The underclass in the first crusade:: a historiographical trend

This study explores a recent trend in the historiography of the First Crusade, specifically the behaviour of the Jewish and Christian ‘underclass’. This term is used to refer to women in the Jewish society of Latin Europe and to the ‘common folk’ in the neighbouring Christian society; both of these groups did not traditionally dictate social and political norms in their respective milieus. The argument is that historians traditionally accorded both sectors a leadership role in the Rhineland pogroms, based on medieval sources, but that they have recently revised the record and claimed that events were actually driven by the traditional (adult male) leadership, i.e. rabbis and nobles. The article studies the sources that served as the bases for the traditional and revisionist perspectives and traces the chain of historiographical development through the views of prominent historians. It also suggests contemporary issues that appear to underpin the revisions.     

The children's crusade of 1212

The touching story of innocent children setting out to recover the Holy Sepulchre but suffering a tragic fate was becoming a popular legend within half a century of the actual expedition. Linguistic and social analysis, however, suggests that the crusaders of 1212 were not children, but rather were poor persons on the margins of rural society who were thoroughly imbued with the ideals of the cult of apostolic poverty. They believed that after the failure of the armed crusades, God had judged the powers of this world unworthy to rescue the holy places, and had instead made the poor a divine elect to accomplish this task.     

The children's crusade of 1212

The touching story of innocent children setting out to recover the Holy Sepulchre but suffering a tragic fate was becoming a popular legend within half a century of the actual expedition. Linguistic and social analysis, however, suggests that the crusaders of 1212 were not children, but rather were poor persons on the margins of rural society who were thoroughly imbued with the ideals of the cult of apostolic poverty. They believed that after the failure of the armed crusades, God had judged the powers of this world unworthy to rescue the holy places, and had instead made the poor a divine elect to accomplish this task.     

Charles the bold and the crusade: politics and propaganda

The pressures on Charles the Bold (duke of Burgundy from 1467 to his death in 1477) to lead, or lend his support to, a crusade were many. His Italian allies and the papacy all pleaded for his help and participation; and these appeals were augmented by the exhortation contained in much of the literature popular at the Burgundian court and by the presence there of refugees from the East.Charles's response was mixed. Political and moral pressures made it impossible for him to ignore the question of the crusade, but, even if his attitude should be characterized as cautious rather than as indifferent, he never did go on crusade. Equally, however, he repeatedly justified his comparative inaction and, at the same time, made propaganda against his enemies by suggesting that their hostility alone prevented him from embarking on an expedition to drive back the infidel.This response, since it was not untypical of the princes of his generation, helps explain the West's failure to unite against the Turks. From the point of view of Burgundian history, Charles's cautious attitude towards the crusade tends to support the revisionists who argue that he was far less ‘rash’ than the traditional historical view allows.     

Charles the bold and the crusade: politics and propaganda

The pressures on Charles the Bold (duke of Burgundy from 1467 to his death in 1477) to lead, or lend his support to, a crusade were many. His Italian allies and the papacy all pleaded for his help and participation; and these appeals were augmented by the exhortation contained in much of the literature popular at the Burgundian court and by the presence there of refugees from the East.Charles's response was mixed. Political and moral pressures made it impossible for him to ignore the question of the crusade, but, even if his attitude should be characterized as cautious rather than as indifferent, he never did go on crusade. Equally, however, he repeatedly justified his comparative inaction and, at the same time, made propaganda against his enemies by suggesting that their hostility alone prevented him from embarking on an expedition to drive back the infidel.This response, since it was not untypical of the princes of his generation, helps explain the West's failure to unite against the Turks. From the point of view of Burgundian history, Charles's cautious attitude towards the crusade tends to support the revisionists who argue that he was far less ‘rash’ than the traditional historical view allows.     

Patriotic thoughts or intuition: roles of women in Mexican nationalisms*

ABSTRACT. This article presents a methodological exercise for the study of women in the nationalisms implied in the making of the Mexican nation. Bearing in mind the body of literature produced from an historical perspective, we have identified three types of nationalisms: the wars of independence, the nation‐building process and the multicultural nation. After discussing each type, the strategy proposed would apply the typology of women's roles and intersections of nationalism (Nira Yuval‐Davis and Floya Anthias). Such combined typologies allow us to identify the multiple interactions of women and the nation. We have empirically recourse to two characterisations of women: as heroines, and as intellectual creators of the nation. By looking at the role played by these female characters we observe how nationalism interacts with the current of ideas, thoughts or intuitions held by women.     

Black sisterhood: The situation of urban aboriginal women and their relationship to the white women's movement 1

The article argues that Aboriginal women in urban aboriginal society experience very different oppressions than do white women in urban white society. Aboriginal women believe that their greatest oppression is racism not sexism. When their objective conditions are examined it becomes obvious that this is indeed so. In fact Aboriginal women are statistically better educated and better employed than are Aboriginal men. Other economic and societal factors combine to produce a situation whereby a black woman's status within her own society is very different to that of her white sisters. Black women are more likely to be heads of household; more likely to be political leaders and less likely to be child‐burdened than their white counterparts. Consequently women's movement demands such as abortion, child‐care, the right to work and sexual liberation are not given high priority by the Aboriginal women's movement. Aboriginal women's demands stem from the politics of poverty and discrimination. These are caused by racism not sexism.     

Gathering and using information at the fifteenth-century Church councils: the example of crusade

ABSTRACT

The discussion of crusade at the councils of Constance (1414–18) and Basel (1431–49) is used to test the hypothesis that in the fifteenth century increasing importance was attached to the gathering of information. At Constance the chief crusading topic was the past and future of the Baltic crusade; at Basel attention was given to the negotiation of peace with the Hussites and union with the Orthodox Greeks. The paper considers the origin and character of the information that reached the councils; how it was used in the discourse at Constance and Basel; and it then assesses the effect of information on collective decision-making at the councils. While it is only possible to see information exerting an impact in the case of peace with the Hussites, the overall value placed on it by the conciliar delegates was high, corroborating recent arguments that the fifteenth century was an ‘information age’.     

The anatomy of a millennarian movement

Sammendrag

Artikkelen tar for seg utbredelsen og rekrutteringen til den samiske oppstanden i Guovdageaidnu i 1852. Det er i de organisatoriske forutsetninger som reindriftssamfunnet bygger på, at vi finner forklaringen på hvem som deltok i oppstanden. Siida‐samfunnets bilaterale rekrutteringspraksis muliggjorde en rask og geografisk omfattende oppslutning rundt en visjon om å fjerne de lokale norske myndigheter til fordel for et samisk religiøst lederskap. Kildene viser at alle de halvt hundre deltagerne var i slekt med hverandre gjennom inngifte og søskenrelasjoner.     

Gender roles, family, and drinking: women at the crossroad of drinking cultures

During the postwar era, extensive changes in family structure and gender roles have occurred in Western countries. The aim of this study was to see if processes of change and convergence in gender roles have led to new drinking patterns among Swedish women. Data were collected from a survey conducted in 1979 and replicated in 2003. For this study, data on aspects of drinking patterns and problems were combined with demographics and indicators of social situation. For one of the drinking pattern indicators, the assumption of convergence between the sexes was confirmed. Generally, though, differences in drinking patterns are at hand among both women and men in the same direction. Also, social background factors and demographics have weaker explanatory power today compared to the late 1970s.     

The diffusion of the Cid cult: a survey and a little-known document

Whereas in eleventh- and twelfth-century western Europe Christianity had taken firm root, monarchy had developed and legislation by royal and ecclesiastical authorities was a normal practice, in Iceland culture remained, for a long period, practically uninfluenced by Roman and canon law. In the present article early Icelandic laws, representatives of this culture, will be described, their formulation and application investigated, and the developments among the establishment of a central authority at the end of the thirteenth century discussed.     

Crusading and crusade memory in Caesarius of Heisterbach's Dialogus miraculorum

This article is a preliminary investigation into the way the Cistercians of the twelfth and thirteenth centuries conceptualised and contextualised the history of the crusading movement, with a specific focus on the way in which they integrated their involvement in crusading into the Order's sense of institutional memory and corporate identity. The article presents a study of Caesarius of Heisterbach's Dialogus miraculorum, a collection of exempla that was composed for the edification of Cistercian novices in the first quarter of the thirteenth century. Although the text is well known to medievalists (and particularly to scholars of medieval Cisterciana), it has yet to be subjected to a close reading by historians of the crusades. By examining the way in which Caesarius used and described the crusades in the Dialogus, the article demonstrates the potential of using non-narrative texts to explore medieval understandings of the crusading past and, more generally, illustrates further the importance of warfare in the shaping of medieval monastic culture.     

The diffusion of the Cid cult: a survey and a little-known document

Tomb-cults (with which are to be associated family traditions, genealogical matters, and a variety of other aspects) of epic heroes are important for a number of reasons, among these being the fact they may tell us something about the origin and nature of the poems themselves. These questions have been well investigated for France but are still little studied in and for Spain. Both historical and pseudo-historical or legendary traditions are involved, the latter predominating both in quantity and interest. After an introductory discussion, a survey is undertaken of the cult of the Cid, protagonist of the Poema de mio Cid (1207?) and national hero of Spain. The aim is not to give a full account of all aspects, but to cover the less well-known of these in detail and to provide bibliographical indications about aspects that are already adequately explored. Genealogical matters are examined first, then the monasteries, churches and towns in which the cult was present. The ‘little-known document’ is the forged will of a Navarrese prince, which was a key text in the cult at the monastery of Santa Maria la Real de Nájera and at San Pedro de Cardeña.     

The movement: Two views

Paul Ormonde, The Movement, Thomas Nelson (Aust.), Melbourne, 1972, pp. xxiii + 198, $5.95.