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-伊斯兰世界内部和之间的宗教间交流过程。在过去的三十年里，研究通过分析相互作用的政治、经济、社会和文化领域，通过突出相互感知、越轨和杂合的现象，以及-最后但同样重要的-通过提出宗教间相互作用的系统模型，从“dhimmitude”到“convivencia”和“convenencia”，完善了我们对更广泛的地中海地区的犹太-基督教-穆斯林关系的理解。此外，学者们还提出了大量互不关联的假设来描述犹太-基督教-穆斯林交流的各种背景和模式。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就其互补性、内在矛盾和似是而非方面进行批判性评估。我们的项目从宏观-历史和几个微观-历史的角度涉及各种宗教间交流。在宏观-历史层面上，它收集、比较和系统化了关于宗教间交流的学术假说。在微观历史层面上，三个原始资料语料库用于检验这一理论框架的有效性：a)关于基督教-穆斯林对话的一个分项目侧重于交流环境的史学记录，其中基督徒和穆斯林作为对话者；b)关于书信的另一个分项目涉及基督教-穆斯林互动的书面方面；c)第三个分项目涉及犹太人在法律场所谈判他们的关切和不满，他们受到穆斯林或基督教的支配。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，但它们可以用来批判性地检查涉及犹太-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.