Art and Identity in the Parish Communities of Late Medieval Kent

1992 ◽  
Vol 28 ◽  
pp. 225-237
Author(s):  
Judy Ann Ford
Keyword(s):  
Middle Ages ◽  
Art Criticism ◽  
Religious Community ◽  
Social Meaning ◽  
Late Medieval ◽  
Men And Women ◽  
Political Messages ◽  
Late Middle Ages ◽  
The Social ◽  
Religious Associations

Historians have long been aware that patronage is a crucial factor in interpreting the social meaning of art. The late Middle Ages knew a variety of patrons, each employing art to communicate different sorts of concern: royal and aristocratic courts emphasized political messages, urban communes created governmental myths, cathedrals and monasteries gave expression to spiritual ideas—and all used art to convey notions of social identity. Recent investigations into the process of choosing and procuring works of art in these contexts have not only added perspective to formal art criticism, they have also deepened our understanding of the groups interested in the creation of art. One area in which questions of patronage could perhaps be better illuminated is the community of the parish. The parish served as the primary religious community for the majority of men and women for most of the Middle Ages. It was complex in composition, involving both laity and clergy, encompassing other religious associations, such as gilds, and including the devout and the indifferent, the orthodox and the dissenters.

Time and the Testator, 1370–1540

2002 ◽  
Vol 37 ◽  
pp. 133-144
Author(s):  
Judith Middleton-Stewart
Keyword(s):  
Middle Ages ◽  
Late Medieval ◽  
Men And Women ◽  
The Past ◽  
Late Middle Ages ◽  
The World ◽  
The Future ◽  
Perception Of Time ◽  
Limited Duration ◽  
At Will

There were many ways in which the late medieval testator could acknowledge time. Behind each testator lay a lifetime of memories and experiences on which he or she drew, recalling the names of those ‘they had fared the better for’, those they wished to remember and by whom they wished to be remembered. Their present time was of limited duration, for at will making they had to assemble their thoughts and their intentions, make decisions and appoint stewards, as they prepared for their time ahead; but as they spent present time arranging the past, so they spent present time laying plans for the future. Some testators had more to bequeath, more time to spare: others had less to leave, less time to plan. Were they aware of time? How did they control the future? In an intriguing essay, A. G. Rigg asserts that ‘one of the greatest revolutions in man’s perception of the world around him was caused by the invention, sometime in the late thirteenth century, of the mechanical weight-driven clock.’ It is the intention of this paper to see how men’s (and women’s) perception of time in the late Middle Ages was reflected in their wills, the most personal papers left by ordinary men and women of the period.

Charity and Gild Solidarity in Late Medieval England

1993 ◽  
Vol 32 (3) ◽  
pp. 195-225 ◽  
Author(s):  
Ben R. McRee
Keyword(s):  
Middle Ages ◽  
The State ◽  
Voluntary Association ◽  
Medieval England ◽  
Late Medieval ◽  
Men And Women ◽  
Late Middle Ages ◽  
Late Medieval England ◽  
Brothers And Sisters

When officers of Ludlow's Palmers' Gild composed their reply to a royal inquiry into the state of English gilds in 1388–89, they included the following description of their organization's plan for assisting indigent brothers and sisters:When it happens that any of the brothers or sisters of the gild shall have been brought to such want, through theft, fire, shipwreck, fall of a house, or any other mishap, that they have not enough to live on; then once, twice, and thrice, but not a fourth time, as much help shall be given to them, out of the goods of the gild, as the rector and stewards, having regard to the deserts of each, and to the means of the gild, shall order; so that whoever bears the name of this gild, shall be upraised again, through the ordinances, goods, and help of his fellows.The same gild also offered aid to sick, aged, and wrongfully imprisoned members and set aside money for dowries so that daughters of families that had experienced unexpected misfortune might marry or enter nunneries.The Palmers' Gild was a religious fraternity, a type of voluntary association that enjoyed tremendous popularity during the late Middle Ages. These gilds were lay associations of men and women that devoted themselves to a variety of religious and social undertakings. Unlike the more well known craft fraternities, religious gilds drew their members from a variety of professions and made no attempts at industrial regulation.

Domina Paupertas: the praise of voluntary poverty by St. Francis of Assisi and its reflection in late medieval Spanish painting

2014 ◽  
Vol 14 (2) ◽  
pp. 105
Author(s):  
José María Salvador González
Keyword(s):  
San Francisco ◽  
Middle Ages ◽  
Jesus Christ ◽  
Large Set ◽  
Late Medieval ◽  
Late Middle Ages ◽  
Perfect Model ◽  
Material Goods ◽  
Potential Impact ◽  
Francis Of Assisi

As is well known, St. Francis of Assisi heroically embraced evangelical poverty, renouncing material goods and living in abject poverty, in imitation of Jesus Christ. Furthermore, through his writings and oral testimonies collected by his disciples, the saint fervently urged Christians to live to some degree voluntary poverty , of which Christ was the perfect model. By basing this reading on some Poverello’s quotations, this paper intends to show the potential impact that these exhortations from San Francisco to poverty may have had in the late medieval Spanish painting, in some iconographic themes so significantly Franciscan as the Nativity and the Passion of the Redeemer. Through the analysis of a large set of paintings representing both issues, we will attempt to put into light if the teachings of St. Francis on evangelical poverty are reflected somehow in Spanish painting of the late Middle Ages.

MARCEL PAGNOL'S THE BAKER'S WIFE, A CINEMATIC CHARIVARI IN POPULAR FRONT FRANCE

2005 ◽  
Vol 48 (2) ◽  
pp. 437-469 ◽  
Author(s):  
BRETT BOWLES
Keyword(s):  
Middle Ages ◽  
Focal Point ◽  
Public Support ◽  
Popular Front ◽  
Partisan Politics ◽  
National Union ◽  
Late Middle Ages ◽  
The Social ◽  
Definition Of

Taking an anthropological approach, this article interprets Pagnol's critically acknowledged classic as a reinvention of a carnivalesque ritual practised in France from the late middle ages through the late 1930s, when ethnographers observed its last vestiges. By linking La Femme du boulanger (The baker's wife, 1938) to contemporaneous debates over gender, national decadence, and the definition of French cultural identity, I argue that the film recycles the charivari's long-standing function as a tool of popular protest against social and political practices regarded as detrimental to the welfare of the nation. In the context of the Popular Front, Pagnol's charivari ridiculed divisive partisan politics pitting Left against Right, symbolically purged class conflict from the social body, and created a new form of folklore that served as a focal point for the communitarian ritual of movie-going among the urban working and middle classes. In so doing, the film promoted the ongoing shift in public support away from the Popular Front in favour of a conservative ‘National Union’ government under Prime Minister Edouard Daladier, who in 1938–9 assumed the role of France's newest political patriarch.

scholarly journals Preliminary Reviews Of The Late Medieval Historical Geography Of Jizzakh (On The Basis Of Written Sources And Archaeological Data)

2020 ◽  
Vol 02 (10) ◽  
pp. 1-10
Author(s):  
Pardaev Ahrorqul Hasanovich ◽  
Keyword(s):  
Middle Ages ◽  
Historical Geography ◽  
Late Medieval ◽  
Modern City ◽  
Archaeological Data ◽  
Late Middle Ages ◽  
Scientific Analysis ◽  
Geographical Locations ◽  
Written Sources

The article examines the historical medieval towns, fortresses and other geographical areas of the Jizzakh oasis based on written sources and data obtained from archeological excavations. As a result of scientific analysis, the geographical locations of the Jizzakh Horde and its environs, which are the location of the modern city of Jizzakh in the late Middle Ages, have been clarified.

scholarly journals LATE MEDIEVAL MONUMENTS IN THE MATSUTA GLADE OF THE DIGOR GORGE

Kavkaz-forum ◽  
2021 ◽  
pp. 101-119
Author(s):  
Г.Н . Вольная (Керцева)
Keyword(s):  
Material Culture ◽  
Middle Ages ◽  
Local Population ◽  
Field Research ◽  
Burial Ground ◽  
Late Medieval ◽  
Funeral Rite ◽  
Late Middle Ages ◽  
Project Construction ◽  
History Of

Материальная культура позднего средневековья Дигорского ущелья Северной Осетии недостаточно хорошо изучена по сравнению с другими периодами. В статье впервые представлен комплекс археологических памятников, расположенных на Поляне Мацута Дигорского ущелья: памятники, их расположение, история изучения. Цель исследования – рассмотреть Поляну Мацута как погребальный и культовый комплекс, где находятся позднесредневековые полуподземные склепы, каменные ящики, менгиры, цырты, «нартовский» ныхас, поселения кобанского и аланского периодов. Это памятники являются почитаемыми у местного населения, упоминаются в нартовском эпосе. В статье использовались полевые методы исследования, метод анализа и аналогий. В статье представлен авторский материал спасательных раскопок 2020 г. «Грунтового могильника Мацута I, средневековье» XVI-XVIII вв. в зоне реализации проекта «Строительство фельдшерско-акушерского пункта в с. Мацута». Могильник представляет собой погребения в каменных ящиках. Всего было раскопано 75 ящиков, в которых покойные лежали вытянуто на спине головой на запад с широтными отклонениями. Некоторые ранние погребения сопровождаются обрядом кремации. Погребальный обряд находит аналогии в горной Балкарии. Для погребального обряда характерно отсутствие керамической посуды в погребениях. Над ранними погребениями могильника была устроена тризна с кремацией и большим количеством фрагментированной керамики, скорее всего местного производства. Погребальный инвентарь достаточно беден и характерен для горнокавказской культуры позднего средневековья. Во взрослых погребениях найдены одежда, обувь, пояса, головные уборы, пояса; в женских – украшения; в мужских – ножи, оселки. В детских погребениях (в большинстве случаев) слева от головы обнаружены только куриные яйца, либо погребальный инвентарь совсем отсутствует. Отмечается высокая детская смертность. Детские погребения составляют почти 50% от всего числа раскопанных погребений. The material culture of the late middle ages of the Digor gorge in North Ossetia is not well studied in comparison with other periods. The article presents for the first time a complex of archaeological monuments located in The Matsuta Glade of the Digor gorge: monuments, their location, and history of study. The purpose of the study is to consider the Matsuta Glade as a funerary and cult complex, where there are late medieval semi-underground crypts, stone boxes, menhirs, tsyrts, "nartovsky" Nykhas, settlements of the Koban and Alan periods. These monuments are revered by the local population, mentioned in the Nart epic. The article uses field research methods, the method of analysis and analogies. The article presents the author's material of rescue excavations in 2020 of the "Ground burial ground of Matsuta I, middle ages" of the XVI-XVIII centuries in the area of the project "Construction of a paramedic and midwifery station in the village of Matsuta". The burial ground is a burial in stone boxes. In total, 75 boxes were excavated, in which the deceased lay stretched out on their backs with their heads facing West with latitude deviations. Some early burials are accompanied by a cremation ceremony. The funeral rite finds analogies in the mountainous Balkaria. The funeral rite is characterized by the absence of ceramic dishes in the burials. A funeral feast with cremation and a large amount of fragmented pottery, most likely of local production, was built over the early burials of the burial ground. The grave goods are rather poor and typical for mountain Caucasian culture of the late middle ages. In adult burials found clothes, shoes, belts, headwear, belts; women's jewelry; the men's knives, whetstones. In most children's burials, only chicken eggs are found to the left of the head, or there is no burial equipment at all. Children's funerals account for almost 50% of the total number of excavated graves.

Urban growth and royal interventionism in late medieval Castile

Urban History ◽  
1997 ◽  
Vol 24 (2) ◽  
pp. 129-140 ◽  
Author(s):  
Isabel Del Val Valdivieso
Keyword(s):  
Local Government ◽  
Middle Ages ◽  
Urban Growth ◽  
Economic Activity ◽  
The State ◽  
Late Medieval ◽  
Late Middle Ages ◽  
Urban Conflicts

ABSTRACTThroughout the late Middle Ages, Castilian towns underwent a process of rapid economic and political growth which the monarchy sought to control. Accordingly, the monarchy reoriented its policies towards the towns. It attempted to impose the figure of the ‘corregidor’, the representative and defender of royal interests; it intervened wherever possible in the appointment of local government offices; it played its part in urban conflicts, alternately supporting opposing factions in an effort to take advantage of the situation and secure its own interests; and finally, the state established regulations governing economic activity. The process of royal intervention culminated under the Catholic monarchs (1474–1504) with what can be considered as a royal triumph.

Why This Time and Place?

Born to Write ◽  
2020 ◽  
pp. 10-19
Author(s):  
Neil Kenny
Keyword(s):  
Seventeenth Century ◽  
Fifteenth Century ◽  
Middle Ages ◽  
Social Position ◽  
Late Middle Ages ◽  
The Social ◽  
Late Fifteenth ◽  
The Revolution

From about the late fifteenth century onwards, literature and learning acquired increased importance for the social position of noble and elite-commoner families in France. One reason is the expansion and rise to prominence of the royal office-holder milieu, which had no exact equivalent in, say, England, where the aristocracy was much smaller than the French nobility and where there was no equivalent of the French system of venality of office. In France, family literature often helped extend across the generations a relationship between two families—that of the literary producer and that of the monarch. From the late Middle Ages, the conditions for family literature were made more favourable by broad social shifts. Although this study focuses mainly on the period from the late fifteenth to the mid-seventeenth century, it is likely that the production of works from within families of literary producers thrived especially up to the Revolution.

‘Inordinata locutio’: Blasphemy in Pastoral Literature, 1200–1500

Traditio ◽  
1983 ◽  
Vol 39 ◽  
pp. 135-162 ◽  
Author(s):  
Edwin D. Craun
Keyword(s):  
Middle Ages ◽  
Religious Life ◽  
Religious Practice ◽  
Book Of Job ◽  
Late Medieval ◽  
Literal Sense ◽  
Late Middle Ages ◽  
Modern Thought ◽  
Pastoral Literature ◽  
The Way

Forbidden language, like forbidden knowledge, has always had its attractions. Of its many varieties, the inordinata locutio of blasphemy, speech which violates fundamental norms in the way it represents God, has held no small appeal for people in times of widespread religious practice. The late Middle Ages offers no exception to these two commonplaces of modern thought, judging from the number of civil statutes designed to extirpate blasphemy and from the stringent measures drawn up by influential clerics like Jean Gerson. This animus against blasphemy among the lettered, both lay and clerical, means that few blasphemous utterances, few of the words judged as blasphemous by someone other than the speaker, have come down to us. Preachers and compilers of catechetical handbooks, like theologians and glossators, are as silent about the actual words of blasphemers as they are eloquent about their temerity. Even the collectors of exempla, whose tales provide so much information about religious life, rarely record so much as a blasphemous phrase in their repertoire of tales about blasphemers. Perhaps these late medieval writers shared the reticence of the author of the Book of Job, who, according to the Priest (ps.- Jerome), wrote benedixerit for maledixerit, inverting the literal sense ‘quod non fuit ausus scriptor historiae ore suo in Deum dicere verbum blasphemiae.’

Nationalist historiography and the English and Gaelic worlds in the late middle ages

1986 ◽  
Vol 25 (97) ◽  
pp. 1-18 ◽  
Author(s):  
Steven G. Ellis
Keyword(s):  
Middle Ages ◽  
Social Differences ◽  
Late Medieval ◽  
Modern Times ◽  
The North ◽  
Late Middle Ages ◽  
Historical Coverage ◽  
Different Cultures ◽  
The Impact ◽  
The Relationship

Much more so than in modern times, sharp cultural and social differences distinguished the various peoples inhabiting the British Isles in the later middle ages. Not surprisingly these differences and the interaction between medieval forms of culture and society have attracted considerable attention by historians. By comparison with other fields of research, we know much about the impact of the Westminster government on the various regions of the English polity, about the interaction between highland and lowland Scotland and about the similarities and differences between English and Gaelic Ireland. Yet the historical coverage of these questions has been uneven, and what at first glance might appear obvious and promising lines of inquiry have been largely neglected — for example the relationship between Gaelic Ireland and Gaelic Scotland, or between Wales, the north of England and the lordship of Ireland as borderlands of the English polity. No doubt the nature and extent of the surviving evidence is an important factor in explaining this unevenness, but in fact studies of interaction between different cultures seem to reflect not so much their intrinsic importance for our understanding of different late medieval societies as their perceived significance for the future development of movements culminating in the present.

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