La brillante civilisation urbaine byzantine tire ses moyens d'existence des campagnes ; alors que les villes, face aux invasions, se replient derrière leurs murailles, le village devient un élément décisif de la société byzantine. Michel Kaplan a tenté de reconstituer la vie rurale de cette époque (vie-xie siècle) où Byzance surmonte le choc des invasions pour redevenir une grande puissance. Pour cette période mal dotée en documents d'archives, il a exploité systématiquement l'hagiographie, mais aussi les résultats de l'archéologie dans les Balkans, en Asie Mineure et en Syrie, la sigillographie et les enluminures des manuscrits.
Il propose ainsi d'abord une description des constantes de la vie rurale byzantine (productions, pratiques agraires, habitat et terroir) ; puis il montre l'émergence de la société villageoise byzantine et de ses institutions, notamment la communauté villageoise, au-delà de son simple aspect fiscal ; ensuite, il reconstitue l'ascension des puissants qui aboutit à la crise de la petite paysannerie, que tente de résoudre la politique de la dynastie macédonienne ; enfin, recherchant les mécanismes de l'économie rurale byzantine, il étudie l'impact des facteurs conjoncturels, tente de définir le fonctionnement de l'exploitation paysanne, cellule de base de la production agricole, pour rechercher une explication au « blocage » de la société byzantine qui caractérise le xie siècle.
Following the re-establishment of the Cult of Images in 843, the Bithynian Olympus (present-day Uludağ, Turkey) became the site of so many monastic settlements that it was all but impossible for the ascetics there to find true solitude. Therefore, they set their sights on Mount Athos in Chalkidiki, and began to settle there from the ninth century onwards. It was a turbulent time for the region, and as a result of complex political developments the land was abandoned and reverted to the state (klasma lands), with the tax revenues benefitting central authorities rather than local communities. The economic growth of the ninth century thus explains the conflicts over the lands around Mount Athos between the peasant population, the monasteries founded in the Chalkidiki region, and the monks on Athos itself. These conflicts were exacerbated by the foundation of the large institutions of Xeropotamou, Lavra and Iviron-the latter two of which also enjoyed the status of »imperial monasteries«. The extant documentation allows us to better understand both the attempts by the monastery to appropriate the lands and the resistance to these attempts by the village communities, who were particularly concerned with retaining grazing lands for their animals. Interestingly, the officials and judges in charge of the region seemed to have favoured the village communities in these conflicts.
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