Search results

You are looking at 1 - 10 of 78 items for :

  • social archaeology x
  • Manchester Medieval Studies x
Clear All

4 The brenta and the brentatori Since brentatore (plural brentatori), the Italian term for a wine porter, derives from brenta (plural brente), the container for carrying wine, any discussion of origins and meanings must begin with the brenta itself. Archaeology, philology, and history all agree on defining the territory of the brenta as southern Switzerland and northern Italy, from the Alps to the Apennines, and from the region of Piedmont in the west to the Adriatic coast in the east. The origins of the term brenta lie in the remote past, in preRoman times and

in Indispensable immigrants
Abstract only
Problems of definition and historiography

disabilities, a debate that is part of a very modern problem. For example, it has been argued that mental illness should be treated as a disability in the same way as physical impairments are; see Peter Beresford, ‘What Have Madness and Psychiatric System Survivors Got to Do with Disability and Disability Studies?’, Disability and Society, 15:1 (2000), 167–72.   6 R. Brooks, ‘Official Madness: A Cross-cultural Study of Involuntary and Civil Confinement Based on “Mental Illness”’, in Jane Hubert (ed.), Madness, Disability and Social Exclusion: The Archaeology and

in Fools and idiots?

the shared values of a warrior elite across an ostensible Anglo/Welsh divide. These riddles, which link the ‘dark Welsh’ to agricultural labour through the cattle they herd, have long been understood to show the Welsh as slaves, reflecting negative Anglo/Welsh relations and Anglo-Saxon awareness of ethnic and social division. However, it makes greater sense to read the ‘captives’ in these riddles polysemically, as both cattle and humans, alluding to the fact that the Welsh were as often slave raiders as they were slaves in the Anglo-Saxon period. In this chapter I

in Writing the Welsh borderlands in Anglo-Saxon England
Abstract only
The Dunsoete Agreement and daily life in the Welsh borderlands

of influence by Ine’s laws, even though they were still valid in the tenth century via their preservation in Alfred’s domboc and the Norðleoda laga.20 Ine’s laws are notorious for an ethnically tiered system of wergilds, in which Britons appear to be valued significantly less than their Anglo-Saxon counterparts in social rank. They are most often interpreted as casting the Britons in an ‘inferior social position’, creating a ‘sense of ethnic superiority on the part of the Saxons’ in which ‘the “otherness” of the Britons’ is emphasised ‘in order to manufacture a

in Writing the Welsh borderlands in Anglo-Saxon England

increasing the range and size of discernible racial minorities within England during the sixteenth century, and of diversifying the economic activities and social standing of emergent minority groups. Among these were Jewish converts to Christianity arriving from Portugal and Spain; North and West Africans, now increasingly referred to as blackamoors; and Muslims, often from the Ottoman and Persian empires, and known variously as Moors or Turks. The documentary and archaeological evidence discussed above indicates, however, that this early modern racial diversity cannot

in Immigrant England, 1300–1550

mixed Anglo-Welsh cultural influence. Bertram Colgrave argued that there is ‘very little foundation’ for reading Penwalh as a Celtic name: he objected that wealh, ‘though it means a foreigner or a Welshman is frequently found as the second element of O.E. names, so frequently in fact as to make it unlikely that the element was used only in the case of foreigners’.8 However, he did not address the Welsh element pen, and as Frederick C. Suppe has demonstrated, the comparable Welsh name-element sais, meaning Englishman, had ‘a broader range of social meanings’ than just

in Writing the Welsh borderlands in Anglo-Saxon England

fields such as cinema studies, gender and race studies, historicism, colonialism, game theory, literary theory and fiction studies.2 Nor is the antagonism between medieval and medievalism studies as pronounced as it used to be. There are a number of recent studies, publications and working groups that have substantially and deliberately broken down many of the conventional distinctions between these fields. These range from archaeological and genealogical studies such as Bruce Holsinger’s The Premodern Condition, Andrew Cole and Vance Smith’s The Legitimacy of the

in Affective medievalism

, Hincmar asks all the priests to behave in a certain way, or rather imposes a norm, since the duty to forgive sins is addressed to a social or professional category, here the clergy. The incentive to forgive does not depend on the personal behaviour of one priest or another: it is the archbishop of Rheims – that means Remigius as much as Hincmar – who speaks, as he would in a provincial council, and promulgates a rule to all the clergy of his diocese. Indeed, this discourse of Hincmar is staged as part of of a theoretical or ideal council, in which the roles of Hincmar

in Hincmar of Rheims

, until the twentieth century. Numerous families were no longer forced to spend such a high proportion of their available money on mere subsistence and were left with a higher disposable income.2 For the first time, they could exercise choice and taste, paving the way for the emergence of a consumer economy. Peasants and wage earners were able to diversify their diets, fashion became an important factor in the purchase of clothing, privacy and comfort in the construction and decoration of homes. The more elaborate consumption by the lower classes blurred social

in Immigrant England, 1300–1550

control their surroundings, both intensively (through tenure and the control of courts) and by tribute (receiving acknowledgements of superior status from their neighbours); all of these can be characterised as dimensions of ‘lordship’. 237 lordship The methods used depended on the pre-­existing social structures within each realm. Thus, while focusing on lordship in general, this chapter still remains sensitive to local variations. As aristocrats, one of the Lacys’ means to enforce lordship was war. Whether as captains in royal armies, or through the conquest and

in Lordship in four realms