^ "article"
^ array:13 [
"alt" => ""
"array" => array:7 [
0 => "https:"
1 => "www.hesge.ch"
2 => "head"
3 => "issue"
4 => "en"
5 => "publications"
6 => "long-history-trans-identities-clovis-maillet"
]
"current" => "en"
"display_alt" => "fr"
"item" => Drupal\node\Entity\Node {#1822
#entityTypeId: "node"
#enforceIsNew: &2 null
#typedData: Drupal\Core\Entity\Plugin\DataType\EntityAdapter {#1896
#definition: Drupal\Core\Entity\TypedData\EntityDataDefinition {#1904
#definition: array:1 [
"constraints" => array:2 [
"EntityType" => "node"
"Bundle" => array:1 [ …1]
]
]
#typedDataManager: null
#propertyDefinitions: array:45 [
"nid" => Drupal\Core\Field\BaseFieldDefinition {#1919
#definition: array:6 [
"label" => Drupal\Core\StringTranslation\TranslatableMarkup {#1920 …5}
"read-only" => true
"provider" => "node"
"field_name" => "nid"
"entity_type" => "node"
"bundle" => null
]
#typedDataManager: Drupal\Core\TypedData\TypedDataManager {#807
#discovery: null
#factory: null
#mapper: null
#cacheKey: "typed_data_types_plugins"
#cacheTags: []
#alterHook: "data_type_info"
#subdir: "Plugin/DataType"
#moduleHandler: Drupal\Core\Extension\ModuleHandler {#30 …12}
#defaults: []
#pluginDefinitionAnnotationName: "Drupal\Core\TypedData\Annotation\DataType"
#pluginInterface: null
#namespaces: ArrayObject {#305 …5}
#additionalAnnotationNamespaces: []
#definitions: array:274 [ …274]
#cacheBackend: Drupal\Core\Cache\DatabaseBackend {#296 …5}
#useCaches: true
#validator: null
#constraintManager: Drupal\Core\Validation\ConstraintManager {#303 …17}
#prototypes: array:122 [ …122]
#classResolver: Drupal\Core\DependencyInjection\ClassResolver {#62 …4}
#_serviceIds: []
#_entityStorages: []
+"_serviceId": "typed_data_manager"
}
#itemDefinition: Drupal\Core\Field\TypedData\FieldItemDataDefinition {#1921
#definition: array:2 [ …2]
#typedDataManager: null
#fieldDefinition: Drupal\Core\Field\BaseFieldDefinition {#1919}
}
#type: "integer"
#propertyDefinitions: array:1 [
"value" => Drupal\Core\TypedData\DataDefinition {#6102 …2}
]
#schema: array:4 [
"columns" => array:1 [ …1]
"unique keys" => []
"indexes" => []
"foreign keys" => []
]
#indexes: []
}
"uuid" => Drupal\Core\Field\BaseFieldDefinition {#1922
#definition: array:6 [
"label" => Drupal\Core\StringTranslation\TranslatableMarkup {#1923 …5}
"read-only" => true
"provider" => "node"
"field_name" => "uuid"
"entity_type" => "node"
"bundle" => null
]
#typedDataManager: null
#itemDefinition: Drupal\Core\Field\TypedData\FieldItemDataDefinition {#1924
#definition: array:2 [ …2]
#typedDataManager: null
#fieldDefinition: Drupal\Core\Field\BaseFieldDefinition {#1922}
}
#type: "uuid"
#propertyDefinitions: null
#schema: null
#indexes: []
}
"vid" => Drupal\Core\Field\BaseFieldDefinition {#1925
#definition: array:6 [
"label" => Drupal\Core\StringTranslation\TranslatableMarkup {#1926 …5}
"read-only" => true
"provider" => "node"
"field_name" => "vid"
"entity_type" => "node"
"bundle" => null
]
#typedDataManager: null
#itemDefinition: Drupal\Core\Field\TypedData\FieldItemDataDefinition {#1927
#definition: array:2 [ …2]
#typedDataManager: null
#fieldDefinition: Drupal\Core\Field\BaseFieldDefinition {#1925}
}
#type: "integer"
#propertyDefinitions: null
#schema: null
#indexes: []
}
"langcode" => Drupal\Core\Field\BaseFieldDefinition {#1928
#definition: array:8 [
"label" => Drupal\Core\StringTranslation\TranslatableMarkup {#1929 …5}
"display" => array:2 [ …2]
"revisionable" => true
"translatable" => true
"provider" => "node"
"field_name" => "langcode"
"entity_type" => "node"
"bundle" => null
]
#typedDataManager: null
#itemDefinition: Drupal\Core\Field\TypedData\FieldItemDataDefinition {#1930
#definition: array:2 [ …2]
#typedDataManager: null
#fieldDefinition: Drupal\Core\Field\BaseFieldDefinition {#1928}
}
#type: "language"
#propertyDefinitions: null
#schema: null
#indexes: []
}
"type" => Drupal\Core\Field\BaseFieldDefinition {#1931
#definition: array:7 [
"label" => "Type de contenu"
"required" => true
"read-only" => true
"provider" => "node"
"field_name" => "type"
"entity_type" => "node"
"bundle" => null
]
#typedDataManager: null
#itemDefinition: Drupal\Core\Field\TypedData\FieldItemDataDefinition {#1932
#definition: array:2 [ …2]
#typedDataManager: null
#fieldDefinition: Drupal\Core\Field\BaseFieldDefinition {#1931}
}
#type: "entity_reference"
#propertyDefinitions: array:2 [
"target_id" => Drupal\Core\TypedData\DataReferenceTargetDefinition {#3383 …2}
"entity" => Drupal\Core\TypedData\DataReferenceDefinition {#5271 …3}
]
#schema: null
#indexes: []
}
"revision_timestamp" => Drupal\Core\Field\BaseFieldDefinition {#1933
#definition: array:7 [
"label" => Drupal\Core\StringTranslation\TranslatableMarkup {#1934 …5}
"description" => Drupal\Core\StringTranslation\TranslatableMarkup {#1935 …5}
"revisionable" => true
"provider" => "node"
"field_name" => "revision_timestamp"
"entity_type" => "node"
"bundle" => null
]
#typedDataManager: null
#itemDefinition: Drupal\Core\Field\TypedData\FieldItemDataDefinition {#1936
#definition: array:2 [ …2]
#typedDataManager: null
#fieldDefinition: Drupal\Core\Field\BaseFieldDefinition {#1933}
}
#type: "created"
#propertyDefinitions: null
#schema: null
#indexes: []
}
"revision_uid" => Drupal\Core\Field\BaseFieldDefinition {#1937
#definition: array:7 [
"label" => Drupal\Core\StringTranslation\TranslatableMarkup {#1938 …5}
"description" => Drupal\Core\StringTranslation\TranslatableMarkup {#1939 …5}
"revisionable" => true
"provider" => "node"
"field_name" => "revision_uid"
"entity_type" => "node"
"bundle" => null
]
#typedDataManager: null
#itemDefinition: Drupal\Core\Field\TypedData\FieldItemDataDefinition {#1940
#definition: array:2 [ …2]
#typedDataManager: null
#fieldDefinition: Drupal\Core\Field\BaseFieldDefinition {#1937}
}
#type: "entity_reference"
#propertyDefinitions: null
#schema: null
#indexes: []
}
"revision_log" => Drupal\Core\Field\BaseFieldDefinition {#1941
#definition: array:9 [
"label" => Drupal\Core\StringTranslation\TranslatableMarkup {#1942 …5}
"description" => Drupal\Core\StringTranslation\TranslatableMarkup {#1943 …5}
"revisionable" => true
"default_value" => array:1 [ …1]
"display" => array:1 [ …1]
"provider" => "node"
"field_name" => "revision_log"
"entity_type" => "node"
"bundle" => null
]
#typedDataManager: null
#itemDefinition: Drupal\Core\Field\TypedData\FieldItemDataDefinition {#1944
#definition: array:2 [ …2]
#typedDataManager: null
#fieldDefinition: Drupal\Core\Field\BaseFieldDefinition {#1941}
}
#type: "string_long"
#propertyDefinitions: null
#schema: null
#indexes: []
}
"status" => Drupal\Core\Field\BaseFieldDefinition {#1945
#definition: array:9 [
"label" => Drupal\Core\StringTranslation\TranslatableMarkup {#1946 …5}
"revisionable" => true
"translatable" => true
"default_value" => array:1 [ …1]
"display" => array:1 [ …1]
"provider" => "node"
"field_name" => "status"
"entity_type" => "node"
"bundle" => null
]
#typedDataManager: null
#itemDefinition: Drupal\Core\Field\TypedData\FieldItemDataDefinition {#1947
#definition: array:2 [ …2]
#typedDataManager: null
#fieldDefinition: Drupal\Core\Field\BaseFieldDefinition {#1945}
}
#type: "boolean"
#propertyDefinitions: array:1 [
"value" => Drupal\Core\TypedData\DataDefinition {#2956 …2}
]
#schema: null
#indexes: []
}
"uid" => Drupal\Core\Field\BaseFieldDefinition {#1950
#definition: array:10 [
"label" => Drupal\Core\StringTranslation\TranslatableMarkup {#1951 …5}
"translatable" => true
"default_value_callback" => "Drupal\node\Entity\Node::getDefaultEntityOwner"
"description" => Drupal\Core\StringTranslation\TranslatableMarkup {#1952 …5}
"revisionable" => true
"display" => array:2 [ …2]
"provider" => "node"
"field_name" => "uid"
"entity_type" => "node"
"bundle" => null
]
#typedDataManager: null
#itemDefinition: Drupal\Core\Field\TypedData\FieldItemDataDefinition {#1953
#definition: array:2 [ …2]
#typedDataManager: null
#fieldDefinition: Drupal\Core\Field\BaseFieldDefinition {#1950}
}
#type: "entity_reference"
#propertyDefinitions: array:2 [
"target_id" => Drupal\Core\TypedData\DataReferenceTargetDefinition {#2675 …2}
"entity" => Drupal\Core\TypedData\DataReferenceDefinition {#2677 …3}
]
#schema: null
#indexes: []
}
"title" => Drupal\Core\Field\Entity\BaseFieldOverride {#2014
#entityTypeId: "base_field_override"
#enforceIsNew: null
#typedData: null
#cacheContexts: array:1 [
0 => "languages:language_interface"
]
#cacheTags: []
#cacheMaxAge: -1
#_serviceIds: []
#_entityStorages: []
#originalId: "node.post.title"
#status: true
#uuid: "621795ea-d9f7-40d6-8cdb-96be2cf95e79"
-isUninstalling: false
#langcode: "fr"
#third_party_settings: []
#_core: []
#trustedData: false
#dependencies: array:1 [
"config" => array:1 [ …1]
]
#isSyncing: false
#id: "node.post.title"
#field_name: "title"
#field_type: "string"
#entity_type: "node"
#bundle: "post"
#label: "Titre admin"
#description: ""
#settings: []
#required: true
#translatable: true
#default_value: []
#default_value_callback: ""
#fieldStorage: null
#itemDefinition: Drupal\Core\Field\TypedData\FieldItemDataDefinition {#2686
#definition: array:2 [ …2]
#typedDataManager: Drupal\Core\TypedData\TypedDataManager {#807}
#fieldDefinition: Drupal\Core\Field\Entity\BaseFieldOverride {#2014}
}
#constraints: []
#propertyConstraints: []
#baseFieldDefinition: Drupal\Core\Field\BaseFieldDefinition {#1954
#definition: array:9 [ …9]
#typedDataManager: Drupal\Core\TypedData\TypedDataManager {#807}
#itemDefinition: Drupal\Core\Field\TypedData\FieldItemDataDefinition {#1956 …3}
#type: "string"
#propertyDefinitions: array:1 [ …1]
#schema: array:4 [ …4]
#indexes: []
}
}
"created" => Drupal\Core\Field\BaseFieldDefinition {#1957
#definition: array:9 [
"label" => Drupal\Core\StringTranslation\TranslatableMarkup {#1958 …5}
"description" => Drupal\Core\StringTranslation\TranslatableMarkup {#1959 …5}
"revisionable" => true
"translatable" => true
"display" => array:2 [ …2]
"provider" => "node"
"field_name" => "created"
"entity_type" => "node"
"bundle" => null
]
#typedDataManager: null
#itemDefinition: Drupal\Core\Field\TypedData\FieldItemDataDefinition {#1960
#definition: array:2 [ …2]
#typedDataManager: null
#fieldDefinition: Drupal\Core\Field\BaseFieldDefinition {#1957}
}
#type: "created"
#propertyDefinitions: array:1 [
"value" => Drupal\Core\TypedData\DataDefinition {#2694 …2}
]
#schema: null
#indexes: []
}
"changed" => Drupal\Core\Field\BaseFieldDefinition {#1961
#definition: array:8 [
"label" => Drupal\Core\StringTranslation\TranslatableMarkup {#1962 …5}
"description" => Drupal\Core\StringTranslation\TranslatableMarkup {#1963 …5}
"revisionable" => true
"translatable" => true
"provider" => "node"
"field_name" => "changed"
"entity_type" => "node"
"bundle" => null
]
#typedDataManager: null
#itemDefinition: Drupal\Core\Field\TypedData\FieldItemDataDefinition {#1964
#definition: array:2 [ …2]
#typedDataManager: null
#fieldDefinition: Drupal\Core\Field\BaseFieldDefinition {#1961}
}
#type: "changed"
#propertyDefinitions: array:1 [
"value" => Drupal\Core\TypedData\DataDefinition {#3500 …2}
]
#schema: null
#indexes: []
}
"promote" => Drupal\Core\Field\Entity\BaseFieldOverride {#2015
#entityTypeId: "base_field_override"
#enforceIsNew: null
#typedData: null
#cacheContexts: array:1 [
0 => "languages:language_interface"
]
#cacheTags: []
#cacheMaxAge: -1
#_serviceIds: []
#_entityStorages: []
#originalId: "node.post.promote"
#status: true
#uuid: "821ef834-6f9c-4364-919a-d3dbdb2d0c70"
-isUninstalling: false
#langcode: "fr"
#third_party_settings: []
#_core: []
#trustedData: false
#dependencies: array:1 [
"config" => array:1 [ …1]
]
#isSyncing: false
#id: "node.post.promote"
#field_name: "promote"
#field_type: "boolean"
#entity_type: "node"
#bundle: "post"
#label: "Promu en page d'accueil"
#description: ""
#settings: array:2 [
"on_label" => "Activé"
"off_label" => "Désactivé"
]
#required: false
#translatable: true
#default_value: array:1 [
0 => array:1 [ …1]
]
#default_value_callback: ""
#fieldStorage: null
#itemDefinition: null
#constraints: []
#propertyConstraints: []
#baseFieldDefinition: Drupal\Core\Field\BaseFieldDefinition {#1965
#definition: array:9 [ …9]
#typedDataManager: null
#itemDefinition: Drupal\Core\Field\TypedData\FieldItemDataDefinition {#1967 …3}
#type: "boolean"
#propertyDefinitions: null
#schema: null
#indexes: []
}
}
"sticky" => Drupal\Core\Field\BaseFieldDefinition {#1970
#definition: array:9 [
"label" => Drupal\Core\StringTranslation\TranslatableMarkup {#1971 …5}
"revisionable" => true
"translatable" => true
"default_value" => array:1 [ …1]
"display" => array:1 [ …1]
"provider" => "node"
"field_name" => "sticky"
"entity_type" => "node"
"bundle" => null
]
#typedDataManager: null
#itemDefinition: Drupal\Core\Field\TypedData\FieldItemDataDefinition {#1972
#definition: array:2 [ …2]
#typedDataManager: null
#fieldDefinition: Drupal\Core\Field\BaseFieldDefinition {#1970}
}
#type: "boolean"
#propertyDefinitions: null
#schema: null
#indexes: []
}
"default_langcode" => Drupal\Core\Field\BaseFieldDefinition {#1975
#definition: array:9 [
"label" => Drupal\Core\StringTranslation\TranslatableMarkup {#1976 …5}
"description" => Drupal\Core\StringTranslation\TranslatableMarkup {#1977 …5}
"translatable" => true
"revisionable" => true
"default_value" => array:1 [ …1]
"provider" => "node"
"field_name" => "default_langcode"
"entity_type" => "node"
"bundle" => null
]
#typedDataManager: null
#itemDefinition: Drupal\Core\Field\TypedData\FieldItemDataDefinition {#1978
#definition: array:2 [ …2]
#typedDataManager: null
#fieldDefinition: Drupal\Core\Field\BaseFieldDefinition {#1975}
}
#type: "boolean"
#propertyDefinitions: null
#schema: null
#indexes: []
}
"revision_default" => Drupal\Core\Field\BaseFieldDefinition {#1981
#definition: array:10 [
"label" => Drupal\Core\StringTranslation\TranslatableMarkup {#1982 …5}
"description" => Drupal\Core\StringTranslation\TranslatableMarkup {#1983 …5}
"storage_required" => true
"internal" => true
"translatable" => false
"revisionable" => true
"provider" => "node"
"field_name" => "revision_default"
"entity_type" => "node"
"bundle" => null
]
#typedDataManager: null
#itemDefinition: Drupal\Core\Field\TypedData\FieldItemDataDefinition {#1984
#definition: array:2 [ …2]
#typedDataManager: null
#fieldDefinition: Drupal\Core\Field\BaseFieldDefinition {#1981}
}
#type: "boolean"
#propertyDefinitions: null
#schema: null
#indexes: []
}
"revision_translation_affected" => Drupal\Core\Field\BaseFieldDefinition {#1987
#definition: array:9 [
"label" => Drupal\Core\StringTranslation\TranslatableMarkup {#1988 …5}
"description" => Drupal\Core\StringTranslation\TranslatableMarkup {#1989 …5}
"read-only" => true
"revisionable" => true
"translatable" => true
"provider" => "node"
"field_name" => "revision_translation_affected"
"entity_type" => "node"
"bundle" => null
]
#typedDataManager: null
#itemDefinition: Drupal\Core\Field\TypedData\FieldItemDataDefinition {#1990
#definition: array:2 [ …2]
#typedDataManager: null
#fieldDefinition: Drupal\Core\Field\BaseFieldDefinition {#1987}
}
#type: "boolean"
#propertyDefinitions: null
#schema: null
#indexes: []
}
"metatag" => Drupal\Core\Field\BaseFieldDefinition {#1993
#definition: array:9 [
"label" => Drupal\Core\StringTranslation\TranslatableMarkup {#1994 …5}
"description" => Drupal\Core\StringTranslation\TranslatableMarkup {#1995 …5}
"class" => "\Drupal\metatag\Plugin\Field\MetatagEntityFieldItemList"
"computed" => true
"translatable" => true
"entity_type" => "node"
"provider" => "metatag"
"field_name" => "metatag"
"bundle" => null
]
#typedDataManager: null
#itemDefinition: Drupal\Core\Field\TypedData\FieldItemDataDefinition {#1996
#definition: array:2 [ …2]
#typedDataManager: null
#fieldDefinition: Drupal\Core\Field\BaseFieldDefinition {#1993}
}
#type: "map"
#propertyDefinitions: null
#schema: null
#indexes: []
}
"path" => Drupal\Core\Field\BaseFieldDefinition {#1997
#definition: array:8 [
"label" => Drupal\Core\StringTranslation\TranslatableMarkup {#1998 …5}
"translatable" => true
"display" => array:1 [ …1]
"computed" => true
"provider" => "path"
"field_name" => "path"
"entity_type" => "node"
"bundle" => null
]
#typedDataManager: null
#itemDefinition: Drupal\Core\Field\TypedData\FieldItemDataDefinition {#1999
#definition: array:2 [ …2]
#typedDataManager: null
#fieldDefinition: Drupal\Core\Field\BaseFieldDefinition {#1997}
}
#type: "path"
#propertyDefinitions: null
#schema: null
#indexes: []
}
"menu_link" => Drupal\Core\Field\BaseFieldDefinition {#2000
#definition: array:12 [
"label" => Drupal\Core\StringTranslation\TranslatableMarkup {#2001 …5}
"description" => Drupal\Core\StringTranslation\TranslatableMarkup {#2002 …5}
"revisionable" => true
"class" => "\Drupal\token\MenuLinkFieldItemList"
"translatable" => true
"internal" => true
"display" => array:2 [ …2]
"computed" => true
"provider" => "token"
"field_name" => "menu_link"
"entity_type" => "node"
"bundle" => null
]
#typedDataManager: null
#itemDefinition: Drupal\Core\Field\TypedData\FieldItemDataDefinition {#2003
#definition: array:2 [ …2]
#typedDataManager: null
#fieldDefinition: Drupal\Core\Field\BaseFieldDefinition {#2000}
}
#type: "entity_reference"
#propertyDefinitions: null
#schema: null
#indexes: []
}
"content_translation_source" => Drupal\Core\Field\BaseFieldDefinition {#2004
#definition: array:10 [
"label" => Drupal\Core\StringTranslation\TranslatableMarkup {#2005 …5}
"description" => Drupal\Core\StringTranslation\TranslatableMarkup {#2006 …5}
"default_value" => array:1 [ …1]
"initial_value" => array:1 [ …1]
"revisionable" => true
"translatable" => true
"provider" => "content_translation"
"field_name" => "content_translation_source"
"entity_type" => "node"
"bundle" => null
]
#typedDataManager: null
#itemDefinition: Drupal\Core\Field\TypedData\FieldItemDataDefinition {#2007
#definition: array:2 [ …2]
#typedDataManager: null
#fieldDefinition: Drupal\Core\Field\BaseFieldDefinition {#2004}
}
#type: "language"
#propertyDefinitions: null
#schema: null
#indexes: []
}
"content_translation_outdated" => Drupal\Core\Field\BaseFieldDefinition {#2008
#definition: array:10 [
"label" => Drupal\Core\StringTranslation\TranslatableMarkup {#2009 …5}
"description" => Drupal\Core\StringTranslation\TranslatableMarkup {#2010 …5}
"default_value" => array:1 [ …1]
"initial_value" => array:1 [ …1]
"revisionable" => true
"translatable" => true
"provider" => "content_translation"
"field_name" => "content_translation_outdated"
"entity_type" => "node"
"bundle" => null
]
#typedDataManager: null
#itemDefinition: Drupal\Core\Field\TypedData\FieldItemDataDefinition {#2011
#definition: array:2 [ …2]
#typedDataManager: null
#fieldDefinition: Drupal\Core\Field\BaseFieldDefinition {#2008}
}
#type: "boolean"
#propertyDefinitions: null
#schema: null
#indexes: []
}
"field_authors" => Drupal\field\Entity\FieldConfig {#2016
#entityTypeId: "field_config"
#enforceIsNew: null
#typedData: null
#cacheContexts: array:1 [
0 => "languages:language_interface"
]
#cacheTags: []
#cacheMaxAge: -1
#_serviceIds: []
#_entityStorages: []
#originalId: "node.post.field_authors"
#status: true
#uuid: "0f0df090-6da2-45b5-b58b-5d6629eceb96"
-isUninstalling: false
#langcode: "fr"
#third_party_settings: []
#_core: []
#trustedData: false
#dependencies: array:1 [
"config" => array:3 [ …3]
]
#isSyncing: false
#id: "node.post.field_authors"
#field_name: "field_authors"
#field_type: "entity_reference"
#entity_type: "node"
#bundle: "post"
#label: "Auteur·ices"
#description: ""
#settings: array:2 [
"handler" => "default:node"
"handler_settings" => array:4 [ …4]
]
#required: false
#translatable: false
#default_value: []
#default_value_callback: ""
#fieldStorage: Drupal\field\Entity\FieldStorageConfig {#2278
#entityTypeId: "field_storage_config"
#enforceIsNew: null
#typedData: null
#cacheContexts: array:1 [ …1]
#cacheTags: []
#cacheMaxAge: -1
#_serviceIds: []
#_entityStorages: []
#originalId: "node.field_authors"
#status: true
#uuid: "6770c08e-d51b-4945-8e6b-88ba90b0719a"
-isUninstalling: false
#langcode: "fr"
#third_party_settings: []
#_core: []
#trustedData: false
#dependencies: array:1 [ …1]
#isSyncing: false
#id: "node.field_authors"
#field_name: "field_authors"
#entity_type: "node"
#type: "entity_reference"
#module: "core"
#settings: array:1 [ …1]
#cardinality: -1
#translatable: true
#locked: false
#persist_with_no_fields: false
+custom_storage: false
#indexes: []
#deleted: false
#schema: null
#propertyDefinitions: array:2 [ …2]
}
#itemDefinition: Drupal\Core\Field\TypedData\FieldItemDataDefinition {#1906
#definition: array:2 [ …2]
#typedDataManager: Drupal\Core\TypedData\TypedDataManager {#807}
#fieldDefinition: Drupal\field\Entity\FieldConfig {#2016}
}
#constraints: []
#propertyConstraints: []
#deleted: false
}
"field_citation" => Drupal\field\Entity\FieldConfig {#2017
#entityTypeId: "field_config"
#enforceIsNew: null
#typedData: null
#cacheContexts: array:1 [
0 => "languages:language_interface"
]
#cacheTags: []
#cacheMaxAge: -1
#_serviceIds: []
#_entityStorages: []
#originalId: "node.post.field_citation"
#status: true
#uuid: "bb851bca-4120-4374-bd33-86b82a1447f1"
-isUninstalling: false
#langcode: "fr"
#third_party_settings: array:1 [
"allowed_formats" => array:1 [ …1]
]
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#dependencies: array:2 [
"config" => array:2 [ …2]
"module" => array:2 [ …2]
]
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#id: "node.post.field_citation"
#field_name: "field_citation"
#field_type: "text_long"
#entity_type: "node"
#bundle: "post"
#label: "Citation"
#description: """
Ce champ se génère tout seul avec le modèle suivant : \r\n
Prénom Nom, « Titre – Sous-titre », Issue, 5 mars 2025.\r\n
\r\n
Saisir manuellement dans ce champ pour forcer une autre formulation.
"""
#settings: []
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}
"field_cover_image" => Drupal\field\Entity\FieldConfig {#2018
#entityTypeId: "field_config"
#enforceIsNew: null
#typedData: null
#cacheContexts: array:1 [
0 => "languages:language_interface"
]
#cacheTags: []
#cacheMaxAge: -1
#_serviceIds: []
#_entityStorages: []
#originalId: "node.post.field_cover_image"
#status: true
#uuid: "c8c3b9d3-cc49-4d71-8028-25682fbda136"
-isUninstalling: false
#langcode: "fr"
#third_party_settings: []
#_core: []
#trustedData: false
#dependencies: array:1 [
"config" => array:3 [ …3]
]
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#id: "node.post.field_cover_image"
#field_name: "field_cover_image"
#field_type: "entity_reference"
#entity_type: "node"
#bundle: "post"
#label: "Image de couverture"
#description: ""
#settings: array:2 [
"handler" => "default:media"
"handler_settings" => array:4 [ …4]
]
#required: true
#translatable: false
#default_value: []
#default_value_callback: ""
#fieldStorage: Drupal\field\Entity\FieldStorageConfig {#2281
#entityTypeId: "field_storage_config"
#enforceIsNew: null
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#cacheContexts: array:1 [ …1]
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#_serviceIds: []
#_entityStorages: []
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#status: true
#uuid: "21e3434f-ecb0-4949-a472-957d3731a178"
-isUninstalling: false
#langcode: "fr"
#third_party_settings: []
#_core: []
#trustedData: false
#dependencies: array:1 [ …1]
#isSyncing: false
#id: "node.field_cover_image"
#field_name: "field_cover_image"
#entity_type: "node"
#type: "entity_reference"
#module: "core"
#settings: array:1 [ …1]
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#persist_with_no_fields: false
+custom_storage: false
#indexes: []
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#schema: array:4 [ …4]
#propertyDefinitions: array:2 [ …2]
}
#itemDefinition: Drupal\Core\Field\TypedData\FieldItemDataDefinition {#2326
#definition: array:2 [ …2]
#typedDataManager: Drupal\Core\TypedData\TypedDataManager {#807}
#fieldDefinition: Drupal\field\Entity\FieldConfig {#2018}
}
#constraints: []
#propertyConstraints: []
#deleted: false
}
"field_date" => Drupal\field\Entity\FieldConfig {#2019
#entityTypeId: "field_config"
#enforceIsNew: null
#typedData: null
#cacheContexts: array:1 [
0 => "languages:language_interface"
]
#cacheTags: []
#cacheMaxAge: -1
#_serviceIds: []
#_entityStorages: []
#originalId: "node.post.field_date"
#status: true
#uuid: "1cc67310-76aa-4abc-bf03-1dabbcef3c37"
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#langcode: "fr"
#third_party_settings: []
#_core: []
#trustedData: false
#dependencies: array:2 [
"config" => array:2 [ …2]
"module" => array:1 [ …1]
]
#isSyncing: false
#id: "node.post.field_date"
#field_name: "field_date"
#field_type: "datetime"
#entity_type: "node"
#bundle: "post"
#label: "Date"
#description: ""
#settings: []
#required: true
#translatable: false
#default_value: []
#default_value_callback: ""
#fieldStorage: Drupal\field\Entity\FieldStorageConfig {#2282
#entityTypeId: "field_storage_config"
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#cacheContexts: array:1 [ …1]
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#cacheMaxAge: -1
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#_entityStorages: []
#originalId: "node.field_date"
#status: true
#uuid: "feffd0bb-a3a0-4a89-a7e6-193ecd35a1b3"
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#langcode: "fr"
#third_party_settings: []
#_core: []
#trustedData: false
#dependencies: array:1 [ …1]
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#id: "node.field_date"
#field_name: "field_date"
#entity_type: "node"
#type: "datetime"
#module: "datetime"
#settings: array:1 [ …1]
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#translatable: true
#locked: false
#persist_with_no_fields: false
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#indexes: []
#deleted: false
#schema: null
#propertyDefinitions: array:2 [ …2]
}
#itemDefinition: Drupal\Core\Field\TypedData\FieldItemDataDefinition {#2424
#definition: array:2 [ …2]
#typedDataManager: Drupal\Core\TypedData\TypedDataManager {#807}
#fieldDefinition: Drupal\field\Entity\FieldConfig {#2019}
}
#constraints: []
#propertyConstraints: []
#deleted: false
}
"field_departments" => Drupal\field\Entity\FieldConfig {#2020
#entityTypeId: "field_config"
#enforceIsNew: null
#typedData: null
#cacheContexts: array:1 [
0 => "languages:language_interface"
]
#cacheTags: []
#cacheMaxAge: -1
#_serviceIds: []
#_entityStorages: []
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#status: true
#uuid: "0ad2de40-5d4e-45de-a671-a2de66618168"
-isUninstalling: false
#langcode: "fr"
#third_party_settings: []
#_core: []
#trustedData: false
#dependencies: array:1 [
"config" => array:3 [ …3]
]
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#id: "node.post.field_departments"
#field_name: "field_departments"
#field_type: "entity_reference"
#entity_type: "node"
#bundle: "post"
#label: "Départements associés"
#description: ""
#settings: array:2 [
"handler" => "default:taxonomy_term"
"handler_settings" => array:4 [ …4]
]
#required: false
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#default_value: []
#default_value_callback: ""
#fieldStorage: Drupal\field\Entity\FieldStorageConfig {#2283
#entityTypeId: "field_storage_config"
#enforceIsNew: null
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#langcode: "fr"
#third_party_settings: []
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#id: "node.field_departments"
#field_name: "field_departments"
#entity_type: "node"
#type: "entity_reference"
#module: "core"
#settings: array:1 [ …1]
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#locked: false
#persist_with_no_fields: false
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#indexes: []
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#propertyDefinitions: array:2 [ …2]
}
#itemDefinition: Drupal\Core\Field\TypedData\FieldItemDataDefinition {#2437
#definition: array:2 [ …2]
#typedDataManager: Drupal\Core\TypedData\TypedDataManager {#807}
#fieldDefinition: Drupal\field\Entity\FieldConfig {#2020}
}
#constraints: []
#propertyConstraints: []
#deleted: false
}
"field_license" => Drupal\field\Entity\FieldConfig {#2021
#entityTypeId: "field_config"
#enforceIsNew: null
#typedData: null
#cacheContexts: array:1 [
0 => "languages:language_interface"
]
#cacheTags: []
#cacheMaxAge: -1
#_serviceIds: []
#_entityStorages: []
#originalId: "node.post.field_license"
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#uuid: "55b36c94-dc83-405a-88e9-9158e4cca1cc"
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#langcode: "fr"
#third_party_settings: []
#_core: []
#trustedData: false
#dependencies: array:2 [
"config" => array:3 [ …3]
"content" => array:1 [ …1]
]
#isSyncing: false
#id: "node.post.field_license"
#field_name: "field_license"
#field_type: "entity_reference"
#entity_type: "node"
#bundle: "post"
#label: "Licence"
#description: ""
#settings: array:2 [
"handler" => "default:taxonomy_term"
"handler_settings" => array:4 [ …4]
]
#required: true
#translatable: false
#default_value: array:1 [
0 => array:1 [ …1]
]
#default_value_callback: ""
#fieldStorage: Drupal\field\Entity\FieldStorageConfig {#2291
#entityTypeId: "field_storage_config"
#enforceIsNew: null
#typedData: null
#cacheContexts: array:1 [ …1]
#cacheTags: []
#cacheMaxAge: -1
#_serviceIds: []
#_entityStorages: []
#originalId: "node.field_license"
#status: true
#uuid: "5ffabd1b-45cd-4eb4-b6d0-e9e3103b035b"
-isUninstalling: false
#langcode: "fr"
#third_party_settings: []
#_core: []
#trustedData: false
#dependencies: array:1 [ …1]
#isSyncing: false
#id: "node.field_license"
#field_name: "field_license"
#entity_type: "node"
#type: "entity_reference"
#module: "core"
#settings: array:1 [ …1]
#cardinality: 1
#translatable: true
#locked: false
#persist_with_no_fields: false
+custom_storage: false
#indexes: []
#deleted: false
#schema: null
#propertyDefinitions: array:2 [ …2]
}
#itemDefinition: Drupal\Core\Field\TypedData\FieldItemDataDefinition {#2547
#definition: array:2 [ …2]
#typedDataManager: Drupal\Core\TypedData\TypedDataManager {#807}
#fieldDefinition: Drupal\field\Entity\FieldConfig {#2021}
}
#constraints: []
#propertyConstraints: []
#deleted: false
}
"field_og_description" => Drupal\field\Entity\FieldConfig {#2022
#entityTypeId: "field_config"
#enforceIsNew: null
#typedData: null
#cacheContexts: array:1 [
0 => "languages:language_interface"
]
#cacheTags: []
#cacheMaxAge: -1
#_serviceIds: []
#_entityStorages: []
#originalId: "node.post.field_og_description"
#status: true
#uuid: "d5b6c064-b28d-43b2-b6fa-cce6bc284fcc"
-isUninstalling: false
#langcode: "fr"
#third_party_settings: []
#_core: []
#trustedData: false
#dependencies: array:1 [
"config" => array:2 [ …2]
]
#isSyncing: false
#id: "node.post.field_og_description"
#field_name: "field_og_description"
#field_type: "string"
#entity_type: "node"
#bundle: "post"
#label: "Référencement : description"
#description: "Très courte description pour le référencement (70 caractères)"
#settings: []
#required: false
#translatable: true
#default_value: []
#default_value_callback: ""
#fieldStorage: Drupal\field\Entity\FieldStorageConfig {#2292
#entityTypeId: "field_storage_config"
#enforceIsNew: null
#typedData: null
#cacheContexts: array:1 [ …1]
#cacheTags: []
#cacheMaxAge: -1
#_serviceIds: []
#_entityStorages: []
#originalId: "node.field_og_description"
#status: true
#uuid: "fb75c06d-930a-4aee-af29-952c4694109f"
-isUninstalling: false
#langcode: "fr"
#third_party_settings: []
#_core: []
#trustedData: false
#dependencies: array:1 [ …1]
#isSyncing: false
#id: "node.field_og_description"
#field_name: "field_og_description"
#entity_type: "node"
#type: "string"
#module: "core"
#settings: array:3 [ …3]
#cardinality: 1
#translatable: true
#locked: false
#persist_with_no_fields: false
+custom_storage: false
#indexes: []
#deleted: false
#schema: null
#propertyDefinitions: null
}
#itemDefinition: null
#constraints: []
#propertyConstraints: []
#deleted: false
}
"field_post_abstract" => Drupal\field\Entity\FieldConfig {#2023
#entityTypeId: "field_config"
#enforceIsNew: null
#typedData: null
#cacheContexts: array:1 [
0 => "languages:language_interface"
]
#cacheTags: []
#cacheMaxAge: -1
#_serviceIds: []
#_entityStorages: []
#originalId: "node.post.field_post_abstract"
#status: true
#uuid: "f7d240e6-3cc3-473b-bc74-0dd31cc2c291"
-isUninstalling: false
#langcode: "fr"
#third_party_settings: array:1 [
"allowed_formats" => array:1 [ …1]
]
#_core: []
#trustedData: false
#dependencies: array:2 [
"config" => array:2 [ …2]
"module" => array:2 [ …2]
]
#isSyncing: false
#id: "node.post.field_post_abstract"
#field_name: "field_post_abstract"
#field_type: "text_long"
#entity_type: "node"
#bundle: "post"
#label: "Résumé"
#description: "Calibrage optimal : 500 signes"
#settings: []
#required: true
#translatable: true
#default_value: []
#default_value_callback: ""
#fieldStorage: Drupal\field\Entity\FieldStorageConfig {#2300
#entityTypeId: "field_storage_config"
#enforceIsNew: null
#typedData: null
#cacheContexts: array:1 [ …1]
#cacheTags: []
#cacheMaxAge: -1
#_serviceIds: []
#_entityStorages: []
#originalId: "node.field_post_abstract"
#status: true
#uuid: "678691f5-501b-44f7-89c7-ad002c851cfb"
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#third_party_settings: []
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#dependencies: array:1 [ …1]
#isSyncing: false
#id: "node.field_post_abstract"
#field_name: "field_post_abstract"
#entity_type: "node"
#type: "text_long"
#module: "text"
#settings: []
#cardinality: 1
#translatable: true
#locked: false
#persist_with_no_fields: false
+custom_storage: false
#indexes: []
#deleted: false
#schema: null
#propertyDefinitions: array:3 [ …3]
}
#itemDefinition: Drupal\Core\Field\TypedData\FieldItemDataDefinition {#2564
#definition: array:2 [ …2]
#typedDataManager: Drupal\Core\TypedData\TypedDataManager {#807}
#fieldDefinition: Drupal\field\Entity\FieldConfig {#2023}
}
#constraints: []
#propertyConstraints: []
#deleted: false
}
"field_post_embed_credit" => Drupal\field\Entity\FieldConfig {#2024
#entityTypeId: "field_config"
#enforceIsNew: null
#typedData: null
#cacheContexts: array:1 [
0 => "languages:language_interface"
]
#cacheTags: []
#cacheMaxAge: -1
#_serviceIds: []
#_entityStorages: []
#originalId: "node.post.field_post_embed_credit"
#status: true
#uuid: "c110555d-55f9-4a80-b9ba-6e03af510305"
-isUninstalling: false
#langcode: "fr"
#third_party_settings: array:1 [
"allowed_formats" => array:1 [ …1]
]
#_core: []
#trustedData: false
#dependencies: array:2 [
"config" => array:2 [ …2]
"module" => array:2 [ …2]
]
#isSyncing: false
#id: "node.post.field_post_embed_credit"
#field_name: "field_post_embed_credit"
#field_type: "text_long"
#entity_type: "node"
#bundle: "post"
#label: "Crédit du module"
#description: "Exemple : “Auteur, Titre du projet, année. Développement : Auteur”"
#settings: []
#required: false
#translatable: true
#default_value: []
#default_value_callback: ""
#fieldStorage: Drupal\field\Entity\FieldStorageConfig {#2301
#entityTypeId: "field_storage_config"
#enforceIsNew: null
#typedData: null
#cacheContexts: array:1 [ …1]
#cacheTags: []
#cacheMaxAge: -1
#_serviceIds: []
#_entityStorages: []
#originalId: "node.field_post_embed_credit"
#status: true
#uuid: "c4a33dc2-020f-4a5a-9a40-4a4ee586082c"
-isUninstalling: false
#langcode: "fr"
#third_party_settings: []
#_core: []
#trustedData: false
#dependencies: array:1 [ …1]
#isSyncing: false
#id: "node.field_post_embed_credit"
#field_name: "field_post_embed_credit"
#entity_type: "node"
#type: "text_long"
#module: "text"
#settings: []
#cardinality: 1
#translatable: true
#locked: false
#persist_with_no_fields: false
+custom_storage: false
#indexes: []
#deleted: false
#schema: null
#propertyDefinitions: null
}
#itemDefinition: null
#constraints: []
#propertyConstraints: []
#deleted: false
}
"field_post_embed_url" => Drupal\field\Entity\FieldConfig {#2025
#entityTypeId: "field_config"
#enforceIsNew: null
#typedData: null
#cacheContexts: array:1 [
0 => "languages:language_interface"
]
#cacheTags: []
#cacheMaxAge: -1
#_serviceIds: []
#_entityStorages: []
#originalId: "node.post.field_post_embed_url"
#status: true
#uuid: "5e127856-f5e4-45bd-af2d-a1e722c289cc"
-isUninstalling: false
#langcode: "fr"
#third_party_settings: []
#_core: []
#trustedData: false
#dependencies: array:2 [
"config" => array:2 [ …2]
"module" => array:1 [ …1]
]
#isSyncing: false
#id: "node.post.field_post_embed_url"
#field_name: "field_post_embed_url"
#field_type: "link"
#entity_type: "node"
#bundle: "post"
#label: "URL du module"
#description: "URL pointant vers le module interactif développé en dehors du site Issue"
#settings: array:2 [
"title" => 0
"link_type" => 16
]
#required: true
#translatable: false
#default_value: []
#default_value_callback: ""
#fieldStorage: null
#itemDefinition: null
#constraints: []
#propertyConstraints: []
#deleted: false
}
"field_post_images_credit" => Drupal\field\Entity\FieldConfig {#2026
#entityTypeId: "field_config"
#enforceIsNew: null
#typedData: null
#cacheContexts: array:1 [
0 => "languages:language_interface"
]
#cacheTags: []
#cacheMaxAge: -1
#_serviceIds: []
#_entityStorages: []
#originalId: "node.post.field_post_images_credit"
#status: true
#uuid: "71f4f154-a4cd-4c01-bd67-e03631c25f98"
-isUninstalling: false
#langcode: "fr"
#third_party_settings: array:1 [
"allowed_formats" => array:1 [ …1]
]
#_core: []
#trustedData: false
#dependencies: array:2 [
"config" => array:2 [ …2]
"module" => array:2 [ …2]
]
#isSyncing: false
#id: "node.post.field_post_images_credit"
#field_name: "field_post_images_credit"
#field_type: "text_long"
#entity_type: "node"
#bundle: "post"
#label: "Crédit images"
#description: ""
#settings: []
#required: false
#translatable: true
#default_value: []
#default_value_callback: ""
#fieldStorage: Drupal\field\Entity\FieldStorageConfig {#2303
#entityTypeId: "field_storage_config"
#enforceIsNew: null
#typedData: null
#cacheContexts: array:1 [ …1]
#cacheTags: []
#cacheMaxAge: -1
#_serviceIds: []
#_entityStorages: []
#originalId: "node.field_post_images_credit"
#status: true
#uuid: "0d65f7df-0429-470e-8f59-308fb964abf0"
-isUninstalling: false
#langcode: "fr"
#third_party_settings: []
#_core: []
#trustedData: false
#dependencies: array:1 [ …1]
#isSyncing: false
#id: "node.field_post_images_credit"
#field_name: "field_post_images_credit"
#entity_type: "node"
#type: "text_long"
#module: "text"
#settings: []
#cardinality: 1
#translatable: true
#locked: false
#persist_with_no_fields: false
+custom_storage: false
#indexes: []
#deleted: false
#schema: null
#propertyDefinitions: null
}
#itemDefinition: null
#constraints: []
#propertyConstraints: []
#deleted: false
}
"field_post_media_images" => Drupal\field\Entity\FieldConfig {#2027
#entityTypeId: "field_config"
#enforceIsNew: null
#typedData: null
#cacheContexts: array:1 [
0 => "languages:language_interface"
]
#cacheTags: []
#cacheMaxAge: -1
#_serviceIds: []
#_entityStorages: []
#originalId: "node.post.field_post_media_images"
#status: true
#uuid: "3fddbbab-187b-4b3c-bc3f-4338da09bd1a"
-isUninstalling: false
#langcode: "fr"
#third_party_settings: []
#_core: []
#trustedData: false
#dependencies: array:1 [
"config" => array:3 [ …3]
]
#isSyncing: false
#id: "node.post.field_post_media_images"
#field_name: "field_post_media_images"
#field_type: "entity_reference"
#entity_type: "node"
#bundle: "post"
#label: "Images"
#description: ""
#settings: array:2 [
"handler" => "default:media"
"handler_settings" => array:4 [ …4]
]
#required: false
#translatable: false
#default_value: []
#default_value_callback: ""
#fieldStorage: Drupal\field\Entity\FieldStorageConfig {#2304
#entityTypeId: "field_storage_config"
#enforceIsNew: null
#typedData: null
#cacheContexts: array:1 [ …1]
#cacheTags: []
#cacheMaxAge: -1
#_serviceIds: []
#_entityStorages: []
#originalId: "node.field_post_media_images"
#status: true
#uuid: "854d1cbb-abc0-4ac7-bbb1-c6b1dbdfbb27"
-isUninstalling: false
#langcode: "fr"
#third_party_settings: []
#_core: []
#trustedData: false
#dependencies: array:1 [ …1]
#isSyncing: false
#id: "node.field_post_media_images"
#field_name: "field_post_media_images"
#entity_type: "node"
#type: "entity_reference"
#module: "core"
#settings: array:1 [ …1]
#cardinality: -1
#translatable: true
#locked: false
#persist_with_no_fields: false
+custom_storage: false
#indexes: []
#deleted: false
#schema: null
#propertyDefinitions: null
}
#itemDefinition: null
#constraints: []
#propertyConstraints: []
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"field_post_trans_credit" => Drupal\field\Entity\FieldConfig {#2032
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"field_tags" => Drupal\field\Entity\FieldConfig {#2036
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<p style="padding-left: 120px;"><small>"— So, kiss me! Says the queen.</small></p>\r\n
<p style="padding-left: 120px;"><small>Silence gives her a chaste kiss on the forehead, above the wimple, because, honestly, he does not fancy the kind of kiss she desires. And the lady, who does not wish to be so parsimoniously embraced, gives him five soft kisses, loving and languorous, in addition to the two she had promised. She overwhelms him with so many that Silence is quite embarrassed."</small>[note]<em>Le Roman de Silence</em>, in <em>Récits d’amour et de chevalerie</em>, Paris, Robert Laffont, 2000, p. 518. For a recent analysis, see Masha Raskolnikov, “Without magic or miracle, the <em>Romance of Silence</em> and the prehistory of genderqueerness,” in Greta LaFleur, Masha Raskolnikov, and Anna Kłosowska (ed.),<em> Trans Historical. Gender Plurality Before the Modern</em>, Ithaca, Cornell University Press, 2021, p. 178-206.[/note]</p>\r\n
<p style="font-weight: 400;">This love game between an adulterous queen and a knight of the court of Cornwall in the 13<sup>th</sup> century is not as “cisheteronormative” as we might think. The <em>Romance of Silence</em> stages the sovereign Eufème, who, married to the king, has taken a transgender nun as a lover, and has fallen in love with a knight, named Silence, who is also transgender.[note]This story only exists in a manuscript from the second half of the century: Nottingham, ms MILN6, f. 188-233r.[/note] The latter’s parents gendered him masculine from birth in order to ensure that he would receive his inheritance, and he led a career first as a troubadour, then as a knight. The nun conceals her love life with the queen under her habit. At the end of the story, the prophet Merlin reveals the gender assigned to Silence at birth, as well as that of the woman who has been passing herself off as a nun. The queen, judged too enthusiastic in her sexuality, is sentenced to death, while Silence becomes a woman and marries the king.</p>\r\n
<p style="font-weight: 400;">It thus becomes clear that some of the heroes and heroines of chivalric romances that fed a binary heterosexual imaginary in the 19<sup>th</sup> century were not always what this prudish century made them out to be. Tristan sometimes wears damsels’ dresses in order to meet with Yseult; Silence swaps genders as his adventures unfold; God physically transforms Yde upon blessing his love with the young Olive, as Yde was originally dressed as a man to escape a forced incestuous marriage his father attempted to impose on him.</p>\r\n
\r\n
<blockquote>The presence of gender transitions in some chivalric romances should not be so surprising.</blockquote>\r\n
<p style="font-weight: 400;">The presence of gender transitions in certain chivalric romances should not be so surprising. In light of trans studies and trans people coming out in the media, the general public has become conscious that trans people are everywhere, and perhaps always have been, in all social strata. Depending on the period, people who did not conform to the gender norms of the time were referred to in various ways (in the 12<sup>th</sup> and 13<sup>th</sup>centuries it was said that “a woman made herself into a man” or “this man is a woman”), and the discriminations they suffered were not evenly distributed: for example, medieval society controlled sexuality (legitimate or illegitimate) more stringently than gender norms. Without claiming that experiences across the centuries are necessarily comparable, it is time to shed new light on the long history of trans identities.</p>\r\n
\r\n
<h3 style="font-weight: 400;">Visibility and Invisibility</h3>\r\n
<p style="font-weight: 400;">Some recent advances in trans rights, such as the right to legally change one’s name and gender marker without having undergone medical or surgical intervention, have come at the price of increased visibility. This has been followed by backlash, including shameless bigotry; meanwhile, transphobic individuals have found media and political platforms,[note]See, notably, the debate between Karine Espineira, Ali Aguado, Laurence Rossignol, and Maelle Noir, that responds to the intrusion of a transphobic collective, la Petite Sirène, in the interministerial delegation against racism, antisemitism, and anti-LGBT hate (Dilcrah), in opposition to trans parenthood (by anti-trans activists received by the deputee Aurore Bergé) and the trap set for transfeminist activists by Amélie Menu, an antifeminist posing falsely as a documentarist. See especially « Comment les luttes trans bousculent les mouvements feminists » (“How trans struggles shake up feminist movements”), <em>Mediapart, À l’air libre</em>, November 17<sup>th</sup>, 2022. Éric Fassin, for his part, speaks of an <em>“epidemic of transphobia”</em> (Seminário internacional “Epidemia de tranfobia,” University of Rio de Janeiro, September 22<sup>nd</sup>, 2022), as a way of turning around the accusation launched by psychoanalyst Élizabeth Roudinesco in the show <em>Quotidien</em>, March 10<sup>th</sup> 2021, that made reference to an <em>“epidemic of transgenders.”</em>[/note] claiming that trans issues are pathologies that only affect a small minority of the population. They thus oppose historical and sociological work, which testifies to their ignorance, and often publish their arguments in poorly informed, even blatantly false texts that fret over an <em>“anthropological upheaval,” </em>bemoaning the danger of undermining what they claim to be biological constants, such as the man/woman binary. Previously, throughout the 20<sup>th</sup> century, doctors published about <em>“transvestites”</em> and <em>“transsexuals”</em> (people who we would now call <em>“trans women”</em> but who doctors tended to describe in the masculine), presenting them as dangerous or pitiful.[note]Since Magnus Hirschfeld’s <em>Die Transvestiten</em> (1925), many texts have been published, including those of Harry Benjamin and Robert Stoller. Pop culture has often made deviants and potential criminals of people not conforming to gender norms, such as in Alfred Hitchcock’s <em>Psycho</em> (1960). See the work of Karine Espineira, <em>Transidentités : ordre et panique de genre. Le réel et ses interprétations</em>(Trans Identities : Gender Order, Gender Panic), Paris, L’Harmattan, 2015.[/note] The pseudo-feminist anti-trans arguments currently echoed in France have their origins in the 1979 worries of a woman trained in theology, named Janice Raymond, who was upset about the presence of <em>“transsexuals”</em> in feminist movements. In 1991, the feminist, lesbian, transgender musician Sandy Stone published “The empire strikes back, a post-transsexual manifesto” in response to Raymond’s denigration, as well as to harassment she had personally suffered.[note]Sandy Stone, “The Empire Strikes Back: A Posttranssexual Manifesto”, <em>Camera Obscura,</em> vol. 10, no. 21992, p. 150-176.[/note]</p>\r\n
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<blockquote>Trans studies and trans knowledge have been built through a reappropriation of expertise.</blockquote>\r\n
<p style="font-weight: 400;">Trans studies and trans knowledge have been built through a reappropriation of expertise. Trans people and allies have developed a flourishing body of literature that has notably allowed for the publication of a quadrannual scientific journal, <em>Transgender Studies Quarterly,</em> and the creation, in France, of the Observatory of Trans Identities (l’Observatoire des transidentités) by Karine Espineira and Maud-Yeuse Thomas.[note]Karine Espineira and Maud-Yeuse Thomas, « L’observatoire des transidentités », <www.observatoire-des-transidentites.com/> ; see also <em>Transidentités et Transitudes. Se défaire des idées reçues</em>, Paris, Le Cavalier bleu, 2022.[/note] At the impetus of researchers like Susan Stryker, the history of <em>“trans liberation”</em> has emerged, alongside long-standing, non-Western histories of trans identities and transness (being trans).[note]Susan Stryker, <em>Transgender History. </em><em>The Roots of Today’s Revolution</em>, Berkeley, Steal Press, 2008.[/note] In the 1990s, Leslie Feinberg had opened a path by studying non-Western visions of gender since Joan of Arc.[note]Leslie Feinberg, <em>Transgender Warriors. Making History from Joan of Arc to Dennis Rodman</em>, Boston, Beacon Press, 1996. See also Karine Espineira (ed.), <em>Sociologie de la transphobie</em>, Pessac, Maison des sciences de l’homme d’Aquitaine, 2015.[/note] In this vein, we will examine so-called premodern societies, in which nature and culture were not defined as they are today and in which the boundary between sex and gender was not conceived in the same terms. What could we learn from the meagre clues that reach us from such distant societies? Can we know something about the histories of people who are nearly invisible in the record?</p>\r\n
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<h3 style="font-weight: 400;">In search of the subject</h3>\r\n
<p style="font-weight: 400;">Contemporary discourse privileges direct testimony, but in historical sources we find few stories told in the first person. We have access to the diary, albeit heavily modified by her publishers, of the Danish artist Lili Elbe, who requested a medical transition in the 1930s.[note]Lili Elbe, <em>Man Into Woman</em>, online: Caughie, Pamela L., Emily Datskou, Sabine Meyer, Rebecca J. Parker and Nikolaus Wasmoen (ed.), <em>Lili Elbe Digital Archive</em>, <a href="http://www.lilielbe.org/">www.lilielbe.org</a>.[/note] In the United States, there are some testimonies of gender changes from people who escaped from slavery, notably the famous Harriet Jacobs, who in her 1861 autobiography recounts passing as a sailor by darkening her skin with charcoal in order to escape.[note]In <em>Linda ; or, Incidents in the life of a Slave Girl</em>, chap. « New perils », 1861, analyzed by C. Riley Snorton, <em>Black on Both Sides. A Racial History of Trans Identity</em>, Minneapolis, University of Minnesota Press, 2020, p. 69.[/note] Almost a century earlier, several letters penned by the Chevalière d’Éon make reference to social gender transition: after passing as a woman in order to work as a spy, d’Éon later wishes to return to France as a man. Perceived as a woman dressed as a man, in 1777 d’Éon is ordered by the king to wear women’s clothing. D’Éon kept their gender assigned at birth a secret their entire life.[note]Gary Kates, <em>Monsieur d’Eon Is a Woman. A Tale of Political Intrigue and Sexual Masquerade</em>, New York, Basic Books, 1995.[/note] From an even earlier period, we have the police statement of Eleanor Rykener, arrested in London in 1395.[note]Document brought to light by David Lorenzo Boyd and Ruth Mazo Karras, “The interrogation of a male transvestite prostitute in Fourteenth Century London,” <em>GLQ, A Journal of Gay and Lesbian Studies</em>, vol. 1, 1995, p. 459-465, and recently by Gabrielle Bychowski, “The transgender turn. Eleanor Rykener speaks back,” in Greta LaFleur, Masha Raskolnikov, and Anna Kłosowska (ed.),<em>Trans Historical</em>, <em>op. cit.</em>, p. 95-113.[/note] Rykener explains that, for example, according to her deposition, she goes by Eleanor when she has relations with priests, but calls herself John and behaves as a man in order to sleep with nuns. Note that in London in 1355, even if <em>“prostitution”</em> was not forbidden, <em>“sodomy”</em> – defined as nonconforming sexuality, especially between people of the same gender – was prosecuted. We don’t know the outcome of Rykener’s arrest, but we can conclude that her goal was to render her sexual practices tolerable in the legal context of her time. This small collection of documents, although traces of specific sociopolitical contexts, coming from eclectic periods and places, were nonetheless all generated in periods that were hostile to gender nonconformity, and testify to the will of their authors to make their situations liveable, documenting the strategies that they employed to avoid moral and legal condemnation.</p>\r\n
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<blockquote>In 1395, Rykener explains that she goes by Eleanor when she has relations with priests, but calls herself John and behaves as a man in order to sleep with nuns.</blockquote>\r\n
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<span style="color: var(--bs-body-color); font-family: var(--bs-body-font-family); font-size: var(--bs-body-font-size); text-align: var(--bs-body-text-align); background-color: var(--bs-body-bg);">The quest for first-person testimony continues; perhaps new sources will come to light in the near future. Their interpretation will always be open to question: the fact that there does not exist a single term to designate these people demonstrates that the question reappears periodically without necessarily being pinned down or uniformized by a definition. For example, in the 19</span><sup style="color: var(--bs-body-color); font-family: var(--bs-body-font-family); text-align: var(--bs-body-text-align);">th</sup><span style="color: var(--bs-body-color); font-family: var(--bs-body-font-family); font-size: var(--bs-body-font-size); text-align: var(--bs-body-text-align); background-color: var(--bs-body-bg);"> century, the </span><em style="color: var(--bs-body-color); font-family: var(--bs-body-font-family); font-size: var(--bs-body-font-size); text-align: var(--bs-body-text-align);">“crime of cross-dressing”</em><span style="color: var(--bs-body-color); font-family: var(--bs-body-font-family); font-size: var(--bs-body-font-size); text-align: var(--bs-body-text-align); background-color: var(--bs-body-bg);"> describes people who don’t dress according to their sex, but this expression did not exist in the Middle Ages. Officially, during the latter period, a woman could not wear men’s clothing, nor could a man wear women’s clothing, but there were many exceptions that made this acceptable – for example, to protect oneself during a voyage, to preserve one’s moral virtue, or in the name of asceticism – as the writings of Thomas Aquinas testify. There is thus no one medieval record of this type of infraction, and we most frequently discover them in judicialarchives, generally in the category of sexual crimes.</span>\r\n
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Let’s examine another example. In Venice, in the 14<sup>th</sup> century, the Lords of the Night (<em>Signori di notte</em>) investigated crimes. In 1355, they arrested a person who everyone knew as Rolandina Ronchaia, but who they call Rolandinus, in the masculine.[note]Guido Ruggiero, <em>The Boundaries of Eros. Sex, Crime and Sexuality in Renaissance Venice</em>, New York, Oxford University Press, 1985, p. 136.[/note] We have no traces of what Rolandina thought, but the magistrates’ detailed investigation shows that she seems to have been harassed on the Rialto bridge while trying to prove that she was in fact a man, even though she passed as a woman, and her sexual relations with men thus fell under the accusation of illicit sexuality, or <em>“sodomy.”</em> The fact that her acts were repeated eventually led to her death sentence. Justice of the time was particularly violent; sexual crimes had become a priority for the Republic of Venice, who believed that the degradation of morals was the cause of the Black Death of 1348.\r\n
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In the most famous medieval trial, that of Joan of Arc in 1431 in Rouen, we find information about Joan’s masculine dress. We understand that she wore these garments just as much on the battlefield as in daily life, ever since she had procured them in Lorraine. But Joan did not pass for anything other than a young girl (<em>“pucelle,” </em>or <em>“virgin,”</em> which signified <em>“unmarried,”</em> was the nickname she gave herself). The words recorded in a trial of this kind tell little about her intentions: the sentence of the condemnation was worse than death, as being burned at the stake for heresy denied her eternal Christian life.\r\n
<blockquote><em>“Interrogated on why she had begun to wear men’s clothing in this way, [Joan of Arc] responded that it was of her own free will, with no obligation, and that this </em><em>dress pleased her more than that of a</em> <em>woman.”</em>[note]Jules-Étienne Quicherat (ed.), <em>Procès de condamnation et de réhabilitation de Jeanne d'Arc, dite la Pucelle</em>, Paris: Jules Renouard et Cie, 1841, vol. 1, 1841, p. 455.[/note]</blockquote>\r\n
<p style="font-weight: 400;">The testimony of real people speaking in the first person is heavily influenced by context, as they were often caught up in judicial proceedings at the time of writing. We often stumble across these documents unexpectedly as we dig through various sources, and the project of writing a history of trans people is thus complicated by the impossibility of tracing a continuity across these disparate records. However, they nonetheless point to multiple ways of transcending both gender norms and surviving repression. In addition to first-person historical testimony, there is the world of literary and hagiographic sources, in which ideal versions of gender transcendence can appear.</p>\r\n
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<h3 style="font-weight: 400;">The question of trans sainthood</h3>\r\n
<p style="font-weight: 400;">How could a notion of trans sainthood have developed? This term has recently emerged through the cataloguing of some thirty cases in Christian hagiography of saints who, initially gendered feminine, passed as masculine for part of all of their lives. Some of these stories had been known to historians since the 1950s, but the way in which they are read has changed considerably, and these cases are now being closely studied. Feminist historians, such as Marie Delcourt in the 1950s and Évelyne Patlagean some twenty years later, spoke early of feminine power linked to mythological figures (the “Diana Complex”),[note]Marie Delcourt, « Le complexe de Diane dans l’hagiographie chrétienne », <em>Revue de l’histoire</em> <em>des religions</em>, vol.153, no. 1, 1958.[/note] or of forms of emancipation from gender norms[note]Evelyne Patlagean, « L’histoire de la femme déguisée en moine et l’évolution de la sainteté féminine à Byzance », <em>Studi Medievievali</em>, vol. 17, 1976, p. 598-623.[/note] in relation to these characters. Subsequent generations of historians referred to them with the exogenous term <em>“cross-dressing saints.”</em> A debate then occupied the historical field regarding whether these <em>“saints”</em> were really women (or eunuchs or transgender men), but also regarding whether the tales that so enthralled medieval Christians were purely literary, or possibly also historical.[note]See Alicia Spencer-Hall and Blake Gutt (ed.), <em>Trans and Genderqueer Subjects in Medieval Hagiography</em>, Amsterdam, Amsterdam University Press, 2021.[/note]</p>\r\n
<p style="font-weight: 400;">Many such cases date from the 2<sup>nd</sup> and 3<sup>rd</sup> centuries and take place in ascetic communities. Before Christianity officially became the religion of the Roman Empire in 391-392 (it had been tolerated since 313), a few fervent converts had rejected the roles associated with their genders: they cut their hair, dressed in masculine clothes, and refused the marriages arranged by their parents. Saint Thecla, a disciple of Paul of Tarsus whose story is told in the <em>Acts of Paul and Thecla</em>, is particularly memorable. According to this account, Thecla refused marriage, was baptized, and was authorized by Paul to preach in masculine dress. Thecla died a martyr, becoming the first “woman” to die for Christianity (in men’s clothing). However, the text was excluded from the corpus of the Acts of the Apostles and declared apocryphal by the Fathers of the Church, resulting in the loss of certain fragments. Her worship is nonetheless well-documented throughout the Middle Ages and up through today in certain regions, notably amongst women who gathered in the Hagía Tékla cave in Silifke, Turkey.[note]Stephen Davis, <em>The Cult of Saint Thecla. A Tradition of Women’s Piety in Late Antiquity</em>, Oxford/New York, Oxford University Press, 2001.[/note]</p>\r\n
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<blockquote>In the 4<sup style="color: var(--bs-body-color); font-family: var(--bs-body-font-family); text-align: var(--bs-body-text-align);">th</sup><span style="color: var(--bs-body-color); font-family: var(--bs-body-font-family); font-size: var(--bs-body-font-size); text-align: var(--bs-body-text-align); background-color: var(--bs-body-bg);"> century, we find some converts who reject the roles associated with their genders: they cut their hair, dress in men’s clothing, and refuse marriage.</span></blockquote>\r\n
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<p style="font-weight: 400;">While men in Roman patrilineal society were regaining power over the bishops and religion, these “women” who left their husbands and passed as men were condemned in a church Council at Gangres (today Çankırı, Turkey) around 340. “Women” were forbidden from cutting their hair, which had been given to them to<em>“remind them of their dependence”</em> (canon 17 of the Council), from wearing men’s clothing (canon 13), from abandoning their husbands (canon 14), and from abandoning their children (canon 15). The need to instate such measures testifies to the fact that these events occurred too frequently in the eyes of the Council’s bishops. Jerome of Stridon, who translated the Bible into Latin (the Vulgate) and was surrounded by many devout women, himself complained about those who <em>“cut their hair and, without modesty, donned the face of a eunuch.”</em>[note]Jérôme, <em>Lettre</em> <em>XXII</em>, 27, in <em>Saint Jérôme. Lettres. Tome I</em>, Paris, Les Belles Lettres, 1949.[/note] The ascetics who we would call transgender today often passed as eunuchs, because in the Byzantine Empire masculinity was characterized by beards, and men without beards were necessarily perceived as eunuchs, a <em>“third gender”</em> that long persisted in the Empire.[note]Georges Sidéris, « La trisexuation à Byzance », in Michèle Riot-Sarcey (ed.), <em>De la Différence des sexes. </em><em>Le genre en histoire</em>, Paris, Bibliothèque historique Larousse, 2010, p. 77-100.[/note] Their worship and their stories inspired hagiographic narratives - the lives of saints - from the 5<sup>th</sup> century onwards.</p>\r\n
<p style="font-weight: 400;">In Rome, the case of Saint Eugenia, also known as Brother Eugene, is particularly revealing. The story goes that the young girl passed as a eunuch alongside two of her companions, Protus and Hyacinth, themselves also eunuchs. The three join a Christian community in which the brother, now called Eugene, becomes an abbot and healer. Falsely accused of sexual assault by a jealous woman, he is brought to court before his own father, the Prefect Philip, who recognizes his child. The father, Eugene, and even the mother become proselytizing Christians and die in Rome during a persecution. Protus and Hyacinth meet the same fate. The story, embellished with extraordinary adventures, could be distantly inspired by historical figures. The tombs of the martyrs Protus and Hyacinth were indeed found in a catacomb in the 19<sup>th</sup> century; one of them was intact, containing remains and bearing an inscription. Philip could have been inspired by a prefect of vigils (in charge of firefighting in the Roman Empire) who travelled between Alexandria and Rome.[note]Read Gordon Whatley, “More than a female Joseph? The sources of the late Fifth-Century passio sanctae Eugeniae,” in Stuart McWilliams (ed.), <em>Saints and Scholars. New Perspectives on Anglo-Saxon Literature and Culture in Honour of Hugh Magennis</em>, Cambridge/Rochester, D. S. Brewer, 2012, p. 87-111.[/note] We do not know if a person named Eugene or Eugenia ever existed; however, the figure of Saint Eugenia was popular all through the Middle Ages in the churches in Ravenna in Italy, in Poreč in Croatia, and later in Burgundy and in Catalonia, where she inspired sculptures and alter paintings.</p>\r\n
<p style="font-weight: 400;">On the Byzantine side, Matrôna de Pergé is known for founding a monastery that bears her name, Matronès. After leaving her husband for asceticism, Matrôna passed as a eunuch by the name of Babylas. Later, Matrôna reverted to her feminine name and life to found a women’s monastery, in which the nuns wore masculine clothes. Her adventurous life was written down in the 5<sup>th</sup> century and was read and re-read in the monastery.[note]Georges Sidéris, « Bassianos, les monastères de Bassianou et de Matrônès (V<sup>e</sup>-VI<sup>e</sup> siècles) », in Olivier Delouis, Sophie Métivier and Paule Pagès (ed.), <em>Le Saint, le Moine et le Paysan. Mélanges d’histoire byzantine offerts à Michel Kaplan</em>, Paris, Éditions de la Sorbonne, 2016, p. 631-656.[/note]</p>\r\n
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<blockquote>After leaving her husband for asceticism, Matrôna passed as an eunuch by the name of Babylas. Later, Matrôna reverted to her feminine name and life to found a women’s monastery.</blockquote>\r\n
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<p style="font-weight: 400;">Also in the 5<sup>th</sup> century, Theodora·os, known as Saint Theodora, was a popular figure whose life story was often told and retold. A married woman, she commits the sin of adultery under the influence of the devil. Her remorse brings about a gender transition and a new name: Theodoros. Falsely accused of seducing a woman who becomes pregnant, Theodoros says nothing to exonerate himself and takes care of the child, in a form of adoptive trans parenthood. A letter discovered after his death tells the whole story and sheds light on the false accusation of paternity.</p>\r\n
<p style="font-weight: 400;">Much later, in the 12<sup>th</sup> century, in the Empire (modern-day Germany), an attempt was made to canonize a person named Joseph, whose sex assigned at birth was discovered only after death, at which point he was renamed Hildegonde. The similarity with well-known cases of sainthood gave monastic leaders the idea to canonize Hildegonde as the first saint of the Cistercian order. These cases, sometimes rewritten, sometimes inspired by real people, bear witness to an imaginary in which gender transition itself is a reason for sainthood. Inspired by a Christian ideal of the first centuries, which aimed to transcend social norms and achieve real equality beyond the gender binary, these lives have for centuries conveyed a model of trans holiness, which, while it corresponded less and less to an increasingly binary society, advocated ascetic transcendence. These stories continued to be told in legends such as Jacobus de Voragine’s <em>Golden Legend</em> (which includes five trans saints, to be celebrated throughout the year) and depicted in paintings and sculptures ornamenting the walls of churches, such as those in the Basilica of Sainte-Marie-Madeleine in Vézelay, which show the trial of Eugeni·a·us.</p>\r\n
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<blockquote>These cases, sometimes rewritten, other times inspired by real people, testify to an imaginary in which gender transition itself is a reason for sainthood.</blockquote>\r\n
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<p style="font-weight: 400;">This medieval trans sainthood, whose impact was significant in its time, was exclusively transmasculine, as it existed in an unequal belief system in which the masculine prevailed over the feminine. But it is also the sign of a world in which porous and plastic categories were not always as restrictive as people in later centuries would have us believe. Within trans history, which is mostly riddled with intolerance and repression, trans sainthood appears like a ray of light that, despite everything, opens emancipatory perspectives. Gabrielle Bychowski, pioneer of trans medieval studies, describes them as stained glass windows: <em>“Each facet of the glass is both a window and a mirror. And both the mirror and window </em><em>are hard for many to face. It may show a window into the wisdom and beauty of trans life one is not willing to see. […] Yet each piece of the stained glass window is also a mirror. And it may reflect back to us long existing prejudice and ignorance.”</em>[note]Gabrielle Bychowski, « Resonance, radiance, and glory : an invocation for trans saints », June 1st, 2021, online: <a href="http://www.thingstransform.com/2021/06/resonance-radiance-and-glory-invocation.html">www.thingstransform.com/2021/06/resonance-radiance-and-glory-invocation.html</a>.[/note]</p>\r\n
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<h3 style="font-weight: 400;">Perspectives for a long-term history</h3>\r\n
<p style="font-weight: 400;">What contributions can these accounts of medieval trans saints make to the history of gender and sexuality? Thinking from the point of view of premodern categories helps us to undo ideas that are profoundly ingrained in us, such as the biological sex binary, that have been naturalized in the West, but that do not correspond to the experiences of all individuals, nor to the totality of social structures and imaginaries on the planet. And we are perhaps at a moment in which it no longer corresponds to younger generations’ aspirations toward equality. Could a society that does not promote this distinction between sex and gender allow us to think beyond norms in the future? The role of research is to complexify our relation to the world, which certain discourses render terribly binary and simplistic. It seems to me that studying a long-term history of gender from a trans perspective will enable us to broaden the scope of future developments, because at present, the long-term history is that of a gradual loss of understanding of the meanings of gender fluidity developed at certain periods, particularly in early Christianity. By studying the moments in which the binary structure fails to define people, we can bring to light historical <em>“gender regimes,”</em>[note]“A gender regime can be defined as a particular and unique arrangement of sexual relations in specific historical, documentary and relational context,” Didier Lett, « Les régimes de genre dans les sociétés occidentales de l’Antiquité au XVII<sup>e</sup> siècle », <em>Annales. Histoire, sciences sociales</em>, vol. 67, no. 3, 2012, p. 563-572.[/note] which have evolved over the centuries and are destined to continue changing.</p>\r\n
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<blockquote>Thinking from the point of view of premodern categories helps us to undo ideas that are profoundly engrained in us, such as the biological sex binary.</blockquote>\r\n
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Translated by Fig Docher\r\n
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This article was first published in French in <a href="https://www.editionsladecouverte.fr/Revueducrieur"><em>La Revue du Crieur</em></a>, n° 22, 2023. We thank <em>La Revue du Crieur</em> for the authorization to publish and translate it.\r\n
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<p style="padding-left: 120px;"><small>"— Alors, embrassez-moi ! dit la reine.</small></p>\r\n
<p style="padding-left: 120px;"><small>Silence lui donne un chaste baiser sur le front, au-dessous de la guimpe, car, à vrai dire, il ne songe pas à la sorte de baiser qu’elle désire. Et la dame, qui ne souhaitait pas être si parcimonieusement embrassée, lui donne cinq doux baisers, amoureux et langoureux, en plus des deux promis. Elle l’en accable tant que Silence est tout embarrassé."</small>[note]<em>Le Roman de Silence</em>, in <em>Récits d’amour et de chevalerie</em>, Paris, Robert Laffont, 2000, p. 518. Pour une analyse récente, voir Masha Raskolnikov, « Without magic or miracle, the <em>Romance of Silence</em> and the prehistory of genderqueerness », dans Greta LaFleur, Masha Raskolnikov et Anna Kłosowska (dir.), <em>Trans Historical. </em><em>Gender Plurality Before the Modern</em>, Ithaca, Cornell University Press, 2021, p. 178-206.[/note]</p>\r\n
<p style="font-weight: 400;">Ce jeu amoureux entre une reine adultère et un chevalier à la cour du roi de Cornouailles au XIII<sup>e</sup> siècle n’est pas aussi « cishétéronormé » qu’on pourrait le croire. <em>Le Roman de Silence</em> met en scène la souveraine Eufème, qui, mariée au roi, a pour amant·e une nonne transgenre et s’est éprise d’un chevalier également transgenre nommé Silence[note]Ce récit n’existe que dans un manuscrit de la seconde moitié du siècle : Nottingham, ms MILN6, f. 188-233r.[/note]. Les parents de ce dernier l’ont genré au masculin dès sa naissance pour des questions d’héritage, et il fait carrière comme troubadour puis chevalier. La nonne, elle, dissimule sous son habit sa vie amoureuse avec la reine. À la fin de l’histoire, le prophète Merlin révèle le genre qui a été assigné à Silence à sa naissance ainsi que celui de celle qui se fait passer pour une nonne. La reine, jugée trop portée sur la sexualité, sera condamnée à mort tandis que Silence se fera femme et se mariera avec le roi.</p>\r\n
<p style="font-weight: 400;">On se rend compte que certain·es des héros et héroïnes des romans de chevalerie médiévaux qui ont alimenté un imaginaire hétérosexuel binaire au XIX<sup>e</sup> siècle n’étaient pas toujours ce que ce siècle prude en avait fait. Tristan porte parfois des robes de demoiselle pour rejoindre Yseult, Silence peut passer d’un genre à l’autre au fil de ses aventures, quand les amours du chevalier trans Yde – qui s’était initialement habillé en homme pour échapper au mariage incestueux que tentait de lui imposer son père – et de la jeune Olive sont bénis par Dieu, lequel finit par transformer physiquement Yde.</p>\r\n
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<blockquote>La présence de transitions de genre dans certains romans de chevalerie du Moyen Âge ne devrait pas tant nous étonner.</blockquote>\r\n
<p style="font-weight: 400;">La présence de transitions de genre dans certains romans de chevalerie du Moyen Âge ne devrait pas tant nous étonner. À la lumière des études trans et de la sortie du placard de personnes trans dans le monde médiatique, le grand public a pris conscience que des personnes transgenres étaient parmi nous, peut-être depuis longtemps et dans toutes les couches de la société. Selon les époques, les personnes qui ne se conformaient pas aux normes de genre en vigueur ont été désignées de diverses manières (on disait « une femme s’est faite homme » ou « cet homme est une femme » aux XII<sup>e</sup> et XIII<sup>e</sup> siècles) et les discriminations qu’elles subissaient n’étaient pas également réparties : la société médiévale contrôlait par exemple davantage la sexualité (légitime ou illégitime) que les normes de genre. S’il n’est pas question de prétendre à une unicité des expériences à travers les siècles, il est peut-être temps de remettre en lumière l’histoire longue des transidentités.</p>\r\n
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<h3>Visibilité et invisibilité</h3>\r\n
<p style="font-weight: 400;">Certaines avancées récentes dans les droits des personnes trans – depuis 2016 en France, il est par exemple possible derequérir un changement d’état civil sans devoir en passer par une intervention médicale ou chirurgicale – se sont faites au prix d’une visibilité accrue. Celle-ci a été suivie par un effet de ressac : on a assisté à des rejets décomplexés et les mouvements transphobes ont trouvé des tribunes médiatiques et politiques[note]Voir notamment le débat entre Karine Espineira, Ali Aguado, Laurence Rossignol et Maelle Noir qui fait écho à l’intrusion d’un collectif transphobe, la Petite Sirène, à la Délégation interministérielle à la lutte contre le racisme, l’antisémitisme et la haine anti-LGBT (Dilcrah), aux oppositions à la transparentalité (par des militantes antitrans reçues par la députée Aurore Bergé) et le piège tendu à des militantes transféministes par Amélie Menu, une fausse documentariste antiféministe. Voir notamment « Comment les luttes trans bousculent les mouvements féministes », Mediapart, À l’air libre, 17 novembre 2022. Éric Fassin parle pour sa part d’une « <em>épidémie de transphobie</em> » (Seminário internacional « Epidemia de transfobia », université de Rio de Janeiro, 22 septembre 2022) afin de retourner l’accusation portée par la psychanalyste Élisabeth Roudinesco dans l’émission Quotidien, le 10 mars 2021, qui évoquait une « <em>épidémie de transgenres</em> ».[/note]. Selon eux, les questions trans ne concernent qu’une minorité de personnes, qu’ils jugent atteintes de pathologies. Ils s’opposent ainsi aux travaux historiques et sociologiques, ce qui témoigne de leur ignorance des recherches dans ces domaines, et exposent régulièrement leurs arguments dans des textes mal informés, voire mensongers qui s’alarment d’un « <em>bouleversement anthropologique</em> » et dénoncent le danger d’aller à l’encontre de ce qu’ils estiment être des invariants biologiques, par exemple la binarité hommes/femmes. Tout au long du XX<sup>e</sup> siècle, les médecins publiaient sur les « <em>travestis</em> » et « <em>transsexuels</em> » (des personnes qu’on appellerait aujourd’hui « <em>femmes trans</em> » mais que les médecins avaient tendance à décrire au masculin) en les présentant comme des personnes dangereuses ou pitoyables[note]Depuis le <em>Die Transvestiten</em> (1925) de Magnus Hirschfeld, de multiples travaux ont paru, dont ceux de Harry Benjamin et de Robert Stoller. La culture populaire a souvent fait des personnes non conformes en termes de genre des déviant·es potentiellement criminel·les, comme dans le film <em>Psychose</em>, d’Alfred Hitchcock. Voir les travaux de Karine Espineira, <em>Transidentités : ordre et panique de genre. Le réel et ses interprétations</em>, Paris, L’Harmattan, 2015.[/note]. Une femme, formée à la théologie, Janice Raymond, qui s’était inquiétée en 1979 de la présence de « <em>transsexuels</em> » dans les mouvements féministes, a inauguré un argumentaire anti-trans pseudo-féministe qui trouve de nouveaux échos aujourd’hui, notamment en France. La musicienne féministe lesbienne et transgenre Sandy Stone a publié en 1991 « L’empire contre-attaque, un manifeste post-transsexuel » en réponse à cette production dénigrante ainsi qu’à un harcèlement qu’elle avait personnellement subi[note]Sandy Stone, « L’empire contre-attaque, un manifeste post-transsexuel », <em>Comment s’en sortir ?</em>, n° 2, 2015 (1991), p. 8-22.[/note].</p>\r\n
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<blockquote>Les études et les savoirs trans se sont construits par une réappropriation de l’expertise.</blockquote>\r\n
<p style="font-weight: 400;">Les études et les savoirs trans se sont construits par une réappropriation de l’expertise. Les personnes trans et allié·es ont développé une littérature florissante qui a notamment permis la publication d’une revue scientifique quadriannuelle, <em>Transgender Studies Quarterly</em>, et la création, en France, de l’Observatoire des transidentités par Karine Espineira et Maud-Yeuse Thomas[note]Karine Espineira et Maud-Yeuse Thomas, « L’observatoire des transidentités », <www.observatoire-des-transidentites.com/> ; lire aussi <em>Transidentités et Transitudes. Se défaire des idées reçues</em>, Paris, Le Cavalier bleu, 2022.[/note]. Sous l’impulsion de chercheuses comme Susan Stryker, l’histoire de la « <em>libération transgenre</em> » a émergé ainsi que l’histoire longue et non occidentale des transidentités ou de la transitude (soit le fait d’être trans)[note]Susan Stryker, <em>Transgender History. </em><em>The Roots of Today’s Revolution</em>, Berkeley, Steal Press, 2008.[/note]. Leslie Feinberg avait ouvert la voie dans les années 1990 en étudiant les visions non occidentales du genre depuis l’époque de Jeanne d’Arc[note]Leslie Feinberg, <em>Transgender Warriors. Making History from Joan of Arc to Dennis Rodman</em>, Boston, Beacon Press, 1996. Voir aussi Karine Espineira (dir.), <em>Sociologie de la transphobie</em>, Pessac, Maison des sciences de l’homme d’Aquitaine, 2015.[/note]. Dans cette lignée, on se penche désormais sur les sociétés dites prémodernes, au sein desquelles nature et culture ne se définissaient pas de la même façon qu’aujourd’hui et où la frontière entre sexe et genre ne se pensait pas dans les mêmes termes. Que peuvent nous apprendre les minces indices provenant de sociétés si éloignées ? Peut-on savoir quelque chose du passé de personnes quasiment invisibles dans les sources ?</p>\r\n
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<h3>La quête du sujet</h3>\r\n
<p style="font-weight: 400;">Les discours contemporains privilégient le témoignage direct, mais dans le passé on ne trouve que peu d’histoires racontées à la première personne. On possède le journal, très remanié par ses éditeurs, de l’artiste danoise Lili Elbe, qui avait demandé une transition médicale dans les années 1930[note]Lili Elbe, <em>Man Into Woman</em>, en ligne : Caughie, Pamela L., Emily Datskou, Sabine Meyer, Rebecca J. Parker et Nikolaus Wasmoen (dir.), <em>Lili Elbe Digital Archive</em>, <a href="http://www.lilielbe.org/"><www.lilielbe.org</a>>.[/note]. Aux États-Unis, on a retrouvé quelques témoignages de personnes passées d’un genre à l’autre parmi les esclaves ayant réussi à fuir, notamment la célèbre Harriet Jacobs, qui a raconté dans son autobiographie publiée en 1861 s’être fait passer pour un marin en fonçant son teint au charbon afin de s’échapper[note]Dans <em>Linda ; or, Incidents in the life of a Slave Girl</em>, chap. « New perils », 1861, analysé par Riley C. Snorton, <em>Black on Both Sides. A Racial History of Trans Identity</em>, Minneapolis, University of Minnesota Press, 2020, p. 69.[/note]. Près d’un siècle plus tôt, quelques lettres de la chevalière d’Éon évoquent son changement de genre social : si elle devient femme afin d’être espionne, elle veut par la suite revenir en France en tant qu’homme. Mais elle est alors perçue comme une femme habillée en homme et le roi lui intime par ordonnance en 1777 de porter des habits féminins. Elle a toute sa vie maintenu le secret sur son assignation de naissance[note]Gary Kates, <em>Monsieur d’Eon Is a Woman. A Tale of Political Intrigue and Sexual Masquerade</em>, New York, Basic Books, 1995.[/note]. Provenant d’une époque encore plus lointaine, on possède la déposition auprès de la police d’Eleanor Rykener, arrêtée à Londres en 1395[note]Document mis au jour par David Lorenzo Boyd et Ruth Mazo Karras, « The interrogation of a male transvestite prostitute in Fourteenth Century London », <em>GLQ, A Journal of Gay and Lesbian Studies</em>, vol. 1, 1995, p. 459-465, et récemment par Gabrielle Bychowski, « The transgender turn. Eleanor Rykener speaks back », dans Greta LaFleur, Masha Raskolnikov et Anna Kłosowska (dir.), <em>Trans Historical</em>, <em>op. cit.</em>, p. 95-113.[/note]. Rykener explique par exemple, selon sa déposition, qu’elle est appelée Eleanor lorsqu’elle a des relations avec des prêtres, mais s’appelle John et se comporte en homme pour coucher avec des moniales. En effet, à Londres en 1355, si la « <em>prostitution</em> » n’est pas interdite, la « <em>sodomie</em> » – définie comme sexualité non conforme, notamment entre personnes de même genre – est en revanche condamnée. On ne connaît pas l’issue de l’interpellation de Rykener, mais on peut comprendre que celle-ci cherchait à rendre tolérables ses pratiques sexuelles dans le cadre législatif de ses contemporains. Ces quelques documents, issus de périodes et lieux divers, traces de contextes sociopolitiques spécifiques, ont néanmoins tous été rédigés dans des périodes intolérantes vis-à-vis de la non-conformité de genre et témoignent de la volonté de leurs autrices de rendre acceptable leur situation ainsi que des stratégies qu’elles déploient en vue d’éviter les condamnations morales comme judiciaires.</p>\r\n
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<blockquote>En 1395, Rykener explique qu’elle est appelée Eleonor lorsqu’elle a des relations avec des prêtres, mais s’appelle John et se comporte en homme pour coucher avec des moniales.</blockquote>\r\n
<p style="font-weight: 400;">La quête de témoignages à la première personne se poursuit et révélera peut-être de nouvelles sources dans les années à venir. Mais elles seront toujours sujettes à caution. Le fait même qu’il n’existe pas un seul terme pour désigner ces personnes montre que la question réapparaît périodiquement sans être stabilisée par une définition. Ainsi, si au XVIII<sup>e</sup> siècle on parle de « <em>crime de travestissement</em> » pour les personnes qui ne s’habillent pas selon leur sexe, cette expression n’existe pas au Moyen Âge. Officiellement, durant cette longue période, une femme ne peut porter un habit d’homme ni un homme un habit de femme, mais de multiples exceptions permettent de contourner l’interdit – par exemple pour se protéger durant un voyage, afin de préserver sa vertu ou encore par ascétisme – ce dont témoignent notamment les écrits de Thomas d’Aquin. Il n’existe donc pas de registre médiéval qui regrouperait ce type de délit et on les découvre le plus souvent parmi les archives judiciaires, en général dans la catégorie des crimes sexuels.</p>\r\n
<p style="font-weight: 400;">Prenons un autre exemple. À Venise, au XIV<sup>e</sup> siècle, les Seigneurs de la nuit (<em>Signori di notte</em>) enquêtaient sur les crimes. En 1355, ils arrêtent une personne que tout le monde connait sous le nom de Rolandina Ronchaia, mais qu’ils nomment Rolandinus, au masculin[note]Guido Ruggiero, <em>The Boundaries of Eros. Sex, Crime and Sexuality in Renaissance Venice</em>, New York, Oxford University Press, 1985, p. 136.[/note]. Nous n’avons aucune trace de ce que pensait Rolandina, mais l’enquête détaillée des magistrats montre qu’elle semble avoir été harcelée sur le pont du Rialto en cherchant à prouver qu’elle était bien un homme, même si elle passait pour femme et que de fait sa sexualité avec des hommes tombait sous l’accusation de sexualité illicite ou « <em>sodomie</em> ». Le fait que ses agissements aient été répétés entraîne finalement sa condamnation à mort. La juridiction était alors particulièrement violente, dans un contexte où les crimes sexuels étaient devenus une priorité pour la République de Venise qui voyait dans la dépravation des mœurs la cause de la grande peste de 1348.</p>\r\n
<p style="font-weight: 400;">Dans le plus célèbre des procès médiévaux, celui de Jeanne d’Arc en 1431 à Rouen, on trouve des informations sur son habit masculin. On comprend qu’elle portait ces vêtements aussi bien sur le champ de bataille qu’à la ville, depuis qu’elle se les était procurés en Lorraine. Mais Jeanne ne passait pas pour autre chose qu’une jeune fille (« <em>pucelle</em> », qui signifie « <em>non mariée</em> », est le surnom qu’elle se donnait). Les paroles rapportées dans un procès de ce type ne nous disent que peu de choses sur ses intentions : l’enjeu de sa condamnation était en effet pire que la mort car le bûcher pour hérésie privait de la vie éternelle chrétienne.</p>\r\n
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<blockquote>« <em>Interrogée sur pourquoi elle commença à porter de cette façon l’habit d’homme, [Jeanne d’Arc] répondit que ce fut par sa propre volonté, sans aucune contrainte, et que cet habit lui plaisait plus que celui de femme</em>. »[note]Jules-Étienne Quicherat (dir.), <em>Procès de condamnation et de réhabilitation de Jeanne d'Arc, dite la Pucelle</em>, Paris, Jules Renouard et Cie, 1841, vol. 1, 1841, p. 455.[/note]</blockquote>\r\n
<p style="font-weight: 400;">Lorsque l’on trouve des documents sur des personnes réelles, qui parlent à la première personne, leur témoignage est très circonstancié car celles-ci étaient à ce moment-là souvent prises dans un tourbillon judiciaire. La difficulté de faire l’histoire des trans réside ici, dans l’impossibilité de tracer une continuité entre ces expériences disparates, qui apparaissent souvent aléatoirement au gré du dépouillement de sources variées. Elles indiquent cependant de multiples façons de dépasser les normes de genre et la répression que cela entraîne. Mais il existe un autre monde, celui des sources littéraires et hagiographiques, dans lequel un idéal de dépassement du genre peut apparaître.</p>\r\n
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<h3>La sainteté trans en question</h3>\r\n
<p style="font-weight: 400;">Comment a pu se développer l’idée d’une sainteté trans ? Cette expression a émergé récemment par la mise en série d’une trentaine de cas, dans l’hagiographie chrétienne, de personnes saintes passées du genre féminin au genre masculin pendant tout ou partie de leur vie. Certains de ces parcours étaient déjà connus des historien·nes depuis les années 1950, mais la manière de les lire a beaucoup changé et ces cas sont désormais étudiés attentivement. On a tôt parlé, parmi les historiennes féministes comme Marie Delcourt dès les années 1950 et Évelyne Patlagean une vingtaine d’années plus tard, d’un pouvoir féminin lié à des figures mythologiques (le « <em>complexe de Diane</em>[note]Marie Delcourt, « Le complexe de Diane dans l’hagiographie chrétienne », <em>Revue de l’histoire</em> <em>des religions</em>, tome 153, n° 1, 1958.[/note] ») ou de formes d’émancipation des normes de genre[note]Evelyne Patlagean, « L’histoire de la femme déguisée en moine et l’évolution de la sainteté féminine à Byzance », <em>Studi Medievievali</em>, vol. 17, 1976, p. 598-623.[/note] à propos de ces personnages. Les historiennes des générations suivantes les ont désignés par l’expression exogène « <em>saintes travesties</em> » et un débat a alors occupé le champ historique sur le fait de savoir si ces « <em>saintes</em> » étaient bien des femmes (ou des eunuques ou des hommes transgenres), mais aussi si ces récits qui ont passionné les chrétiens médiévaux étaient uniquement littéraires ou s’ils comportaient une dimension historique[note]Voir Alicia Spencer-Hall et Blake Gutt (dir.), <em>Trans and Genderqueer Subjects in Medieval Hagiography</em>, Amsterdam, Amsterdam University Press, 2021.[/note].</p>\r\n
<p style="font-weight: 400;">De nombreux cas datent des II<sup>e</sup> et III<sup>e</sup> siècles et sont survenus dans des communautés ascétiques. Avant que le christianisme ne devienne officiellement la religion de l’Empire romain en 391-392 (il était toléré depuis 313), quelques ferventes converties avaient ainsi rejeté les rôles associés à leur genre : elles se coupaient les cheveux, s’habillaient de vêtements masculins et refusaient les mariages arrangés par leurs parents. On a notamment gardé le souvenir de sainte Thècle, disciple de Paul de Tarse, dont l’histoire est racontée dans les <em>Actes de Paul et Thècle</em>. Selon ce récit, Thècle refuse le mariage, se baptise et Paul l’autorise à prêcher en habits masculins. Thècle meurt en martyre, devenant la première « femme » morte pour le christianisme (en habits masculins). Mais le texte a été écarté du corpus des Actes des apôtres et déclaré apocryphe par les Pères de l’Église, ce qui a provoqué la perte de certains fragments. Son culte est cependant bien attesté pendant tout le Moyen Âge et jusqu’aujourd’hui dans certaines localités, notamment auprès de femmes qui se retrouvaient dans la grotte Hagía Tékla à Silifke, en Turquie[note]Stephen Davis, <em>The Cult of Saint Thecla. A Tradition of Women’s Piety in Late Antiquity</em>, Oxford/New York, Oxford University Press, 2001.[/note].</p>\r\n
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<blockquote>On trouve au IV<sup>e</sup> siècle, quelques converties qui rejettent les rôles associés à leur genre : elles se coupent les cheveux, s’habillent de vêtements masculins et refusent de se marier.</blockquote>\r\n
<p style="font-weight: 400;">Ainsi, lorsque les hommes de la société romaine patrilinéaire reprennent le pouvoir sur l’épiscopat et la religion, ces « femmes » qui quittent leur mari et passent pour des hommes sont condamnées dans un concile, à Gangres (aujourd’hui Çankırı, Turquie) vers 340. On interdit que les « femmes » se coupent les cheveux qui leur ont été donnés pour leur « <em>rappeler leur dépendance</em> » (canon 17 du concile), portent un habit d’homme (canon 13), abandonnent leur mari (canon 14) et leurs enfants (canon 15). La nécessité de prendre de telles mesures témoigne du fait que ces événements survenaient trop régulièrement aux yeux des évêques du concile. Le traducteur de la Bible en latin (la Vulgate), Jérôme de Stridon, qui était entouré de nombreuses femmes dévotes, se plaignait pour sa part de celles qui « <em>coupent leur chevelure et, sans pudeur, dressent un visage d’eunuque</em> »[note]Jérôme, <em>Lettre</em> <em>XXII</em>, 27, in <em>Saint Jérôme. Lettres. Tome I</em>, Paris, Les Belles Lettres, 1949.[/note]. Les ascètes qu’on aurait tendance à dire transgenres aujourd’hui passaient en effet souvent pour des eunuques, parce que dans l’Empire byzantin, la masculinité se caractérisait par la barbe et que des hommes sans barbe étaient nécessairement perçus comme des eunuques, comme un « <em>troisième genre</em> » qui s’est longtemps maintenu dans l’Empire[note]Georges Sidéris, « La trisexuation à Byzance », dans Michèle Riot-Sarcey (dir.), <em>De la Différence des sexes. Le genre en histoire</em>, Paris, Bibliothèque historique Larousse, 2010, p. 77-100.[/note]. Leur culte et leurs histoires inspirèrent des récits hagiographiques, les vies de saintes, à partir du V<sup>e</sup> siècle.</p>\r\n
<p style="font-weight: 400;">À Rome, le cas de sainte Eugénie, aussi connue sous le nom de frère Eugène, est particulièrement révélateur. L’histoire raconte que la jeune fille passe pour un eunuque en même temps que deux de ses compagnons, Prothe et Hyacinthe, eunuques eux aussi. Tous les trois entrent dans une communauté chrétienne où le frère désormais appelé Eugène devient abbé et guérisseur. Accusé à tort d’agression sexuelle par une femme perfide, il est conduit au procès devant son propre père, le préfet Philippe, qui reconnaît son enfant. Le père, Eugène et même la mère deviennent des chrétiens prosélytes et meurent à Rome lors d’une persécution. Prothe et Hyacinthe connaissent le même sort. Le récit, embelli d’aventures extraordinaires, est peut-être lointainement inspiré de personnages historiques. Les tombes des martyrs Prothe et Hyacinthe ont en effet été retrouvées dans une catacombe au XIX<sup>e</sup> siècle ; l’une d’elle était intacte, contenait des restes et portait une inscription. Philippe pourrait avoir été inspiré par un préfet des vigiles (chargé de la lutte contre les incendies dans l’Empire romain) qui fit un aller-retour entre Alexandrie et Rome[note]Lire Gordon Whatley, « More than a female Joseph ? The sources of the late Fifth-Century passio sanctae Eugeniae », dans Stuart McWilliams (dir.), <em>Saints and Scholars. New Perspectives on Anglo-Saxon Literature and Culture in Honour of Hugh Magennis</em>, Cambridge/Rochester, D. S. Brewer, 2012, p. 87-111.[/note]. On ne sait pas si un personnage nommé Eugène et Eugénie a jamais existé, en revanche, la figure de sainte Eugénie a été populaire tout au long du Moyen Âge dans des églises de Ravenne en Italie, de Poreč en Croatie et plus tard en Bourgogne et en Catalogne, où elle a inspiré sculptures et peinture d’autels.</p>\r\n
<p style="font-weight: 400;">Du côté byzantin, Matrôna de Pergé est connue parce qu’elle a fondé un monastère qui garda son nom, Matronès. Après avoir quitté son mari par ascétisme, Matrôna passa pour un eunuque du nom de Babylas. Plus tard, Matrôna reprit son nom et une vie féminine pour fonder un monastère de femmes, dans lequel les moniales portaient une tenue masculine. Sa vie assortie d’épisodes aventureux a été mise par écrit au V<sup>e</sup> siècle et était lue et relue dans le monastère[note]Georges Sidéris, « Bassianos, les monastères de Bassianou et de Matrônès (V<sup>e</sup>-VI<sup>e</sup> siècles) », dans Olivier Delouis, Sophie Métivier et Paule Pagès (dir.), <em>Le Saint, le Moine et le Paysan. Mélanges d’histoire byzantine offerts à Michel Kaplan</em>, Paris, Éditions de la Sorbonne, 2016, p. 631‑656.[/note].</p>\r\n
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<blockquote>Après avoir quitté son mari par ascétisme, Matrôna passa pour un eunuque du nom de Babylas. Plus tard, elle reprit son nom et une vie féminine et fonda un monastère de femmes.</blockquote>\r\n
<p style="font-weight: 400;">Toujours au V<sup>e</sup> siècle, Theodora·os, connu·e comme sainte Théodora, est un personnage populaire dont la vie a étésouvent racontée et recopiée. Femme mariée, elle commet un péché d’adultère sous l’influence du démon. Son remords entraîne une transition de genre et un nouveau nom : Théodoros. Accusé faussement d’avoir séduit une femme qui tombe enceinte, Théodoros ne dit rien qui pourrait l’innocenter et s’occupe de l’enfant dans une forme de parentalité trans adoptive. Une lettre découverte après sa mort raconte toute l’histoire et fait la lumière sur cette fausse accusation de paternité.</p>\r\n
<p style="font-weight: 400;">Bien plus tard, au XII<sup>e</sup> siècle, dans l’Empire (Allemagne actuelle), on tenta de faire canoniser une personne nommée Joseph, rebaptisée Hildegonde après sa mort, et dont le sexe assigné à la naissance n’avait été découvert qu’à sa mort. La similitude avec les cas de sainteté encore bien connus faisait penser aux responsables de l’ordre monastique que l’on pourrait canoniser Hildegonde pour en faire la première sainte de l’ordre cistercien. Ces cas, parfois réécrits, parfois inspirés de personnages réels, témoignent d’un imaginaire dans lequel c’est la transition de genre elle-même qui est un motif de sainteté. Inspirées par un idéal chrétien des premiers siècles qui visait au dépassement des normes sociales et àl’égalité réelle, par-delà la binarité de genre, ces vies ont véhiculé pendant des siècles un modèle de sainteté trans, qui, s’il correspondait de moins en moins à une société de plus en plus binaire, en défendait le dépassement ascétique. On continuera à raconter ces histoires dans les légendiers comme la <em>Légende dorée</em> de Jacques de Voragine (qui compte cinq saintes trans à fêter au cours de l’année) et à les représenter dans des peintures et des sculptures ornant les murs des églises, comme ceux de la basilique Sainte-Marie-Madeleine de Vézelay qui montrent le procès d’Eugén·i·e.</p>\r\n
\r\n
<blockquote>Ces cas, parfois réécrits, parfois inspirés de personnages réels, témoignent d’un imaginaire dans lequel c’est la transition de genre elle-même qui est un motif de sainteté.</blockquote>\r\n
<p style="font-weight: 400;">Cette sainteté trans médiévale dont l’impact n’est pas négligeable pour l’époque n’est que transmasculine car elle s’inscrit dans un système de pensée inégalitaire où le masculin l’emportait déjà sur le féminin. Mais elle est aussi le signe d’un monde où la porosité et la plasticité des catégories n’enfermaient pas toujours autant les personnes que les époques ultérieures ont voulu le faire croire. Au sein de l’histoire trans, qui rapporte surtout intolérances et répressions, la sainteté trans apparaît comme un moment de lumière qui ouvre malgré tout des perspectives émancipatrices. Gabrielle Bychowski, pionnière des études trans médiévales, les décrit comme un vitrail : « <em>Chaque facette de verre est à la fois une fenêtre et un miroir. </em><em>Aux yeux de nombreuses personnes, le miroir </em><em>est aussi difficile à affronter que la fenêtre. </em><em>Le développement des études trans médiévales ouvre une fenêtre sur la sagesse et la beauté de la vie trans que </em><em>certain·es ne veulent pas voir. […] Mais chaque partie du vitrail est aussi un miroir, qui peut </em><em>nous montrer le reflet de préjugés et d’une ignorance </em><em>existant depuis longtemps</em>[note]Gabrielle Bychowski, « Resonance, radiance, and glory : an invocation for trans saints », 1<sup>er</sup> juin 2021, <www.thingstransform.com/2021/06/resonance-radiance-and-glory-invocation.html> (ma traduction).[/note]<em>.</em> »</p>\r\n
\r\n
<h3>Perspectives pour une histoire de la longue durée</h3>\r\n
<p style="font-weight: 400;">Quels apports à l’histoire du genre et des sexualités peuvent bien constituer ces récits de saintes trans médiévales ? Penser depuis les catégories prémodernes nous aide à nous défaire d’idées fortement ancrées en nous, comme celle de la binarité biologique des sexes, qui a été naturalisée en Occident, mais ne correspond ni à l’expérience de tous les individus ni à l’ensemble des structures et imaginaires sociaux de la planète. Et nous sommes peut-être à un moment où elle ne correspond plus non plus aux aspirations à l’égalité portées par les jeunes générations. Est-ce qu’une société qui ne privilégie pas la même distinction entre sexe et genre peut nous permettre de penser le dépassement des normes pour le futur ? Le rôle des recherches est de complexifier notre relation au monde, que certains discours rendent terriblement binaire et simpliste. Il me semble que faire l’histoire du genre sur la longue durée avec un regard trans permettra d’élargir la focale des développements futurs car, à l’heure actuelle, l’histoire longue est plutôt celle d’une perte de compréhension progressive des significations de la fluidité de genre élaborées à certaines époques et notamment dans le premier christianisme. En étudiant les moments où le binarisme peine à déterminer les personnes, on pourra faire émerger des « <em>régimes de genre</em>[note]« Un régime de genre peut être défini comme un agencement particulier et unique des rapports de sexe dans un contexte historique, documentaire et relationnel spécifique », Didier Lett, « Les régimes de genre dans les sociétés occidentales de l’Antiquité au XVII<sup>e</sup> siècle », <em>Annales. Histoire, sciences sociales</em>, vol. 67, n° 3, 2012, p. 563-572.[/note] » historiques, qui ont évolué au fil des siècles et sont appelés à se transformer à nouveau.</p>\r\n
\r\n
<blockquote>Penser depuis les catégories prémodernes nous aide à nous défaire d’idées fortement ancrées en nous, comme celle de la binarité biologique des sexes.</blockquote>\r\n
\r\n
\r\n
Cet article a d'abord été publié dans <a href="https://www.editionsladecouverte.fr/Revueducrieur"><em>La Revue du Crieur</em></a>, n° 22, 2023. Nous remercions <em>La Revue du Crieur</em> de nous avoir autorisé·exs à le publier et le traduire.\r\n
\r\n
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