The career, mental world and writings of Regino, abbot of Prüm, were all defined by the Carolingian empire and, more particularly, by its end. The high Ottonian period of the mid-tenth century also witnessed a revival of historiography, exemplified by the work of the two major authors who wrote about the rise of the dynasty. The first of these was Liutprand of Cremona, whose Antapodosis, a history of European politics from 888 until around 950, and Historia Ottonis, a focused account of events surrounding Otto's imperial coronation, were both written in the earlier 960s. The second was Adalbert, who most probably wrote his continuation to the Chronicle in 967/968. Regino's Chronicle, dedicated to Bishop Adalbero of Augsburg in the year 908, was the last work of its kind for several decades, and as such its author can be regarded as the last great historian of the Carolingian Empire. The Chronicle is divided into two books. The first, subtitled 'On the times of the Lord's incarnation', begins with the incarnation of Christ and proceeds as far as the death of Charles Martel in 741. The second 'On the deeds of the kings of the Franks' takes the story from the death of Charles Martel through to 906. The much shorter continuation by Adalbert of Magdeburg enjoys a place in the canon of works relating to the history of the earliest German Reich and consequently has received considerably more attention.
The Chronicle of Regino of Prüm and Adalbert of Magdeburg
Antapodosis (‘Tit-for-Tat’), a history of European politics from 888 until around 950, and Historia Ottonis (‘History of Otto’), a focused account of events surrounding Otto’s imperial coronation, were both written in the earlier 960s. The second was Widukind of Corvey, whose Rerum Gestarum Saxonicarum Libri Tres (‘Three Books of the Deeds of the Saxons’) was written during the 960s and subsequently
wrote many times to this Leo. 203 Theodorus, bishop of the town of Cyrrhus, wrote an ecclesiastical history starting at the end of Eusebius’ book. 204 Pope Hilary ruled the Roman Church. On the orders of Pope Hilary, Victorinus wrote about the revolution of the great year. 205 413–420 206 [Beginning] in the year of the
elected dux : AA 915: 56; Reuter 1991 : 131. He and Bertold were then condemned to lifelong penance at the Synod of Hohenaltheim in 916: Fuhrmann 1987 , c. 21: 29. AA adds that a certain Liutfrid was also beheaded in 917. In common with all the pro-Ottonian histories of the period, Adalbert characterises Arnulf as a rebel, when in fact he may well have been regarded as a
Rethinking the Familiar in Steven Soderbergh‘s The Limey
This article complicates the notion that Steven Soderbergh‘s films are simply a refashioning of familiar materials, as evidenced by his ongoing appropriation of classical Hollywood and the European art cinema. Through a close analysis of The Limey (1999), this essay argues that Soderbergh‘s film interrogates the idea of familiarity, as such, beginning with the perceptual experience that it generates for viewers. With reference to Victor Shklovsky‘s notion of defamiliarization as well as Martin Heidegger‘s formulation of temporality in Being and Time, this discussion proposes that Soderbergh‘s reiteration of the filmic past can be seen as a meaningful event for film-critical practice that sheds new light upon issues of filmic temporality and film history.
A Model for Historical Reflection in the Humanitarian Sector
Kevin O’Sullivan and Réiseal Ní Chéilleachair
crisis reminds us that there is very little that is new in the world of humanitarianism. We have, as his claim that the questions of the 1940s have ‘returned to public life’ suggests, faced many of these questions before ( Miliband, 2016 ). And while history does not repeat itself – the humanitarian situation in Europe after the Second World War cannot be directly equated with our contemporary context – we can look to the past to disrupt the idea that the challenges we face are ‘unprecedented’ and require the constant pursuit of new solutions. This is particularly
organisations have claimed to be apolitical, hiding their ideology in the structures of the global system. But in making this claim, all they have really said is that their politics are those of liberal internationalism, whether in its American imperial form or its somewhat more egalitarian European iteration. And the great genius of liberalism is that it is the only political ideology in the history of the world that insists that it is not an ideology at all. But the politics of relief organisations has often been exposed, as in the 1980s when many
Olivia Umurerwa Rutazibwa
enslavement are but two means through which Europeans made themselves the protagonists of global history. Europeans then rewrote their history, erasing the mass human suffering they had caused, promoting instead tales of white European innocence ( Wekker, 2016 ), superiority and exceptionalism. In its destruction of life, coloniality might be considered anti-humanitarian, and yet it is characteristic of the liberal humanitarianism whose end we now (prematurely) are invited to mourn. For over two decades, I have been struggling to make sense of
José Luís Fiori
sovereignty. But it is more likely that the world system will go through a prolonged period of turbulence and wars provoked by sudden changes and increasingly unstable alliances, precisely because it is reproducing the history of the formation of the European state system on a planetary scale. Notes 1 Translated from Portugese by Juliano Fiori. 2 In the psychological and psychoanalytical theories of Sigmund Freud and Carl Jung, as in the structural anthropology of Claude Lévi-Strauss, mythology occupies a
, the collapse of the Soviet Union represented a final victory for Western liberal democracy – an unexpected Hegelian denouement in the knotweed of History. Their euphoria – albeit short-lived – provided the entrance music for a new ethical order, constructed by the US, with a basis in liberal humanitarian norms. Without any direct and immediate threat to its hegemony, the US merged its geostrategy with a humanitarian ethics. In 1991, after the Gulf War, the US invaded Iraq in the name of humanitarian concern. The following year, to the