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教范围内和之间的宗教间沟通过程。在过去的三十年里，研究已经完善了我们的理解犹太教-基督教-穆斯林关系在更广泛的地中海地区的互动分析政治，经济，社会和文化领域，通过突出相互感知，越界和杂交现象，最后但并非最不重要的是，通过提出系统的宗教间互动模式，从“dhimmitude”到“convivencia”和“convivencia”。除此之外，学者们还提出了大量互不相关的假设来描述犹太教-基督教-穆斯林交流的各种背景和模式。鉴于现存的主要资料中记载的宗教间沟通过程的巨大变化，这些模型和假设尚未在其互补性，内在矛盾和可解释性方面进行批判性评估。我们的项目从宏观历史和几个微观历史的角度与宗教间沟通的品种。在宏观历史层面上，它收集，并列，并系统化的学术假设宗教间的沟通。在微观历史层面上，三个主要来源的语料库有助于检验这一理论框架的有效性：a）一个关于基督教-穆斯林对话的子项目侧重于交流环境的历史记录，其中基督徒和穆斯林都是对话者; B）另一个关于信件的子项目涉及基督教-穆斯林互动的书面方面;（c）第三个分项目与犹太人的法律的来源接触，这些犹太人在穆斯林或基督教占主导地位的法律的场所谈判他们的关切和不满。虽然这三个语料库并没有涵盖中世纪拉丁基督教和阿拉伯伊斯兰教领域之间宗教间沟通的所有方面，但它们可以用来批判性地审视现有的犹太教-基督教-穆斯林沟通模型和假设。

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.