Les Maronites sont chrétiens des églises catholiques orientales. On dit que leur origine est à Antioche, côte levantine de la Méditerranée, remonte au Ve siècle. Et à nos jours on peut compter plus de trois millions de Maronites dans le monde et la plupart d'entre eux sont libanais et leur diaspora dans le monde. Historiquement, la France avait été profondément impliquée à leur protection, garde et asile contre des sièges, attaques et massacres, et elle a fait de leur terres (Liban et Syrie actuels) son mandat dans la première moitié du XXe siècle. Montréal, deuxième grande ville du Canada, et francophone dans le monde après Paris, est une terre d'exode dans le monde pour les Maronites. On observe que le premier immigré maronite au Canada est un homme libanais en 1882. Cependant le flux des immigrés libanais maronites est plutôt après la guerre du Liban 1975-1990, confrontations interconfessionnelle. Canada, surtout Québec a positivement accueuilli des Maronites parce qu'ils avaient été bien integrés à la société montréalaise et québécoise avec la base francophone et catholique. Certes dans les années 80, plusieurs églises maronites ont été construites dans l'agglomération de Montréal au milieu de la décléricalisation, on peut observer une affirmation religieuse parmi des Canadiens dont l'origine libanaise, mais en même temps, quelques associations «libanaises» également ont été fondées dans la ville de Montréal et un des leurs objets est la solidarité interconfessionnelle pour des immigrés libanais et la patrie. On peut penser que leur situations et activités actuelles est une nouvelle forme de « l'intégration » qui serait differente de celle en France (républicaine), au Canada (multiculturale), et au Québec (interculturelle). 影

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Although recent studies of metropolitan popular movements in the Mamluk Kingdom have clarified the actual conditions of such protests, we still know little about popular movements and the political culture in medieval Egyptian provincial towns. This paper focuses on the uprising of 1450 in al-Mahalla al-Kubra, provincial capital of al-Gharbiyya, and examines the economic background, changing stages of the revolt, leadership by religious elites, and countermeasures taken by the Mamluk Sultan Jaqmaq.
According to Tibr al-masbuk written by al-Sakhawi, this uprising was caused by the people's indignation about the tyranny of Ahmad (brother of the well-known ustadar [major-domo] Ibn al-Ashqar) and his unfair interference with the food supply. The crowd attacked Ahmad and killed him in the mosque. Al-Sakhawi portrays al-Mahalli, whose principle was “commanding right and forbidding wrong, ” as a leader of this movement. This passionate preacher was related by marriage to the charismatic popular saint of the city, al-Ghamri, whose Sufi order al-Ghamriyya appeared to be opposed to the regime of Jaqmaq. Suppressed by Ibn al-Ashqar, the rebels were jailed in Cairo. Many Cairenes feeling sympathy for them began immediately to throw stones and call down divine vengeance upon him. It was noteworthy that all the rebels were liberated through an intercession to the sultan made by al-Turayni, another saint living in al-Mahalla al-Kubra. This act illustrates the political function of the private relationship between ruler and Muslim saint, as well as the importance of local living saints in the structure of cultural hegemony in the kingdom. In conclusion, this furious uprising was in sharp contrast with contemporary Cairene popular movements triggered by high prices and characterized by dialogue between the ruler and the ruled.

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The cross-in-square was one of the most common church forms in the middle Byzantine period (9th-12th centuries CE). This paper looks at how the architectural configuration of the cross-in-square developed, focusing on the threedimensional characteristics of all churches within Byzantine territories, unlike previous studies. These churches are classified according to their floor plan; horizontal shape and construction methods of supports; the arrangement of arches; and the support and arch connection methods. Two architectural groups emerge: the centralised church-like configuration, in which the arches are placed on the supports, and the two-direction configuration, where the arches penetrate inner walls.

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