When We Talk about Modernity

Symes, Carol

doi:10.1086/ahr.116.3.715

Cited by 40 publications

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“…64 Examined as a com plex phenomenon, and treated with what Carol Symes calls "the dignity of being considered relevant and fully real," it becomes very clear that these laws had no instrumental function and were not really intended to. 65 Sumptuary law has long been considered a "paradox," but we perceive it that way in part because we do not yet understand it. 66 Analyzing sumptuary law as symbolic and aspirational, laden with hidden meanings and contests, is one step towards clarifying our under standing; considering sumptuary law as a global phenomenon with multiple vari ants, and thus approaching it comparatively, is another.…”

Section: Resultsmentioning

confidence: 99%

Common Threads: A Reappraisal of Medieval European Sumptuary Law

Wilson¹

2017

Legal Encounters on the Medieval Globe

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in ThirTeenTh-cenTUry sPain, no one other than the king was legally permitted to wear a scarlet rain cape; in 1356, the city of Florence proclaimed it illegal for women to have buttons on their clothing without corresponding button holes; while in England in 1363, Parliament decreed that only knights and clerics with incomes above a certain amount were permitted to wear linen in the sum mer. 1 As puzzling as these restrictions may seem to the modern mind, they were profoundly meaningful to contemporaries, since sumptuary laws such as these were enacted in great numbers throughout Western Europe from the mid-thir teenth century on; there are more than three hundred examples from the Italian citystates alone. 2 Although scholarly interest in sumptuary law has increased in recent decades, the laws hold far more potential as a historical resource than has yet been real ized. To date, moreover, the various bodies of sumptuary law have been studied in geographic and temporal isolation from one another, rather than as a whole, as a large corpus with local variations. It is time to approach sumptuary law on a comparative basis, to allow internal similarities and differences to suggest new meanings and new avenues of research. 3

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Section: Resultsmentioning

confidence: 99%

Common Threads: A Reappraisal of Medieval European Sumptuary Law

Wilson¹

2017

Legal Encounters on the Medieval Globe

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“…Later, Napoleon who crowned himself as an emperor in 1804 stated that it was impossible for traditional rulers in France could recover their powers and also traditionalism, the opposite of modernity in the political and social fields. He also spread the ideas of French Revolution to Europe as a whole, especially the Code Napoleon which became the forerunner of the modern civil law (Eisenstadt,1987;Gomes, 1994;Loyal, 2003;Horowitz, 2005;Ritzer,et.al., 2007;Smith, 2009;Kamarga-Siboro, 2012;King, 2013;Gillen-Ghosh, 2015;Kompas, 2015;Symes, 2015). Alexis de Tocqueville calls French Revolution as the most monumental revolution with the slogan liberte, egalite, fraternite, the main elements of modernity in the social and political field.…”

Section: C1 Modernity As a Condition In The West And Non-westmentioning

confidence: 99%

“…Modernity emerged due to the deterioration of middle-age European society synonymous with stupidity, not growing, not humanist, and intolerant. Therefore, Western modernity spread in non-Western world mainly through colonialism supported by military force with modern weaponry (Gomes, 1994;Horowitz, 2005;Ritzer,et.al., 2007;King, 2013;Gillen-Ghosh, 2015;Symes, 2015).…”

Section: C1 Modernity As a Condition In The West And Non-westmentioning

confidence: 99%

Is Religion Compatible with Modernity? An Overview on Modernity’s Measurements And its Relation to Religion

Kamil

2018

IJIH

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This paper aims to elaborate the measurements of modernity and its relation to religion. In the Third World, modernity is often measured by unclear measurements, and in some cases, some of the attitudes of certain circles in the West now also appear to be at odds with modernity. Based on a literature survey, this paper finds that modernity is a condition, not as a specific marker of a certain period and region. Modernity points not only to the West, but also to non-West, because modernity can be measured by: capitalism as an economic rationality; mass production-based industries and the existance of industry mentality; urban population pressure and its medical control; secular and humanist nation state; democratic country; rational bureaucracy, the state's rule of law, military-based technology; and empirical science and rationalism. Even so, for a secular state, it does not require the latest modernity that should alienate religion absolutely in a public sphere. Religion is possible to be in the public sphere, if it could be debated rationally and does not discriminate minorities as certainly religion is now more rational. Religion is also possible to contest with other issues in a public sphere in the free market in a democratic political system and can be a civil society force; in addition, some religions do not mind with secularization in the sense of sociological rationalization.DOI: 10.15408/insaniyat.v2i2.7260

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“…As Carol Symes summarises, the 'lack of Modernity [of societies identified as primitive] clearly justifies their subjugation'. 13 Medievalisms in the Postcolonial World provides a number of case studies illustrating the way the Middle Ages have been used, according to the denial of coevalness, as a colonial strategy. 14 Kathleen Davis locates her analysis of the politics of the Middle Ages in dialogue with the paradigm of the denial of coevalness.…”

Section: First Paradigm: the Denial Of Coevalnessmentioning

confidence: 99%

A New Politics of the Middle Ages: A Global Middle Ages for a Global Modernity

McClure

2015

History Compass

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This paper outlines the new politics of the Middle Ages in an age of ‘global modernity’, a term coined by Arif Dirlik to describe the appearance of ‘alternative’ or ‘multiple’ modernities. The politics of the Middle Ages has been recognised by a number of medieval and postcolonial scholars who have understood the role that the category of the Middle Ages has played in the historic construction of Western modernity and Western imperialism. This political use of the Middle Ages in constructing Western imperialism and modernity was underpinned by the colonial discourse identified by Johannes Fabian as the ‘denial of coevalness’. Yet, in an age of multiple modernities, we need to understand the changing political frontiers of multiple medievalisms. This paper indicates the particular way in which radical Islamist movements, especially ISIL, use and relate to the Islamic past and calls for further analysis of the new politics of the Middle Ages. This paper discusses the global turn and the shift in the politics of the Middle Ages, from the denial of coevalness to contemporaneity, and signposts problems and future directions that this shift indicates for medieval history.

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When We Talk about Modernity

Cited by 40 publications

References 0 publications

Common Threads: A Reappraisal of Medieval European Sumptuary Law

Common Threads: A Reappraisal of Medieval European Sumptuary Law

Is Religion Compatible with Modernity? An Overview on Modernity’s Measurements And its Relation to Religion

A New Politics of the Middle Ages: A Global Middle Ages for a Global Modernity

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