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Stephen I, Hungary's first Christian king (reigned 997-1038) has been celebrated as the founder of the Hungarian state and church. Despite the scarcity of medieval sources, and consequent limitations on historical knowledge, he has had a central importance in narratives of Hungarian history and national identity. This book argues that instead of conceptualizing modern political medievalism separately as an 'abuse' of history, we must investigate history's very fabric, because cultural memory is woven into the production of the medieval sources. Medieval myth-making served as a firm basis for centuries of further elaboration and reinterpretation, both in historiography and in political legitimizing strategies. In many ways we cannot reach the 'real' Stephen, but we can do much more to understand the shaping of his myths. The author traces the origin of crucial stories around Stephen, contextualizing both the invention of early narratives and their later use. A challenger to Stephen's rule who may be a medieval literary invention became the protagonist of a rock opera in 1983, also standing in for Imre Nagy, a key figure of the 1956 revolution; moreover, he was reinvented as the embodiment of true Hungarian identity. The alleged right hand relic was 'discovered' to provide added legitimacy for Hungary's kings and then became a protagonist of the entanglement of Church and state. A medieval crown was invested with supernatural status, before turning into a national symbol. This book analyses the often seamless flow that has turned medieval myth into modern history, showing that politicisation was not a modern addition, but a determinant factor from the start.
This book is about the Christ Pantokrator, an imposing monumental complex serving monastic, dynastic, medical and social purposes in Constantinople, founded by Emperor John II Komnenos and Empress Piroska-Eirene in 1118. Now called the Zeyrek Mosque, the second largest Byzantine religious edifice after Hagia Sophia still standing in Istanbul represents the most remarkable architectural and the most ambitious social project of the Komnenian dynasty. This volume approaches the Pantokrator from a special perspective, focusing on its co-founder, Empress Piroska-Eirene, the daughter of the Hungarian king Ladislaus I. This particular vantage point enables its authors to explore not only the architecture, the monastic and medical functions of the complex, but also Hungarian-Byzantine relations, the cultural and religious history of early medieval Hungary, imperial representation, personal faith and dynastic holiness. Piroska's wedding with John Komnenos came to be perceived as a union of East and West. The life of the Empress, a "sainted ruler," and her memory in early Árpádian Hungary and Komnenian Byzantium are discussed in the context of women and power, monastic foundations, architectural innovations, and spiritual models.
In 1920, the Hungarian parliament introduced a Jewish quota for university admissions, making Hungary the first country in Europe to pass antisemitic legislation following World War I. Quotas explores the ideologies and practices of quota regimes and the ways quotas have been justified, implemented, challenged, and remembered from the late nineteenth century until the middle of the twentieth century. In particular, the volume focuses on Central and Eastern Europe, with chapters covering the origins of quotas, the moral, legal, and political arguments developed by their supporters and opponents, and the social and personal impact of these attempts to limit access to higher education.
Modern life in increasingly heterogeneous societies has directed attention to patterns of interaction, often using a framework of persecution and tolerance. This study of the economic, social, legal and religious position of three minorities (Jews, Muslims and pagan Turkic nomads) argues that different degrees of exclusion and integration characterized medieval non-Christian status in the medieval Christian kingdom of Hungary between 1000 and 1300. A complex explanation of non-Christian status emerges from the analysis of their economic, social, legal and religious positions and roles. Existence on the frontier with the nomadic world led to the formulation of a frontier ideology, and to anxiety about Hungary's detachment from Christendom, which affected policies towards non-Christians. The study also succeeds in integrating central European history with the study of the medieval world, while challenging such current concepts in medieval studies as frontier societies, persecution and tolerance, ethnicity and 'the other'.
The White Terror was a movement of right-wing militias that for two years actively tracked down, tortured, and murdered members of the Jewish community, as well as former supporters of the short-lived Council Republic in the years following World War I. It can be argued that this example of a programme of virulent antisemitism laid the foundations for Hungarian participation in the Holocaust. Given the rightward shift of Hungarian politics today, this book has a particular resonance in re-examining the social and historical context of the White Terror.
This volume studies high and late medieval material culture in a Pan-European context. The idea of ‘unity of culture’ in Medieval Latin Europe is well known in historical texts, especially when it concerns the so-called ‘Europe North of the Alps’. This book investigates the similarities and differences in material culture between areas, regions and political entities and opens the dialogue for a more interregional discussion. The editors acknowledge that there are numerous challenges in understanding the phenomenon the volume addresses, the fundamental one being defining (or even redefining) a common material culture of Europe. Important in determining this is greater appreciation of how objects reflect interactions between peoples, both local and foreign, which can be driven by a variety of factors, including trade, conflict and diplomacy etc. But just as important is observing the differences between ‘things’ across Europe, reflecting developments and transformations its cultural, social and economic history. These works are traditionally presented in isolation or at the local level, maybe even in very specialized tomes, as often it is thought their observation are not relevant to wider discourses. Conversely, what is clear, however, is that by interconnecting these seemingly introvert studies of specific artefact types or sites etc., readers can better appreciate the similarities and differences in material culture across Europe. This book is of interest to researchers in archaeology and material culture.