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Examines the fundamental question of what held the societies of the post-Roman world together.
Discusses the social and economic development of Italy
This book, first published in 2000, is a pioneering study of politics and society in the early Middle Ages. Whereas it is widely believed that the source materials for early medieval Europe are too sparse to allow sustained study of the workings of social and political relationships on the ground, this book focuses on a uniquely well-documented area to investigate the basis of power. Topics covered include the foundation of monasteries, their relationship with the laity, and their role as social centres; the significance of urbanism; the control of land, the development of property rights and the organization of states; community, kinship and lordship; justice and dispute settlement; the uses of the written word; violence and the feud; and the development of political structures from the Roman empire to the high Middle Ages.
Making Early Medieval Societies explores a fundamental question: what held the small- and large-scale communities of the late Roman and early medieval West together, at a time when the world seemed to be falling apart? Historians and anthropologists have traditionally asked parallel questions about the rise and fall of empires and how societies create a sense of belonging and social order in the absence of strong governmental institutions. This book draws on classic and more recent anthropologists' work to consider dispute settlement and conflict management during and after the end of the Roman Empire. Contributions range across the internecine rivalries of late Roman bishops, the marital disputes of warrior kings, and the tension between religious leaders and the unruly crowds in western Europe after the first millennium - all considering the mechanisms through which conflict could be harnessed as a force for social stability or an engine for social change.
Honorable Mention, Joseph Levenson Prize (pre-1900 category), Association for Asian Studies By the middle of the third century B.C.E. in China there were individuals who sought to become transcendents (xian)—deathless, godlike beings endowed with supernormal powers. This quest for transcendence became a major form of religious expression and helped lay the foundation on which the first Daoist religion was built. Both xian and those who aspired to this exalted status in the centuries leading up to 350 C.E. have traditionally been portrayed as secretive and hermit-like figures. This groundbreaking study offers a very different view of xian-seekers in late classical and early medieval China. It suggests that transcendence did not involve a withdrawal from society but rather should be seen as a religious role situated among other social roles and conceived in contrast to them. Robert Campany argues that the much-discussed secrecy surrounding ascetic disciplines was actually one important way in which practitioners presented themselves to others. He contends, moreover, that many adepts were not socially isolated at all but were much sought after for their power to heal the sick, divine the future, and narrate their exotic experiences. The book moves from a description of the roles of xian and xian-seekers to an account of how individuals filled these roles, whether by their own agency or by others’—or, often, by both. Campany summarizes the repertoire of features that constituted xian roles and presents a detailed example of what analyses of those cultural repertoires look like. He charts the functions of a basic dialectic in the self-presentations of adepts and examines their narratives and relations with others, including family members and officials. Finally, he looks at hagiographies as attempts to persuade readers as to the identities and reputations of past individuals. His interpretation of these stories allows us to see how reputations were shaped and even co-opted—sometimes quite surprisingly—into the ranks of xian. Making Transcendents provides a nuanced discussion that draws on a sophisticated grasp of diverse theoretical sources while being thoroughly grounded in traditional Chinese hagiographical, historiographical, and scriptural texts. The picture it presents of the quest for transcendence as a social phenomenon in early medieval China is original and provocative, as is the paradigm it offers for understanding the roles of holy persons in other societies.
The goal of this book is to discuss the theoretical challenges posed by the study of social and political inequality of local societies in Western Europe during the Early Middle Ages. Traditional approaches have defined rural communities as passive bodies, poor and unstable in the framework of a self-sufficient economy. In the last few decades the crisis on social approaches both in medieval history and archaeology have missed the opportunity to re-evaluate the role of peasantry and other subaltern groups, even if new written ad material evidences have eroded the traditional assumptions. Conversely, scholars focused on elites and aristocracies have promoted very powerful agendas and projects. As a consequence of the 2007-2008 recession, Social Sciences have begun to be interested in social and economic inequality, opening new avenues for a reassessment of social history. The Early Medieval period has been identified by different scholars as a key term for the analysis of political complexity and social inequality in a long-term perspective. The study of local societies has become one of the most fruitful arenas to innovate medieval archaeology and history, using approaches related to the microhistory. This book, dedicated to Chris Wickham, is formed by fourteen papers centred on the study, from both written and material records, of early medieval local communities, which tend to propose a complex framework of social inequality in the local scale.
This volume provides a complex discussion of the variety of social efforts which were undertaken to create meaningful communities in the process of the formation of the early medieval gentes and kingdoms in the post-Roman west.
This series focuses on Western Europe in the Early Middle Ages and covers work in the areas of history, language & literature, archaeology, art history and religious studies. It brings together current scholarship on early medieval Britain with scholarship on western continental Europe and Viking Scandinavia; these areas have more traditionally been studied separately or in terms of the interaction of discrete cultures and regions. As well as advocating new approaches across geographical and political divisions, this series spans the conventional distinctions between Late Antiquity and the Early Middle Ages on the one hand, and the Early Middle Ages and the twelfth century on the other. Responding to renewed interest in the powerful early medieval kingdom of Northumbria, this volume uses evidence drawn from archaeology, documentary history, place-names, and artistic works to produce an unashamedly cross-disciplinary body of scholarship that addresses all aspects of Northumbria's past. Northumbria at its peak stretched from the River Humber to the Scottish highlands and westwards to the Irish Sea, producing saints, kings, and scholars with contacts across Europe, from Scandinavia, Ireland, and Francia to Rome itself. This volume unites papers on all aspects of this major European power of its day, from its origins in the fifth and sixth centuries from British and Anglo-Saxon chiefdoms, through its 'Golden Age' as eighth-century Europe's intellectual powerhouse, to its role as a key element of an international Viking kingdom. Where traditional scholarship has centred on the ecclesiastical high culture of the age of Bede, this work examines the kingdom's social and economic life and its origins and decline as well. There is a stress on approaching established bodies of material from new perspectives and engaging with wider debates in the field, including monumentality, the development of kingships, and the evolution of the early Church. Areas investigated include the kingdom's political history, its economy and society, and its wider place within Europe. Its unique artistic legacy, in the form of illuminated manuscripts and a rich sculptural tradition, is also explored. Book jacket.
Early medieval women exercised public roles, rights, and responsibilities. Women contributed through their labor to the welfare of the community. Women played an important part in public affairs. They practiced birth control through abortion and infanticide. Women committed crimes and were indicted. They owned property and administered estates. The drive toward economic growth and expansion abroad rested on the capacity of women to staff and manage economic endeavors at home. In the later Middle Ages, the social position of women altered significantly, and the reasons why the role of women in society tended to become more restrictive are examined in these essays.
A bold new religious history of the late antique and medieval Middle East that places ordinary Christians at the center of the story In the second half of the first millennium CE, the Christian Middle East fractured irreparably into competing churches and Arabs conquered the region, setting in motion a process that would lead to its eventual conversion to Islam. Jack Tannous argues that key to understanding these dramatic religious transformations are ordinary religious believers, often called “the simple” in late antique and medieval sources. Largely agrarian and illiterate, these Christians outnumbered Muslims well into the era of the Crusades, and yet they have typically been invisible in our understanding of the Middle East’s history. What did it mean for Christian communities to break apart over theological disagreements that most people could not understand? How does our view of the rise of Islam change if we take seriously the fact that Muslims remained a demographic minority for much of the Middle Ages? In addressing these and other questions, Tannous provides a sweeping reinterpretation of the religious history of the medieval Middle East. This provocative book draws on a wealth of Greek, Syriac, and Arabic sources to recast these conquered lands as largely Christian ones whose growing Muslim populations are properly understood as converting away from and in competition with the non-Muslim communities around them.