权益分类	功能权益	普通用户	{{item.name}}会员
{{category.name}}	{{benefitItem.name}}

Remembered Places and Invented Traditions: thinking about the Holy Land in the late-medieval West.

被记住的地方和发明的传统：思考中世纪晚期西方的圣地。

基本信息

批准号：
AH/J002704/1
负责人：
Anthony Bale
金额：
$ 3.73万
依托单位：
Birkbeck, University of London
依托单位国家：
英国
项目类别：
Research Grant
财政年份：
2011
资助国家：
英国
起止时间：
2011 至无数据
项目状态：
已结题

来源：
https://gtr.ukri.org/projects?ref=AH%2FJ002704%2F1
关键词：
Remembered Places Invented Traditions thinking

项目摘要

The Latin Christian kingdom of Jerusalem was established by Crusaders in the Holy Land in 1099. European noblemen, clerics, pilgrims, converts and others quickly established a state based around the conquest of Jerusalem, with new castles and fortresses, cathedrals and cities. The Latin Kingdom endured for fewer than two hundred years; Jerusalem was taken by Saladin in 1187, and the last possession of the Crusaders, the coastal city of Acre, was gained by the Mamluks in 1291. The proposed research explores the European memory of the Crusades, and cultural consequences of the loss of the Latin Kingdom, in the centuries after 1291. As Jerusalem and the Holy Land once more came under Islamic control, European culture had to re-imagine its relationship to holy sites and especially to Jerusalem, the 'centre' or 'naval' of the known world. Far from abandoning its desire for Jerusalem and the Holy Land, Western Europe - Christian and non-Christian - besieged the Holy Land with an array of cultural and imaginative artefacts in the post-crusade era. These artefacts will the focus of this research project and include:-travel narratives: these may be based on genuine Crusader-era accounts, post-Crusader pilgrimage accounts, or 'fake' accounts, constructed from liturgical, cartographic, scientific or other sources. One of the key-texts behind the current proposal is the Book of Travels attributed to Sir John Mandeville, a fourteenth-century narrative of a journey from England to Jerusalem and beyond. Mandeville's book emerged in northern France and southern England in the 1350s, but proved a remarkably popular compilation of oriental and occidental learning and fantasy about the East. How far do texts like Mandeville's, along with popular crusader romances and more ambivalent texts rewrite the Holy Land, and how far do they represent a memory of the Crusades?-pilgrimage itineraries: these may be seen to construct the Holy Land according to its utility in terms of pilgrimage. Mary Carruthers has described such itineraries as providing a 'map for remembering', and others have described the late medieval vogue for 'armchair pilgrimage' and 'virtual travel'; according to such ideas, the Holy Land represented a mental, intellectual space, rather than an actual one, to which one could travel through cognition. What purposes did the intellectual production of the Holy Land serve, in what forms were they found, and what can this tell us about medieval perception and imagination? Latin Christians and European Jews did continue to visit the Holy Land and, in the fourteenth and fifteenth centuries, a flourishing Christian pilgrimage industry had been developed, largely under the auspices of the Franciscans. The Christians pilgrims who made the journey often commented on the vestigial, ruined remains of the Crusader kingdom, allowing us to see memory at work. Some later medieval accounts also urge a renewed crusade, to regain the Holy Land.-maps: these represented both the Crusader states and the 'Saracen' usurpers, yet also represented the changing nature of the Holy landscape. We will also consider the development of 'practical' seafaring maps, as the Holy Land was encountered in new ways through pragmatism and international trade, and the Islamic sources of many Western maps.-images and discourses of Islamophobia, antisemitism, nationalism, and prehistories of 'Orientalism' and 'Occidentalism': in what way, in the post-Crusader era, did Christendom renegotiate its relationship with the non-Christian world? How do travellers represent themselves?-architectural copies and simulacra: Jerusalem and Calvary were remediated in a wide range of occidental productions (e.g the fifteenth-century Jerusalem chapel at Edington (Wiltshire), the Holy House at Walsingham (Norfolk), the Jeruzalemkerk at Bruges), including archaeological and 'new' relics from the Holy Land and invented pilgrimage sites in the Holy Land and Europe.

拉丁基督教王国耶路撒冷于1099年由十字军在圣地建立。欧洲贵族、神职人员、朝圣者、皈依者和其他人很快在征服耶路撒冷的基础上建立了一个国家，建立了新的城堡和堡垒、大教堂和城市。拉丁王国持续了不到200年;耶路撒冷于1187年被萨拉丁占领，十字军的最后一个财产，沿海城市阿克，于1291年被马穆鲁克人获得。拟议的研究探讨了十字军东征的欧洲记忆，以及拉丁王国在1291年后的几个世纪中的损失的文化后果。随着耶路撒冷和圣地再次落入伊斯兰教的控制之下，欧洲文化不得不重新想象它与圣地的关系，特别是与耶路撒冷的关系，耶路撒冷是已知世界的“中心”或“海军”。西欧--基督教和非基督教--非但没有放弃对耶路撒冷和圣地的渴望，反而在后十字军时代用一系列文化和想象力丰富的人工制品包围了圣地。这些文物将是这个研究项目的重点，包括：-旅行叙述：这些可能是基于真正的十字军时代的帐户，后十字军朝圣帐户，或'假'帐户，从礼仪，制图，科学或其他来源构建。目前的提议背后的关键文本之一是约翰·曼德维尔爵士的《旅行记》，这是一本14世纪从英国到耶路撒冷及更远地方的旅行故事。曼德维尔的书出现在北方法国和英格兰南部在14世纪50年代，但证明了一个非常受欢迎的汇编东方和西方学习和幻想的东方。像曼德维尔这样的文本，沿着流行的十字军传奇和更矛盾的文本，在多大程度上改写了圣地，它们在多大程度上代表了对十字军东征的记忆？朝圣路线：这些可以被视为根据其在朝圣方面的效用来建造圣地。玛丽·卡拉瑟斯（Mary Carruthers）将这样的行程描述为提供了一幅“记忆地图”，其他人则描述了中世纪晚期流行的“扶手椅朝圣”和“虚拟旅行”;根据这些想法，圣地代表了一个精神的、知识的空间，而不是一个实际的空间，人们可以通过认知前往那里。圣地的知识生产服务于什么目的，它们以什么形式被发现，这能告诉我们关于中世纪的感知和想象力的什么？拉丁基督徒和欧洲犹太人继续访问圣地，在14和15世纪，一个繁荣的基督教朝圣业已经发展起来，主要是在方济各会的主持下。踏上这段旅程的基督徒朝圣者经常评论十字军王国的残垣断壁，让我们看到记忆在起作用。一些后来的中世纪的帐户也敦促一个新的十字军东征，重新夺回圣地。地图：这些地图代表了十字军国家和“撒拉逊人”的篡位者，但也代表了神圣景观的变化性质。我们还将考虑“实用”航海地图的发展，因为圣地是通过实用主义和国际贸易以新的方式遇到的，以及许多西方地图的伊斯兰来源。伊斯兰恐惧症、反犹太主义、民族主义的图像和话语，以及“东方主义”和“西方主义”的史前史：在后十字军时代，基督教世界以何种方式重新谈判其与非基督教世界的关系？旅行者如何表达自己？建筑复制品和拟像：耶路撒冷和各他都在西方的作品中得到了广泛的修复（例如，位于爱丁顿（威尔特郡）的15世纪耶路撒冷小教堂，位于沃尔辛厄姆（诺福克）的圣殿，位于布鲁日的Jeruzalemkerk），包括来自圣地的考古和“新”文物，以及在圣地和欧洲发明的朝圣地。