars in Britain, the United States, France, Italy and Spain, trace the development of troubadour song (including music), engage with the main trends in troubadour scholarship, and examine the reception of troubadour poetry in manuscripts and in Northern French romance. A series of appendices offer an invaluable guide to more than fifty troubadours, to technical vocabulary, to research tools and to surviving manuscripts.
La langue d’oc ou occitan représente, à coté du catalan, du français, du francoprovencal, du castillan, [.] une des grandes langues romanes ou néo-latines qui se sont développées a partir d’une symbiose entre le latin populaire.
Pierre Bec ei professeur à l’Université de Poitiers, ancien Président de l’Institut d’Etudes Occitanes, ancien Directeur du Centre d’Etudes Supérieures de Civilisation Médiévale.
El Valle de Arán, tan caracterizado geográficamente por sus verdes praderas, sus tupidos bosques, sus arriscadas cimas, tiene también un habla que lo define: el aranés, que, como se nos dice en la introducción de este libro, no es propiamente un dialecto catalán, sino que está emparentado con el gascón, que se conserva todavía vivo entre las gentes del pueblo de los lugares del sur de Francia, que constituyen las históricas tierras de la Gascuña.
Casimiro Ademá, el autor de este estudio, aparte de poseer unos conocimientos poco comunes en la materia –aún no siendo un especialista en filología–, nos da de este fenómeno lingüístico un testimonio vivo y directo adquirido esencialmente en las conversaciones y convivencia con las gentes de su tierra.
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