Universitäre Freiräume im Spätmittelalter als Wegbereiter neuzeitlicher Naturwissenschaft

University freedom in late Middle Ages as a way to modern natural history: The question regarding the relation between faith and natural history in late Middle Ages was answered in different ways. In the way of thinking shaped by Augustinian philosophy there existed, in early Middle Ages, a close connection between natural science and religious belief. In the second half of the 13th century attempts were made at dividing natural science from supernatural sphere. In late Middle Ages it was endeavoured not only to liberate natural history from the domination of theology and metaphysics but also to achieve the autonomous treatment of nature. These endeavours became fully accomplished by Nicolaus Copernicus.     

‘Like man and wife’: clerics’ concubines in the diocese of Barcelona

Clerical concubinage was a persistent problem throughout the Middle Ages, but scholars have largely ignored the historical experience of the women involved. Parish visitation records from the early fourteenth-century diocese of Barcelona reveal a wealth of information about these women. Although their lives were in part circumscribed by an inherently gendered legal category, their day-to-day lives and interactions with other members of their communities depended on more than their legal status, and were in fact as diverse as those of women in legitimate marital unions.     

The ‘Justinianic Plague’: the economic consequences of the pandemic in the eastern Roman empire and its cultural and religious effects

Taking as his starting point recent debates over the significance of the ‘Justinianic Plague’ to enquiries into the transition from late antiquity to the early Middle Ages, the author aims to demonstrate that the widely supported relativizing position is untenable. The short‐term demographic and economic consequences of the epidemic must have been catastrophic; the plague, however, seems to have affected the population of the Roman empire in the east most of all in the cultural and religious sphere, in that it prompted or reinforced processes of reorientation that were of fundamental significance to the transformation of the eastern Roman into the Byzantine empire.     

Transforming the landscape: Cistercian nuns and the environment in the medieval Low Countries

This article investigates the extent to which women’s monastic communities intervened in the natural landscape of the southern Low Countries in the Middle Ages, irrevocably transforming the environment in their efforts to support their communities. Focusing on the county of Flanders in particular, it contributes to an expanding historiography that traces the impact of human intervention on the natural world in the pre-modern period. Simultaneously, it offers a glimpse into a world where religious women worked alongside their male counterparts, challenging past notions about how gender shaped monasticism in the Middle Ages. While scholars have often noted the role of monastic communities in reclamation activities, this article makes a unique contribution by inserting Cistercian nuns into the narrative, ultimately producing a more inclusive and more accurate understanding of monastic experience in the Middle Ages.     

De–gendering female violence: Merovingian female honour as an ‘exchange of violence’

The phenomenon of female violence in the Early Middle Ages has notbeen properly explored, largely because of a feminist ethic which correctlyfocuses on women as the victims, rather than as the perpetrators, ofviolence. The traditional gendered dividing line is transcended whenfemale violence, like male violence, is regarded as a class characteristic orstrategy, and when female practice can be explained by a code of behav–iour shared by both sexes. Several case studies from the early Merovingianperiod, drawn from the work of Gregory of Tours, are here analysed inorder to demonstrate how royal Merovingian women could preservehonour through the pursuit of violence. How far Gregory of Tours’saccount may be taken to depict social reality is a further issue discussedin relation to the case studies. These involve Clothild and Fredegund,and show female violence as a normal feature of Merovingian society,especially where single women had no immediate male protectors, but didhave a great deal of personal honour to defend. In the case of Fredegund,violence was the result of premeditated revenge which publicly restoredher honour and maintained her precedence in the social hierarchy. Itseems clear that Merovingian women, unlike women of later times, couldparticipate in the cycle of violence.     

‘Time of Troubles’: Arnold J. Toynbee's twentieth century

Arnold J. Toynbee (1889–1975) has long been neglected or discounted by scholars of international relations and historians of international thought. Yet his contributions to International Affairs, as well as his Surveys of international affairs and his A study of history demonstrate both his capacity for acute interpretation of contemporary events and the depth of his learning about past international societies. This article examines his analysis of mid‐twentieth century international relations, that ‘Time of Troubles’ which he believed would only be escaped through a recovery of ‘creativity’ and profound change in the ways in which world politics were practised. It explores the foundations of his approach to the field, demonstrated both in his Surveys of international affairs and his twelve volume magnum opus, A study of history, as well as his essays in journals. It analyses his diagnosis of the causes of our contemporary ‘Time of Troubles’, in the light of past episodes in world history Toynbee thought analogous to that present condition of international relations. And it traces his retreat from political solutions to the challenges faced in the twentieth century and his movement towards religious responses as a putative alternative. It concludes by arguing that Toynbee deserves recognition, not simply as a pioneering world historian or a controversial interpreter of the politics of the Middle East, but as an acute commentator on the international relations of a troubled age.     

‘Subjective Testimonies’: Women Quaker Ministers and Spiritual Authority in England: 1750–1825

It was generally believed by historians that the increasingly formal regulation of belief and practice in the Society of Friends (Quakers) during the eighteenth century led to a decline in the influence and authority exercised by women in the denomination. Recent research has indicated, however, that although women were denied equal status and roles in the Society's new disciplinary bodies, the period also saw them beginning to outnumber men as the principal upholders of charismatic spiritual leadership through the ministry. These conflicting trends suggest that there were tensions and ambiguities within Quaker discourses on the meaning of gender and its implications for the exercise of religious authority. Using the testimonies of religious experience constructed by women ministers, this paper explores those discourses and illuminates the ways in which they were exploited, questioned and transformed by women. It argues that belief in the equal capacity of men and women for divine service was cut across by the conviction that sexual difference played a crucial part in shaping religious experience. Ministering women negotiated and manipulated the relationship between spirituality and femininity, both to understand themselves as instruments of divine power and to challenge the establishment of a male hierarchy in their church.     

‘Disgusting acts of shamelessness’: sexual misconduct and the deconstruction of royal authority in the eleventh century

That the sexual misconduct of a king had political ramifications is clear from a large number of texts from throughout the entire Middle Ages. At no point, however, was royal sexuality more salient in political writing than in the second half of the eleventh century. This was not simply a reflection of contemporary efforts to reform sexual morality. Neither can charges of sexual immorality be dismissed as mere rhetorical devices, intended to blacken a king's character (although they certainly did that). On the contrary, sex was doing important ideological work in political texts from this period. This article focuses on the particularly savage set of sexual accusations made against King (after 1084, Emperor) Henry IV of Germany (1056–1106). It argues that the long‐standing association between sexual desire and privacy, shame and disorder worked powerfully in the eleventh century to justify rebellion, and to separate the king, as libidinous individual, from the ‘majesty’ of the office he held.     

Zur Pluralisierung im Luthertum des 17. Jahrhunderts und ihrer Bedeutung für die Deutungen von ‚Natur’︁

Building on methodological considerations in cultural history and historical anthropology, the following contribution proceeds from the concept of ?nature’? rather than from ?natural science’?, with the former understood here as the object of culturally determined projections, values and practices. This ?constructive’?, practice‐oriented concept of nature exposes perceptions of and attitudes towards nature that, owing to the usual reduction of nature to natural science, would otherwise have remained hidden, but which may well be essential to its constitution. To a certain extent, the term ?nature’? continues the terminological extension from ?natural science’? to ?natural philosophy’?, but as a heuristic device it more strongly implies the significance of culturally mediated practices and dynamics. The essay raises the following questions: Which religious conceptions entered into which attitudes towards nature and which religious expectations and interpretive matrices were the motivating forces behind which studies of nature? The figures within seventeenth‐century Lutheranism who shaped and promoted nature‐oriented attitudes and practices were not the ?orthodox’? scholars more strongly tied to academic and controversialist theology, but rather reform‐oriented theologians critical of the church. In the context of the inner differentiation and pluralization of seventeenth‐century Lutheranism, these reform‐oriented groups not only inspired innovate theological projects but also assumed a leading role, along with liked‐minded Christian laypersons, in interpreting and studying ?nature’?.     

Aspekte angewandter Wissenschaften in Moscheen und Klöstern (Teil I)

Only recently have the abundant sources relating to the application of astronomy to the needs of religious ritual in medieval Islam been studied, and it is now possible to write a new chapter in the history of Islamic astronomy. Simple techniques were advocated by the scholars of the religious law, highly sophisticated and complicated solutions were proposed by the Muslim scientists. It is not without interest to compare and contrast this activity, which lasted over a millennium, with that of the monks of the Christian Middle Ages. The history of the latter has not yet been written, and cannot be written from textual sources alone, as is clearly shown by some of the astronomical instruments presented here. The present essay, in which both the Islamic and Christian traditions are discussed side by side for the first time, is very much a preliminary venture, primarily intended to point to the inherent interest of the available materials for the history of science as well as for several other disciplines.     

Neither ‘New Melanesian History’ nor ‘New Melanesian Ethnography’: Recovering Emplaced Matrilineages in Southeast Solomon Islands

ABSTRACT For two decades, Melanesianists have sought to reconcile what Robert Foster (1995) termed the ‘New Melanesian History’ and the ‘New Melanesian Ethnography’. The former describes historically oriented studies that critique representations of Melanesian custom as recent objectifications of strategically positioned discourses and practices. The latter describes culturally oriented, particularist studies that characterize Melanesian sociality as an undifferentiated plane of being without integral a priori units; on every scale, human agency must individuate persons and collectivities by means of ‘fraction’, ‘de‐conception’, and ‘decomposition’. In this article I present data from Solomon Islands that resist analysis in terms of an unqualified both/and synthesis of these orientations. Specifically, I argue that articulations of matrilineal connections to land among the Arosi of Makira are neither merely postcolonial reifications of custom nor historically conditioned ‘depluralizations’ from an always pre‐constituted social pleroma. Through historically situated case studies, I show how Arosi land disputes both reproduce and revalue matrilineally defined categories, each understood as the humanized continuation of an autonomous primordial essence. Recognition of the continuing importance of these categories among Arosi highlights what the New Melanesian Ethnography has obscured: that some Melanesians confront a historically transforming problem of how pre‐existent parts fit together to make up social totalities.     

Draperie urbaine et draperie rurale dans les Pays-Bas méridionaux au bas moyen ǎge: une mise au point des recherches après H. Pirenne

H. Pirenne's thesis has for a long time determined the orientation of the studies on the textile industries in the medieval Southern Netherlands. Since around 1950 however, historians have accumulated much new knowledge. In this article, we recapitulate their five main points. 1° the diversity of wool used in the textile production; 2° the modified notion of the ‘marchand-entrepreneur’ who was said to have organized and dominated totally the urban cloth industry; 3° the confirmation of the omnipresent rural industry during the Middle Ages and of its corporative aspects; 4° the re-evaluation of the activities of the urban industry during the late Middle Ages; 5° the new conception of the town/countryside relationship in the cloth industry.All these new studies permit us to underline the complementary relations between urban and rural cloth industries. The new view-point seems to be a part of a more general recent tendency freeing of students of the economic history of the Middle Ages from Pirenne's dichotomous conception town/countryside.     

‘A Remarkably Patterned Life’: Domestic and Public in the Aztec Household City

This article argues that the Aztec capital of Tenochtitlan should be understood as a ‘household’, a structure that gave powerful significance to binary gendered ideologies at every level of city organisation. Male and female roles were configured around ‘public’ and ‘domestic’ spheres, but these concepts were perceived in a broader and more flexible way than traditional public/private dichotomies suggest and might helpfully be understood in political terms as distinguishing between exterior/foreign and interior/domestic realms. Building on understandings of parallelism and complementarity, the article demonstrates that gendered pairings, based on distinctive masculine/public and feminine/domestic spheres, mirrored the household not only in social, economic and political contexts, but also in religious settings, providing space for both male and female power at every level of urban life. Just as a married couple provided the basis to a successful and productive home, so the parallel responsibilities of men and women, structured according to concepts of ‘household’ and reflected throughout the institutions and activities of the city, were believed to form the foundations of a thriving Aztec city.     

Eliza’s Babes: Poetry ‘Proceeding from Divinity’ in Seventeenth–Century England

This article examines the poetry and prose meditations in the anonymous 1652 volume Eliza’s Babes: or The Virgins–offering. The article begins by reconsidering Liam Semler’s recent assertion that Eliza was a Parliamentarian and religiously radical, arguing instead that she was a centrist, loyalist Protestant. The article then examines the handbooks to devotion and meditation from this loyalist tradition that helped define Eliza’s understanding of public and private and how these concepts were gendered. In keeping with writers such as Joseph Hall and Daniel Featly, Eliza views her private devotion as on a continuum which leads to public worship, or ‘thanks’ as she terms it. Eliza uses this paradigm of public and private to justify both the printing of her poems and her very unusual theology of marriage, in which she considers Christ her only true husband. The final section of the article considers whether Eliza’s understanding of public and private offers her more ‘freedom’ than other women writers, and concludes that any judgement of her freedom must be carefully calibrated to the religious and political contexts of her book.     

Knowledge,Morality and ‘Kastom’: SikAIDS among Young Yupno People,Finisterre Range,Papua New Guinea

ABSTRACT This paper investigates the extent of knowledge about HIV/AIDS among young Yupno women and men. Local understanding of sikAIDS is shaped by cultural, moral and religious concepts and processes that are based on social values and practices. Difficulties these young people face in accessing information about HIV/AIDS and using it to implement preventative measures — for example by obtaining condoms — have to be seen in the framework of ‘kastom’ and a moral discourse coined and influenced by the Lutheran Church. As the research shows, there is an urgent need for a broad and contextually sensitive approach to sexual health, including information about conception, family planning methods, and sexually transmitted diseases when planning awareness campaigns for teenagers in rural regions.     

‘Narratives of Survival in the Post-Colonial North’

Scholars have recently paid more attention to narratives of colonial contact in Australia, as elsewhere (cf. Hill 1988). Western elements and characters (such as Captain Cook) have been widely documented in Australian Aboriginal narratives which nevertheless are clearly not close accounts of past events. This has promoted reconsideration of the distinction between ‘myth’ and ‘history‘. If we follow Turner's (1988) suggestion that myth is the formulation of ‘essential’ properties of social experience in terms of ‘generic events‘, while ‘history’ is concerned with the level of ‘particular relations among particular events’, we need not restrict ourselves to seeing myth as charter for a social order distinct from western influence. In the paper I examine two stories of cultural and physical survival from the Katherine area, Northern Territory, and seek to identify in them fundamental themes and enduring narrative precipitates of social experience lived in intense awareness of colonial and post-colonial relationships between Aborigines and whites.     

‘Faith in nation comes in different guises’1: modernist versions of religious nationalism2

ABSTRACT. Many scholars of nationalism seem to assume that religious nationalism is inherently and necessarily hostile to the secular nation‐state and to modern developments in general. The present paper challenges this conviction by drawing on recent debates among sociologists of religion, and it points to the existence of modernist versions of religious nationalism that acknowledge the legitimacy of the secular nation‐state and are generally sympathetic to modern developments. It examines one of the most prominent manifestations of this variety of nationalism, namely Protestant modernist nationalism. After a brief consideration of cases from nineteenth century Europe, the remainder of the paper focuses on the modernist religious nationalisms arising in post‐Cold War Eastern Europe, with a special focus on Slovenia.     

Imagining the Turkish nation through ‘othering’ Armenians*

Abstract. National identities are socially constructed and inherently relational, such that collective imagination depends on a dialectical opposition to another identity. The ontology of otherness becomes the necessary basis of social imagination. National identity can hardly be imagined without a narrative of myths, and the Turkish nation is no exception. This article argues that the Turkish nation was imagined as a modern nation with territorial sovereignty after the erosion of traditional Ottoman umma (religious community) identity. During the process of this imagination, the Armenians became the first ‘others’, whose claims over eastern Anatolia were perceived as a real threat to Turkish territoriality and identity. Based on the analysis of modernist theories of nationalism, the methodological concern of this study is twofold: to explore the causal link between the policies of Ottoman modernisation and the emergence of Turkish nationalism; and to incorporate the self and other nexus into the relationship between the emergence of Turkish nationalism and the process of ‘othering’ the Armenians.