<p style="text-align: justify;"><strong>Acknowledgements</strong><strong>Note on Transliteration</strong><strong>Introduction</strong><strong>Part One. Saints and invention of tradition</strong> I. Facettes du culte de Sainte Parascève (Petka) d’Epivates et ses usages dans l’univers balkano-orthodoxe : du contexte prémoderne aux contextes modernes II. « Foi » et « nation » dans deux récits du transfert des reliques de Sainte Parascève (Petka, Paraschiva) de 1641 [Based on « Le transfert des reliques de Sainte Parascève (Petka, Paraschiva) de 1641 : Témoignages de deux personnages religieux contemporains », <em>Revue d’Études Sud-Est Européennes</em> (Bucarest, Académie roumaine des sciences), XLVII, 1-4, 2009, pp. 39-53] III. The Christian-Muslim religious symbiosis in Ottoman context: comparing two local cults of saint Therapon [Based on “The Christian-Muslim religious symbiosis according to F.W. Hasluck: comparing two local cults of saint Therapon”, in: David Shankland (ed.), <em>Archaeology, Anthropology and Heritage in the Balkans and Anatolia: The Life and Times of F.W. Hasluck, 1878-1920</em>, vol. 2, Istanbul: Isis Press, 2004, pp. 159-181] IV. Saint(s) Théodore et le partage entre « nous » et les « autres » dans les Balkans : apparitions et miracles entre littérature et tradition orale <strong>Part Two. Saints and holy places as symbolic mediations of social and political change </strong>V. Nationalism at work. Economy, society, and the struggle for heavens in Melnik and Stanimaka [Expanded version of “Nationalism at (Symbolic) Work. Social Disintegration and the National Turn in Melnik and Stanimaka,” In: Hannes Grandits, Nathalie Clayer and Robert Pichler, eds., <em>Conflicting Loyalties in the Balkans. The Great Powers, the Ottoman Empire and Nation Building</em>, London: I.B. Tauris, 2011, pp. 225-250, 325-338]<strong> </strong>VI. Saints, Pilgrimages and the Religious Market: Considerations on the Religious Revival in Postsocialist Bulgaria [Based on “Aspects of Religious Globalization: Cases from Postsocialist Bulgaria”, in: <em>MESS</em> Vol. 6. <em>Mediterranean Ethnological Summer School</em>, Piran/Pirano, Slovenia 2003 and 2004, Edited by Bostjan Kravanja & Matej Vranješ, Ljubljana: Filozofska fakulteta, Oddelek za etnologjo in kulturno antropologijo, Županičeva knjižnica, 2005, pp. 167-182]<strong> </strong>VII. The Mount of the Cross: Sharing a cult place and building boundaries in the Rhodopes [Expanded version of “The Mount of the Cross: Sharing and Constructing Boundaries on a Balkan Pilgrimage Site”,<em> in</em> Dionigi Albera & Maria Couroucli (eds.) <em>Sharing Sacred Spaces in the Mediterranean. Christians, Muslims, and Jews at Shrines and Sanctuaries</em>, Bloomington & Indianapolis: Indiana University Press, 2012, pp. 69-93]<strong> </strong><strong>Part Three. History and Memory between knowledge and divine Intervention</strong><strong> </strong>VIII. Constructing the Bulgarian Pythia: The Seer Vanga between Religion, Memory and History [Based on “Constructing the Bulgarian Pythia: Intersecting religion, memory, and history in the seer Vanga”, in: Deema Kaneff, Frances Pine, Haldis Haukanes (eds.), <em>Memory, Politics and Religion: The Past Meets the Present in Europe</em> [<em>Halle Studies in the Anthropo­logy of Eurasia</em>, vol. 4], LIT Verlag Muenster, 2004, pp. 179-198]<strong> </strong>IX. Icône, mémoire, identité : l’agir de l’icône-qui-vole entre Bansko et Konče (République de Macédoine)<strong> </strong>X. The Struggle of Legends. Ismail Kadare, the works and lives of Parry and Lord, and Balkan nationalisms [Based on “Ismail Kadare’s <em>The H-File</em> and <em>The Making of the Homeric Verse</em>. Variations on the works and lives of Milman Parry and Albert Lord”, in: Stephanie Schwandtner-Sievers and Berndt J. Fischer (eds.), <em>Albanian Identities: Myth and History</em>, London: Hurst & Co, 2002, pp. 104-114]</p>