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Stratis Papaioannou 《Early Medieval Europe》2011,19(1):43-61
This paper examines representations of friendship and desire in the writings of the Constantinopolitan author Michael Psellos (1018–c.1078). Within the Byzantine context of strict Christian constraints regarding expressions of sexual desire, Psellos reconfigures the dominant late antique image of friendship as unity, inspired by divine authority, with the subversive model of erôs as the pursuit of bodily pleasures. Therewith, Psellian discourse may be regarded as representative of novel trends in eleventh‐century Byzantium that anticipate the re‐appearance of romantic fiction. As is argued here, such novel trends are to be understood within the context of Byzantium's continuous dialogue with its past, rather than as part of linear historiographical narratives. 相似文献
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LEVI ROACH 《Early Medieval Europe》2011,19(2):182-203
This paper investigates the symbolic nature of tenth‐ and eleventh‐century Anglo‐Saxon diplomas, arguing that they are important witnesses to public rituals of conveyance. Against this background we can more fully appreciate the significance of Æthelred II's diplomas of the 990s restoring lands to religious houses which had suffered at his hands. It is argued that these documents are witnesses to an important ‘penitential programme’ involving multiple public admissions of wrongdoing. 相似文献
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SRINIVASA MADHUR 《International affairs》2012,88(4):817-833
The basic foundations of today's framework for global economic governance were laid in the years following the Second World War. Reflecting the balance of economic power at the time, Asia did not play a major role in either designing the institutional architecture or setting the agenda for global economic governance. In more recent decades the centre of gravity of the global economy has shifted towards Asia, and this trend is likely to continue in the decades to come. Asia's growing economic weight enhances its potential to play a much stronger role in shaping twenty‐first‐century global economic governance. Realization of that potential will, however, depend upon how successfully Asia addresses five key challenges: rebalancing sources of growth; strengthening national governance; institutionalizing regional integration; providing political leadership; and adopting the global lingua franca—English. While the Asian policy‐makers' ambition to play a bigger role in global economic governance is growing, their appetite for addressing the necessary policy challenges is not necessarily keeping pace with that growing ambition. This gap between ambition and action will need to be gradually closed—only then can Asia help itself in playing a bigger role in global economic governance. 相似文献
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Fiona Rose‐Greenland 《Nations & Nationalism》2013,19(4):654-673
Theories of nationalism place native culture at the core of national self‐fashioning. What explains a state's adoption of foreign objects to sustain national identity? In this paper, I argue that the incorporation of the Parthenon Marbles into British public life is an early example of supranational nationalism. The nineteenth‐century ‘art race’ was a competitive field in which European nation‐states vied for prestige. Of the thousands of art trophies that were brought to Britain from Mediterranean and North African countries, the Parthenon Marbles were uniquely iconicised. Using data from period newspapers and official documents, I assert that this was because they were assiduously presented as prenational by British authorities. In this way, they belonged simultaneously to no nation, to every nation, and to Britain. The case demonstrates the emergence of a particular form of national distinctiveness that transcended the smallness of particularity and rose to the level of universal civilisation. 相似文献
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Rosamond Faith 《Early Medieval Europe》2010,18(2):175-201
Information about the people recorded in 813–14 on the estate of St Victor de Marseilles shows that although considered to belong to the monastery they were an independent peasant class. Family size and structure varied: some farms were run by the labour of the family which included unmarried sons and ‘married‐in’ sons‐in‐law; other farmers employed living‐in servants in husbandry. The mountain sheep farms had large groups of unmarried young people. Inheritance systems ensured that the peasant family property remained intact over the generations and provided support for unmarried sons who remained to work there. 相似文献
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This paper reports on the discovery in the Thames Estuary and the partial recovery and recording of the remains of a 19th‐century Tyne‐built paddle tug. The wreck is believed to be that of Admiral built in Newcastle in 1870 and sunk following a collision in the estuary in 1872. This unexpected discovery provided a rare opportunity to examine the archaeological assemblage of one these once‐familiar working vessels and revealed the continuities and innovations of a specific type of engine used on paddle tugs. 相似文献
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Laury Sarti 《Early Medieval Europe》2017,25(2):162-185
The Christianization of a society is a lengthy process that is not completed as soon as every individual is baptized and considers himself a Christian. It also requires subsequent and continuous instruction of believers, and maybe also the adaptation of religious requirements and morals in order to meet their needs and to allow them all to identify with the new faith. This latter process is especially perceptible where the new religion clashes with the values and priorities of large groups of believers, or where external circumstances prevent them from conforming to the religion's requirements. In the early Middle Ages, this situation can be retraced for the military in sixth‐century Gaul. The aim of this paper is to investigate the ongoing process of post‐Roman Christianization by using this relatively well‐documented example. It analyses the Christian identity associated with the military, the significance that fighting men might have attributed to faith, their relation to the clergy, and the options available to members of the military to live according to Christianity's rules and requirements. The paper sets out to argue that although the military was generally considered Christian, its relationship with the clergy contained significant potential for conflict, which was only resolved in the long term. The investigation therewith reveals a largely neglected but very interesting intermediate phase in the ongoing process of Christianization and integration. 相似文献
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E.T. Dailey 《Early Medieval Europe》2014,22(3):304-335
During the sixth century, some monasteries in Gaul began to strictly exclude women from areas within their grounds, while some convents began to take an uncompromising approach to the confinement of women, refusing to permit them to leave for any reason. Evidence for this appears in both monastic rules and ecclesiastical legislation, although it is clear that no single approach was applied consistently or ubiquitously. Indeed, as an analysis of the writings of Gregory of Tours demonstrates, there was a variety of approaches to the issue of secluding monks and nuns from the influences of the outside world, as well as different motives for adopting or resisting such developments as they took shape over the course of the century. This article attempts to reconstruct this variety of practice by comparing the rules and legislation with Gregory's works, with particular focus on the confinement and exclusion of women. 相似文献
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N.J. Higham 《Early Medieval Europe》2014,22(2):113-137
The two visits of Germanus to Britain that Constantius included in his Life of the saint were long a staple of insular history. Recently, however, they have come under close scrutiny, leading to the second visit in particular being considered unhistorical. This essay re‐examines the two visits in the context of the whole work, concluding that Constantius had access to good‐quality information for Germanus's activities. Focusing on two episodes of the first visit, Germanus's journey to the cult site of St Alban and the ‘Alleluia Victory’, allows us to explore what the bishop achieved in Britain. Recent suggestions that Germanus effectively ‘invented’ the cult of St Alban arguably go beyond the evidence available, but the bishop's interaction with the cult was an important, planned part of his anti‐Pelagian strategy. The passages describing the two visits are also explored in terms of Constantius's wider purposes in writing the Life. In those terms his investment in stories regarding Germanus in Britain enabled him to develop his hero in ways which accord with his overall vision of an exemplary bishop. Germanus's deeds in Britain, therefore, need to be read both in terms of what they can offer in terms of British history and in the context of this author's wider agenda. 相似文献
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The idea of non‐alignment has remained a central component of Indian identity in global politics that is manifest in continuities: since independence in 1947 India has been in pursuit of strategic autonomy, a quest that in practice has led to semi‐alliances fashioned under the cover of non‐alignment and shaped by regional dynamics. In this setting, the rise of China now raises an interesting conundrum for Indian policy‐makers as New Delhi seeks to balance the benefits and risks of an increasingly assertive neighbour and a network of alliances with like‐minded countries. This article approaches this enigma by delineating continuities of non‐alignment from the early roots of the policy, through the Cold War‐era and into the modern‐day international system. Though domestic factors have had a significant influence on the trajectory of Indian foreign policy, the continuities of non‐alignment have prevailed through changes in leadership and domestic vicissitudes. By exploring the foundation of non‐alignment and how India has operationalized the policy, this article maintains that to some extent continuity will persist: India will likely continue its rhetoric in favour of strategic autonomy while moving closer to the West and its allies in practice. Yet in order to effectively balance China's growing influence, India will need to be more assertive in building these alliances, as the success of its modern‐day pursuit of strategic autonomy may well rest on a strong foundation of strategic partnerships. The coming to office in May 2014 of the National Democratic Alliance government led by Narendra Modi has signalled a move away from even the rhetoric of non‐alignment, with significant implications for the future of Indian foreign policy. 相似文献
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JULIAN LEWIS 《International affairs》2006,82(4):667-673
In his analysis of the continuing necessity for Britain to retain its nuclear capability, the author argues that the purpose of the British nuclear deterrent is what it has always been—‘to minimize the prospect of the United Kingdom being attacked by mass destruction weapons’. His discussion ranges from the ethical paradox surrounding the possession of nuclear weapons, the central problem of their predictability, the problem of new threat and, in his view, the Utopian non‐proliferation obligations. The possession of the deterrent may be unpleasant, he concludes, but it is necessary, its purpose lying‘not in its actual use but in its nature as the ultimate “stalemate weapon”.’ 相似文献
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ALEX VINES 《International affairs》2012,88(4):867-877
A fractious UN Security Council has contributed to the decline in effectiveness of a number of UN sanctions adopted in recent years. Yet they remain a tool of the Council, for example with regard to Libya in 2011. The challenge is to understand how UN, country (US) and regional sanctions (EU, AU, Arab League) can be meaningful in such a climate. The four books reviewed make various suggestions, from clarity of mandate to better evaluating impact. Mikael Eriksson's Targeting peace seeks to evaluate the complexity of the sanctions policy process. He argues that effectiveness comes partly from understanding politics (episodes of sanctions), but also from institutional reform—‘black box’ processes, as he calls them. Sanctions are more successful as part of a wider package. Clara Portela in European Union sanctions and foreign policy examines the use of sanctions as a political tool, including the suspension of development aid and the withdrawal of trade privileges. She shows how the EU plays an important role in signalling and constraining when UN sanctions are weak. For example, informal measures like the 2003 EU decision to invite only dissidents to national day receptions in Havanna resulted in the release of detainees that it had aimed for. The high rate of success of development aid cut‐off stands in sharp contrast with EU Common Foreign and Security Policy sanctions. The unintended consequence of good intentions is also highlighted by both Portela and Eriksson—Zimbabwe in particular but also Côte d'Ivoire and Iran pose similar challenges. The imposition of EU or UN sanctions is easier than reaching consensus to lift them, although events in Burma (Myanmar) in 2012 have resulted in smooth suspensions of most US and EU sanctions. All four books show that targeted sanctions cannot be seen as stand‐alone measures, nor assessed in isolation. Sanctions are multi‐faceted and require detailed assessment of political context, episode and institutional process. 相似文献
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RORY NAISMITH 《Early Medieval Europe》2012,20(3):291-332
Between 740 and 770 coin reforms occurred in five north‐west European kingdoms: Northumbria, East Anglia, Francia, Kent and Mercia. Comparison between them highlights important common features, especially the advent of a more explicit royal role in the supervision of minting than had hitherto prevailed. Precipitated by a substantial downturn in production probably resulting in part from shortfalls in bullion supply, the new coin issues stem from a partnership between the king and other agencies: moneyers in the Anglo‐Saxon kingdoms; secular magnates in Francia. These coinages provide an insight into international connections and local adaptation, grounded in the economic role of coinage and a complex administrative background. 相似文献
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Ian Pritchard 《Nations & Nationalism》2012,18(2):326-345
Prior to industrialisation, there was a nebulous and fragmented Welsh national character or mass collective identity. Industrialisation engendered significant sociocultural upheaval and change, and for this ‘new’ society to function effectively a cohesive Welsh identity had to emerge. Because the impetus behind industrialisation had occurred primarily in a British context, any newly formed Welsh identity would ultimately have to be reconciled to the nation's industrial import within a ‘United Kingdom’. Mass cultural commonalities and the role played by leisure in this procedure is a core element in the establishment of industrial modernist nation‐states. Therefore, this article argues that public‐house culture played a central role in the construction of a new industrial Welsh national ideology that was ultimately allied to, and a constituent of, a British imperial agenda designed to exploit both the natural resources and workforce of the area to its maximum extent. 相似文献
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Gillian Clark 《Early Medieval Europe》2001,10(2):161-176
This article uses a little‐known sermon by Victricius, bishop of Rouen, as an approach to the fourth‐century debate on the translation of relics. In the last third of the fourth century, the cult of martyrs and their relics was promoted by Damasus of Rome, Paulinus of Nola and Ambrose of Milan, but remained controversial in the western churches. Roman law forbade the disturbance of dead bodies, especially where magic was suspected. Christians as well as non‐Christians were repelled by the veneration of bone, bloodstains and dust, and by the extreme asceticism that was often associated with relic‐cult. The sermon Victricius preached, welcoming to Rouen a gift of relics from Ambrose, is here interpreted as an attempt at cultural translation. Victricius deploys a late‐antique education in rhetoric and philosophy to make relic‐cult and asceticism acceptable. Like many others, he uses the adventus, the ceremonial reception of a visiting emperor or his deputy by local aristocracy and officials, as an analogy for the reception of relics by ascetics and clergy. Exceptionally, he equates corporeal relics with the presence of God; but his unique theology of relics was lost to view. 相似文献