Nobility,women and historical narratives of the crusades and the latin east

Historical narratives of the crusades and Latin settlement in the Levant, like other medieval literature, provide slim details about women. In medieval society Latin literary education was dominated by a predominantly male and ecclesiastical hierarchy, which reflected the views of a patriarchal social system and marginalised the public role of women. Crusade narratives in particular have been criticised for their negative attitude towards women, mirroring a lack of ecclesiastical enthusiasm at their involvement in the crusade movement. Histories about crusading and events in the Latin East were often written for, and in some cases by, the lay nobility who took part in crusades and settled in the holy land. These texts were sometimes used as propaganda to encourage nobles to take the cross, and much of the imagery within them had didactic elements. In the case of women, they provided models for behaviour according to social and marital status. A consistently negative portrayal of women was doubtless impossible due to the number of important noblewomen who took the cross, and their value in cementing political alliances between western Europe and the Latin East through marriage. This article contends that it is the complex links between crusade narratives and the nobility, in terms of participation and patronage, audience, subject matter and values – crusade as a “noble” pursuit – which helps to explain the discrepancy between established ecclesiastical views and the portrayal of women in historical narratives about crusading and settlement in the East. In order to establish this idea effectively, several main themes must be addressed, including the role of crusade texts within the context of contemporary noble culture, and crusade narratives as source material for noble values concerning women. To begin, however, it is necessary to provide some background on attitudes towards women and crusade, as well as the concept of nobility and the noblewoman's place in medieval society.     

Orthodox Communities in Eastern Anatolia in the Thirteenth to Fourteenth Centuries. Part 2: The Time of Troubles

Eastern Asia Minor underwent profound changes in the thirteenth to fourteenth centuries. The period in question is marked by the decline of the Greek Orthodox Church in Anatolia. Why did the Greek population, prosperous in the thirteenth century, dwindle in the next century? The answer may lie in the general development of Eastern Anatolia at that time: the wealthy provinces of the Sultanate of Rūm and the state of Ayyubids became an arena of constant struggle between powerful warlords, which led to depopulation of many cities. Neither Islamisation nor the process of Turkisation seem to have been a decisive factor of the decline of the Greek settlements in Eastern Asia Minor.     

St Francis of Assisi and Islam: A Theological Perspective on a Christian-Muslim Encounter

In 1219 an encounter took place between a Christian from Italy, Francis of Assisi, and the Muslim Sultan of Egypt, al-Malik al-Kāmil. This meeting took place at Damietta in northern Egypt during the progress of the Fifth Crusade. Over a period of perhaps three weeks, religious dialogue took place between Francis and al-Kāmil, after which time the Sultan had Francis escorted safely back to the Christian camp. It is possible to discern from the writings of Francis after his return from Egypt that the meeting had had a deep religious impact upon him, realised in the latter years of his life. It can be said that both Francis and al-Kāmil experienced through their encounter what the Christian theologian Bernard Lonergan has spoken of as a conversion into a new horizon. The historical encounter between Francis and the Sultan witnesses to the fact that through religious conversion, it is possible for members of different religious faiths to arrive at a common vision of universal peace and reconciliation.     

“Et sachiez qu’il se repenti fort quant yl y envoia” (Jean de Joinville,Vie de saint Louis). Par-delà la désillusion mongole. Mœurs et légendes “tartares” au temps du roi Saint Louis

The passage that John of Joinville, faithful companion of Louis IX, devotes to the Mongols in his chronicle of the Seventh Crusade, known as “La Vie de Saint Louis”, cross-conceives two structures under the sign of hope: historical facts and legends on the one hand, and Christian sensibilities on the other, giving way to a set of “ethnological” observations about what are presented as “barbarian” customs. The text gives a faithful reflection on sentiments which agitated the Crusaders and their King: hope and disillusion. But Joinville's testimony goes far beyond that: it is first and foremost a testimony of love upon which history could be re-written.     

圣严法师的“观音法门”思想

圣严法师大力提倡的"观音法门"是理解其行愿和法鼓事业的核心。法师曾多次谈到,"法鼓山是个观音道场",并确立了"大悲心起"的法鼓山理念。法师个人的求学修行及弘法事业过程中,受益于"观音法门"颇多,他提倡切实可行的"观音法门"修行方法和次第。进而,他更强调学习观音菩萨"同体大悲,无缘大慈"的平等救济的慈悲情怀。其"观音法门"思想是打开自我奥秘的钥匙,也是沟通自我与他人的桥梁,具有鲜明的时代意义。     

The Donkey of the Prophet in Shī‘ite Tradition

The present study examines the treatment of the Prophet's mount in Shī‘ite tradition. We discuss the different opinions concerning the ass's name, ‘Ufayr or Ya‘fūr and present various traditions concerning utterances spoken by it, including utterances addressed to the Prophet, and other cases of human-like behaviour on its part, such as an ability to distinguish Muslims from Jews. We then go on to compare the Prophet's ass to those of other prophets, and find a number of similarities between them, in particular their ability to speak a human language. We also discuss the ass's death, which according to Shī‘ite tradition was by suicide, occasioned by the ass's fear following his master's death that someone else, not a prophet, would use it as a mount. We compare the Prophet's ass to those of Noah, and Solomon's Hoopoe, and show how Shī‘ite tradition has focused on similarities among them and utilized those to support the idea of the Imāmate as the Prophet's legacy in Shī‘ite doctrine. We further discuss the preference which Shī‘ite Imāms had for asses as against other mounts, a preference based on their wish to follow in the Prophet's footsteps.     

Medicine and surgery in the Livre des Assises de la Cour des Bourgeois de Jérusalem

The Livre des Assises, written in the thirteenth century in Acre, not only provides insights into the practice of medicine and surgery in the Crusader Kingdom of Jerusalem, but also suggests that the licensing and regulation of doctors reflected contemporary Islamic practice.     

Including people with disabilities: an indigenous perspective

Being victims of racial prejudice, religious intolerance, poverty, disempowerment and language loss it could be expected that indigenous people would be supportive of the Inclusion Movement with its philosophy of valuing and acceptance of all people. This supposition is examined for Māori, the indigenous people of Aotearoa/New Zealand. In particular, three research studies investigating Māori perspectives of intellectual disability, blindness and vision impairment, and autism spectrum disorder (ASD) are examined for evidence of inclusive and exclusive attitudes and practices. Findings show that while Māori participants’ opinions varied, people with intellectual disabilities, ASD, blindness and vision impairment were generally valued family members and many examples of inclusive attitudes and practices were shared. Core Māori values support Inclusion. It is proposed that incorporating these values into education and disability services will not only result in more culturally appropriate provisions for Māori but will also contribute to the greater inclusion of all disabled people whatever their ethnicity.     

Local Farmers' Organisations: A Space for Peer-to-Peer Learning? The Case of Milk Collection Cooperatives in Morocco

Abstract

Purpose: The study investigated to what extent local farmers' organisations are spaces where farmers discuss, learn and innovate.

Design/methodology/approach: Two milk collection cooperatives in Morocco were studied. The study analysed the discussion networks, their impacts on farmers' knowledge and innovation, and the performance of collective action at cooperative level.

Findings: In both cooperatives, only two-thirds of the farmers regularly discussed dairy practices with other farmers. Most leaders of one cooperative were acknowledged to be experienced farmers and played key roles as advisors on dairy farming. Farmers' involvement in dialogue networks in this cooperative improved their capacity to innovate in dairy farming, even though their knowledge on some issues related to cattle, health and nutrition was not improved. In the other cooperative, experienced farmers did not share their knowledge and farmers' involvement in dialogue networks at cooperative level had no impact on their knowledge and practices. Dialogue networks and collective action were found to influence each other, since in the first cooperative, collective action was considered by members to be efficient, whereas in the second collective action was limited to milk collection.

Practical implications: The study enabled identification of stumbling blocks which need to be addressed to get local farmers’ organisations involved in farmer capacity-building.

Originality/value: While the importance of local discussion networks for knowledge creation and diffusion is widely acknowledged, taking such networks into account in farmers' capacity-building programmes in developing countries has been hindered by their informality. Combining the analysis of dialogue networks and collective action proved to be a productive way to assess the potentialities of working with farmers' organisations with the aim of establishing a connection with local discussion networks.     

判定局部共形Khler流形为Vaisman流形的若干定理

利用覆盖映射和局部共形Khler流形理论,证明了满足某些条件的局部共形Khler流形一定为Vaisman流形的若干定理.如:Lee向量场为一个群S(eit,t∈R)作用诱导下的向量场一定为Vaisman流形.同时文中也给出判断Vaisman流形的若干充要条件.