Interreligious Communication In And Between The Latin-Christian And The Arabic-Islamic Sphere: Macro-theories And Micro-settings

该项目分析了中世纪拉丁-基督教和阿拉伯-伊斯兰领域内和之间的宗教间交流过程。在过去的三十年里，研究通过分析政治、经济、社会和文化领域的互动，通过强调相互感知、越界和混杂的现象，以及最后但并非最不重要的——通过提出从“dhimmitude”到“便利”和“便利”的宗教间互动的系统模型，改进了我们对更广泛的地中海地区犹太-基督教-穆斯林关系的理解。除此之外，学者们还制定了大量互不相关的假设来描述犹太教-基督教-穆斯林交流的各种环境和模式。鉴于现存原始资料中记载的宗教间交流过程的巨大多样性，这些模型和假设尚未根据其互补性、内在矛盾和合理性进行批判性评估。我们的项目从宏观历史和几个微观历史的角度研究各种宗教间的交流。在宏观历史层面上，它收集、并列并系统化了关于宗教间交流的学术假设。在微观历史层面上，三个主要来源的语料库用于检验这一理论框架的有效性：a)关于基督教-穆斯林对话的一个子项目侧重于交流环境的历史记录，其中基督徒和穆斯林以对话者的身份出现；b)另一个关于信件的子项目涉及基督教与穆斯林互动的书面方面；c)第三个子项目涉及有关犹太人的法律资料，这些犹太人在受到穆斯林或基督教统治的法律场所协商他们的关切和不满。虽然这三个语料库没有涵盖中世纪拉丁-基督教和阿拉伯-伊斯兰领域之间宗教间交流的所有方面，但它们可以用于批判性地检查处理犹太-基督教-穆斯林交流的现有模型和假设。

The project analyses processes of interreligious communication in and between the medieval Latin-Christian and the Arabic-Islamic sphere. In the past thirty years, research has refined our understanding of Jewish-Christian-Muslim relations in the wider Mediterranean by analysing political, economic, social, and cultural fields of interaction, by highlighting phenomena of mutual perception, transgression, and hybridity, and-last but not least-by proposing systemic models of interreligious interaction ranging from "dhimmitude" to "convivencia" and "conveniencia". Adding to this, scholars have formulated a large number of unconnected hypotheses to describe various settings and patterns of Jewish-Christian-Muslim communication. In view of the huge variety of interreligious communicative processes documented in the extant primary sources, these models and hypotheses have yet to be critically evaluated in terms of their complementary character, inherent contradictions, and plausibility. Our project engages with the varieties of interreligious communication from a macro-historical and from several micro-historical perspectives. On the macro-historical level, it collects, juxtaposes, and systematizes scholarly hypotheses on interreligious communication. On the micro-historical level, three corpora of primary sources serve to examine the validity of this theoretical framework: a) one subproject on Christian-Muslim conversations focuses on the historiographical documentation of communicative settings, in which Christians and Muslims feature as interlocutors; b) another subproject on letters deals with the written facet of Christian-Muslim interaction; c) the third subproject engages with legal sources concerning Jews who negotiated their concerns and grievances in legal venues subjected to Muslim or Christian dominance. Although these three corpora do not cover all facets of interreligious communication between the medieval Latin-Christian and the Arabic-Islamic sphere, they can serve to critically examine existing models and hypotheses dealing with Jewish-Christian-Muslim communication.