By John Haldon
With unique essays by means of major students, this publication explores the social historical past of the medieval jap Roman Empire and gives illuminating new insights into our wisdom of Byzantine society.Provides interconnected essays of unique scholarship when it comes to the social heritage of the Byzantine empireOffers groundbreaking theoretical and empirical learn within the examine of Byzantine societyIncludes precious glossaries of sociological/theoretical phrases and Byzantine/medieval phrases
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Extra info for A Social History of Byzantium
14 See in particular Labov and Waletzky 1967: 12–44. ”. As such, they also act as patterns for social action – future planning based on past experience. The symbolic universe is therefore the aggregate of social institutions and the beliefs and concepts associated with them, of the scripts and roles and narratives determining how people live out their relationships to the world around them. But narratives are always re-constructions of experience, they involve evaluation, and therefore there inheres within them the potential for change, for shifts in understanding roles and relationships and thus, crucially, for shifts in social practice.
Köpstein, F. , Studien zum 7. Jahrhundert in Byzanz: Probleme der Herausbildung des Feudalismus (BBA, 47. Berlin 1976); H. Köpstein, F. , 4 See, for example, Lemerle 1979; Kazhdan 1974; 1960. g. Litavrin 1977; Kurbatov and Lebedeva 1984; Udal’cova and Osipova 1985; Lebedeva 1980. For a summary of the Soviet and western discussion over slavery and feudalism, see Haldon 1993: 70ff. 5 4 JOHN HALDON Studien zum 8. und 9. Jahrhundert in Byzanz (BBA 51. Berlin 1983); and F. Winkelmann, Quellenstudien zur herrschenden Klasse von Byzanz im 8.
But quite apart from the role of canon law in reflecting and moulding Byzantine views of the world and how it was understood (as well as the tension between secular Roman law and canon law), the social origins of the senior as well as lesser clergy also constitute a focal point for our approach, not only because they tell us about the ways in which social mobility worked through particular channels, but also because they can inform us about the ways in which social power was exercised. The church, through its bishops and their agents, was a major landlord, and the organization of its lands and the ways it spent its income can tell us about the economic structure of large estates, landlord–tenant relationships, and the exercise of social power more generally, quite apart from the issues associated with the church’s ideological power and authority.