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"For many of us, Byzantium remains "byzantine"--obscure, marginal, difficult. Despite the efforts of some recent historians, prejudices still deform popular and scholarly understanding of the Byzantine civilization, often reducing it to a poor relation of Rome and the rest of the classical world. In this book, renowned historian Averil Cameron presents an original and personal view of the challenges and questions facing historians of Byzantium today.The book explores five major themes, all subjects of controversy. "Absence" asks why Byzantium is routinely passed over, ignored, or relegated to a sphere of its own. "Empire" reinserts Byzantium into modern debates about empire, and discusses the nature of its system and its remarkable longevity. "Hellenism" confronts the question of the "Greekness" of Byzantium, and of the place of Byzantium in modern Greek consciousness. "The Realms of Gold" asks what lessons can be drawn from Byzantine visual art, and "The Very Model of Orthodoxy" challenges existing views of Byzantine Christianity.Throughout, the book addresses misconceptions about Byzantium, suggests why it is so important to integrate the civilization into wider histories, and lays out why Byzantium should be central to ongoing debates about the relationships between West and East, Christianity and Islam, Catholicism and Eastern Orthodoxy, and the ancient and medieval periods. The result is a forthright and compelling call to reconsider the place of Byzantium in Western history and imagination"--… (plus d'informations)
Averil Cameron's Byzantine Matters speaks to two audiences at once: to Byzantinists, whom she urges to engage in more interdisciplinary dialogues and to develop a more sophisticated theoretical apparatus, and to other medievalists to pay closer attention to a society often wrongfully dismissed as static and unimaginative. As the opening salvo in what Cameron clearly hopes will be a wide-ranging debate, she offers little by way of answers/solutions to the issues which she raises, though her questions are often interesting and provocative, even for someone like me, a non-Byzantinist medievalist who lacks any real familiarity with the historiography under discussion and who found the dense prose tough going at points. Yet with that caveat about my lack of familiarity, I wonder if Cameron's call for Byzantium to be seen as less "exceptional" and to see it "against more 'normal' and wider perspectives" (115) is truly helpful when it just implicitly strengthens the idea of Latin Christendom, its periodisation and historiography, as the default.
One last, slightly petty point: I was irritated by Cameron's continual reference to Anglophone universities as "Anglo-Saxon" universities. This seems anachronistic when talking about scholarship produced in English universities; it is entirely out-of-place when talking about universities in Ireland or the United States. Perhaps Cameron was seeking to inspire in non-Byzantinists the same kind of irritation which Byzantinists surely feel when they see someone using the adjective "byzantine" as a pejorative. If so, touchée. ( )
This is a series of linked essays relating to the technical concerns of the current crop of Byzantinists rather than directly relating to the object of the study, the orthodox Christian Empire. She does attempt to set out the tension between the Hellenists in the city and the consciously Orthodox intellectuals and religious figures. The English-speaking world has always been a poor source of funds for investigating the later Roman Empire, and the value of that study has been less obvious than rivals. But every now and again incidents ignite some level of interest so she keeps trying. I obviously applaud her efforts. ( )
Informations provenant du Partage des connaissances anglais.Modifiez pour passer à votre langue.
The majority has looked hitherto to that chaos of stone photography and sententious inquest on the nature of being, known as Antiquity. We, however, possessors of th twentieth century, have taken a step outside this limitation of spirit. --Robert Byron, The Station (1931)
Byzantium, a film by Neil Jordan, 2013, described as "an atmospheric chiller about a mother-daughter vampire team." --Ryan Gilbey, The Guardian, 28 May 2013
Dédicace
Informations provenant du Partage des connaissances anglais.Modifiez pour passer à votre langue.
In memory of Evelyne Patlagean
Premiers mots
Informations provenant du Partage des connaissances anglais.Modifiez pour passer à votre langue.
We think we know what Byzantium was--an eastern empire ruled for hundreds of years from the city of Constantinople (Istanbul), the victim, or the duplicitous ally, of the Crusaders, the transmitter of classical culture and classical manuscripts to the west, a people tragic in their final hours before the conquest of Constantinople by the Turks in 1453, but already in a state of inexorable decline. (Introduction)
To begin with an absence may seem odd. (Chapter 1, "Absence")
Citations
Derniers mots
Informations provenant du Partage des connaissances anglais.Modifiez pour passer à votre langue.
But now the subject needs to be opened up further, and Byzantium seen against more "normal" and wider perspectives.
"For many of us, Byzantium remains "byzantine"--obscure, marginal, difficult. Despite the efforts of some recent historians, prejudices still deform popular and scholarly understanding of the Byzantine civilization, often reducing it to a poor relation of Rome and the rest of the classical world. In this book, renowned historian Averil Cameron presents an original and personal view of the challenges and questions facing historians of Byzantium today.The book explores five major themes, all subjects of controversy. "Absence" asks why Byzantium is routinely passed over, ignored, or relegated to a sphere of its own. "Empire" reinserts Byzantium into modern debates about empire, and discusses the nature of its system and its remarkable longevity. "Hellenism" confronts the question of the "Greekness" of Byzantium, and of the place of Byzantium in modern Greek consciousness. "The Realms of Gold" asks what lessons can be drawn from Byzantine visual art, and "The Very Model of Orthodoxy" challenges existing views of Byzantine Christianity.Throughout, the book addresses misconceptions about Byzantium, suggests why it is so important to integrate the civilization into wider histories, and lays out why Byzantium should be central to ongoing debates about the relationships between West and East, Christianity and Islam, Catholicism and Eastern Orthodoxy, and the ancient and medieval periods. The result is a forthright and compelling call to reconsider the place of Byzantium in Western history and imagination"--
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One last, slightly petty point: I was irritated by Cameron's continual reference to Anglophone universities as "Anglo-Saxon" universities. This seems anachronistic when talking about scholarship produced in English universities; it is entirely out-of-place when talking about universities in Ireland or the United States. Perhaps Cameron was seeking to inspire in non-Byzantinists the same kind of irritation which Byzantinists surely feel when they see someone using the adjective "byzantine" as a pejorative. If so, touchée. (