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Religion and Cult in the Dodecanese during the First Millennium BC publishes the proceedings of the conference of the same name, held in Rhodes in October 2018. Religion has always been one of the major components of peoples' lives, an integral part of social, economic and political contexts, contributing to the formation of culture and history. In order to study and understand the religious and cult practices of a particular region, it is necessary to explore their various expressions through material culture and written sources. The oldest known cult remains in the Dodecanese can be dated to the end of the 10th and early 9th centuries BC and throughout the 1st millennium BC. They demonstrate the existence of a vibrant island society with various evolving cult practices. As a major stopover on maritime trade routes, the southeastern Aegean was influenced by contacts from throughout the Greek world and beyond. The contributions to this volume draw on archaeological and literary sources to explore both the development and continuity of cults in the Dodecanese, from the Early Iron Age through to the 1st century BC.

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This volume addresses controversies connected to the testing of the capacities and potentials of mediums. Today we commonly associate the term "medium" with the technical communication between transmitters and receivers. Yet this term likewise applies to those who cooperate with agencies that exceed the presumed domain of the material world. Insofar as one presumes a division between distinctly opposed categories of religion and the secular, technical media tend to be associated with the secular and human (trance) mediums tend to be associated with religion after 1900. This volume concerns the ways in which the term medium still marks an overlapping of – and thus problematizes – the aforementioned division between religion and the secular, the personal and the technological.The term medium carries with it a seed of doubt that is itself inseparable from investment in the medium's power: insofar as they communicate with an "other" realm, mediums offer the hope and promise of new possibilities and improved efficiency, and thus of a better life; yet they have simultaneously been under suspicion of altering (or even inventing) the messages they communicate. It is due to this combination of promise and suspicion that "mediumism" has tended to evoke scientific, religious, and moral controversies. Thus, we can speak of a "mediumistic trial" – that is, a process in which a medium is put to the test concerning its potentials and trustworthiness. Around 1800, experts were asked if a modern secular institution would be capable of inspiring, domesticating or excluding trance mediumship. This question has stayed with us ever since, and the answers have remained inconclusive. That is why the past and present of mediumship may be asked to elucidate each other.

Religion.

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In his controversial poem “I Sing the Body Electric”, Walt Whitman glorified the human body in all its forms. The world according to Whitman is physical and sensual. Bodies are our fundamental way of being – being in the here and now, being in time and space. Bodies we have and bodies we are are as much sensed, felt, experienced, seen, or heard as they are material objects.2 As bodies, we are in space, and through our bodies, their processes, their practices, their skills, we leave traces in space and time and extend ourselves in space. Bodies that extend and reach out and communicate through voice, as well as how voice materialises the immaterial, was the topic of a colloquium, “I Sing the Body Electric”, held at the University of Hull, United Kingdom, in 2014, which in turn inspired the following special issue of the Journal for Religion, Film and Media (JRFM). Following on from the colloquium’s inspiration, this JRFM issue is dedicated to the interrelation between religion, body, technology, and voice and its analysis from an interdisciplinary perspective using approaches from musicology, philosophy, and religious studies.

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Cet ouvrage rassemble les réflexions menées lors d'un colloque qui s'est tenu à Lyon en janvier 2016. Les différents articles examinent les « nouvelles approches du fait religieux », c'est-à-dire la manière dont de jeunes chercheurs et chercheuses en sciences humaines et sociales renouvellent leur façon de comprendre et analyser le fait religieux. De l'époque médiévale au très contemporain, entre histoire, sociologie, anthropologie ou sémiologie, chercheurs et chercheuses y donnent à voir la méthode mobilisée pour aborder des objets classiques (croyances et pratiques) ou plus nouveaux (histoire matérielle, histoire du genre et des sexualités). Avec les contributions de Yves Krumenacker, Boris Klein, Noémie Recous, Julie Cosson, Léo Botton, Marion Maudet, Caroline Muller, Nicolas Balzamo, Maïté Recasens, Nicolas Guyard.

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Comment écrire une histoire des temps coloniaux à partir de points de vue d'Algériens ? Quels rapports établir entre la colonisation et le réformisme musulman, problème majeur de l'histoire contemporaine de l'islam ? C'est à ces deux questions, aussi centrales qu'irrésolues, que s'attaque cette étude sur l'ibadisme aux XIXe et XXe siècles. Ce livre retrace la trajectoire de la minorité des musulmans berbères et ibadites du Mzab depuis l'occupation de cette région du nord du Sahara par la France, en 1882, jusqu'à l'indépendance de l'Algérie, en 1962. Il montre la manière dont, face à la domination coloniale, des savants musulmans - les oulémas - s'emparent de l'idée de réforme en islam, pour en faire une arme de conquête du leadership et de reconfiguration de la religion et de la société locales. Par-delà le face-à-face entre la France et l'Algérie, circuler entre Le Caire, Tunis, Alger et le Mzab permet à ces lettrés de trouver de nouveaux modèles politiques, d'opérer de fortes ruptures culturelles et de s'adapter à d'importants changements socio-économiques. Trois générations successives d'oulémas repensent l'ibadisme comme foi et comme pratique et, surtout, redéfinissent les contours de leur communauté face à l'occupation étrangère, tout en lui ménageant une place dans la nation algérienne en construction. Très minoritaires (1 % à peine de la population), les ibadites se révèlent un observatoire unique des bouleversements vécus par les Algériens à la période coloniale. Au terme d'un patient travail de terrain et en archives (de langues arabe et française), Augustin Jomier renouvelle la question du réformisme musulman, révélant l'existence de sa variante ibadite et, plus largement, la métamorphose coloniale de l'islam. Il montre surtout qu'écrire l'histoire de l'Algérie en observant l'évolution des institutions sociales et culturelles antérieures à la colonisation permet de restituer la capacité d'action des colonisés, leurs manières de donner sens aux cadres.

Religion.