Sample Chapters Subjects Modern scholarship, particularly historical studies, has long acknowledged the importance of the past to medieval conceptions of the present. This volume brings art history and music into dialogue with historical studies. The essays draw out the strategies shared by these fields in the realm of historical representation. How was the creative representation of past practices—in illuminated manuscripts, monumental sculpture, and architecture, as well as in musical notation, motet composition, and performance—understood as both a historical and historicizing act?
This is an instructive metaphor for the temptation facing historians when writing for the general public in The Age of Trump.
The tragic relevance of medieval historians to public discourse, as Andrew B. Elliott has shownhas arguably never been greater, and the medieval crusades are often at the center of this relevance I omit the current Leeds debate and actual white supremacist ick from this calculus for now, since much of what has been said about Leeds is misledmisleadingand based in a neo-MarxistKafka-esque philosophy I do not subscribe to—more on that in the coming week or two.
Back in May, on May 27 to be precise, a white supremacist murdered two people in Portland, Oregon, and on the evening of June 3 jihadists murdered eight people and wounded forty-eight at the London Bridge terror attack. So, here we go… First, there are some good points.
The Crusades were not wars whose intent was to wipe Islam from the face of the earth, whatever post-crusade apocalyptic hopes some people might entertain; they were mostly quite limited in their objectives.
However, none of this is new, and was actually saidat greater length and with more nuanceby Nicholas Morton in March of But second, the bad points, which is most of the essay. Which is nonsense; see Byzantines, below. To cite four examples: Andrew Jotischky showed in that Western stories of Seljuk Turkish atrocities in Antioch, Jerusalem, and elsewhere were not tropes cynically invoked to create an enemy, but actual reports.
But as Morton shows in footnoted detail in chapter 2, the impact of the Turks on the Christian, Muslim, and Hindu worlds was perceived from Kashmir to Cairo to Constantinople to Rome as very serious. Not only the copious surviving sources, but also the broader context, refute any supposition that the First Crusade was simply cooked up by cynical oppressive power structures determined to weaponize the religion of the simple masses against an imaginary enemy.
He seems unaware of the most recent survey on 19th-century European crusades historians and how they impacted the Muslim world.
There are, it seems to me, two major lessons.
First, continues to expose a truth long known, that scholars are as bound by their biases, ideologies, and preferences as anyone else, and, especially with a controversial subject, cannot be taken at face value. I wish that were not the case, but it seems to be so.
I will present the state of research in my field accurately, whether or not it is what the government wants to hear. I will challenge others when they lie. Speaking truthfully about the past sometimes means that people will take your words and use them for bad purposes. Which then puts the historian in a bind: More importantly, this approach is counter-productive, and will also serve as a recruiting tool for white supremacist movements.
Instead, the old way is still the best way: This is, to be sure, a less satisfying option than insisting on ideological points, but it is the better path.
It is a surer foundation, and less liable to exposure, loss of legitimacy, and hence loss of influence. Societies have collapsed over such things.By placing a utopic impulse at the center of my discussion of medieval representations of and responses to otherness, I mean to signal the ways that the other itself comes to function less as an object than as an identification that leads to a state of satisfaction, elation, ecstasy.
The great irony is that, by suppressing scholarship that incontrovertibly shows the First Crusade (and most subsequent medieval crusades) as reactive, defensive, limited-objective wars, Matt’s version of history is inadvertently closer to the so-called Islamic State’s recruiting literature than to that of his fellow scholars, since Daesh.
Ottoman History, Medieval History, Crusades, Cross-Cultural Studies, Ottoman Studies, and 7 more Islamic Studies, Ottoman Empire, Ottoman Balkans, 15th Century Burgundy, Gaza (ancient history), Ottoman Historical Sources, and Ottoman State Ideology. This is a fantastic narrative history of the Crusades from the First Crusade at the end of the 11th Century right up till the end of Christian Outremer in the s when Islam regained control of the Levant after nearly years of /5().
medieval period it considers, as from the eras in which its historians have lived; this provide a fifteenth-century perspective on the events of Polish history and the experience of crusading.
Andersen, S.T. ()” History of Vegetation and Agriculture at Hassing Huse Mose, Thy, Northwest Denmark, since the Ice Age”.
Journal of Danish Archaeology11, /93 pp. 57–79 Anderson, Carl Edlund () Formation and Resolution of Ideological Contrast in the Early History of Scandinavia.