Visions Of Community In The Post Roman World

This volume looks at 'visions of community' in a comparative perspective, from Late Antiquity to the dawning of the age of crusades. It addresses the question of why and how distinctive new political cultures developed after the disintegration of the Roman World, and to what degree their differences had already emerged in the first post-Roman centuries. The Latin West, Orthodox Byzantium and its Slavic periphery, and the Islamic world each retained different parts of the Graeco-Roman heritage, while introducing new elements. For instance, ethnicity became a legitimizing element of rulership in the West, remained a structural element of the imperial periphery in Byzantium, and contributed to the inner dynamic of Islamic states without becoming a resource of political integration. Similarly, the political role of religion also differed between the emerging post-Roman worlds. It is surprising that little systematic research has been done in these fields so far. The 32 contributions to the volume explore this new line of research and look at different aspects of the process, with leading western Medievalists, Byzantinists and Islamicists covering a wide range of pertinent topics. At a closer look, some of the apparent differences between the West and the Islamic world seem less distinctive, and the inner variety of all post-Roman societies becomes more marked. At the same time, new variations in the discourse of community and the practice of power emerge. Anybody interested in the development of the post-Roman Mediterranean, but also in the relationship between the Islamic World and the West, will gain new insights from these studies on the political role of ethnicity and religion in the post-Roman Mediterranean.

This volume looks at 'visions of community' in a comparative perspective, from Late Antiquity to the dawning of the age of crusades. It addresses the question of why and how distinctive new political cultures developed after the disintegration of the Roman World, and to what degree their differences had already emerged in the first post-Roman centuries. The Latin West, Orthodox Byzantium and its Slavic periphery, and the Islamic world each retained different parts of the Graeco-Roman heritage, while introducing new elements. For instance, ethnicity became a legitimizing element of rulership in the West, remained a structural element of the imperial periphery in Byzantium, and contributed to the inner dynamic of Islamic states without becoming a resource of political integration. Similarly, the political role of religion also differed between the emerging post-Roman worlds. It is surprising that little systematic research has been done in these fields so far. The 32 contributions to the volume explore this new line of research and look at different aspects of the process, with leading western Medievalists, Byzantinists and Islamicists covering a wide range of pertinent topics. At a closer look, some of the apparent differences between the West and the Islamic world seem less distinctive, and the inner variety of all post-Roman societies becomes more marked. At the same time, new variations in the discourse of community and the practice of power emerge. Anybody interested in the development of the post-Roman Mediterranean, but also in the relationship between the Islamic World and the West, will gain new insights from these studies on the political role of ethnicity and religion in the post-Roman Mediterranean.

"Empires are not an under-researched topic. Recently, there has been a veritable surge in comparative and conceptual studies, not least of pre-modern empires. The distant past can tell us much about the fates of empires that may still be relevant today, and contemporary historians as well as the general public are generally aware of that. Tracing the general development of an empire, we can discern a kind imperial dynamic which follows the momentum of expansion, relies on the structures and achievements of the formative period for a while, and tends to be caught in a downward spiral at some point. Yet single cases differ so much that a general model is hardly ever sufficient.There is in fact little consensus about what exactly constitutes an empire, and it has become standard in publications about empires to note the profusion of definitions.Some refer to size-for instance, 'greater than a million square kilometers', as Peter Turchin suggested. Apart from that, many scholars offer more or less extensive lists of qualitative criteria. Some of these criteria reflect the imperial dynamic, for instance, the imposition of some kind of unity through 'an imperial project', which allows moving broad populations 'from coercion through co-optation to cooperation and identification'"--

The Merovingian era is one of the best studied yet least well known periods of European history. From the fifth to the eighth centuries, the inhabitants of Gaul (what now comprises France, southern Belgium, Luxembourg, Rhineland Germany, and part of modern Switzerland), a mix of Gallo-Roman inhabitants and Germanic arrivals under the political control of the Merovingian dynasty, sought to preserve, use, and reimagine the political, cultural, and religious power of ancient Rome while simultaneously forging the beginnings of what would become medieval European culture. The forty-six essays included in this volume highlight why the Merovingian era is at the heart of historical debates about what happened to Western Europe after the fall of the Roman Empire. The essays demonstrate that the inhabitants of the Merovingian kingdoms in these centuries created a culture that was the product of these traditions and achieved a balance between the world they inherited and the imaginative solutions they bequeathed to Europe. The Handbook highlights new perspectives and scientific approaches that shape our changing view of this extraordinary era by showing that Merovingian Gaul was situated at the crossroads of Europe, connecting the Mediterranean and the British Isles with the Byzantine empire, and it benefited from the global reach of the late Roman Empire. It tells the story of the Merovingian world through archaeology, bio-archaeology, architecture, hagiographic literature, history, liturgy, visionary literature and eschatology, patristics, numismatics, and material culture.

This book looks at the fall and persistence of empires from the perspective of the powers that replaced them, and compares several cases between China and the West in the first millennium CE with surprisingly similar beginnings and different outcomes.

Explores the composite cultural and political milieu of pre-Islamic Arabia, situating its history within the broader late antique context.

Who are the Arabs? When did people begin calling themselves Arabs? And what was the Arabs' role in the rise of Islam? Investigating these core questions about Arab identity and history by marshalling the widest array of Arabic sources employed hitherto, and by closely interpreting the evidence with theories of identity and ethnicity, Imagining the Arabs proposes new answers to the riddle of Arab origins and fundamental reinterpretations of early Islamic history. This book reveals that the time-honoured stereotypes which depict Arabs as ancient Arabian Bedouin are entirely misleading because the essence of Arab identity was in fact devised by Muslims during the first centuries of Islam. Arab identity emerged and evolved as groups imagined new notions of community to suit the radically changing circumstances of life in the early Caliphate. The idea of 'the Arab' was a device which Muslims utilised to articulate their communal identity, to negotiate post-Conquest power relations, and to explain the rise of Islam. Over Islam's first four centuries, political elites, genealogists, poetry collectors, historians and grammarians all participated in a vibrant process of imagining and re-imagining Arab identity and history, and the sum of their works established a powerful tradition that influences Middle Eastern communities to the present day.

How can the built environment help in the understanding of social and economic changes involving ancient local communities? Arab Settlements aims to shed light on the degree to which economic and political changes affected social and identity patterns in the regional context from the Nabatean through to the Umayyad and Abbasid periods.

The medieval church was founded on and governed by concepts of faith and trust--but not in the way that is popularly assumed. Offering a radical new interpretation of the institutional church and its social consequences in England, Ian Forrest argues that between 1200 and 1500 the ability of bishops to govern depended on the cooperation of local people known as trustworthy men and shows how the combination of inequality and faith helped make the medieval church. Trustworthy men (in Latin, viri fidedigni) were jurors, informants, and witnesses who represented their parishes when bishops needed local knowledge or reliable collaborators. Their importance in church courts, at inquests, and during visitations grew enormously between the thirteenth and fifteenth centuries. The church had to trust these men, and this trust rested on the complex and deep-rooted cultures of faith that underpinned promises and obligations, personal reputation and identity, and belief in God. But trust also had a dark side. For the church to discriminate between the trustworthy and untrustworthy was not to identify the most honest Christians but to find people whose status ensured their word would not be contradicted. This meant men rather than women, and—usually—the wealthier tenants and property holders in each parish. Trustworthy Men illustrates the ways in which the English church relied on and deepened inequalities within late medieval society, and how trust and faith were manipulated for political ends.