Debating Religious Space Place In The Early Medieval World C Ad 300 1000

This volume brings together interdisciplinary and multi-national archaeologists, historians, and geographers to discuss and debate religious 'space' and 'place' in the Early Medieval World.

This volume examines the applicability of central place theory in contemporary archaeological practice and thought in light of ongoing developments in landscape archaeology, by bringing together ‘central places’ and ‘un-central landscapes’ and by grasping diachronically the complex relation between town and country, as shaped by political economies and the availability of natural resources. Moving away from model-bounded approaches, central place theory is used more flexibly to include all the places that may have functioned as loci of economic or ideological centrality (even in a local context) in the past. Fourteen chapters examine centrality and un-central landscapes from Prehistory to the late Middle Ages in different geographical contexts, from Cyprus and the Levant, through Greece and the Balkans to Italy, France, and Germany.

This volume is the fruit of a highly productive international research gathering academic and professional (field- and museum) colleagues to discuss new results and approaches, recent finds and alternative theoretical assessments of the period of transition and transformation of classical towns in Late Antiquity. Experts from an array of modern countries attended and presented to help compare and contrast critically archaeologies of diverse regions and to debate the qualities of the archaeology and the current modes of study. While a number of papers inevitably focused on evidence available for both Spain and Portugal, we were delighted to have a spread of contributions that extended the picture to other territories in the Late Roman West and Mediterranean. The emphasis was very much on the images presented by archaeology (rescue and research works, recent and past), but textual data were also brought into play by various contributors.

The Britain of 600-800 AD was populated by four distinct peoples; the British, Picts, Irish and Anglo-Saxons. They spoke 3 different languages, Gaelic, Brittonic and Old English, and lived in a diverse cultural environment. In 600 the British and the Irish were already Christians. In contrast the conversion of the Anglo-Saxons and Picts occurred somewhat later, at the end of the 6th and during the 7th century. Religion was one of the ways through which cultural difference was expressed, and the rulers of different areas of Britain dictated the nature of the dominant religion in areas under their control. This book uses the Conversion and the Christianisation of the different peoples of Britainas a framework through which to explore the workings of their political systems and the structures of their society. Because Christianity adapted to and affected the existing religious beliefs and social norms wherever it was introduced, it’s the perfect medium through which to study various aspects of society that are difficult to study by any other means.

The early medieval period witnessed one of the deepest and most significant transformations of European societies and cultures with the process of Christianisation. The emergence and establishment of Christianity created a new dimension of power in society with an appeal to supernatural forces combined with an access to a broader transnational authority. Carved stones did not merely reflect these changes, but enabled them within northern societies with traditions of sculpture and epigraphic representations. This book looks at three datasets of monuments from Ireland, Scotland and Sweden using an innovative comparative framework to offer new insights on these monuments and the societies that erected them.Analysed through the three major themes of place, movement, and memory, the case studies are presented from a holistic perspective comprising the monument, their landscape settings and historical and archaeological contexts (when available). The results of this research demonstrate that by means of comparisons across national boundaries, new interpretations emerge on the use and functions of early medieval carved stones. The thematic approach adopted emphasises similarities and contrasts in a more efficient manner than a geographical approach, freed from historiographical biases within scholarly traditions of 'Celtic' or 'Scandinavian' archaeologies. Furthermore, a multi-scale analysis places the monuments within their local contexts but also within a broader narrative of Christianisation.

City of Saints explores how Byzantine Rome naturalized saints from throughout the Mediterranean world to build a new sacred topography. As a result, an exhausted city with a limited Christian presence metamorphosed into the spiritual center of Western Christianity.

This important and overdue book examines illuminated manuscripts and other book arts of the Global Middle Ages. Illuminated manuscripts and illustrated or decorated books—like today’s museums—preserve a rich array of information about how premodern peoples conceived of and perceived the world, its many cultures, and everyone’s place in it. Often a Eurocentric field of study, manuscripts are prisms through which we can glimpse the interconnected global history of humanity. Toward a Global Middle Ages is the first publication to examine decorated books produced across the globe during the period traditionally known as medieval. Through essays and case studies, the volume’s multidisciplinary contributors expand the historiography, chronology, and geography of manuscript studies to embrace a diversity of objects, individuals, narratives, and materials from Africa, Asia, Australasia, and the Americas—an approach that both engages with and contributes to the emerging field of scholarly inquiry known as the Global Middle Ages. Featuring more than 160 color illustrations, this wide-ranging and provocative collection is intended for all who are interested in engaging in a dialogue about how books and other textual objects contributed to world-making strategies from about 400 to 1600.

Earliest Christian art - Saints and holy places - Holy images - Artistic production for the wealthy - Icons & iconography.