Добірка наукової літератури з теми "Alpi medievali"

En el presente artículo se estudian las reescrituras de las Danzas de la Muerte en los poemas “Danza de la muerte” y “Venid a la danza mortal” del chileno Óscar Hahn y en el poemario Danza de la muerte del español Leopoldo María Panero. El objetivo de este trabajo es analizar qué elementos del género se conservan, qué transformaciones se perciben y qué sentido tendrían estas reescrituras postmodernas de las danzas medievales de la muerte. Se caracteriza el contexto de enunciación de estas danzas como neomedieval, desde el pensamiento de Umberto Eco.

Medical and scientific manuscripts have been the interest of scholarly attention in recent decades and as a natural consequence, editions of unstudied material have flourished (Alonso-Almeida, 2014 or Marqués-Aguado, T. et alii, 2008, among others). This book is a Middle English edition of one of the most popular works circulating in the late medieval England, known as Circa Instans. This book presents a revised edition of the text found in CUL MS Es 1.13. ff 1r-91v, housed in the Cambridge University Library.

Owing to the enduring popularity of Jules Verne’s science fiction story Journey to the Center of the Earth (1864), modern readers have taken for granted a hollow, habitable core beneath the earth’s crust as a time-honored, though scientifically implausible, setting for speculative fiction.1 Verne’s fantastic tale of Professor Otto Lidenbrock’s descent into the Icelandic volcano Snæfellsjökull and his perilous adventures underground featuring forests of giant mushrooms and prehistoric monsters remains the most widely read work of nineteenth-century “subterranean fiction.” In 1926, the story was reprinted in a three-part serial in the widely-read American science fiction magazine Amazing Stories (Fig. 1). Throughout the twentieth century, it spawned a host of imitators, from Edgar Rice Burrough’s Pellucidar series (1914‐1963) to C. S. Lewis’ Narnian chronicle The Silver Chair (1953), as well as a successful 1959 film adaptation starring James Mason and Pat Boone.

La historiografía sobre fortificaciones medievales en el ámbito medieval cristiano es tan amplia como dispersa. Abundan los estudios de carácter local abordados con metodologías y desde disciplinas diversas, empezando por los clásicos trabajos de Historia del Arte e Historia de la Arquitectura, y, por supuesto, los de contenido estrictamente histórico, planteados desde el estudio de las fuentes escritas y, más recientemente, desde la Arqueología. Faltan, no obstante, estudios de conjunto y aunque se ha abordado el tema de la conceptualización y clasificación tipológica de estas fortalezas, creemos que sigue siendo una asignatura pendiente en el ámbito de la castellología. El presente trabajo pretende pues abordar la problemática sobre la definición y límites del castillo medieval, para pasar después a plantear una clasificación tipológica y funcional de los castillos cristianos peninsulares, para lo cual tendremos en cuenta no sólo la producción historiográfica reciente, sino también nuestras propias investigaciones de base fundamentalmente arqueológica. Palabras clave: Castellología, castillo feudal, tipología castral, reinos cristianos peninsulares, poliorcéticaTopónimos: Península IbéricaPeríodo: siglos VIII-XV ABSTRACTHistoriography on the subject of medieval fortifications in the medieval Christian area is as wide as it is disperse. There is an abundance of local studies undertaken employing different methodologies, starting with the History of Art, the History of Architecture and, of course, those of strictly historical content, based on the study of written sources and, more recently, on Archaeology. However, there is a lack of comprehensive studies and, although the problem of the conceptualisation and typological classification of these fortresses has been addressed, I believe that this continues to be an unresolved issue in the field of castellology. This article aims to address the problem of the definition and limits of the medieval castle, and then propose a typological and functional classification of peninsular Christian castles, taking into account not only recent historiographical production but also my own archaeological research. Keywords: castellology, feudal castle, castral typology, peninsular Christian kingdoms, polyorceticPlace names: Iberian PeninsulaPeriod: 8th-15th centuries REFERENCIASAcién Almansa, M. (2002), “De nuevo sobre la fortificación del emirato” en Mil anos de Fortificações na Península Ibérica e no Magreb (500-1500). Actas do simpósio internacional sobre castelos, Lisboa, pp. 59-75.Almedia, C. A. F. de (1991), “Castelos e cercas medievais. 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(2015), “Sistemas de fortificación fronteriza en la Soria medieval: historia y construcción”, Celtiberia, año 65, 109, pp. 263-287.Guichard, P. (1976), Al-Andalus. Estructura antropológica de una sociedad islámica en Occidente, Barcelona.Guichard, P. (1987), “Los árabes sí que invadieron España. Las estructuras sociales de la España musulmana”, en P. Guichard, Estudios sobre historia medieval, Valencia, 1987, pp. 27-71.Guitart Aparicio, C. (1986), Castillos de Aragón, Zaragoza.Gutiérrez González, J. A. (1992), “Sistemas defensivos y de repoblación en el Reino de León” en III Congreso de Arqueología Medieval Española, (Oviedo, 27 de marzo a 1 de abril de 1989), Oviedo, pp. 171-191.Gutiérrez González, J. A. (1995), Fortificaciones y feudalismo en el origen y formación del reino leonés (siglos IX-XIII), Valladolid.Gutiérrez González, J. A. 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Cambridge, Corpus Christi College 303 (hereafter CCCC 303) is an extensive mid-twelfth-century vernacular manuscript produced at Rochester from a variety of Old English source materials. According to the medieval foliation, forty-four leaves are missing at the beginning of the codex and an indeterminate number at the end. As extant, CCCC 303 comprises seventy-three texts which are arranged according to the Temporale and Sanctorale for the church year (the first complete homily is for the Third Sunday after the Epiphany), thus showing that an initial plan of the contents was decided upon by a compiler. Godden distinguishes five groups of texts in all, the last such group being relevant here. This final portion of the manuscript (pp. 290–362, from the middle of quire 19 to the end of the final quire 23) contains twelve texts designated by Godden as ‘Miscellaneous items, mainly by Ælfric’. The first nine of these ‘miscellaneous items’, however, seem to be linked by their suitability for the Lenten period and their emphasis on sin, repentance and prayer. It is within this part of the codex, at pp. 338–9 (between the Ælfric textsDe oratione Moysi in media QuadragesimaandQuomodo Acitofel 7 multi alii laqueo se suspenderunt), that the Latin formula for excommunication and a unique Old English parallel text are copied as the eighth item in this particular group.

This dissertation elaborates on a comparative analysis of late medieval local realities, between some Japanese and European cases, regarding local conflicts in the 14th and 15th centuries. Research objects are Yano-no-shō, a Japanese shōen in Harima, and western Alpine territories between the Ossola valley and Valais. A particular attention is placed on the local élites' active involvement in local conflicts, in the political action in which people of various origine encountered, and in the dynamics of the development of local political culture.This situation offered articulated logics of peace, as a base of legitimization of their actions in the middle of intense conflictuality.

Our self and communal identity is important for everyday life. Our identity determines how we act, where we live, who we love, and how we worship. Identity is especially important in a religious context, including the religious community of the Waldensians. Do the present day Waldensians share an identity with their medieval ancestors; how is this identity constructed? I argue that the medieval and modern day Waldensians create a similar cultural and religious identity which is constructed through three specific practices: the commitment to the vita apostolica, medical practices, and education and the perpetuation of a historical narrative. Although these practices have evolved with modernity the summation of the practices form a coherent communal identity across time. In order to demonstrate the shared cultural and religious identity of the Waldensians of the Middle Ages and present day I examined inquisitorial documents, religious tracts, pamphlets, and conducted interviews. I have set these findings in the larger social context of the Middle Ages and Modern Era in order to show that although similarities of practice exist with other groups the summation of the three specific practices especially with the creation and perpetuation of a historical narrative creates a unique communal identity. This is important for future examination of other religious communities and how similar communal identities do not negate uniqueness of the said community. This study also shows that the evolution of practices does not detract from the continuation of communal identity. Thus although the cultural practices of the Waldensians evolved over time the communal identity remained strong and continues to thrive today.

This study explores the concept of sainthood in the medieval Islamic tradition. A close reading of the unexplored writings of two 14th C. mystical thinkers, Muh&dotbelow;ammad and `Ali Wafa', shows the presence of at least three distinct currents of thought regarding sainthood. One has been adopted from the Sufi order of the Shadhiliyya, one from the writings of a 9th C. central Asian mystic al-Tirmidhi, and one from the controversial 13th C. thinker Ibn `Arabi. Our study analyses how our Egyptian writers, Muh&dotbelow;ammad and `Ali Wafa', synthesized and elaborated upon these currents to develop a distinct doctrine of sainthood. Although our writers are to be located firmly within the Sunni tradition, it is significant that they felt free to draw on Shi'ite ideas for the construction of their own theory of the final great saint.

The aim of this PhD thesis is to investigate the political role of Adelheid of Burgundy in tenth-century Europe. Adelheid was certainly one of the central figures of the Ottonian dynasty during her years as empress and during her widowhood. The systematic study of the diplomas in which she acted as mediator alongside Otto I, Otto II and Otto III was an attempt to understand the basis of her political relevance. The result of the diplomatic research was analyzed through the method of social network analysis, which offered a new and global point of view on the issue and allowed to better focus on the various actors that composed the network of relationships of Adelheid during her life.
Lo scopo della presente tesi di dottorato è l’analisi del ruolo politico di Adelaide di Borgogna nell’Europa del secolo X. Adelaide fu certamente una figura di spicco all’interno della dinastia ottoniana sia in qualità di imperatrice al fianco di Ottone I sia negli anni della vedovanza. Lo studio sistematico dei diplomi in cui la sovrana venne indicata come mediatrice presso il marito, il figlio e il nipote ha rappresentato il punto di partenza per indagare le basi e le motivazioni della sua rilevanza politica. In particolare, il risultato della ricerca diplomatica è stato esaminato attraverso la metodologia della social network analysis che ha offerto un punto di vista nuovo e globale sulla questione e ha permesso di individuare più chiaramente i vari attori che composero la rete di relazioni dell’imperatrice nell’intero corso della sua vita.

The aim of this PhD thesis is to investigate the political role of Adelheid of Burgundy in tenth-century Europe. Adelheid was certainly one of the central figures of the Ottonian dynasty during her years as empress and during her widowhood. The systematic study of the diplomas in which she acted as mediator alongside Otto I, Otto II and Otto III was an attempt to understand the basis of her political relevance. The result of the diplomatic research was analyzed through the method of social network analysis, which offered a new and global point of view on the issue and allowed to better focus on the various actors that composed the network of relationships of Adelheid during her life.
Lo scopo della presente tesi di dottorato è l’analisi del ruolo politico di Adelaide di Borgogna nell’Europa del secolo X. Adelaide fu certamente una figura di spicco all’interno della dinastia ottoniana sia in qualità di imperatrice al fianco di Ottone I sia negli anni della vedovanza. Lo studio sistematico dei diplomi in cui la sovrana venne indicata come mediatrice presso il marito, il figlio e il nipote ha rappresentato il punto di partenza per indagare le basi e le motivazioni della sua rilevanza politica. In particolare, il risultato della ricerca diplomatica è stato esaminato attraverso la metodologia della social network analysis che ha offerto un punto di vista nuovo e globale sulla questione e ha permesso di individuare più chiaramente i vari attori che composero la rete di relazioni dell’imperatrice nell’intero corso della sua vita.

The aim of this PhD thesis is to investigate the political role of Adelheid of Burgundy in tenth-century Europe. Adelheid was certainly one of the central figures of the Ottonian dynasty during her years as empress and during her widowhood. The systematic study of the diplomas in which she acted as mediator alongside Otto I, Otto II and Otto III was an attempt to understand the basis of her political relevance. The result of the diplomatic research was analyzed through the method of social network analysis, which offered a new and global point of view on the issue and allowed to better focus on the various actors that composed the network of relationships of Adelheid during her life.

The biographical details of the 7828 individuals listed in the biographical dictionary known as the Ta'rikh Baghdad were entered in a database and used to create a profile of the hadith community of Baghdad. The thesis explains how the database was constructed and shows how the data can be used. Evidence derived from the many references to colleagues and relatives in the biographies made it possible to date most of the undated biographies, and to construct a chronological framework within which information on the origins, occupations, tribes and other personal attributes of the Khatib's subjects could be analysed. Changes in the frequency of these attributes over time were related to conversion rates, immigration, and the popular appeal of hadith study. The thesis also demonstrates the usefulness of the fortuitously dated topographical references found in the biographies. These were used with maps to show changes in residence patterns over the 320 years covered by the Ta'rikh Baghdad.

This study contributes to the history of social changes in Iran during the Abbasid Caliphate (AH 132–656, AD 750–1258) by foregrounding the perspective of Persian language historians – from Abu Ali Bal'ami (AH 363, AD 974), the first known Persian historian, to Atamelak Joveyni (AH 623–681, AD 1226–1283), the great historian of the Mongol Era. By applying the insights of Anthony Giddens and the theory of structuration to address the interactions of social agents and structures, this book provides a coherent narrative of social transformation in medieval Iran.

Between the 780s and the 840s the episcopal see of Verona was held by bishops coming from beyond the Alps, appointed by the Carolingian rulers and charged with control over a prestigious and strategically key bishopric. They were called upon to boost the communications between the local elites and the political and social machinery of the Carolingian world. In order to achieve that, they first had to negotiate their own integration in their new field of action, and to be acknowledged as effective political mediators between Verona and the rulers. The tools they used to do that were, on the one hand, their own skills and previous experience, on the other, the centre for textual production, preservation and dissemination they found in Verona, that is, the cathedral scriptorium and library. The books that can be attributed to them allow us to keep trace of the networks of relationships and cultural exchanges they developed, linking the two sides of the Alps. This paper focuses more specifically on the activities and endeavours of Bishop Ratold (c. 802-840). The liturgical and hagiographical manuscripts produced in Verona in that period are examined as key markers of Ratold’s intellectual networks, and of the ways in which he used them for his own need for self-integration. They also provide elements casting light on the introduction and reception of the Carolingian cultural reforms in the Kingdom of Italy.

This chapter examines interfaith encounter and conflict in the Islam Quintet, a suite of historical novels written between 1992 and 2010 by British-Pakistani author and commentator Tariq Ali. It explores the novels’ engagement with ‘Clash of Civilisations’ ideologies and with neocolonial politics, particularly in the three novels that are set in medieval Islamicate contexts shaped by interfaith and intercultural encounters: Shadows of the Pomegranate Tree, set in fifteenth-century al-Andalus, A Sultan in Palermo, set in twelfth-century Sicily, and The Book of Saladin, set in Crusade-era Egypt, Syria, and Palestine. The chapter argues that the novels develop a tension between convivencia, interfaith cohabitation achieved under Arab governance, and occupation, a hostile monocultural regime imposed under Christian rule. The chapter does not recuperate the Islamicate world into Western chronologies; rather, it complicates Western understandings of ‘the medieval’ by exploring how these novels highlight the linked destinies of Western and Islamic societies.

Ali Aghaei addresses the controversy over whether the medieval technical term madār (‘pivot’), meaning someone to whom lines of transmission for a particular hadith report continually converged, effectively anticipated Joseph Schacht’s term ‘common link’. After examining the usage of madār and related terms such as gharīb and tafarrud, Aghaei tends to vindicate G. H. A. Juynboll’s assertion that madār and ‘common link’ were equivalent, against Halit Özkan.

This introductory chapter provides an overview of the degree of cultural embeddedness that was manifest among the Jews of medieval Ashkenaz with regard to their beliefs and practices surrounding the dead and their world. Medieval Ashkenaz as a cultural milieu included the Jewish communities of Germany (the empire north of the Alps), France north of the Loire, and England. Historians of western Europe have documented major transformations in attitudes and practices related to death and the hereafter which took place in that period. One such transformation consisted of a movement away from the perception of death as a generalized, objective experience and towards a more subjective, individualized notion of it. Belief in personal judgement after the death of the individual similarly became widespread at the time. Historians of medieval Jewry have also pointed to the primacy of the high medieval period in the shaping of Jewish practices and attitudes regarding the dead. Bearing in mind the simultaneous shifts in consciousness and praxis within both the dominant culture of Christian Europe and the subculture of medieval Ashkenaz, the book seeks to discover whether these changes were related or merely coincidental. It assesses how far death-related beliefs and practices that circulated in the Germano-Christian environment of the time penetrated Sefer ḥasidim, the great religious-ethical work of the Pietists.