Leonor of England,Plantagenet queen of King Alfonso VIII of Castile,and her foundation of the Cistercian abbey of Las Huelgas. In imitation of Fontevraud?

In 1187 Alfonso VIII of Castile and his queen, Leonor of England, founded a Cistercian nunnery, Santa Maria Regalis de Las Huelgas, on the outskirts of Burgos. Despite the clear allegiance of the foundation to the Cistercians from the outset, the idea that the abbey was inspired by and even modelled on the nunnery of Fontevraud in Anjou is an encroaching commonplace in accounts of medieval Spanish history and art history around 1200. This study re-evaluates the arguments for that perception and puts forward a different reading of the early years of Las Huelgas, not as a foreign importation but as a peculiarly Iberian, even Castilian, institution.     

New Interpretations Concerning the Shape of Queen Eleanor Plantagenet’s Headdress from her Tomb in Las Huelgas Abbey (1214)

This article focuses on the headdress with which Queen Eleanor Plantagenet was buried in Las Huelgas Abbey in 1214. Headdresses have not received much attention from scholars, perhaps because few remains survive. Fortunately, new research has made it possible to re-attribute to Queen Eleanor some of the textiles that once composed her headdress. Originally from Las Huelgas mausoleum and now housed in the Royal Palace in Madrid, all the grave goods were first studied when the mausoleum was opened in the 1940s. This paper also deals with issues arising from the preservation and interpretation of the headdress and problems related to the loss of data from the studies conducted in the 1940s. Studying the textiles, including technical analyses on their weaves and comparisons with visual sources and unpublished materials from the 1940s, has allowed for a new understanding of the appearance of the Queen’s headdress, an aspect never previously described in detail.     

Textiles and Farewells: Revisiting the Grave Goods of King Alfonso VIII of Castile and Queen Eleanor Plantagenet

This paper commemorates the eighth centenary of the deaths of King Alfonso VIII of Castile and his Queen, Eleanor Plantagenet (d. 1214) who founded the Abbey of Santa María la Real de Las Huelgas (Burgos) and were buried there. It examines how their grave goods were categorised and aims to address recent misconceptions related to the original locations and functions of these textiles and the techniques with which they were made. The outcome of this analysis of original sources and the textiles themselves is a major reassessment of where these grave goods were located in the thirteenth century: seven textile items, including clothing, have been allocated to the King instead of only one, and thirty-eight have been allocated to the Queen instead of fourteen, while three have been removed from this category.     

La Cour Notre-Dame de Michery: a response to Constance Berman

In a recent article in JMH, Constance Berman suggested that the thirteenth-century history of the Cistercian nuns of La Cour Notre-Dame de Michery in France has been distorted by scholars' reliance on the fifteenth-century cartulary of the house. This compilation, she argues, was meant to portray the nunnery as a failure and to justify its transformation into a male priory. The authors of the present article attempt to show that Berman's doubts about the reliability of the cartulary are unjustified and that the archeological evidence of the church of La Cour which she uses to infer La Cour's financial vigor in the thirteenth-century actually points strongly in the opposite direction.     

Fornicating with nuns in fifteenth-century Bologna

The article opens with the prosecution in 1432 of a spicer for abducting a nun. This is first of all presented as the story of a trial: the formation of the indictment, the defence tactics, the deposition of witnesses, and only then are the experience of the nun, and the gender relations in the event, examined. This leads to numerous contexts: legal (the development of the law on sexual relations with professed nuns); judicial (similar cases in late fourteenth-/fifteenth-century Bologna); monastic (the unstable history of convents); social (the place of the nunnery in the local sexual economy); and historiographic (Ruggiero's ‘culture of illicit sexuality’).     

Power over past and future: Abbess Emma and the nunnery of Sant Joan de les Abadesses

Abbess Emma of Sant Joan de les Abadesses, post-Visigothic Catalonia's first known nunnery, left a sufficient documentary record to permit in-depth study of her method of rule, which included taking her comital brothers to court for her rights. Closer study of these acts suggests that her rule was part of a family strategy, whose change by a younger generation was to undo many of her efforts to secure Sant Joan's independence. Her rule included not only aggressive territorial aggrandizement but the reshaping of the locality's history in a way which has endured until this day.     

Fornicating with nuns in fifteenth-century Bologna

The article opens with the prosecution in 1432 of a spicer for abducting a nun. This is first of all presented as the story of a trial: the formation of the indictment, the defence tactics, the deposition of witnesses, and only then are the experience of the nun, and the gender relations in the event, examined. This leads to numerous contexts: legal (the development of the law on sexual relations with professed nuns); judicial (similar cases in late fourteenth-/fifteenth-century Bologna); monastic (the unstable history of convents); social (the place of the nunnery in the local sexual economy); and historiographic (Ruggiero's ‘culture of illicit sexuality’).     

Colonialism, Past and Present, in New Mexico

San Jose de las Huertas was established as a land grant community by the Spanish crown in 1765 and occupied for about 60 years. Many of its residents returned to the area after a brief respite, to found the village of Placitas, which exists today. Archaeological excavation at Las Huertas, documentary research and oral history from descendants of the original settlers reveal the shifting impact of different colonialisms, each accompanied by an image of modernity. Spanish demands were attenuated by distance and waning power. American impositions are more problematic, involving a new political economy, conflicts over land and water, as Placitas converts to a bedroom suburb of Albuquerque.     

Human sacrifice and natural law in Las Casas’s Apologia

This study examines how Bartolomé de las Casas argues that Spain is not justified in waging war in the Americas to save the innocent victims of human sacrifice. It focuses on his three main lines of reasoning in this area and on how they relate to one another structurally and logically. These arguments are: (1) that the wars of conquest were a worse evil than human sacrifice; (2) that the practice of human sacrifice was an excusable error that almost all societies had committed at some point in their history; and (3) that this practice did not violate natural law. It also considers Domingo de Soto's treatment of the subject in his De iustitia et iure (1556), as well as his summary of the Valladolid debate between Las Casas and Juan Ginés de Sepúlveda (1552), where Soto seems reluctant to convey the full scope of Las Casas's more radical assertions.     

Equal Rights and Individual Freedom: Enlightenment Intellectuals and the Lascasian Apology for Black African Slavery

Juan Antonio Llorente's edition of Bartolomé de Las Casas's writings, Colección de las obras del venerable Obispo de Chiapa, Don Bartolome de las Casas, defensor de la libertad de los Americanos, illustrates how Las Casas was perceived and condemned in the early decades of the nineteenth century. In this article, I seek to explain why and in what ways Bartolomé de Las Casas's early propositions on African slavery played a fundamental role in Juan Antonio Llorente's edition of Colección, an ambitious editorial work that involved much more than selection, editing, and publication. By approaching the Colección's production and reception from the perspective of book history, I explore how Llorente's Colección reflects the role that colonial affairs and race had in the challenges faced by European rule and white hegemony.     

Gender and Welfare Reform in Post‐ Revolutionary Mexico

This article discusses the impact a gender and woman's history conference had on the development of my own research and writing. ‘Las Olvidadas’ was a conference held at Yale in the Spring of 2001, and was the first in a series of Mexican women's and gender history conferences organised. My own research, on the gendered nature of the welfare state in Mexico, explores how class and race intersected with gender to produce a welfare system that, while particular to Mexico, also nevertheless had much in common with other Latin American countries. These conferences shaped both my views of gender, but also the importance of the transnational to historical research.     

Prouille,Madrid, Rome: the evolution of the earliest Dominican Instituta for nuns

The lifestyles of the three earliest Dominican women's communities were formulated according to their specific historical conditions and exigencies during the years 1206–21. Initially, the women associated with the preaching mission of Diego of Osma and Dominic Guzman were based at Prouille in the Languedoc and followed the Augustinian Rule. The development of the first instituta for Dominican nuns was the result of 15 years of overseeing the lives of the sisters. However, enclosure, and the institutional requirement for its observance, only came about in 1220 with the establishment of San Sisto, when St Dominic wrote an instituta specifically intended for a cloistered nunnery. This paper retraces and elucidates the historical development of the first Dominican instituta for women, and considers the remarkable choice of the Augustinian Rule as the basis for an enclosed women's order.     

Rethinking Twentieth‐Century Guadalajara

This paper discusses the impact of the conference ‘Las Olvidadas: Gender and Women's History in Post‐Revolutionary Mexico’ that took place at Yale University in May 2001, into my own work on women's political mobilisations. It points out from where I departed and how it changed my perspective from women's history to gender history by focusing on women workers in the tortilla industry, a union cacicazgo (political bossism), civic culture, narratives, cultural memory and female political trajectories after the granting of women's suffrage in 1953 in Jalisco.     

Prouille,Madrid, Rome: the evolution of the earliest Dominican Instituta for nuns

The lifestyles of the three earliest Dominican women's communities were formulated according to their specific historical conditions and exigencies during the years 1206–21. Initially, the women associated with the preaching mission of Diego of Osma and Dominic Guzman were based at Prouille in the Languedoc and followed the Augustinian Rule. The development of the first instituta for Dominican nuns was the result of 15 years of overseeing the lives of the sisters. However, enclosure, and the institutional requirement for its observance, only came about in 1220 with the establishment of San Sisto, when St Dominic wrote an instituta specifically intended for a cloistered nunnery. This paper retraces and elucidates the historical development of the first Dominican instituta for women, and considers the remarkable choice of the Augustinian Rule as the basis for an enclosed women's order.     

Erasmus’ ethnological hierarchy of peoples and races

No comprehensive research of Erasmus’ ethnological mind has been published, so far. Erasmus’ attitudes toward Turks and Jews were discussed analytically but not synthetically or comparatively. An attempt to widen the ethnological scope and to define and classify Erasmus’ attitudes toward different non-Christian groups is presented here. Christian Europeans (populus Christianus) were at the top of Erasmus’ echelon. Second to them were ‘half-Christians’, i.e. Turks, or Muslims in general. Below them were Jews, and lower in the hierarchy were black Africans (Aethiopes). Yet, no one was unworthy of conversion to Christianity, even barbarians of the third kind – according to Bartolomé Las Casas’ sort – the most inferior barbarians, slaves by nature, as defined by Aristotle. According to Las Casas, these barbarians were too low to ask for God and were not candidates for conversion to Christianity. Erasmus’ believed that Barbarians of any kind deserved Christianity without being brutally forced to accept it. Yet, in practice, converts from Judaism to Christianity were rated, even by Erasmus, as lower than Christians. This, in addition to the principle that Christian peace excludes war against the Turks, is the very essence of Erasmus’ pax et concordia.     

The Politics of Knowledge: Julian Steward,Leslie White,Melville Herskovits,and L. Luca Cavalli-Sforza

Biographies of four important figures in the history of anthropology—Julian Steward, Leslie White, Melville Herskovits, and L. Luca Cavalli-Sforza—illustrate that current “public anthropology” has deep historic roots and that anthropology, even subfields that involve the basic sciences, like genetics, are shaped by personal and political experience as much as by intellect. All the biographical subjects discussed here had first-hand experience with racism, fascism, and bigotry, whether in their home or public lives, and resisted those forms of hegemony by fashioning anthropological theories to explain and appreciate human diversity.     

世界邮驿史上的奇迹：河北怀来鸡鸣驿城

“绝塞参天一柱奇,东南城阙恰相宜”,清初邵嗣尧题咏鸡鸣山与鸡呜驿的诗句,对这座仅距北京140余公里、怀涿盆地西北盆口的古驿城独特的景貌作了精彩的描绘。如今,当年绕行鸡呜山的古驿路,同分列其南北的京张铁路、公路,并存于洋河北岸、鸡鸣山前。     

Site Characterization by Geophysical Methods in The Archaeological Zone of Teotihuacan, Mexico

In the present investigation, a geophysical study was carried out in the eastern flank of the Pyramid of the Sun to define potential continuations in this direction of a tunnel discovered beneath the western main entrance of this building. This man-made structure is one of the many extraction tunnels hollowed by the ancient Teotihuacans to obtain construction materials to build their city. Total field and high-resolution vertical gradient magnetic surveys were carried out. The spectral analysis of the total magnetic field enabled us to estimate the thickness of the alluvial cover over the basaltic flow as 3·3 m. It was also found that the main contribution to the observed magnetic field comes from the pyroclastic flow that covers the area of study. The horizontal gradient filter was applied to the low-pass filtered magnetic field to enhance magnetic contacts and structural boundaries. Inferred magnetic trends were related to fracture patterns within the basalts and pyroclasts, and low gradients provided an evidence of voids or tunnels. The Euler deconvolution method was applied as an attempt to confirm the above results. Using a structural index S=0, we determined the boundaries of main magnetic contacts as well as the interface between the basaltic flow and Las Varillas tunnel. Euler depths were found to range between 3 to 6 m, which represent the mean thickness of the basaltic flow.Two parallel ground probing radar (GPR) profiles were surveyed in the NW-SE direction. One passes on top of the known location of a tunnel (Las Varillas) and a second one 10 m to the north, approximately. The tunnel's roof is well outlined at depths between 3·5 and 4 m. On the other hand, little evidences of other buried tunnels or extensions of the known one were found. The second profile depicts a more complex morphology for the pyroclastic sheet. Anomalies related to basaltic flow or eruptive centres are clearly observed. Both profiles depicted the sedimentary base at 3 m, on average. A resistivity profile was undertaken along the first GPR profile. A resistivity image was obtained, that showed the vertical and lateral distribution of the true resistivity. High resistivity values were associated with the tunnel location (Las Varillas). Its geometry could also be inferred, its top is found at about 4 m and extends 20 m in the profile direction to the west. Unfortunately, the depth to its base could not be estimated, since profile length was too short. The sediment-pyroclastic flow interface could also be delimited at a depth of 3 m.Finally, a vertical magnetic field profile taken along the same surveyed line (GPR and resistivity) was inverted applying a two-dimensional algorithm. The initial model was estimated from GPR and resistivity interpretations. A simple model of Las Varillas tunnel was computed, which reasonably well satisfied geological and geophysical considerations.     

South Africa,the world and AIDS (Respond to this article at http://www.therai.org.uk/at/debate)

South Africa has been at the centre of world history for over a century and it is now the focus of all eyes for the World Cup. The country has been a by‐word for racial inequality and more recently for crime and violence. But it is also notable for social progress and cultural vitality. The HIV/AIDS epidemic has claimed more victims there than anywhere else, a tragic sequel to apartheid. Successive political leaders highlight the contradictions of this historical moment in poignant, even Shakespearean ways. The author briefly reviews three books by anthropologists on AIDS there and suggests that South Africa is likely to remain a source of innovation for the discipline. But we need to take a broader view of world history than at present.     

TIME,PRESENCE, AND HISTORICAL INJUSTICE

The relationship between history and justice traditionally has been dominated by the idea of the past as distant or absent (and with that, irreversible). This ambiguous ontological status makes it very difficult to situate the often‐felt “duty to remember” or obligation to “do justice to the past” in that past itself, and this has led philosophers from Friedrich Nietzsche to Keith Jenkins to plead against an “obsession” with history in favor of an ethics aimed at the present. History's ability to contribute to the quest for justice, as a result, often seems very restricted or even nonexistent. The introduction of the “presence”‐paradigm in historiography can potentially alter this relation between history and justice. However, to do so it should be conceived in such a way that it offers a fundamental critique of the metaphysical dichotomy between the present and the absent and the underlying concept of time (chronosophy) that supports this dichotomy. The “presence”‐paradigm can be emancipatory and productive only if presence and absence are not perceived as absolute dichotomies. In the first part of this article I elaborate on the influence that the present/absent dichotomy has on the notion of justice by introducing a conceptual contrast between what I will call the “time of jurisdiction” and the “time of history.” The second part of the article focuses on the way certain aspects of the dominant Western chronosophy reinforce the present/absent dichotomy and thereby prevent us from thoroughly exploring the ambiguous but often very problematic presence of the past. Throughout the article I refer to the relatively recent phenomenon of truth commissions and the context of transitional justice to discuss some challenges for the “presence”‐paradigm.