"This study is an exploration of lived religion and gender across the Reformation, from the fourteenth to the eighteenth centuries. Combining conceptual development with empirical history, the authors explore these two topics via themes of power, agency, work, family, sainthood, and witchcraft. Lived Religion and Gender covers a wide geographical area in western Europe including Italy, Scandinavia, and Finland, making this study an invaluable resource for scholars and students concerned with the history of religion, the history of gender, the history of the family, as well as medieval and early modern European history"--
This book brings together a team of scholars representing a broad range of interests and new approaches in medieval studies to explore the interactions of secular power and sacral authority in central and southeastern Europe in the period. Contributors present new research on the region's political and legal history, nobility and government institutions, war and diplomacy, literature and literacy, sacred and secular art, archaeological research, heritage studies, and much more
AbstractHistorians have documented that in medieval Europe, bargaining over the loyalty of lay magnates and high clergy was most intense during successions and that this often forced monarchs to give political concessions. We argue that matters related to succession predict short‐term power‐sharing concessions by rulers but that – because they do not permanently alter the balance of power between ruler and elite – they only trigger lasting changes of political institutions if these changes are in the mutual interest of the ruler and the elite groups. It follows that successions are unlikely to have long‐term effects on representative institutions but that they may consolidate the rules regulating succession (the succession order). Using the natural deaths of monarchs as an instrument for successions, we confirm these claims with a new dataset that includes fine‐grained data on succession and parliament‐like assemblies in 16 European polities between 1000 and 1600. These findings shed new light on the development of representative institutions in medieval Europe, on the changes in succession orders that brought about clear rules about primogeniture and on the political leeway of legislatures in authoritarian regimes more generally.
Introduction / Julian Jackson -- International relations / David Stevenson -- The European economy / Harold James -- European politics / Kevin Passmore -- European society / Richard Bessel -- Imperialism and the European empires / Rajnarayan Chandavarkar-- European culture / Modris Eksteins -- Conclusion / Julian Jackson
"Priced list of the more important English and American works on subjects connected with political economy, published from January, 1848, to April, 1880": p. 587-590. ; Mode of access: Internet.
Virtually every account of European history after the fall of the Roman Empire identifies 'Europe' with Christian civilisation, echoing, consciously or otherwise, the universalist claims of the Byzantine emperors, the popes and the western Roman emperors. Yet it is also the case that Islam possessed a European presence from the eighth century onwards, first of all in Spain and the Mediterranean islands, and later, from the mid-fourteenth century, in the Balkans, where the Turks were able rapidly to establish an empire which directly threatened Hungary and Austria. The lands ruled by Islam on the European land mass have tended to be treated by historians as European only in geographical identity, but in human terms part of a victorious and alien 'oriental' civilisation, of which they were provincial dependencies, and from which medieval Spanish Christians or modern Greeks and Slavs had to liberate themselves. Yet this view is fallacious for several reasons. In the first place, there is a valid question about our use of the term 'civilisation', which Fred Halliday has expressed as follows:'Civilisations' are like nations, traditions, communities – terms that claim a reality and authority which is itself open to question, and appeal to a tradition that turns out, on closer inspection, to be a contemporary creation.
