[ca] Aquesta tesi se centra en l'aplicació dels mètodes d'Anàlisi de Xarxes Socials a l'estudi dels moviments religiosos dissidents al Llenguadoc tardomedieval. L'objectiu del projecte és analitzar la performance comunitària dels grups càtars tardans i dels beguins del Llenguadoc per tal d'identificar i comparar patrons organitzatius i reavaluar la participació de les dones a la dissidència espiritual d'aquest període. L'estudi es basa en una lectura relacional de les fonts inquisitorials, principalment registres i llibres de sentències. Mantinc que la naturalesa relacional dels registres inquisitorials els converteix en la font ideal no només per a l'estudi de les relacions socials dins dels moviments religiosos dissidents, sinó també per a l'aplicació de mètodes formals d'anàlisi en xarxes. Aquest enfocament emfatitza la necessitat de considerar que el concepte de comunitat dissident abasta tant a les elits sacerdotals, tradicionalment identificades com a líders de grups herètics, com a la base social que els formava i els va fer possibles. A més, com es discutirà més endavant, tot i el reconeixement actual de la importància de la participació femenina a la dissidència religiosa, el fet que les dones fossin aviat excloses de les funcions sacerdotals dins d'algunes d'aquestes comunitats no ortodoxes ha fomentat que se subestimi la seva contribució com a intermediàries i, per tant, com a actors clau dins de les xarxes espirituals.

[en] This dissertation focuses on the application of the methods of Social Network Analysis to the study of religious dissident movements in late medieval Languedoc. The aim of the project is to analyse the community performance of late Cathars, and Beguins of Languedoc in order to identify and compare organizational patterns and to reassess the participation of women in late medieval heresy. The study is based on a relational reading of inquisitorial sources, mainly registers and books of sentences. I argue that the relational nature of inquisitorial records makes them the ideal source not only for the study of social relationships within dissident religious movements but also for the application of formal network analysis methods. This approach stresses the need to consider the dissident community as encompassing both priestlike elites traditionally identified as the leadership of heretical groups and the social basis that shaped them and made them possible. Furthermore, as will be discussed, despite the current acknowledgement of the importance of female involvement in religious dissent, the fact that women were soon excluded from sacerdotal functions within some of these non- orthodox communities has fostered the underestimation of their contribution as brokers and, therefore, as key players within spiritual networks. The following pages will describe the different kinds of relations between actors that can be retrieved from the sources, as well as the role played by women in such relational structures. Acquaintanceship, family, and friendship ties are the most common, but the flows of information, beliefs, money, victuals, and relics have also been considered. In the case of women, the application of this methodology shows that they were central in sustaining dissident networks, but that this function was neither exclusive to them nor their sole purpose. Finally, I will propose that understanding the relational mechanisms that led new members to join the network—that is, to convert— contributes to the ongoing debate on the so-called "invention of heresy." Thus, the social dimension of the flow of beliefs and spiritual practices leads to the conclusion that the networks that can be extracted from inquisitorial records were indeed social networks and not inquisitorial constructs, and that they provided the basis for the transmission of alternative religious cultures.